Apocalypse Explained, by Emanuel Swedenborg, [1757-9], tr. by John Whitehead [1911], at sacred-texts.com

Apocalypse Explained

And the sun became black as sackcloth of hair, and the moon became as blood, signifies that all the good of love was separated, and thence all the truth of faith falsified. This is evident from the signification of "sun" as being in the highest sense the Lord in respect to Divine love, and thence with man the good of love to the Lord from the Lord (of which presently); also from the signification of "black as sackcloth of hair," as being separated; "black" is predicated of thick darkness, thus of what does not appear from any light. It is said "as sackcloth of hair," because it means the sensual of man, which is the lowest of the natural, and is thus round about the interiors, in which it induces thick darkness. Man has two minds, a spiritual and a natural; the spiritual mind thinks and perceives from the light of heaven, but the natural mind thinks and perceives from the light of the world; from the latter, man has a light that is called natural light [lumen]. This natural mind is what is called the natural man, but the spiritual mind is what is called the spiritual man. As the natural mind is below or outside of the spiritual mind it is also round about it, for it enwraps it on every side; therefore it is called "sackcloth of hair" or "hairy;" for when the spiritual mind, which is the higher and interior mind, is closed, then the natural mind, which is the lower and exterior, is in thick darkness in respect to all things of heaven and the church; for all the light that the natural mind has, and that constitutes its intelligence, is from the light of his spiritual mind, and this light is the light of heaven. The sensual, which is the ultimate of the natural, is also in the light of heaven like something hairy; from this it is that "hair" signifies the ultimate of the natural man, which is the sensual (see Arcana Coelestia, n. 3301, 5247, 5569-5573). These things have been said that it may be known why it is that "the sun became black as sackcloth of hair." [2] The above is evident also from the signification of the "moon" as being spiritual truth, which is called the truth of faith (of which presently); also from the signification of "became as blood," as being that truth was falsified; for "blood" in the genuine sense signifies Divine truth, and in the contrary sense, violence offered to Divine truth, thus Divine truth falsified (that this is the signification of "blood" in the Word, see above, n. 329); this makes clear what "the moon became as blood" signifies. "The sun" signifies the Lord in respect to Divine love, and thus with man the good of love to the Lord from the Lord, and "the moon" signifies spiritual truth, because the Lord in the heaven of celestial angels appears as a sun, and in the heaven of spiritual angels as a moon. His appearing as a sun is from His Divine love, for Divine love appears as a fire, from which angels in the heavens have their heat; consequently celestial and spiritual "fire" means in the Word, love. The Lord's appearing as a moon is from the light that is from that sun, for the moon derives her light [lumen] from that sun, and light in heaven is Divine truth, consequently "light" in the Word signifies Divine truth. (But of the Sun and the Moon in the Heavens, and the Heat and Light Therefrom, see what is shown in the work on Heaven and Hell, n. 116-140.) [3] That in the Word "sun" signifies the Lord in respect to Divine love, and with man the good of love to the Lord, and the "moon" signifies the Lord in respect to Divine truth spiritual, is evident from the following passages. In Matthew: When Jesus was transfigured before Peter, James, and John, His face did shine as the sun, and His garments became as light (Matt. 17:1-2). Because the Lord was then seen in His Divine, He appeared in respect to His face "as the sun," and in respect to His garments "as the light," because the face corresponds to love, and "garments" correspond to truths; and "His face did shine as the sun" because Divine love was in Him, and "His garments became as light" because Divine truth was from Him; for the light in Heaven is Divine truth proceeding from the Lord as a sun. (That "the face" in reference to the Lord means love and every good, see Arcana Coelestia, n. 5585, 9306, 9546, 9888; and that "garments" in reference to the Lord signify Divine truth, see above, n. 64, 195.) In like manner the Lord appears in heaven before the angels when He presents Himself before them, but He then appears out of the sun. He was therefore seen in like manner by John when he was in the spirit, as appears in Revelation, where it is said that: The face of the Son of man was seen as the sun shineth in his power (Rev. 1:16). It was evidently the Lord who was seen (see above, n. 63). [4] Likewise when the Lord was seen by John as an angel, respecting which we read: And I saw a strong angel coming down out of heaven, encompassed with a cloud, and a rainbow about his head, and his face was as the sun (Rev. 10:1); for "angels" in the Word in its spiritual sense do not mean angels, but something Divine from the Lord, since the Divine that appears from them is not theirs, but the Lord's with them. So, too, the Divine truth they speak, which is full of wisdom, they do not speak from themselves, but from the Lord, for they have been men, and men have all wisdom and intelligence from the Lord. This makes clear that in the Word "angel" means the Lord, who also then appeared as a sun. (That in the Word, "angel" means something Divine from the Lord, see Arcana Coelestia, n. 1925, 2821, 3039, 4085, 6280, 8192; that this is why in the Word angels are called gods, n. 4295, 4402, 7268, 7873, 8301, 8192.) [5] So, too, when the church was represented as a woman, the sun also then appeared around her; which is thus described in Revelation: A great sign was seen in heaven; a woman encompassed with the sun, and the moon under her feet, and upon her head a crown of twelve stars (Rev. 12:1). That "the woman" here signifies the church will be seen in the explanation that will be given in what follows. (That "woman" signifies the church, see Arcana Coelestia, n. 252, 253, 749, 770.) And because the church is from the Lord she was seen encompassed with the sun. What is signified by "the moon under her feet, and upon her head a crown of twelve stars," will also be shown in that explanation. [6] It is therefore said by David: The God of Israel said, the Rock of Israel spoke to me, As the light of the morning, when the sun riseth, a morning without clouds, from the brightness after rain (2 Sam. 23:3-4). "The God of Israel" and "Rock of Israel" here mean the Lord in relation to the church, and in relation to Divine truth therein, "the God of Israel" in relation to the church, and "Rock of Israel" in relation to Divine truth therein; and as the Lord is the sun of the angelic heaven, and the Divine truth proceeding from Him is the light of that heaven, therefore it is said of the Divine which He spoke, which is Divine truth, that it is "as the light of the morning when the sun riseth;" because this is pure, and proceeds from His Divine love, it is added, "a morning without clouds, from brightness after rain," for the brightness of the light, or of Divine truth proceeding from Him, is from Divine love; "after rain" signifies after communication and reception, for its brightness is then with angels and men to whom it is communicated and by whom it is received. (That "the Rock of Israel," and "the Stone of Israel," mean the Lord in relation to Divine truth, see Arcana Coelestia, n. 6426, 8581, 10580; and that "light" is Divine truth proceeding from the Lord as a sun, thus out of His Divine love, see in the work on Heaven and Hell, n. 126-140.) [7] In like manner it is said of those who love Jehovah, in the book of Judges: Let them that love Him be as the going forth of the sun in his might (Judg. 5:31). That in the Word "Jehovah" means the Lord in relation to the Divine good of the Divine love may be seen in the Arcana Coelestia (n. 1736, 2921, 3035, 5041, 6303, 6281, 8864, 9315, 9373, 10146). Of those who love Him it is said, "as the going forth of the sun in his might," which signifies the Lord's Divine love in them. Of such it is also said that "they shall shine as the sun," in Matthew: The righteous shall shine as the sun in the kingdom of My 401-1 Father (Matt. 13:43). in the Word those are called "righteous" who love the Lord, that is, from love do His commandments; and in respect to their faces they shine with an effulgence like that of the sun, because the Lord's Divine love is communicated to them and received by them, whereby the Lord is in their midst, that is, in their interiors, which manifest themselves in the face. (That those who are in good of love to the Lord are called "righteous," see above, n. 204.) [8] In David: His seed shall be to eternity, and His throne as the sun before Me. It shall be established as the moon to eternity, and as a faithful witness in the clouds (Ps. 89:36-37). This is said of the Lord, and of His heaven and church, for by "David," who is here treated of in the sense of the letter, is meant the Lord (see above, n. 205); "his seed which shall be to eternity" signifies Divine truth, and also those who receive it; "his throne as the sun before Me" signifies the heaven and church of the Lord, which are in celestial good, which is the good of love; "the throne established as the moon to eternity" signifies the heaven and the church that are in spiritual good, which is Divine truth; "a faithful witness in the clouds" signifies the Word in the sense of the letter, which is called "a witness" because it witnesses, "clouds" meaning the sense of the letter of the Word. [9] In the same: They shall fear Thee with the sun and before the moon, a generation of generations. In His days shall the righteous flourish; and much peace till the moon be no more. His name shall be to eternity; before the sun shall He have the name of Son; and all nations shall be blessed in Him (Ps. 72:5, 7, 17). This, too, is said of the Lord, for this whole Psalm treats of Him; and as the Lord appears in heaven to those who are in His celestial kingdom as a sun, and to those who are in His spiritual kingdom as a moon, it is said "they shall fear Thee with the sun and before the moon, a generation of generations;" "in that day the righteous shall flourish, and much peace till the moon be no more," signifies that those who are in love to the Lord will be in truths from that good, for with those who are in the celestial kingdom, that is, in love to the Lord, truths are implanted; those are called "righteous" who are in the good of love, and "peace" is predicated of that good. But that it may be known how this is to be understood, "till the moon be no more," it shall be told. The light proceeding from the Lord as a sun differs from the light proceeding from the Lord as a moon in the heavens, as the light of the sun in the world by day differs from the light of the moon in the world by night; the intelligence of those who are in the light of the sun of heaven differs in like manner from the intelligence of those who are in the light of the moon there; wherefore those who are in the light of the sun there are in pure Divine truth; but those who are in the light of the moon there are not in pure Divine truth, for they are in many falsities, which they have derived from the sense of the letter of the Word not understood, and yet these falsities appear to them as truths. From this it can be seen that "till the moon be no more" signifies till there no longer exists with them falsity appearing as truth, but pure truth which makes one with the good of love. It must be known however, that the falsities of those who are in the light of the moon in the heavens are falsities in which there is no evil, and that such falsities, therefore, are accepted by the Lord as if they were truths (respecting these falsities, see in The Doctrine of the New Jerusalem, n. 21). This, therefore, is what is signified by "till the moon be no more," that is, with those who are meant by "the righteous in whom there is much peace." But in the highest sense, by these words the Lord in relation to His Divine Human, that this shall be the Divine good of the Divine love, is meant, therefore it is also added, "before the sun He shall have the name of Son," "Son" meaning the Lord's Divine Human. And as "nations" mean all who are in good, or who receive the good of love from the Lord, it is said, "and all nations shall be blessed in Him." (That "nations" signify those who are in good, and "peoples" those who are in truths, may be seen above, n. 331.) [10] In Isaiah: There shall be upon every high mountain and upon every lofty hill streams, rivulets of waters, in the day of the great slaughter, when the towers shall fall. And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days (Isa. 30:25-26). This is said of the Last Judgment, which is meant by "the day of great slaughter, when the towers shall fall," "the towers that shall fall" meaning those who are in evils and in falsities therefrom, in particular, those who are in the love of ruling by means of the holy things of the church (see in the work on The Last Judgment, n. 56, 58). That to those who are in love to the Lord and in charity towards the neighbor it shall then be given to understand truths, is signified by "there shall be upon every high mountain and upon every lofty hill streams, rivulets of waters." Those "upon a high mountain" mean those who are in the good of love to the Lord, "high mountain" signifying that good; those "upon the lofty hill" mean those who are in the good of charity towards the neighbor, "hill" signifying that good; "streams, rivulets of water" signify intelligence from truths. That there shall then be truth in the Lord's spiritual kingdom, as before there was truth in the celestial kingdom, and that the truth in the celestial kingdom shall then become the good of love is meant by "the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days;" for "light" means Divine truth proceeding from the Lord, "the light of the moon" Divine truth in the spiritual kingdom, and "the light of the sun" Divine truth in the celestial kingdom; "sevenfold" signifies full and perfect, and truth is full and perfect when it becomes good, or good in form. It can be seen that this means, not the sun and moon on the earth, but the sun and moon in the heavens. It is to be known that when a last judgment is being effected the Lord appears in the heavens in much greater effulgence and splendor than at other times, and this because the angels there must be more powerfully defended; for lower things, with which the exteriors of the angels have communication, are then in a state of disturbance. Therefore, as the Last Judgment is here treated of, it is said, "the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days;" and therefore it is also said that "there shall be streams, rivulets of waters, upon every high mountain, and upon every lofty hill," which signifies abundant intelligence with those who are upon the higher mountains and higher hills, for on the lower mountains and hills is where the judgment then takes place. (That the Lord appears to those who are in His celestial kingdom as a sun, and to those who are in his spiritual kingdom as a moon, see in the work on Heaven and Hell, n. 116-125; and that the light from these is Divine truth, n. 127-140.) [11] In the same: Thy sun shall no more go down, and thy moon shall not withdraw; for Jehovah shall be unto thee for a light of eternity, and the days of thy mourning shall be fulfilled (Isa. 60:20). This treats of the Lord, and of the new heaven and new earth, that is, of the church to be established by Him. That to those in that church the good of love to the Lord and the good of charity towards the neighbor should not perish is meant by "thy sun shall no more go down, and thy moon shall not withdraw;" for to those who are in the good of love to the Lord He appears as a sun, and to those who are in truths from the good of charity towards the neighbor He appears as a moon; so "thy sun" signifies the good of love to the Lord, and "thy moon" the good of charity, which, in its essence, is truth from good. That they shall continue to eternity in truths from the good of love, and in truths from the good of charity is meant by "Jehovah shall be unto thee for a light of eternity, and the days of thy mourning shall be fulfilled," "the light of eternity" is predicated of those who are in the good of love to the Lord, and "fulfilling the days of mourning" of those who are in the good of charity towards the neighbor, or in truths from good; for with those who were of the ancient churches, "mourning" represented grief on account of the loss or destruction of truth and good; "fulfilled" signifies ended, thus that they shall be in truths from good. From this the signification of "the sun became as sackcloth of hair, and the moon became as blood," can be seen, namely, that the good of love to the Lord was separated, and thus truth was falsified. [12] Nearly the same is signified in the following passages. In Isaiah: Behold the day of Jehovah cometh, cruel with indignation and the glow of anger, to lay the earth waste; and He shall destroy its sinners out of it. For the stars of the heavens and the constellations thereof do not shine with their light; the sun is darkened in its rising, and the moon maketh not her light to be bright. I will visit evil upon the world, and upon the wicked their iniquity (Isa. 13:9-11). "The day of Jehovah, cruel with indignation and the glow of anger," signifies the day of the Last Judgment; "the stars of the heavens and the constellations thereof do not shine with their light, the sun is darkened in its rising, and the moon maketh not her light to be bright," signifies that the knowledges of good and truth have perished, as well as the good of love to the Lord, and the good of charity towards the neighbor, and thence the truth that is called the truth of faith; for "stars" signify the knowledges of good, "constellations" the knowledges of truth, "the sun" the good of love to the Lord, and "the moon" the good of charity towards the neighbor, which, in its essence, is truth from good, and is called the truth of faith. The sun is said "to be darkened in its rising," and the moon "not to make her light to be bright;" not that the sun and moon in the angelic heavens are darkened, for the sun there is always in its effulgence, and the moon in its splendor; but before those who are in evils and in falsities therefrom, goods and truths are thus obscured; it is therefore according to the appearance that it is so said, for those who are in evils and in falsities therefrom turn themselves away from the good of love and charity, consequently from the Lord, and then they will nothing but evil and think nothing but falsity, and those who will and think no other, see nothing but thick darkness and darkness in such things as pertain to heaven and the church. Because such are meant by those with whom "the sun is darkened, and the moon maketh not her light to be bright," it is said, "to lay the earth waste, and He shall destroy its sinners out of it," and afterwards, "I will visit evil upon the world, and upon the wicked their iniquity," "earth" and "world" signifying the church, "laying it waste" signifying that there is no longer any good, and "visiting evil upon the world, and upon the wicked their iniquity," signifying the Last Judgment. [13] In Ezekiel: When I shall extinguish thee I will cover the heavens and make the stars thereof black; I will cover the sun with a cloud, and the moon shall not make her light to shine; all the luminaries of light in the heavens will I make black over thee, and I will give darkness upon thy land (Ezek. 32:7-8). This is said of Pharaoh king of Egypt, by whom is here signified the natural man separate from the spiritual; which when it is separated is wholly in thick darkness and in darkness in regard to all things of heaven and the church, and so far as it is separated denies them; for the natural man sees nothing in such things from itself, but only through the spiritual man from the Lord, since the natural man is in the heat and light of the world, while the spiritual man is in the heat and light of heaven. From this it is clear what is meant by the particulars here, namely, "When I extinguish thee I will cover the heavens" signifies the interiors, which are in the light of heaven; "I will make the stars thereof black" signifies the knowledges of good and truth; "I will cover the sun with a cloud" signifies the good of love to the Lord; "the moon shall not make her light to shine" signifies the good of charity towards the neighbor and the truth of faith therefrom; "all the luminaries of light will I make black over thee" signifies all truths; and "I will give darkness upon thy land" signifies falsities. [14] In Joel: The day of Jehovah cometh. A day of darkness and of thick darkness, a day of cloud and obscurity. Before Him the earth trembleth, the sun and the moon were black, and the stars withdrew their brightness (Joel 2:1-2, 10). In the same: The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of Jehovah cometh (Joel 2:31). In the same: The day of Jehovah is near in the valley cut off. The sun and the moon were made black, and the stars withdrew their brightness (Joel 3:14-15). In the Gospels: Immediately after the affliction of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven (Matt. 24:29; Mark 13:24-25). In Revelation: The fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; and the third part of them was darkened, and the day shone not for the third part of it, and the night likewise (Rev. 8:12). In another place: Out of the pit of the abyss there went up a smoke as the smoke of a great furnace; and the sun was darkened and the air by the smoke (Rev. 9:2). It is clear from what has been said above, that in these passages "the sun and moon made black and darkened" means that there was no longer any good or any truth; therefore they are not further explained. [15] Because such things are signified by "the sun darkened," therefore the sun was darkened when the Lord was upon the cross, because He was entirely rejected by the church that then was with the Jews, who were consequently in dense darkness, or in falsities. This is thus described in Luke: At the sixth hour darkness came over all the land until the ninth hour, for the sun was darkened (Luke 23:44-45). This was done as a sign and token that the Lord was denied, and that thence there was no good nor truth with those who were of the church; for with them all signs from the heavens represented and signified such things as are of the church, because the church with them was a representative church, or consisted of such things in externals as represented and thus signified the internal things of the church. That "darkness came over all the land" signified that with those who were of the church there was nothing except the falsities of evil, "all the land" meaning all the church, and "darkness" signifying falsities; that it continued for three hours, namely, "from the sixth to the ninth hour," signifies that there remained mere falsity, and no truth whatever, for "three" signifies full, whole, and entirely, and "six" and "nine" signify all things in the complex, here falsities and evils; and because there were falsities and evils with them, from the Lord's having been denied, therefore it is said, "and darkness came, and the sun was darkened;" "the sun" that was obscured, meaning the Lord, who is said to be "obscured" when falsities so prevail in the church that He is not acknowledged, and evils so prevail that He is crucified. (That each and every thing related in the Word concerning the Lord's passion is significative may be seen above, n. 64, 83, 195c at the end.) [16] In Micah: Jehovah said against the prophets that cause the people to err, It shall be night unto you for vision; and darkness shall be to you for divination; and the sun shall go down over the prophets, and the day shall grow black over them (Micah 3:5-6). What these words signify in the spiritual sense, may be seen above (n. 372), where they are explained. In Amos: It shall come to pass in that day, that I will cause the sun to set at noon, and I will darken the earth in a day of light (Amos 8:9). This signifies that in the church, where the Word is from which it might be known what is good and true, there is nevertheless nothing but evil and falsity. "To cause the sun to set," and "to darken the earth" signify the evil of life, and the falsity of doctrine in the church; for "the rising of the sun" signifies the good of love, which is the good of the life, and "the setting of the sun" signifies the evil of love, which is the evil of the life; and "the darkening of the earth" signifies the consequent falsity of doctrine, "darkness" signifying falsities, and "the earth" the church; "at noon," and "in the day of light" signify when there might be the knowledges of good and truth, because they have the Word, "noon" signifying where there are the knowledges of good, and the "day of light" where there are the knowledges of truth. Such knowledges as are from the Word are meant, because it is the church where the Word is that is here treated of. [17] In Habakkuk: The mountains were moved; the overflowing of waters passed by. Sun and moon stood in their habitation; Thine arrows go forth in light, the lightning of Thy spear in brightness (Hab. 3:10-11). This chapter treats of the Lord's coming and of the Last Judgment then accomplished by Him; "the mountains were moved, the overflowing of waters passed by" signifies that those who were in the love of self and the world were cast out by the falsities of evil into which they were let; "mountains" signifying the loves of self and the world, and "the overflowing of waters" to be let into falsities from those loves, "waters" meaning falsities, and "overflowing" to be let into them. That by those in that state genuine truths and goods are not seen, but instead of these, fatuous truths and goods, which in themselves are falsities and evils is signified by, "Thine arrows go forth in light, the lightning of Thy spear in brightness;" "arrows" or "lightnings" signifying fatuous truths, which in themselves are falsities, and "the lightning of the spear" signifying fatuous goods which in themselves are the evils of falsity. Moreover, such signs appear in the spiritual world, in the case of those who are in falsities from the loves of self and the world, when the Last Judgment takes place, and these are cast out. [18] As in this prophecy it is said, "Sun and moon stood in their habitation," the significance of the sun's resting in Gibeon, and the moon in the valley of Aijalon shall also be explained, which is thus described in Joshua: Then spoke Joshua to Jehovah, and he said in the eyes of Israel, Sun, rest thou in Gibeon; and thou, moon, in the valley of Aijalon; and the sun rested, and the moon stayed, until the nation was avenged upon its enemies. Is not this written upon the book of the Upright? And the sun stood in the midst of heaven, and hasted not to go down about a whole day (Jos. 10:12-13). That the sun is said to have stood in Gibeon, and the moon in the valley of Aijalon, signifies that the church was altogether vastated in respect to all good and truth, for a battle was then going on against the king of Jerusalem and the kings of the Amorites; and "the king of Jerusalem" signifies the truth of the church wholly vastated by falsities, and "the kings of the Amorites" signify the good of the church vastated by evils; therefore those kings were smitten with hailstones, which signify the dire falsities of evil. It is said that the sun and the moon stood in their place, that is, before the sons of Israel, that they might see their enemies; but this, although it is told as history is a prophecy, as is evident from its being said, "Is not this written upon the book of the Upright?" which was a prophetical book from which this was taken; so it was from the same book that it was said, "Until the nation was avenged upon its enemies," and not, "Until the sons of Israel were avenged upon their enemies," the term "nation" being used prophetically. This is evident also from the fact that if this miracle had occurred altogether in this way, the whole nature of the world would have been inverted, which is not the case with the other miracles in the Word. That it might be known, therefore, that this was said prophetically, it is added, "Is not this written upon the book of the Upright?" And yet it is not to be doubted, that there was given to them a light out of heaven, a light in Gibeon like that of the sun, and a light in the valley of Aijalon like that of the moon. [19] In Jeremiah: She that hath borne seven shall languish, she shall breathe out her soul; her sun shall go down while it is yet day, it shall be ashamed and blush; and the remnant of them will I give to the sword before their enemies (Jer. 15:9). "She that hath borne seven shall languish, she shall breathe out her soul," signifies that the church to which the Word is given and through it all truths, is about to perish; "to bear seven" meaning to be gifted with all the truths of the church (as in the first book of Samuel, 2:5, see above, n. 257). "Her sun shall go down while it is yet day" signifies that the good of the church is about to perish, although the church has the Word, and might through the Word be in light; "it, namely, the sun, shall be ashamed and blush" signifies because good and truth are not received, but evil and falsity (as is evident also from the next quotation from Isaiah); "the remnant of them will I give to the sword before their enemies" signifies that all the remaining good and truth will perish through the falsity from evil; "remnant" meaning all that remains; "to be given to the sword" meaning to perish on account of falsities; "enemies" meaning evils. [20] In Isaiah: Jehovah will visit upon the host of the height in the height, and upon the Kings of the earth who are upon the earth. Then the moon shall blush, and the sun be ashamed (Isa. 24:21, 23). "To visit" signifies to destroy, because visitation precedes judgment, when those who are in evils and in falsities therefrom are destroyed; "the host of the height in the height" signifies all evils that are from the love of self, "host" signifying all evils; "the kings of the earth" falsities of every kind, and "the earth" the church. This makes clear the signification of "Jehovah will visit upon the host of the height in the height, and upon the kings of the earth who are upon the earth." It is said "upon the host of the height in the height" because those who are in the love of self seek in the spiritual world high places; "then the moon shall blush, and the sun be ashamed," signifies that there is no longer any reception of Divine truth and Divine good, "moon" and "sun" signifying the truth of faith and the good of love, and these are said "to blush and be ashamed" when they are no longer received, but falsity and evil are received in their place. [21] In David: Jehovah, who hath made the heavens by His intelligence, who hath spread out the earth upon the waters; who hath made great luminaries, the sun for rule by day, the moon and stars for rule by night: Who hath smitten Egypt in their firstborn, and hath brought out Israel from the midst of them (Ps. 136:5-11). He who knows nothing of the spiritual sense of the Word must suppose that there is nothing involved in these words except what appears in the sense of the letter; and yet every particular involves such things as pertain to angelic wisdom, which are all celestial Divine and spiritual Divine things. This describes the new creation, or regeneration of the men of the church, of whom the church consists; "the heavens" which Jehovah hath made by His intelligence, signify the internal things of the men of the church, which, in one expression, are called the spiritual man, where intelligence has its seat, and where their heaven is; "the earth" which He hath spread out upon the waters, signifies the external of the church, which in one expression, is called the natural man; this is said to be "spread out upon the waters" because there the truths are by which man is regenerated, "waters" meaning truths; "the great luminaries, the sun, moon, and stars," signify the good of love, truth from that good, and the knowledges of good and truth, "the sun," the good of love, "the moon" truth from that good, and "the stars" the knowledges of good and truth. The sun is said to have been made "for rule by day," because "day" signifies the light of the spiritual man, for the spiritual man has illustration and perception from the good of love; the moon and the stars are said to have been made "for rule by night," because "night" signifies the light of the natural man, and its light, as compared with the light of the spiritual man, is like the light of night from the moon and the stars as compared with the light of day from the sun. Because this treats of the regeneration of the men of the church it follows, "who hath smitten Egypt in their firstborn, and hath brought out Israel from the midst of them;" "Egypt" signifying the natural man, such as it is by birth, namely, in mere falsities from evil; "their firstborn" mean primary things; the destruction of these while man is being regenerated is meant by "who hath smitten Egypt in their firstborn;" "Israel" signifies the spiritual man; and "to bring him out from the midst of them" signifies to open the spiritual man, and thus to regenerate; for the Lord regenerates the man of the church by dispersing the falsities from evils that are in the natural man, and by opening the spiritual man, and this is effected by the Lord by means of spiritual light, which is Divine truth. [22] Like things are signified by these words in Genesis: God made two great luminaries; the great luminary to rule by day, and the lesser luminary to rule by night, and the stars (Gen. 1:16). For that chapter treats of the new creation, or the regeneration of the men of whom the Most Ancient Church consisted, and this is described in the sense of the letter, by the creation of heaven and earth. Like things are signified, too, by these words in Jeremiah: Thus said the Lord Jehovih 401-2 who giveth the sun for light by day, the statutes of the moon and stars for light by night (Jer. 31:35). "The statutes of the moon and stars" signify all things that are done in the natural man according to the laws of order. [23] In David: Praise ye Jehovah, all His angels; praise ye Him, all His hosts; praise ye Him, sun and moon; praise Him, all ye stars of light; praise Him, ye heavens of heavens (Ps. 148:2-4). "To praise Jehovah" signifies to worship Him; "angels" signify those who are in Divine truths from the good of love, for such are angels; "all the hosts" signify goods and truths in the whole complex; "sun and moon" signify the good of love and the truth from that good; "the stars of light" signify the knowledges of truth from good; "the heavens of heavens" signify goods and truths both internal and external; and as man worships the Lord from those things that are with him from the Lord, thus from the goods and truths that are with him, and as man is a man from these, therefore it is said to them, namely, to the sun, moon, and stars, which signify goods and truths, that they "shall praise," that is, worship, Jehovah. Who does not know that the sun, moon, and stars do not praise, that is, worship? [24] In Moses: Of Joseph he said, Blessed of Jehovah be His land, for the precious things of heaven, for the dew, and for the deep that lieth beneath, and for the precious things of the increase of the sun, and for the precious things of the produce of the months (Deut. 33:13, 14). This is said in the blessing of the sons of Israel by Moses; and because "Joseph" means the spiritual-celestial, who are those that are highest in the spiritual kingdom, and thus most closely communicate with those who are in the Lord's celestial kingdom, "His land" signifies that spiritual kingdom, likewise the church that consists of such; "the precious things of heaven, the dew, and the deep also that lieth beneath" signify things spiritual-celestial in the internal and the external man; "the precious things of the increase of the sun, and the precious things of the produce of the months," signify all things that proceed from the Lord's celestial kingdom, and all things that proceed from His spiritual kingdom, thus the goods and truths therefrom, "the sun" signifying the good of love to the Lord from the Lord which is the good that those have who are in the Lord's celestial kingdom, "its increase" signifying all things that proceed from it; "the produce of the months" signifies all things that proceed from the Lord's spiritual kingdom, "months" here signifying the like as "the moon," namely, truths from good, for the same word is used for both in the original. But this that has been said must seem obscure to one who knows nothing about the two kingdoms of heaven, the celestial and the spiritual, and about their conjunction by intermediates. (But respecting these kingdoms and the intermediates, see what is said in Heaven and Hell, n. 20-28.) [25] In Isaiah: I will make thy suns a ruby, and thy gates of stones of carbuncles, and all thy border of stones of desire (Isa. 54:12). This is said of the nations outside of the church, from whom a new church was to be established by the Lord. "I will make thy suns a ruby" signifies that goods will be brilliant from the fire of love, "suns" here meaning the goods of love, and "the ruby" meaning a brilliance as from fire; "I will make thy gates of stones of carbuncles" signifies that truths will be resplendent from good, "gates" meaning introductory truths, in particular the doctrines that are from good, for all truths of doctrine that are genuine proceed from good, and are of good; and "stones of carbuncles" signify their brightness from good; in fact, all precious stones signify truths from good, and their color, brightness, and fire indicate the quality of the truth from good. "I will make all their border of stones of desire" signifies that true knowledges, which belong to the natural man, will be pleasant and enjoyable from good; for "border" has the same meaning as "foundation," and this means the natural man, for in the things in it the goods and truths of the spiritual man are terminated, and "stones of desire" mean truths pleasant and enjoyable from good; by these are meant the goods and truths of the Word which those who constitute the new church will have, and which will be such. That the "sun" signifies the good of love is evident, too, from their being called "suns," in the plural. [26] In Job: Was I glad because my means were great, and because my hand had found much? did I behold the light that it shone, and the moon that it walked in brightness? and hath my heart secretly misled itself, and my hand kissed my mouth? (Job 31:25-28). These words mean in the spiritual sense that he had not acquired for himself intelligence from what was his own [ex proprio], and had taken no merit to himself for his intelligence, and had not gloried in it; for "Was I glad because my means were great, and because my hand had found much?" signifies, had he gloried over having intelligence, and having acquired it for himself from what was his own "means" signify the knowledges of good and truth, by which intelligence is gained; "and because my hand had found much" signifies to have acquired from what is one's own; "did I behold the light that it shone, and the moon that it walked in brightness" signifies to have spiritual truths, which constitute intelligence, "light" and the "moon" signifying spiritual truths; "hath my heart secretly misled itself, and my hand kissed my mouth?" signifies, have I therefore gloried inwardly, and have I claimed them to myself? [27] In Matthew: That ye may be sons of your Father who is in the heavens; who maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust (Matt. 5:45). This treats of charity towards the neighbor, as is evident from what there precedes and follows, and, in particular of the Jews, who accounted the Gentiles as enemies, and their own people as friends. That they ought to love the Gentiles the same as their own people the Lord makes clear by this comparison; but as all comparisons in the Word are from correspondences, and from that are significative, as other things are that are not said comparatively, so it is with this comparison; and "the Father in the heavens maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust" signifies that the Lord flows in from heaven with the Divine good of love and with Divine truth, with those who are outside of the Jewish church as much as with those who are within it, "sun" also here signifying the good of love, and "rain" the Divine truth. "The evil and the unjust" signify in the internal sense those who were of the Jewish Church, since they did not receive; and "the good and the just" signify those who were outside of that church and did receive. In general, all the evil and the good, and the just and the unjust, are here meant, for the Lord flows in with good and truth equally with all, but all do not receive equally. [28] Because "the sun" signifies the Lord in relation to Divine love, He is called "the Sun of righteousness (in Malachi 4:2); and "a Sun and Shield" (in David, Psalm 84:11). Because "the sun" signifies the good of love to the Lord with man, "from the rising of the sun unto its going down" signifies all who are in the good of love to the Lord, from the first to the last; "from the rising of the sun" meaning from the first, and "unto the going down of the sun" meaning to the last, as in the following passages. In Malachi: From the rising of the sun even unto its going down is My name great among the nations (Mal. 1:11). In David: From the rising of the sun unto its going down the name of Jehovah is to be praised (Ps. 113:3). In the same: God, Jehovah God speaketh, and shall call the earth from the rising of the sun unto its going down (Ps. 50:1). In Isaiah: That they may know from the rising of the sun, and from its going down, that there is none beside Me (Isa. 45:6). In the same: From the going down of the sun shall they fear the name of Jehovah, and His glory from the rising of the sun (Isa. 59:19). I shall raise up one that shall come from the north, and from the rising of the sun one who shall call upon My name (Isa. 41:25). "From the rising of the sun unto its going down" signifies all, from the first to the last, who are in the good of love to the Lord, because all in heaven dwell according to quarters. Those who are in the good of love to the Lord dwell from the east to the west; those who dwell in the east are those who are in a clear good of love, and those who dwell in the west are those who are in an obscure good of love. This is why "from the rising of the sun unto its going down" signifies all, from the first to the last, who are in the good of love. The words in Isaiah, "I will raise up one that will come from the north and from the rising of the sun" signify those who are outside of the church, and those who are inside of it; for "the north" signifies the obscurity of truth, thus those who are outside of the church, because they are in obscurity in regard to truths from not having the Word, and thence not knowing anything about the Lord; and "the rising of the sun" signifies those who are within the church, because they have the Word, in which the Lord is always present, and so in His rising. (That "the east" or "the rising of the sun," and "the west" or "the setting of the sun," mean the good of love in clearness and the good of love in obscurity, see in the work on Heaven and Hell, n. 141, 148-150; and that "the north" means truth in obscurity, in the same chapter, n. 148-150; for the Four Quarters in the Spiritual World are there treated of.) Again, "the setting of the sun" signifies the state of the church when it is in ignorance, which is its first state; and "the rising of the sun" signifies its state when it is in light. "The setting of the sun" also signifies the state of the church when it is in evils and falsities therefrom; and "the rising of the sun" when it is in goods and in truths therefrom. [29] The first state of the church, when it is still in ignorance, is signified by the commencement of the passover in the evening when the sun was set, according to these words of Moses: Thou shalt sacrifice the passover at even, when the sun shall have set in the stated time of thy going forth out of Egypt (Deut. 16:6). For "the feast of the passover" signified the celebration of the Lord on account of deliverance from damnation, which is effected by regeneration; and in the highest sense a remembrance of the glorification of the Lord's Human, because deliverance is from that (see Arcana Coelestia, n. 7093, 7867, 9286-9292, 10655). And because the first state of regeneration is a state of ignorance, the beginning of that feast was "at even, when the sun had set." Again, that state is signified by "the going forth of the sons of Israel out of Egypt," for in Egypt they were in a servile state, and thus in a state of ignorance; therefore it is said, "in the stated time of the going forth out of Egypt." [30] The last state of the church, when the church is in falsities and evils, for this state is its last, is signified by "the setting of the sun" in Moses: When the sun was about setting, a deep sleep fell upon Abram; and lo, a horror and great darkness fell upon him. At length, when the sun had set, and it had become dark, behold, a furnace of smoke, and a torch of fire that passed through between these pieces (Gen. 15:12, 17). These things are said of the posterity of Abram from Jacob, that is, of the Israelitish and Jewish nation; and "when the sun was about setting," and "at length, when the sun had set," signify the last state of the church in that nation, that they were in mere falsities and evils; "great darkness" and "a furnace of smoke," signify falsities from evil; and "a torch of fire" signifies the dire love of self, from which came their evils and falsities. [31] As most things in the Word have also a contrary sense, so have "sun" and "moon" and in that sense "sun" signifies the love of self, and "moon," the falsities therefrom. "Sun and moon" have this signification because those who are in natural thought only, and not in spiritual thought, do not think beyond nature; therefore when they see that from these two luminaries, or from their light and heat, all things arise and, as it were, live upon the earth, they suppose that these luminaries rule the universe; above this they do not raise their thoughts. This all do who are in the love of self and in the evils and falsities therefrom, for such are merely natural and sensual men, and the merely natural and sensual man does not think beyond nature, for what he does not see and touch he believes to be nothing. With the ancients, all things of the church consisted of the representatives of spiritual things in natural; with them therefore, "the sun" signified the Lord in relation to Divine good, and "the moon" the Lord in relation to Divine truth, consequently in worship they turned their faces to the rising of the sun; and those among them who were in the love of self, and were therefore merely natural and sensual, began to worship as their highest gods the sun and the moon that they saw with their eyes; but because those alone did this, or persuaded others to do it, who were in the love of self and in the evils and falsities therefrom, therefore "the sun" signifies the love of self, and "the moon" the falsity therefrom. This becomes still more evident in the case of spirits in the other life who in the world had been such; these turn the face away from the Lord, and turn it towards something there that is dark and in thick darkness, which is in the place of the sun and moon of the world, over against the sun and moon of the angelic heaven (on which more may be seen in the work on Heaven and Hell, n. 122, 123). By persons like this the worship of the sun and moon was instituted in ancient times, when all Divine worship was representative; but at this day, when representatives have ceased, the worship of the sun and moon does not exist in the Christian world, but in its place the worship of self, which exists with those in whom the love of ruling predominates. This makes clear the signification of "sun and moon" in the contrary sense. [32] That in ancient times the sun and moon were worshiped is evident from the fact that the Gentiles dedicated shrines to them, which are spoken of in many histories. That the Egyptians as well as the Jews and Israelites worshiped the sun and moon is evident from the Word. That the Egyptians did, see in Jeremiah: The King of Babylon shall come, and shall smite the land of Egypt, and shall break in pieces the pillars of the house of the sun in the land of Egypt (Jer. 43:11, 13). That the Jews and Israelites did, see in Ezekiel: I held their faces towards the east; and the same bowed themselves towards the rising of the sun (Ezek. 8:16). This treats of the abominations of Jerusalem. In the second book of Kings: Josiah 401-3 the King put down the idolatrous priests, them that burned incense unto Baal, to the sun, to the moon, and to the stars, and to all of the hosts of the heavens. He furthermore took away the horses that the Kings of Judah had set up to the sun at the entering in of the house of Jehovah, and burned the chariots of the sun with fire (2 Kings 23:5, 11). In Jeremiah: They shall bring out the bones of the Kings of Judah, the bones of his princes, and the bones of his priests, and the bones of his prophets, and the bones of the inhabitants of Jerusalem; and they shall spread them to the sun and the moon and all the host of the heavens, which they have loved, and which they have served (Jer. 8:1-2); and also Jer. 44:17-19, 25; Deut. 4:19; 17:3, 5. [33] Because "Moab" in the Word signifies those who are in a life of falsity from the love of self, and their worship signifies the worship of self, therefore when the Israelitish people drew near to the worship of the Moabitish people, it was commanded that the chiefs of the people should be hung up before the sun; respecting which it is thus written in Moses: The daughters of Moab called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods. Especially did Israel join himself unto Baalpeor; therefore Jehovah said unto Moses, Take all the chiefs of the people, and hang them up before the sun (Num. 25:1-4). "Moab" signifies those who are in a life of falsity from the love of self, and who consequently adulterate the goods of the church (see Arcana Coelestia, n. 2468, 8315). [34] From this it is also clear that the sun of the world signifies the love of self. Because the love of self lets man down into what is his own [proprium] and holds him there, for it looks continually to self, and man's own is nothing but evil, and from evil comes every falsity, therefore "the heat of the sun" signifies adulterated truth, which in its essence is the falsity of evil. This is signified by "the heat of the sun" in the following passages. In Revelation: The fourth angel poured out his bowl upon the sun; and it was given unto him to scorch men with fire (Rev. 16:8). And elsewhere: They shall hunger no more, neither shall the sun fall on them, nor any heat (Rev. 7:16). In David: The sun shall not smite thee by day, nor the moon by night. Jehovah shall keep thee from all evil, He shall keep thy soul (Ps. 121:6, 7). The "sun" here means the love of self, and the "moon" the falsity therefrom; because from that love is all evil, and from evil all falsity, therefore it is said, "Jehovah shall keep thee from all evil, and He shall keep thy soul," "soul" signifying the life of truth. [35] In Matthew: Other seeds fell upon the rocky places, where they had not much earth; and when the sun was risen they were scorched, and because they had no root they withered away (Matt. 13:5-6; Mark 4:5-6). "Seeds" signify the truths from the Word, that is, the truths man receives from the Lord, for it is afterwards said, that it is "the Son of man that soweth." "Rocky places" signify a historical faith, which is another's faith in oneself, which is believing a thing to be true, not because one sees it in himself, but because another in whom he has confidence has said it. "Earth" signifies spiritual good, because this receives truths as soil does seeds; "the sun's rising" signifies the love of self; and "to be scorched" and "to wither away" signify to be adulterated and to perish. This makes clear what is signified by these words of the Lord in series, namely, that the truths that are implanted from infancy from the Word or from preaching, when man begins to think from himself, are adulterated and perish by lusts from the love of self. All things in the Word are, indeed, truths, but they are adulterated by the ideas of thought concerning them, and by the way they are applied, consequently with such persons truths are not truths except in respect to the mere utterance of them. This is so because all the life of truth is from spiritual good, and spiritual good has its seat in the higher or interior mind, which is called the spiritual mind. This mind cannot be opened with those who are in the love of self, for in everything they look to self. If they lift their eyes to heaven, still the thought of their spirit is held in the consideration of self; consequently from the fire of its own glory it incites the external and corporeal sensual things which have been taught from childhood, to the imitation of such affections as belong to the spiritual man. [36] It is written in Jonah that "the gourd that came up over him withered, and that the sun beat upon his head, so that he fell sick." As this cannot be understood without explanation by the internal sense, it shall be explained in a few words. It is thus told in Jonah: Jehovah prepared a gourd that came up over Jonah, that it might be a shadow over his head to deliver him from his evil, and Jonah was glad over the gourd. And God prepared a worm, when the dawn came up the following day, and it smote the gourd that it dried up. And it came to pass when the sun arose that God prepared a scorching east wind; and the sun smote upon the head of Jonah, and he fell sick so that he asked that his soul might die. Then God said to Jonah, is it well for thee to be angry over the gourd? He said, It is well for me to be angry, even unto death. Jehovah said, Thou wouldest spare the gourd, for which thou hast not labored, nor didst thou make it grow up, because thou didst become the son of the night 401-4 and the son of night perisheth; shall not I spare Nineveh, the great city, in which are more than twelve myriads 401-5 of men? (Jonah 4:6-11). This is a description of the genius of the Jewish nation, that they are in the love of self and in falsities therefrom. Jonah was of that nation, and therefore also was sent to Nineveh; for the Jewish nation had the Word, and was therefore able to teach those who were outside of the church and who are called Gentiles; these are signified by "Nineveh." Because the Jewish nation was, above others, in the love of self and in the falsities from that love, they did not wish well to any but themselves, thus not to the Gentiles, but these they hated. Because that nation was such, and Jonah represented it, he was very angry that Jehovah should spare Nineveh, for it is said: Jonah was ill with a great illness, so that he was angry, and from the illness of anger he said, Take, O Jehovah, my soul from me, for my death is better than my life (Jonah 4:1, 3). This evil in that nation is signified by the gourd which the worm smote so that it dried up. "The sun that smote upon the head of Jonah" signifies the love of self which was in that nation; and "the scorching east wind" the falsity therefrom; and "the worm that smote the gourd" signifies the destruction of this evil and the falsity thence. That this is the signification of "the gourd" is evident from its being said in this description that Jonah at first "was glad over the gourd," and after the gourd had been smitten by the worm and had dried up that "he was angry over it, even unto death," and also from its being said that "he had pity over the gourd." That the Jewish nation, because it was in such a love and in such falsity therefrom was liable to damnation is meant by these words to Jonah, "thou didst not cause it to grow up, because thou didst become a son of night, 401-6 and a son of night perisheth." (That such was the Jewish nation, see Doctrine of the New Jerusalem, n. 248.) [37] The love of self is signified here and in the preceding passages, because "the sun" in the genuine spiritual sense signifies love to the Lord, and the love of self is the opposite of this love. Moreover, the Lord's Divine love, which is present with everyone, is turned into the love of self with the evil; for everything that flows in is changed in the recipient subject into what agrees with its own nature; as the pure heat of the sun is turned into an offensive smell in subjects of such a nature, and the pure light of the sun into hideous colors in objects of such reception; this is why "the sun that smote upon the head of Jonah" signifies the love of self that is in him; likewise "the sun that was risen" by which the seeds were scorched upon the rocky places, mentioned in Matthew. [38] In Revelation: The city New Jerusalem hath no need of the sun and moon to shine in it, for the glory of God doth lighten it, and the Lamb is the lamp thereof (Rev. 21:23; 22:5). "The sun" here, of which the city New Jerusalem shall have no need, signifies natural love, which, viewed in itself is the love of self and the world; and "the moon" signifies natural light, for natural light, viewed in itself is from natural love, and the quality of the light is according to the quality of the love; while spiritual love and spiritual light are signified by "the glory of God shall lighten it, and the Lamb is the lamp thereof." [39] That such is the sense of these words is very evident from the following from Isaiah: The sun shall be no more a light to thee by day, and for brightness the moon shall not give light unto thee; but Jehovah shall be unto thee for a light of eternity, and thy God for thine adornment. Thy sun shall no more go down, and thy moon shall not withdraw; for Jehovah shall be unto thee for a light of eternity, and the days of thy mourning shall be fulfilled (Isa. 60:19-20). In the first part of this passage "the sun and moon" have the same meaning as above in Revelation, namely, "the sun" signifies merely natural love, and "the moon" natural light therefrom; but in the latter part of the passage "the sun and moon" mean the sun and moon of the angelic heaven, and that sun signifies the Lord's Divine love, and the moon Divine truth, as was explained above. For it is first said, "the sun shall be no more a light to thee by day, and for brightness the moon shall not give light unto thee;" and afterwards it is said, "thy sun shall no more go down, and thy moon shall not withdraw." From all this it is now evident what "sun and moon" signify in both senses.

Verse 13. And the stars of heaven fell unto the earth, signifies that the knowledges of good and truth perished. This is evident from the signification of "stars" as being the knowledges of good and truth (see above, n. 72); also from the signification of "falling unto the earth," as being to perish; for when stars fall to the earth they perish. The same is signified by: The stars shall fall from heaven (Matt. 24:29; and Mark 13:25). Anyone can see that "stars" here do not mean stars, for these cannot fall from heaven, for they are fixed or established in their place, and cannot fall to the earth, because they are larger than the earth; consequently by them are signified such things as belong to heavenly light, and give light, which are the knowledges of good and truth. Moreover, stars appear in the angelic heaven, but they are appearances from the knowledges of good and truth, therefore they appear about those who are in such knowledges, especially when they turn them over in the mind, and are desirous of knowing them.

As a fig tree casteth her unripe figs when shaken by a great wind, signifies which knowledges the natural man has laid waste by its reasonings. This is evident from the signification of "fig-tree," as being the natural man (of which presently); from the signification of "her unripe figs" as being the things that are in the natural man, which especially are the knowledges implanted in the natural man from infancy, and that are not yet mature, having been merely heard and thence accepted; also from the signification of "shaken by a great wind," as being, which the natural man has laid waste by reasonings. "To be shaken by a great wind" here signifies the reasonings from the falsities of evil, for "great" in the Word is predicated of good and of evil, "wind" of truth and of falsity, and "to be shaken thereby," of reasoning therefrom. Such is the signification of these words, although they are used comparatively, because in the Word all comparisons, like the rest, are significative, for they are equally correspondences. With respect to these things, the case is this: every man is born natural from his parents, but becomes spiritual from the Lord, which is called to be born anew or to be regenerated; and because he is born natural, therefore the knowledges that he imbibes from infancy, before he becomes spiritual, are implanted in his natural memory; but as he advances in years and begins to consider rationally the knowledges of good and truth that he has imbibed from the Word or from preaching, if he is then leading an evil life he eagerly adopts and is imbued with the falsities that are opposite and contrary to these knowledges, and then, because he is endowed with ability to reason, he reasons from falsities against the knowledges of his infancy and childhood, in consequence of which these are cast out, and falsities take their place; this, therefore, is what is signified by "the stars shall fall to the earth as a fig-tree casteth her unripe figs when shaken by a great wind." [2] That "the fig-tree" signifies the natural man is from correspondence; for in heaven gardens and paradises are seen, where there are trees of every kind, and each tree signifies something of the Divine that is communicated to angels by the Lord. In general, "the olive" signifies the celestial, which is of the good of love; "the vine" the spiritual, which is of truth from that good; and "the fig-tree," the natural, which is derived from the spiritual or the celestial. And as these trees have this signification they also signify the angel or man in whom such things exist. But in a general sense they signify a whole society, because every society in the heavens is so formed as to present the image of a single man. In the spiritual sense, however, these trees signify the church, "the olive" the celestial church, "the vine" the spiritual church, and "the fig-tree" the natural church, which is the external church corresponding to the internal. From this it can be seen why "the fig-tree" is said to signify the natural man, that is, the natural with man. [3] That "the fig tree" signifies this, and, in general, the external church is evident also from other passages in the Word, where it is mentioned, as from the following. In Isaiah: All the host of the heavens shall waste away, and the heavens shall be rolled up as a book; and all their 403-1 host shall fall down as the leaf falleth off from the vine, and as that which falleth from the fig-tree (Isa. 34:4). This is said of the day of the Last Judgment, which was to come, and which also did come; for the Last Judgment foretold by the prophets of the Old Testament was accomplished by the Lord when He was in the world; and as the things then done were like those done in the Last Judgment that is foretold in Revelation, and has at this day been accomplished by the Lord, so nearly the same things are said; as in the prophet Isaiah, that "all the host of the heavens shall fall down, as the leaf falleth off from the vine, and as that which falleth from the fig-tree," likewise that "the heavens shall be rolled up as a scroll;" and in Revelation, that "the stars shall fall unto the earth, as a fig-tree casteth her unripe figs," and that "the heaven shall depart as a book rolled up." "All the host of the heavens shall waste away" signifies that all goods and truths that are of love and faith are corrupted, "the host of the heavens" meaning all goods and truths that are of love and faith; for the sun, moon, and stars, by which these are signified, are called "the host of the heavens." "The heavens shall be rolled up as a book" signifies their dispersion; "all the host shall fall down as the leaf from the vine, and as that which falleth from the fig tree" signifies a laying waste from the falsities of evil. [4] In Jeremiah: In consuming I will consume them; there shall be no grapes on the vine nor figs on the fig-tree, and the leaf shall wither (Jer. 8:13). "No grapes on the vine" signifies that there is no spiritual good, for "the vine" signifies the spiritual man, and "the grape," as being its fruit, signifies the good of that man, which is called spiritual good; "nor figs on the fig-tree" signifies that there is no natural good, for "the fig-tree" signifies the natural man, and "the fruit of the fig tree" signifies the good of that man which is called natural good. Evidently "the vine" does not mean a vine, nor "the fig-tree" a fig-tree, for it is said, "In consuming I will consume them, there shall be no grapes on the vine nor figs on the fig-tree," for they would not be consumed on that account. Moreover, the vastation of the church is what is treated of, as is clearly evident from what there precedes and follows. [5] In Hosea: I will make all her joy to cease, her feast, her new moon, her sabbath. And I will lay waste her vine and her fig-tree, whereof she hath said, These are my meretricious hire; and I will make them a forest, and the wild beast of the field shall eat them (Hos. 2:11-12). This treats of the churches and of the falsification of truth therein. That the church is treated of is evident from the second verse of this chapter, where it is said, "Plead with your mother; for she is not my wife, and I am not her husband," "mother" and "wife" meaning the church. Moreover, the holy things of the church, from which worship is performed, and the worship itself, are signified by "the feast, the new moon, and the sabbath," which shall cease; therefore "I will lay waste her vine and her fig-tree" signifies that both spiritual good and natural good are to perish. That "they will be made a forest, and the wild beast of the field shall eat them" signifies that both will be merely natural, and that the spiritual will be consumed by falsities and lusts; "forest" signifying the merely natural, and "wild beast of the field" falsities and lusts. And as falsities in the church are especially falsified truths, and these are treated of in this chapter, it is said, "whereof she hath said, These are my meretricious hire," "meretricious hire" signifying falsification. [6] In Joel: A nation shall come up upon My land, vigorous and without number; its teeth are the teeth of a lion, and it hath the cheek-teeth of an immense 403-2 lion. It hath made My vine a waste. and My fig-tree foam; [in stripping it hath stripped it, and cast it away;] the branches thereof are made white. The vine is dried up and the fig-tree languisheth; the pomegranate-tree, the palm-tree also, and the apple-tree, all the trees of the field are dried up (Joel 1:6-7, 12). This whole chapter treats of the devastated church; and "the nation that comes up upon the land, vigorous and without number, having the teeth of a lion, and the cheek-teeth of an immense lion," does not signify any such nation, but direful evil and falsity therefrom; "the land upon which it comes up" signifies the church; "the teeth of a lion" signify the falsities of such evil; and because these destroy all the goods and truths of the church, they are called "the teeth of the lion and the great cheek-teeth of a lion," "lion" signifying [falsity] which destroys. Therefore "it hath made My vine a waste, and My fig-tree foam," signifies that the church internal and external is thereby vastated, "vine" signifying the internal church, and "fig-tree" the external, "foam" signifying where there is inwardly no truth; "in stripping it hath stripped it, and cast it away" signifies that there is no longer any good or truth that is not destroyed, "to strip," that is, of fruits and leaves, means of goods and truths, and "to cast away" means to destroy entirely; "the branches thereof are made white" signifies that there is no longer anything spiritual; "the pomegranate, the palm, and the apple, and all the trees of the field, that are dried up" signify the kinds of goods and truths of the church, and its knowledges, which are consummated by evils and falsities, "the trees of the field" signifying in general the knowledges of good and truth. [7] In the same: Fear not, ye beasts of My fields; for the habitations of the wilderness are full of herbs, for the tree beareth her fruit, the fig-tree and the vine shall yield their strength (Joel 2:22). This treats of the establishment of the church, therefore "the beasts of the field" do not mean beasts of the field, but the affections of good in the natural man, consequently those in whom are such affections. Who does not see that it cannot be beasts to whom it is said, "Fear not, ye beasts of my fields?" "The habitations of the desert are made full of herbs" signifies that with such there will be knowledges of truth where there were none before, "the habitations of the wilderness" meaning the interiors of the mind of those in whom these did not exist before, "full of herbs" signifying the increase and multiplication of these; "for the tree beareth her fruit, the fig tree and the vine shall yield their strength" signifies that they have natural good and spiritual good, "strength" here meaning the production of fruit. [8] In Amos: Your many gardens and your vineyards, and your fig-trees and your olive-trees, the palmer worm hath devoured; yet have ye not returned unto me (Amos 4:9). "Gardens" signify all things of the church that constitute intelligence and wisdom; "vineyards" spiritual goods and truths; "fig-trees" natural goods and truths; "olive-trees" celestial goods and truths; "the palmer worm" means the falsity that destroys; "the fig-tree," "the vine," and "the olive" properly signify the church and the man of the church; but as the church is a church and man is a man from goods and truths, so these also are signified by those trees, goods by their fruits, and truths by their branches and leaves. [9] In Haggai: Set your heart from this day and onwards. Is not the seed yet in the barn, even to the vine and fig-tree, and the pomegranate and the olive-tree? (Hag. 2:18-19). These words in the spiritual sense mean that there are goods and truths yet remaining; all goods and truths from first to last are meant by "the vine, the fig-tree, the pomegranate, and the olive-tree," "the vine" meaning spiritual good and truth; "the fig-tree" natural good and truth; "the pomegranate" in general that which belongs to knowing and perceiving, and in particular, the knowledges and perceptions of good and truth; and "the olive-tree" the perception of celestial good and truth; "the barn" signifies where all these are, either the church or the man in whom the church is, or the mind of the man which is the subject. [10] In Habakkuk: The fig-tree shall not blossom, neither shall there be produce on the vines; the labor of the olive shall dissemble, and the fields shall yield no food (Hab. 3:17). "The fig-tree shall not blossom" signifies that there shall be no natural good; "neither shall there be produce on the vines" signifies that there shall be no spiritual good; "the labor of the olive shall dissemble" signifies that there shall be no celestial good; "the fields shall yield no food" signifies that there shall be no spiritual nourishment. [11] In Moses: Jehovah God bringeth thee to a good land, a land of brooks of water, of fountains and depths going forth in valley and mountain; a land of wheat and barley, and of vine and fig-tree and pomegranate; a land of oil-olive and honey (Deut. 8:7-8). "The good land" to which they shall be led means the land of Canaan, which signifies the church; here, therefore, "vine," "fig-tree," "pomegranate," and "olive," have a like signification as above. (The remainder may be seen explained before, n. 374.) Because "the land of Canaan" signifies the church, and "the vine," "the fig-tree," and "the pomegranate," signify the internal and external things of the church, so it came to pass that the explorers of that land brought away such things from it, respecting which it is thus written in Moses: The explorers of the land of Canaan came to the brook Eshcol, and cut down from thence a branch with one cluster of grapes, which they bare upon a pole between two; and also of the pomegranates and of the figs (Num. 13:23). [12] Because "the vine" and "the fig-tree" signify such things, it is said in the Word of those who are in the goods and truths of the church, and thus in safety from evils and falsities, that "they shall sit securely under their own vine and under their own fig-tree, and none shall make afraid." Thus in the first book of Kings: Judah and Israel dwelt in security, every man under his vine and under his fig-tree, from Dan even to Beersheba, all the days of Solomon (1 Kings 4:25). In Zechariah: I will remove the iniquity of this land in one day. In that day ye shall cry every man to his companion, to the vine and to the fig-tree (Zech. 3:9-10). And in Micah: In the end of the days it shall be that the mountain of the house of Jehovah shall be established as the head of the mountains; nation shall not lift up sword against nation, neither shall they learn war any more; but they shall sit every man under his vine and under his fig-tree; and none shall make afraid (Micah 4:1, 3-4). These things are said respecting the Lord's kingdom, which is with those in the heavens and on the earth who are in love to Him. The Lord's kingdom is signified by "the mountain of Jehovah, which is established as the head of the mountains," for "the mountain of Jehovah" signifies the Lord's kingdom constituted of those who are in love to Him; and as these dwell above the others in the heavens, it is said that this mountain "shall be established as the head of the mountains" (see in the work on Heaven and Hell, n. 188). And as such have truths inscribed on their hearts, and therefore do not dispute about them, it is said that "nation shall not lift up sword against nation, neither shall they learn war any more," which signifies that in that kingdom there shall be no disputation about truths (see in the same work, n. 25, 26, 270, 271). That through the truths and goods in which they are, they shall be safe from evils and falsities is signified by "they shall sit under their own vine and under their own fig tree, and none shall make afraid." [13] In Jeremiah: Lo, I will bring upon you a nation from afar, which shall eat up thy harvest and thy bread; and it shall eat up thy sons and thy daughters; it shall eat up thy flock and thy herd; it shall eat up thy vine and thy fig tree (Jer. 5:15, 17). "A nation from afar" signifies the evil opposed to celestial good, "from afar" signifying apart and remote from, also opposed to, goods and truths; "which shall eat up thy harvest and thy bread" signifies that it will destroy all truths and goods by which there is spiritual nourishment; "which shall eat up thy sons and thy daughters" signifies all the spiritual affections of truth and good; "which shall eat up thy flock and thy herd" signifies truths and goods internal and external; "which shall eat up thy vine and thy fig tree" signifies thus the internal and the external of the church. [14] In Hosea: I found 403-3 Israel like grapes in the wilderness; I saw your fathers as the first-ripe in the fig-tree in its first season (Hos. 9:10). "Israel" and "the fathers" do not mean here the fathers of the tribes of the sons of Jacob, but those who were of the Ancient Church, because they were in good (see Arcana Coelestia, n. 6050, 6075, 6846, 6876, 6884, 7649, 8055); because these were in good, but at the beginning in ignorance of truth, through which, however, good comes, it is said, "I found Israel like grapes in the wilderness; I saw your fathers as a fig-tree in its first season," "grapes" signifying spiritual good, "wilderness" signifying ignorance of truth, and "the first-ripe in the fig-tree" signifying natural good from spiritual good in infancy. [15] In Luke: When these things begin to come to pass, look up, and lift up your heads. And He spoke a parable: Behold the fig-tree and all the trees; when now they shall have shot forth ye see and shall know of your own selves that summer is now near. So ye also, when ye shall see these things coming to pass know that the kingdom of God is nigh (Luke 21:28-31; Matt. 24:32; Mark 13:28-29). This treats of the consummation of the age, which is the Last Judgment, and the signs which precede are enumerated, which are meant by "when all these things begin to come to pass;" that a new church is then to begin, which in its beginning will be external, is signified by "Behold the fig-tree and all the trees, when they have shot forth." This parable or similitude was related because "the fig-tree" signifies the external church, and "trees" signify the knowledges of truth and good; "the kingdom of God," which then is near, signifies the new church of the Lord; for at the time of the Last Judgment the old church perishes and a new one begins. [16] In Luke: Every tree is known by its own fruit; for from thorns men do not gather figs, nor from a bramble bush gather they the grape (Luke 6:44; Matt. 7:16); as "fruit" signifies the good of life, and the good of life is external good from internal, or natural good from spiritual, and as from this good man is known, so the Lord says, "Every tree is known by its own fruit; from thorns men do not gather figs, nor from a bramble-bush gather they the grape," "fig" here meaning the good of the external or natural man, and "the grape" the good of the internal or spiritual man; "thorns" and "bramble-bush" mean the evils opposed to these goods. [17] Because the kings of Judah and Israel represented the Lord in relation to Divine truth, and Divine truth with man endures distress and labors as it were, when the life is not according to it and when it is not made the good of life, but when it is made the good of life it lives, so this was signified by the following: By command of Jehovah they brought to Hezekiah king of Judah, when he was sick, a lump of figs, and placed it as a plaster upon his boil, and so he lived (2 Kings 20:7; Isa. 38:21). From this it can be seen that "the fig-tree" in the genuine sense, signifies the natural man in respect to good and truth, the fig itself as a tree the natural man, the fig as a fruit the good of the natural man, and its leaf the truth of that good. [18] But that "the fig-tree" in the contrary sense signifies the natural man in respect to evil and falsity, the fig as a tree the natural man itself, the figs of it as fruit, the evil of that natural man, and its leaf the falsity of that evil, is evident from the following passages. In Jeremiah: Jehovah showed me, and behold, two baskets of figs set before the temple of Jehovah, one basket of very good figs, as of fig-trees bearing the firstfruits; and the other basket of very bad figs, that could not be eaten for badness. Jehovah said, As the good figs, so will I recognize those carried away of Judah into the land of the Chaldeans for good; and I will set Mine eyes upon them for good, and I will bring them back upon this land; and I will build them, and I will plant them. And as the bad figs, so will I give them that are left in this land to commotion, and to evil to all nations; and I will send among them the sword, the famine, and the pestilence, that they may be consumed (Jer. 24:1-10); "the captivity of the Jews in the land of the Chaldeans" means the like as the spiritual captivity or removal of the good from the evil in the spiritual world, according to what has been said above (n. 391, 392, 394, 397), namely that those who were inwardly evil, and yet were able to maintain a moral life externally like a spiritual life, remained upon the earth in the spiritual world, and made habitations for themselves there upon the higher places; while those who were inwardly good were removed from them, and concealed by the Lord in the lower earth; this was what was represented by the carrying away of the Jews into the land of the Chaldeans, and by the continuance of the rest of them in the land; therefore it is said concerning those who suffered themselves to be carried away into the land of the Chaldeans, "I recognize those carried away of Judah into the land of the Chaldeans for good; and I will set Mine eyes upon them for good, and I will bring them back upon this land; and I will build them, and I will plant them;" while of those that remained it is said "I will give them that are left in this land to commotion, and to evil to all nations; and I will send among them the sword, the famine, and the pestilence, that they may be consumed." That this is what was represented is evident also from this, that the temple of Solomon was destroyed before they were carried away, and a new one was built when they returned; "temple" signifying Divine worship, and "a new temple" worship restored. [19] From this it can be seen what is signified by "the two baskets of figs set before the temple of Jehovah, in one of which were very good figs, as of fig-trees bearing the firstfruits, and in the other very bad figs, that could not be eaten for badness," namely, that those who are inwardly good, of whom a new heaven is to be formed, are meant by "the basket of good figs;" and those who are inwardly evil, who are to be cast down into hell, are meant by "the basket of bad figs;" wherefore it is said of the latter that "they could not be eaten for badness," signifying that such are inwardly evil, while of the former it is said that they were "as fig-trees bearing the firstfruits," signifying that such are inwardly good, so that a new heaven may be formed out of them; for "the fig," as a fruit, signifies the good of life both in its internal and its external form, and in the contrary sense it signifies the good of life merely in its external form, which is the evil of life, because inwardly it is evil, every external deriving all its quality from its internal, as it is an effect of it. With such, evil appears in externals as good, because they feign good for the sake of the evil that is within, in order to obtain some end, to which the seeming good serves as a means. The like is said of those who remained in the land of Canaan elsewhere in the same prophet: Thus said Jehovah concerning the king, and all the people that dwell in this city that are not gone forth with you into captivity: Behold, I will send against them the sword, the famine, and the pestilence, and I will make them like vile figs, that cannot be eaten for badness (Jer. 29:16-17). [20] That "the fig," as a tree, in the contrary sense signifies a merely natural man, and a church constituted of such, or those with whom there is no natural good because there is no good within is evident in Luke: Jesus spoke this parable: A certain man had a fig-tree planted in his vineyard; he therefore came seeking fruit thereon, but found none. He said unto the vine dresser, Behold, three years I come seeking fruit on this fig-tree, but find none; cut it down, why also doth it make the land unfruitful? But he answering said, Lord, let it alone this year also, till I shall dig about it and dung it, if indeed it will bear fruit; but if not, after that thou shalt cut it down (Luke 13:6-9). "The vineyard in which was the fig-tree" signifies the church, which contains also such as are in externals; for in the Lord's church there is both an internal and an external; the internal of the church is charity and the faith therefrom, while the external of the church is the good of life. The works of charity and faith, which are the good of life, belong to the natural man, while charity itself and faith therefrom belong to the spiritual man, therefore "a vineyard" signifies the internal of the church, and "a fig-tree" its external. With the Jewish nation there was only the external of the church, since it was in external representative worship; therefore "a fig tree" means the church with that nation; but because they were in external worship and in no internal, being inwardly evil, and external worship without internal is no worship, and with the evil is evil worship, therefore with them there was nothing of natural good. It is therefore said that "for three years he found no fruit on the fig-tree, and that he told the vine dresser to cut it down," which signifies that from beginning to end there was no natural good with that nation, "three years" signifying a whole period, or the time from beginning to end, and "the fruit of the fig tree" signifying natural good; by natural good is meant spiritual-natural good, or good in the natural from the spiritual. And because a church composed of such as are not in natural good, as was the Jewish nation, is not a church, it is also said "why also doth it make the land unfruitful?" "land" meaning the church; "the vine dresser saying that it should still be left, and he would dig about it" signifies that they would remain, and that they would hereafter be instructed by the Christians, in the midst of whom they would be; but no answer being made to this means that the fig tree would still produce no fruit, that is, that no good proceeding from anything spiritual would be done by the Jewish nation. [21] This is the signification of "the fig-tree that withered away" when the Lord found no fruit on it, in Matthew: In the morning Jesus returning into the city, hungered. And seeing a fig-tree by the way, He came to it, but found nothing thereon but leaves, therefore He said unto it, Let nothing grow on thee henceforward forever; therefore from that time the fig-tree withered away (Matt. 21:18, 19; Mark 11:12-14). Here, too, "the fig-tree" means the church with the Jewish nation. That with that nation there was no natural good, but only truth falsified, which in itself is falsity, is signified by "the Lord came to the fig-tree, but found nothing thereon but leaves," "the fruit" which He did not find signifying natural good such as was described above, and "the leaf" signifying truth falsified, which in itself is falsity, for in the Word "leaf" signifies truth, but the leaf of a tree that is without fruit signifies falsity, and with that nation truth falsified, because they had the Word in which truths are, but which they falsified by application to themselves, which was the source of their traditions. That no natural good from a spiritual origin, which is called spiritual-natural good, would be done by that nation is signified by the words that the Lord spoke respecting it, "Let nothing grow on thee henceforward forever; therefore from that time it withered away;" "to wither away" signifying that there was no longer any good or any truth. The Lord saw the fig-tree and said this when He was returning into the city, and hungered, because "the city of Jerusalem" signifies the church, and "hungering," in reference to the Lord, signifies to desire good in the church (as may be seen above, n, 386). One who does not know the signification of "fig-tree," and that this fig-tree meant the church with that nation, thinks no otherwise than the Lord did this from indignation because He was hungry; but it was not done for that reason, but that it might be signified that such was the quality of the Jewish nation; for all the Lord's miracles involve and signify such things as belong to heaven and the church, whence those miracles were Divine (see Arcana Coelestia, n. 7337, 8364, 9051 at the end). [22] A perverted church, or the man of the church perverted in respect to his natural or external man is also signified by the fig-tree in David: He gave them hail for their rain, a fire of flames in their land; and He smote their vine and their fig-tree; He brake the tree of their border (Ps. 105:32-33). This was said of Egypt, which signifies the natural man that is in falsities and evils; and "vine," "fig tree," and "the tree of the border" signify all things of the church, "vine" the internal or spiritual things thereof, "fig-tree" the external or natural things thereof, and "the tree of the border" everything pertaining to knowing and perceiving, "the border" signifying the ultimate in which the interior things close, and in which they are together, and "trees" signifying knowledges and perceptions. Because all these things were perverted and therefore damned, it is said that they were "smitten and broken," which signifies destruction and damnation; that this was done by the falsities of evil which are from the love of the world is signified by "hail for their rain, a fire of flames in their land," "rain as hail" signifying the falsities of evil, and "the fire of flames" the love of the world. [23] In Nahum: All thy fortresses shall be like fig-trees with the first-ripe figs, if they be shaken they fall upon the mouth of the eater (Nahum 3:12). This is said of "the city of bloods," which signifies doctrine in which truths are falsified and goods adulterated. This is compared to "fig-trees with the first-ripe figs, if they be shaken they fall upon the mouth of the eater," and this signifies that the goods therein are not goods, however much they may appear to be goods; and that such are not received, or if received are received only in the memory and not in the heart. That "if they be shaken they fall" signifies that they are not goods although they appear to be goods, because they are "the first-ripe figs;" and their falling "upon the mouth of the eater" signifies that they are not received even in the memory. That "the mouth of the eater" signifies non-reception is evident from appearances in the spiritual world; for those who commit anything to memory appear to receive it with the mouth; so "to fall upon the mouth" signifies not to receive even in the memory but only to hear, and also if they do receive, that it is only in the memory and not in the heart. "Fig-trees with their first-ripe figs" may also mean genuine goods, of which the like is true as of those who are in the falsities of evil.

Verse 14. And the heaven departed as a book rolled up, signifies that the spiritual man became closed up. This is evident from the signification of "heaven," as being the church in general and in particular; for the church is the heaven of the Lord on the earth; moreover, the church makes one with heaven by conjunction; therefore when "heaven and earth" are mentioned in the Word, the church internal and external is meant, for the internal of the men of the church is heaven with them, and their external is the world with them; and as "heaven and earth" signify the church internal and external so they signify the internal and external man, or the spiritual and the natural man; for as man in whom is the good of love and of faith is a church, so the church, in general exists from the men in whom the church is. This makes clear why it is that "heaven" here means the internal or spiritual man. It is said "the spiritual man," by which is meant the spiritual mind, which is the higher or interior mind of man, while the lower or exterior mind is called the natural man. The above is evident also from the signification of "departed as a book rolled up," as meaning that it became closed up; for the spiritual mind, which is, as was said, the higher or interior mind with man, is opened by truths applied to life, thus by goods, but it is closed up by falsities applied to life, thus by evils; and the closing up is as the rolling up of the scroll of a book. That this is so was made very clear by the appearances in the spiritual world when the Last Judgment was accomplished; for the mountains and the hills there then appeared sometimes to be rolled up as the scroll of a book is rolled up, and those that were upon them were then rolled down into hell. The cause of this appearance was this: that the interiors of their minds, through which somewhat of light from heaven had before flowed in, were then closed up. What takes place in general with many, takes place with everyone in particular of a like character, for in the spiritual world such as the general is, such is the particular (see in the work on Heaven and Hell, n. 73). By "book" is meant a scroll, because in ancient times there were no types and thus no books like those at the present day, but there were scrolls of parchments; so "books" in Revelation mean scrolls, and "heaven departed as a book rolled up" means as a scroll rolled up; the same as in Isaiah: All the host of the heavens shall waste away, and the heavens shall be rolled up as a book (Isa. 34:4).

And every mountain and island were moved out of their places, signifies that every good of love and every truth of faith perished. This is evident from the signification of "a mountain," as being the good of love to the Lord (of which presently); from the signification of "island" as being the truth of faith (of which in the next article); and from the signification of "to be moved out of their places," as being to be taken away and to perish, since the good of love and the truth of faith are meant, for when these are moved out of their places, then evils and falsities take their place, and through evils and falsities goods and truths perish. "Mountain" signifies the good of love, because in heaven those who are in the good of love to the Lord, dwell upon mountains, and those who are in charity towards the neighbor dwell upon hills; or, what is the same, those who are of the Lord's celestial kingdom dwell upon mountains, and those who are of His spiritual kingdom dwell upon hills; and the celestial kingdom is distinguished from the spiritual kingdom in this, that those who are of the celestial kingdom are in love to the Lord, and those who are of the spiritual kingdom are in charity towards the neighbor (but of the latter and the former, see in the work on Heaven and Hell, n. 20-28). This is why "mountain" signifies the good of love to the Lord. [2] The good of love to the Lord is meant in an abstract sense by "mountain," because all things in the internal sense of the Word are spiritual, and spiritual things must be understood in a sense abstracted from persons and places; consequently, because angels are spiritual they think and speak abstractedly from these, and thereby have intelligence and wisdom; for the idea of persons and places limits the thought, since it confines it to persons and places, and thus limits it. This idea of thought is proper to the natural, while the idea abstracted from persons and places extends itself into heaven in every direction, and is no otherwise limited than the sight of the eye is limited when it looks up into the sky without intervening objects; such an idea is proper to the spiritual. This is why "a mountain" in the spiritual sense of the Word signifies the good of love. It is similar with the signification of "the earth," as being the church; for thought abstracted from places, and from nations and peoples upon the earth, is thought respecting the church there or with these; this, therefore, is signified by "earth" in the Word. It is similar with the other things that are mentioned in the natural sense of the Word, as with hills, rocks, valleys, rivers, seas, cities, houses, gardens, woods, and other things. [3] That "mountain" signifies the love to the Lord, and thus all good that is from that, which is called celestial good, and in the contrary sense signifies the love of self, and thus all the evil that is from that, is evident from the following passages in the Word. In Amos: Dispose thyself towards thy God, O Israel; for lo, He is the Former of the mountains, and the Creator of the spirit, and declareth unto man what is his thought (Amos 4:12-13). God is here called "the Former of the mountains" because "mountains" signify the goods of love, and "the Creator of the spirit" because "spirit" signifies life from such goods; and because through these He gives intelligence to man it is added, "and declareth unto man what is his thought," for the intelligence that man has is of his thought, which flows in from the Lord through the good of love into his life, so "to declare" here means to flow in. [4] In David: God who maketh firm the mountains by His power; He is girded with might (Ps. 65:6). Here, too, "mountains" signify the goods of love; these the "Lord maketh firm" in heaven and in the church through His Divine truth, which has all power; therefore it is said "He maketh firm the mountains by His power; He is girded with might." In the Word "God's power" signifies Divine truth; and "might" in reference to the Lord signifies all might or omnipotence. (That all power is in the Divine truth that proceeds from the Lord may be seen in the work on Heaven and Hell, n. 228-233; and above, n. 209, 333; and that might in reference to the Lord is omnipotence, see above, n. 338.) [5] In the same: I lift up mine eyes to the mountains, whence cometh help (Ps. 121:1). "Mountains" here mean the heavens; and as in the heavens those who are in the goods of love and of charity dwell upon the mountains and hills, as was said above, and the Lord is in these goods, "to lift up the eyes to the mountains" also means to the Lord, from whom is all help. When "mountains," in the plural, are mentioned, both mountains and hills are meant, consequently both the good of love to the Lord and the good of charity towards the neighbor. [6] In Isaiah: There shall be upon every high mountain and upon every lofty hill streams, rivulets of waters, in the day of the great slaughter, when the towers shall fall (Isa. 30:25). The Last Judgment, which is here treated of, is meant by "the day of great slaughter, when the towers shall fall," "great slaughter" meaning the destruction of the evil, "the towers which shall fall," the falsities of doctrine that are from the love of self and the world. That this is what "towers" signify is from appearances in the spiritual world, for those who seek to rule by such things as pertain to the church build towers for themselves in high places (see in the small work on The Last Judgment, n. 56, 58). That such then as are in love to the Lord and in charity towards the neighbor are raised up into heaven and imbued with intelligence and wisdom, is meant by "there shall be upon every high mountain and upon every lofty hill streams, rivulets of waters;" "the high mountain" signifying where those are who are in love to the Lord, and "lofty hill" where those are who are in charity towards the neighbor; "streams" wisdom, and "rivulets of waters" intelligence, for "waters" mean truths, from which are intelligence and wisdom. [7] In Joel: It shall come to pass in that day, that the mountains shall drop down sweet wine, and the hills shall flow with milk, and all the water-courses of Judah shall flow with waters (Joel 3:18). This treats of the Lord's coming and of the new heaven and the new earth at that time; "the mountains shall drop down sweet wine" means that all truth shall be from the good of love to the Lord; "the hills shall flow with milk" means that there shall be spiritual life from the good of charity towards the neighbor; and "all the water-courses of Judah shall flow with waters" means that there shall be truths from the particulars of the Word, through which there is intelligence. (But these things may be seen more fully explained above, n. 376.) [8] In Nahum: Behold upon the mountains the feet of him that proclaimeth good tidings, [that publisheth] peace (Nahum 1:15). In Isaiah: How joyous [upon the mountains] are the feet of him that proclaimeth good tidings, that maketh peace to be heard; that saith unto Zion, Thy king 405-1 reigneth (Isa. 52:7). In the same: O Zion, that proclaimest good tidings, go up into the high mountain; O Jerusalem, that proclaimest good tidings, lift up thy voice with power (Isa. 40:9). This is said of the Lord's coming, and of the salvation at that time of those who are in the good of love to Him, and thence in truths of doctrine from the Word; and as the salvation of these is treated of, it is said, "Behold upon the mountains the feet of him that publisheth peace," and "O Zion, that proclaimest good tidings, go up into the high mountain," "to publish peace," signifying to preach the Lord's coming, for "peace" in the highest sense signifies the Lord, and in the internal sense every good and truth that is from the Lord (see above, n. 365); and "O Zion, that proclaimest good tidings," means the church that is in the good of love to the Lord; and "O Jerusalem, that proclaimest good tidings," the church that is thence in truths of doctrine from the Word. [9] In Isaiah: I will make all My mountains for a way, and My highways shall be exalted. Sing aloud O heavens, and exult O earth, and break forth with singing aloud O mountains; for Jehovah hath comforted His people (Isa. 49:11, 13). "Mountains," in the plural, mean both mountains and hills, thus both the good of love and the good of charity. "Mountains and hills shall be made for a way, and highways shall be exalted" signifies that those who are in these goods shall be in genuine truths; "to be made for a way" signifying to be in truths, and "highways being exalted" signifying to be in genuine truths; for "ways and highways" signify truths, which are said to be exalted by good, and the truths that are from good are genuine truths. Their joy of heart on this account is signified by "Sing aloud O heavens, exult O earth," internal joy by "Sing aloud O heavens," and external joy by "exult O earth." Confessions from joy originating in the good of love are signified by "break forth with singing aloud O mountains;" that this is on account of reformation and regeneration is signified by "for Jehovah hath comforted his people." Evidently mountains in the world are not here meant; for why should mountains be made for a way, and highways be exalted, and mountains resound with singing aloud? [10] In the same: Sing aloud ye heavens, shout ye lower parts of the earth, break forth with singing aloud, ye mountains, O forest and every tree therein; for Jehovah hath redeemed Jacob, and hath shown Himself glorious in Israel (Isa. 44:23). "Sing aloud ye heavens, shout ye lower parts of the earth, break forth with singing aloud ye mountains," has a like signification as just above; but here "mountains" signify the goods of charity; therefore it is also said, "O forest and every tree therein," for "a forest" means the external or natural man in respect to all things thereof, and "every tree" means the cognizing and knowing faculty therein; the reformation of these is signified by "Jehovah hath redeemed Jacob, and hath shown Himself glorious in Israel;" "Jacob and Israel" meaning the church external and internal; thus the external and internal with those in whom the church is. [11] In the same: The mountains and hills shall break forth with singing aloud, and all the trees of the field shall clap the hand (Isa. 55:12). In David: Praise Jehovah, mountains and hills, tree of fruit, and all cedars (Ps. 148:7, 9). This describes the joy of heart from the good of love and charity; and "mountains," "hills," "trees," and "cedars," are said "to break forth with singing aloud," "to clap the hand," and "to praise," because these signify the goods and truths that cause joys in man; for man does not rejoice from himself, but from the goods and truths that are with him; these rejoice because they make joy for man. [12] In Isaiah: The wilderness and its cities shall lift up their voice, and the villages that Arabia doth inhabit; the inhabitants of the cliff shall sing aloud, they shall shout from the top of the mountains (Isa. 42:11). "The wilderness" signifies the obscurity of truth; "its cities" signify doctrinals; "villages" the natural cognitions and knowledges; "Arabia" the natural man, for "an Arabian in the wilderness" means the natural man; "the inhabitants of the cliff" signify the goods of faith, or those who are in the goods of faith; "the top of the mountains" signifies the good of love to the Lord. This makes clear what the particulars signify in their order, namely, confession and joyful worship from the good of love in such things as are mentioned; for "to shout from the top of the mountains" means to worship from the good of love. [13] In David: A mountain of God is the mountain of Bashan; a mountain of hills is the mountain of Bashan; why leap ye, ye mountains, ye hills of the mountain? God desireth to dwell in it; yea, Jehovah will inhabit it perpetually (Ps. 68:15-16). "The mountain of Bashan" signifies voluntary good, such as exists in those who are in the externals of the church; for Bashan was a region beyond Jordan, which was given as an inheritance to the half tribe of Manasseh, as may be seen in Joshua (13:29-32); and "Manasseh" signifies the voluntary good of the external or natural man. This voluntary good is the same as the good of love in the external man, for all good of love is of the will, and all truth therefrom is of the understanding; therefore "Ephraim," his brother, signifies the intellectual truth of that good. Because "the mountain of Bashan" signifies that good, "the hills" of that mountain signify goods in act. Because it is the will that acts-for every activity of the mind and body is from the will, as everything active of thought and speech is from the understanding, therefore the joy arising from the good of love is described and meant by "skipping" and "leaping;" this makes clear what is signified by "a mountain of God is the mountain of Bashan; a mountain of hills is the mountain of Bashan; why leap ye, ye mountains, ye hills of the mountain?" Because the Lord dwells with man in his voluntary good, from which are goods in act, it is said, "God desireth to dwell in it; yea, Jehovah will inhabit it perpetually." [14] In the same: Judah became the sanctuary of Jehovah. The sea saw it and fled; the Jordan turned itself back. The mountains leaped like rams, the hills like the sons of the flock. What hast thou O sea, that thou fleest? O Jordan, that thou turnest back? ye mountains, that ye leap like rams; ye hills, like sons of the flock? Before the Lord thou art in travail, O earth, before the God of Jacob; who turned the rock into a pool of waters, the flint into a fountain of waters (Ps. 114:2-8). This describes the departure of the sons of Israel out of Egypt; and yet without explanation by the internal sense no one can know what this signifies, as that "the mountains then leaped like rams, and the hills like the sons of the flock," likewise what is meant by "the sea saw it and fled, and the Jordan turned itself back." It shall therefore be explained. The establishment of the church, or the regeneration of the men of the church, is here meant in the internal sense, for the church that was to be established is signified by the sons of Israel, its establishment by their departure, the shaking off of evils by the passage through the sea Suph, which is said "to have fled," and the introduction into the church by the crossing of the Jordan, which is said to have "turned itself back." But for the particulars: "Judah became a sanctuary, and Israel a domain," signifies that the good of love to the Lord is the very holiness of heaven and the church, and that truth from that good is that by which there is government; for "Judah" signifies celestial good, which is the good of love to the Lord; "sanctuary" the very holiness of heaven and the church; "Israel" spiritual good, which is truth from that good, by which there is government, for all government pertaining to the Lord is a government of Divine truth proceeding from Divine good; "the sea saw it and fled, Jordan turned itself back," signifies that when the evils and falsities which are in the natural man had been shaken off, true knowledges [scientifica] and cognitions [cognitiones] of truth and good took their place; "the mountains leaped like rams, the hills like the sons of the flock," signifies that celestial good, which is the good of love, and spiritual good, which is truth from that good, produce good or come into effect from joy; "mountains" signifying the good of love, "hills" the goods of charity, which in their essence are truths from that good; and "to leap," because it is predicated of these, signifies to produce good from joy. It is said "like rams," and "like the sons of the flock," because "rams" signify the goods of charity, and "the sons of the flock" truths therefrom. The establishment of the church from these, that is, the regeneration of the men of the church, is signified by, "before the Lord thou art in travail, O earth, before the God of Jacob; who turned the rock into a pool of waters, and the flint into a fountain of waters;" "earth" meaning the church; and this is said "to be in travail" when it is established or when the man of the church is born anew; it is said "before the Lord" and "before the God of Jacob," because where the good of love is treated of in the Word the Lord is called "the Lord;" and when goods in act are treated of He is called "the God of Jacob." Regeneration by truths from goods is signified by "He turned the rock into a pool of waters, and the flint into a fountain of waters;" "pool of waters" signifying the knowledges of truth, and "fountain of waters" the Word from which these are, and "rock" the natural man in respect to truth before reformation, and "flint" the natural man in respect to good before reformation. [15] In the same: Thou hast caused a vine to journey out of Egypt; Thou hast driven out the nations and planted it. The mountains were covered by its shadow, and the cedars of God by its branches (Ps. 80:8, 10). "A vine out of Egypt" signifies the spiritual church which has its beginning with man by means of knowledges and cognitions in the natural man, "vine" meaning the spiritual church, and "Egypt" the knowing faculty [scientificum] which is in the natural man; "thou hast driven out the nations, and planted it," signifies that when evils had been cast out therefrom the church was established; "nations" meaning evils, and "to plant a vine" meaning to establish the spiritual church; "the mountains were covered by its shadow, and the cedars of God by its branches," signifies that the whole church is from spiritual goods and truths; "mountains" meaning spiritual goods, and "the cedars of God" spiritual truths. Evidently the bringing forth of the sons of Israel out of Egypt and their introduction into the land of Canaan, from which the nations were expelled, is what is meant by these words; and yet the same words, in the internal sense, mean such things as have been explained; nor was anything else represented and signified by the introduction of the sons of Israel into the land of Canaan, and by the expulsion of the nations from it; for all the historical parts of the Word, as well as its prophetical parts, involve spiritual things. [16] In Isaiah: As to all mountains that shall be hoed with the hoe, there shall not come thither the fear of briar and bramble; but there shall be the sending forth of the ox and the trampling of the sheep (Isa. 7:25). "The mountains that shall be hoed with the hoe" mean those who do what is good from a love of good. (What the remainder signifies see above, n. 304, where it is explained.) In the same: I will bring forth a seed out of Jacob, and out of Judah an inheritor of My mountains, that My chosen may possess it and My servants dwell there (Isa. 65:9). "Jacob" and "Judah" signify the church, "Jacob" the external church, which is in the knowledges of good and truth, and "Judah" the [internal] church which is in the good of love to the Lord; therefore "a seed out of Jacob" signifies the knowledges of good and truth, and thus such as are in these; and "the mountains whose inheritor shall be out of Judah," signify the good of love to the Lord, and thence such as are in it; "the chosen who shall possess the mountain," signify those who are in good, and "the servants" those who are in truths from good. [17] In Jeremiah: I will bring the sons of Israel back upon their land. Behold, I will send to many fishers, who shall fish them; and I will send to many hunters, who shall hunt them from upon every mountain and from upon every hill and out of the holes of the cliffs (Jer. 16:15-16). This treats of the establishment of a new church, which was represented and signified by the bringing back of the Jews from the captivity out of the land of Babylon into the land of Canaan. He who does not know what is signified by "fishing and hunting," by "mountain," "hill," and "holes of the cliffs," can gather nothing from these words that he can comprehend. That a church was to be established from those who are in natural good and in spiritual good is meant by "I will send fishers who shall fish them, and hunters who shall hunt them." To gather together those who are in natural good is meant by "sending fishers who shall fish them;" and to gather together those who are in spiritual good is meant by "sending hunters who shall hunt them;" because such are meant it is added, "from upon every mountain and from upon every hill, and out of the holes of the cliffs," those "upon a mountain" meaning those who are in the good of love, "those upon a hill" those who are in the good of charity; "and those out of the holes of the cliffs" those who are in obscurities respecting truth. [18] In Ezekiel: Ye mountains of Israel, ye shall give forth your branch, and bear your fruit to My people Israel, when they draw near to come (Ezek. 36:8). "The mountains of Israel" signify the goods of charity; that from these are the truths of faith and the goods of life, is signified by "ye shall give forth your branch, and bear your fruit;" "branch" meaning the truth of faith, and "fruit" the good of life. [19] In Amos: Behold, the days come, that the ploughman shall overtake the reaper, and the treader of grapes him that soweth; and the mountains shall drop sweet wine, and all the hills shall dissolve; for I will bring back the captivity of My people (Amos 9:13-14). What these words signify may be seen above (n. 376), where they are explained. "The mountains" are said "to drop sweet wine," and "the hills to dissolve," because "mountains" signify the good of love to the Lord, and "hills" the good of charity towards the neighbor, and "sweet wine" truths; therefore these words signify that from these two goods they shall have truths in abundance, for the bringing back of the people from captivity, about which this is said, signifies the establishment of a new church. [20] In David: Jehovah, Thy righteousness is like the mountains of God; Thy judgments like a great deep (Ps. 36:6). Because "righteousness," in the Word, is predicated of good, and "judgment" of truth, it is said that "the righteousness of Jehovah is like the mountains of God, and His judgments like a great deep;" "the mountains of God" signifying the good of charity, and "the deep" truths in general, which are called the truths of faith. (That "righteousness" is predicated of good, and "judgment" of truth, see Arcana Coelestia, n. 2235, 9857.) [21] In the same: Jehovah hath founded the earth upon its bases; Thou hast covered it with the deep as with a vesture; the waters stand above the mountains. At Thy rebuke they flee; at the voice of Thy thunder they hurried away. The mountains arise, the valleys sink down unto the place which Thou hast founded for them. Thou hast set a bound, they pass it not; they return not again to cover the earth. He sendeth forth springs into the brooks, they flow between the mountains. He watereth the mountains from His upper chambers; the earth is satisfied with the fruit of Thy works (Ps. 104:5-10, 13). This, understood in the spiritual sense, describes the process of regeneration, or of the formation of the church with man; and "He hath founded the earth upon its bases," signifies the church with man with its boundaries and closings; "Thou hast covered it with the deep as with a vesture," signifies with knowledges [scientifica] in the natural man, by which knowledges the interiors of the natural man, where the spiritual things of the church have their seat, are encompassed; "the deep" signifying knowledges in general, and "vesture" the true knowledges encircling and investing; "the waters stand above the mountains" signifies the falsities above the delights of the natural loves, which delights are in themselves evils; "mountains" meaning the evils of those loves, and "waters" falsities therefrom; "at Thy rebuke they flee, at the voice of Thy thunder they hurry away" signifies that falsities are dispersed by truths, and evils by goods from heaven; "the mountains arise, and the valleys sink down unto the place which Thou hast founded for them" signifies that in place of natural loves and of evils therefrom there are inserted heavenly loves and goods from them, and in place of falsities general truths are let down; "Thou hast set a bound, they pass it not, they return not again to cover the earth" signifies that falsities and evils are kept without, separated from truths and goods, and held within bounds that they may not flow in again and destroy; "He sendeth forth springs into the brooks, they flow between the mountains" signifies that the Lord, out of the truths of the Word, gives intelligence, all things of which are from the good of celestial love; "springs" signifying the truths of the Word, "springs sent into brooks" the intelligence therefrom, and their "flowing between the mountains" that they are from the goods of celestial love, "mountains" meaning such goods. "He watereth the mountains from His upper chambers" signifies that all goods are by means of truths from heaven; "to water" is predicated of truths, because "waters" mean truths; "mountains" mean the goods of love; and "upper chambers" the heavens from which these are; "the earth is satisfied with the fruit of Thy works" signifies that from the Divine operation the church continually increases with man; "the fruit of works" meaning, in reference to the Lord, the Divine operation, and "the earth" the church in man, the formation of which is here treated of; and the church is said "to be satisfied" by continual increase. These are the arcana that are hid in these words; but who can see them unless he knows them from the internal sense, and unless he is in knowledges, in this case, unless he is in knowledge respecting the internal and external man, and the goods and truths that constitute the church in these? [22] In Zechariah: I lifted up mine eyes and saw, when behold, four chariots coming out from between the mountains; and the mountains were mountains of copper (Zech. 6:1). A new church to be established among the Gentiles is treated of in this chapter, for a new temple is treated of, which signifies a new church. "Chariots coming out from between the mountains" signify doctrine, which is to be formed out of good by means of truths, "chariots" signifying doctrinals, "mountains" the goods of love, and "between mountains" truths from goods; for "valleys," which are between mountains, signify lower truths, which are the truths of the natural man. That it may be known, that "mountains" here signify the goods of the natural man, it is said, "and the mountains were mountains of copper," "copper" signifying the good of the natural man. [23] In Zechariah: Jehovah shall go forth and fight against the nations; His feet shall stand in that day upon the Mount of Olives, before the faces of Jerusalem from the east; and the Mount of Olives shall be cloven asunder, a part thereof toward the east and toward the sea with a great valley, and a part of the mountain shall withdraw toward the north, and a part of it toward the south. Then shall ye flee through the valley of My mountains; and the valley of the mountains shall reach towards Azal (Zech. 14:3-5). This is said of the Last Judgment, which was accomplished by the Lord when He was in the world; for when the Lord was in the world He reduced all things to order in the heavens and in the hells, therefore He then wrought a judgment upon the evil and upon the good. This judgment is what is meant in the word of the Old Testament by "the day of indignation," "of anger," "of wrath," "of the vengeance of Jehovah," and by "the year of retributions" (on this judgment see the small work on The Last Judgment, n. 46). That the Lord's coming and the judgment that then took place are treated of in this chapter, is evident from these words in it: Then Jehovah my God shall come, all the holy ones with Thee. And there shall be in that day no light, brightness, nor flashing; and it shall be one day that shall be known to Jehovah, not day nor night; for about the time of evening there shall be light (Zech. 14:5-7). "The time of evening" means the last time of the church, when judgment takes place; then it is "evening" to the evil, but "light" to the good. As soon as these things are known, it becomes plain, through the spiritual sense, what the particulars here signify, namely, "Jehovah shall go forth and fight against the nations" signifies the Last Judgment upon the evil, "to go forth and fight" means to execute judgment, and "nations" the evil; "His feet shall stand upon the Mount of Olives, before the faces of Jerusalem from the east" signifies that this is effected from the Divine love by means of Divine truths proceeding from His Divine good; "the Mount of Olives" signifying, in reference to the Lord, the Divine love, "Jerusalem," the church in respect to truths, and therefore the Divine truths of the church, and "the east" the Divine good; "the Mount of Olives shall be cloven asunder, a part thereof toward the east and toward the sea, with a great valley" signifies the separation of those who are in good from those who are in evil; for "the Mount of Olives," as was said, means the Divine love; "the east" means where those are who are in Divine good, and "the sea" where those are who are in evil, for in the western quarter of the spiritual world is a sea which separates; "a part of the mountain shall withdraw toward the north, and part of it toward the south" signifies the separation of those who are in the falsities of evil from those who are in the truths of good; "the north" meaning where those are who are in the falsities of evil, since they are in darkness, and "the south" where those are who are in the truths of good, since they are in light; "then shall ye flee through the valley of my mountains" signifies that then those who are in truths from good shall be rescued, "to flee" signifying to be rescued, "the valley of the mountains" signifying where those are who are in the knowledges of truth, and thus in truths from good, for those who are in the knowledges of truth dwell in valleys, and those who are in good upon the mountains; "and the valley of the mountains shall reach even unto Azal" signifies separation from the falsities of evil, "Azal" signifying separation and liberation. [24] Because "the Mount of Olives," which was before Jerusalem eastward, signified the Divine love, and "Jerusalem from the east" Divine truth proceeding from Divine good, as was said above, the Lord was accustomed to stay on that mount, as is evident in Luke: Jesus during the days was teaching in the temple; but at night He went out and lodged in the mount that is called the Mount of Olives (Luke 21:37; 22:39; John 8:1). It was here, too, that He spoke with His disciples about His coming and the consummation of the age, that is, about the Last Judgment (Matt. 24:3 seq.; Mark 13:3 seq.). It was from here, also, that He went to Jerusalem and suffered (Matt. 21:1; 26:30; Mark 11:1; 14:26; Luke 19:29, 37; 21:37; 22:39); signifying thereby that He did all things from the Divine love, for "the Mount of Olives" signified that love; for whatever the Lord did in the world was representative, and whatever He spoke was significative. The Lord when in the world was in representatives and significatives, in order that He might be in the ultimates of heaven and the church, and at the same time in their firsts, and thus might rule and dispose ultimates from firsts, and thus all intermediates from firsts through ultimates; representatives and significatives are in ultimates. [25] Because "a mountain" signified the good of love and in reference to the Lord, the Divine good of the Divine love, from which good Divine truth proceeds, so Jehovah, that is, the Lord, descended upon Mount Sinai and promulgated the law. For it is said that: He came down upon that mount, to the top of the mount (Exod. 19:20; 24:16-17); And that He promulgated the law there (Exod. 20). Therefore also Divine truth from Divine good is signified in the Word by "Sinai," and also by "the law" there promulgated. So too: The Lord took Peter, James, and John into a high mountain, when He was transfigured (Matt. 17:1; Mark 9:2). and when He was transfigured He appeared in Divine truth from Divine good, for "His face which was as the sun" represented the Divine good, and "His raiment which was as the light" the Divine truth; and "Moses and Elias," who appeared, signified the Word, which is Divine truth from the Divine good. [26] Since "a mountain" signified the good of love, and in the highest sense, the Divine good, and from the Divine good Divine truth proceeds, so Mount Zion was built up above Jerusalem, and in the Word "Mount Zion" signifies the church that is in the good of love to the Lord, and "Jerusalem" the church that is in truths from that good, or the church in respect to doctrine. For the same reason Jerusalem is called "the mountain of holiness," also "the hill;" for "the mountain of holiness," likewise "hill" signify spiritual good, which in its essence is truth from good, as can be seen from the following passages. In Isaiah: It shall come to pass in the latter end of days that the mountain of Jehovah shall be on the head of the mountains, and shall be lifted up above the hills; whence all nations shall flow unto it; and many peoples shall go and say, Come ye, let us go up to the mountain of Jehovah, to the house of the God of Jacob (Isa. 2:2-3). In the same: In that day a great trumpet shall be blown, and the perishing in the land of Assyria shall come, and the outcasts in the land of Egypt, and they shall bow down to Jehovah in the mountain of holiness at Jerusalem (Isa. 27:13). In Joel: Blow ye the trumpet in 405-2 Zion, and cry aloud in the mountain of holiness (Joel 2:1). In Daniel: Let thine anger and Thy wrath be turned back from Thy city Jerusalem, the mountain of Thy Holiness (Dan. 9:16). In Isaiah: They shall bring all your brethren out of all nations unto Jehovah, unto the mountain of My holiness, Jerusalem (Isa. 66:20). He that putteth His trust in Me shall have the land for a heritage, and shall possess as an inheritance the mountain of My holiness (Isa. 57:13). In Ezekiel: In the mountain of My holiness, in the mountain of the height of Israel, there shall all the house of Israel, all of them in the land, serve Me (Ezek. 20:40). In Micah: In the latter end of days it shall be that the mountain of the house of Jehovah shall be established on the top of the mountains, and shall be lifted up above the hills; and the peoples shall flow unto it (Micah 4:1). Besides many passages elsewhere in which "the mountain of holiness," "Mount Zion," and "the mountain of Jehovah" are mentioned: The mountain of holiness (Isa. 11:9; 56:7; 65:11, 25; Jer. 31:23; Ezek. 28:14; Dan. 9:20; 11:45; Joel 2:1; 3:17; Obad. verse 16; Zeph. 3:11; Zech. 8:3; Ps. 15:1; 43:3). And Mount Zion (Isa. 4:5; 8:18; 10:12; 18:7; 24:23; 29:8; 31:4; 37:32; Joel 3:5; Obad. verses 17, 21; Micah 4:7; Lam. 5:18; Ps. 48:11; 74:2; 78:68; 125:1). Because "Mount Zion" signified Divine good and the church in respect to Divine good, it is said in Isaiah: Send ye [the lamb of] the ruler of the land from the cliff towards the wilderness unto the mountain of the daughter of Zion (16:1). And in Revelation: A lamb standing upon the Mount Zion, and with him a hundred forty and four thousand (Rev. 14:1). [27] From this it can also be seen why the New Jerusalem, in which was a temple, was seen by Ezekiel built upon a high mountain, respecting which it is thus written: In the visions of God I was brought unto the land of Israel; he set me down upon a very high mountain, whereon was as it were the building of a city on the south (Ezek. 40:2). Respecting this, much is said in the chapters that follow. In David: Great is Jehovah, and to be praised exceedingly in the city of our God, in the mountain of His holiness; beautiful in situation, the joy of the whole earth is Mount Zion, on the sides of the north, the city of the great King. God is known in her palaces as a refuge (Ps. 48:1-3). This describes the worship of the Lord from truths that are from good. The worship of Him from spiritual truths and goods and the consequent pleasure of the soul is signified by "Great is Jehovah, and to be praised exceedingly in the city of our God, in the mountain of His Holiness, beautiful for situation;" worship is meant by "to be great," and "to be praised exceedingly;" spiritual truth that is from spiritual good by "in the city of our God, the mountain of His Holiness;" and the consequent pleasure of the soul by "beautiful for situation;" the worship of the Lord from celestial goods and truths is described by "the joy of the whole earth is Mount Zion, on the sides of the north, the city of the great king;" worship from celestial good is meant by "the joy of the whole earth is Mount Zion;" and truths from that good by "on the sides of the north, the city of the great King;" "the sides of the north" meaning truths from celestial good, and "the city of the great King" the doctrine of truth therefrom. That truths are inscribed on those who are in celestial good is signified by "God is known in her palaces." "The sides of the north" signify truths from celestial good, because those who are in the Lord's celestial kingdom dwell in the east in heaven; and those who are in truths from that good, towards the north there. [28] In Isaiah: O Lucifer, thou hast said in thine heart, I will ascend into the heavens; I will exalt my throne above the stars of God; and I will sit on the mount of the meeting, on the sides of the north (Isa. 14:13). "Lucifer" means Babylon, as is evident from what precedes and follows in this chapter; its love of ruling over heaven and the church is described by "I will ascend into the heavens, and will exalt my throne above the stars of God;" which means a striving for dominion over those heavens that constitute the Lord's spiritual kingdom, for truths and the knowledges of truth appear to such as stars; "I will sit on the mount of meeting, on the sides of the north" signifies a striving for dominion over the heavens that constitute the Lord's celestial kingdom, "the mount of meeting" and "the sides of the north" meaning the goods and truths there (as above). The fact that Mount Zion and Jerusalem were built as far as possible according to the form of heaven makes clear what the words cited above from David signify, "Mount Zion on the sides of the north, the city of the great king;" and the words from Isaiah, "The mount of meeting on the sides of the north." [29] In Isaiah: Sennacherib the king of Assyria said, By the multitude of my chariots I will come up to the height of the mountains, to the sides of Lebanon; where I will cut down the height of its cedars, the choice of its fir trees (Isa. 37:24). This describes, in the internal sense, the haughtiness of those who wish to destroy the goods and truths of the church by reasonings from falsities; "the king of Assyria" signifies the rational perverted; "the multitude of his chariots" signifies reasonings from the falsities of doctrine; "to come up to the height of the mountains, to the sides of Lebanon, and to cut down the height of its cedars, and the choice of its fir trees" signifies the endeavor to destroy the goods and truths of the church, both internal and external; "mountains" meaning the goods of the church, "the sides of Lebanon" meaning where goods are conjoined with truths, "Lebanon" the spiritual church, "cedars" its internal truths which are from good, and "fir trees" its external truths, also from good. This is the meaning of these words in the spiritual sense, consequently in heaven. [30] "Mountain" and "mountains" signify the goods of love and of charity in the following passages also. In David: Jehovah who covereth the heavens with clouds, who prepareth rain for the earth, who maketh grass to spring forth upon the mountains (Ps. 147:8). "The clouds," with which Jehovah covers the heavens, signify external truths, such as are in the sense of the letter of the Word; for the truths in that sense are called in the Word "clouds," while the truths in the internal sense are called "glory;" "the heavens" mean internal truths, because those who are in the heavens are in them; "the rain which he prepares for the earth" signifies influx of truth, "the earth" meaning the church, and thus those there who receive truth, for the church consists of such; "the mountains on which He makes grass to spring forth" signify the goods of love, and thence those who are in the goods of love, "grass" signifying the spiritual nourishment that such have; for grass for beasts is meant, and "beasts" signify the affections of good of the natural man. [31] In Moses: Of Joseph he said, Blessed of Jehovah be the land [of Joseph] for the precious things of heaven, for the dew, and for the deep that lieth beneath, for the firstfruits of the mountains of the east, and for the precious things of the hills of an age (Deut. 33:13-15). This is the blessing of Joseph, or of the tribe named from Joseph by Moses; and this blessing was pronounced upon Joseph because "Joseph" signifies the Lord's spiritual kingdom, and the heaven there that most nearly communicates with the Lord's celestial kingdom; "the land of Joseph" means that heaven, and also the church that consists of those who will be in that heaven; "the precious things of heaven, the dew, and the deep that lieth beneath" signify Divine-spiritual and spiritual-natural things from a celestial origin, "the precious things of heaven" Divine-spiritual things, "the dew" spiritual things communicating, and "the deep that lieth beneath" spiritual-natural things; "the firstfruits of the mountains of the east, and the precious things of the hills of an age" signify genuine goods, both of the love to the Lord and of charity towards the neighbor, "the mountains of the east" meaning the goods of love to the Lord, "the firstfruits" genuine goods, and "the hills of an age" the goods of charity towards the neighbor. Those who are ignorant of what is represented by "Joseph" and "his tribe," and also by "dew," "the deep that lieth beneath," "the mountains of the east," and "the hills of an age," can know scarcely anything of what such words involve, and, in general, can know scarcely anything of the significance of what is said by Moses in this whole chapter respecting the tribes of Israel, and of what is said by Israel the father in Genesis 49. [32] In Matthew: Ye are the light of the world; a city 405-3 that is set on a mountain cannot be hid (Matt. 5:14). This was said to the disciples, by whom the church which is in truths from good is meant; therefore it is said, "Ye are the light of the world," "the light of the world" meaning the truth of the church. That it is not the truth unless it is from good is signified by "a city that is set on a mountain cannot be hid," "a city on a mountain" meaning truth from good. [33] In the same: If any man have a hundred sheep, and one of them be gone astray, will he not leave the ninety and nine in the mountains, and going seek that which is gone astray? (Matt. 18:12). It is said, "will he not leave the ninety and nine in the mountains?" for "sheep in the mountains" signify those who are in the good of love and charity; but "the one that is gone astray" signifies one who is not in that good, because he is in falsities from ignorance; for where falsity is, there good is not, because good is of truth. [34] In the Gospels: When ye shall see the abomination of desolation, spoken of by Daniel the prophet, then let them that are in Judea flee to the mountains; and let him that is on the roof not go down into the house (Mark 13:14-15; Matt. 24:15-17; Luke 21:21). In those chapters the Lord describes the successive vastation of the church, but it is described by pure correspondences. "When ye shall see the abomination of desolation" signifies when the disciples, that is, those who are in truths from good, perceive the church to be devastated, which takes place when there is no longer any truth because there is no good, or no faith because there is no charity; "then let them that are in Judea flee to the mountains" signifies that those who are of the Lord's church are to remain in the good of love, "Judea" signifying the Lord's church, and "mountains" the goods of love; "to flee to them" means to remain in those goods; "let him that is on the roof not go down into the house" signifies that he that is in genuine truths should remain in them, "house" signifying a man in respect to all the interior things which belong to his mind, and "the roof of the house" signifying therefore the intelligence that is from genuine truths, thus also the genuine truths through which there is intelligence. Unless the particulars of what the Lord said in these chapters of the Gospels are illustrated by the spiritual sense, scarcely anything that is contained there can be known, thus when it is said "let him that is on the roof not go down into the house;" or in another place, "let not him that is in the field return back to take his garments;" and many other things. [35] Thus far it has been shown that "mountains" signify in the Word the goods of love; but as most things in the Word have also a contrary sense, so do "mountains," which in that sense signify the evils of the love, or the evils that spring forth from the loves of self and the world. Mountains are mentioned in this sense in the following passages in the Word. In Isaiah: The day of Jehovah of Hosts shall come upon everyone that is proud and exalted, and upon all the exalted mountains, and upon all the hills that are lifted up (Isa. 2:12, 14). "The day of Jehovah of Hosts" means the Last Judgment, when the evil were cast down from the mountains and hills which they occupied in the spiritual world, as was said in the beginning of this article. It is because such before the Last Judgment dwelt upon mountains and hills, that "mountains and hills" mean the loves and the evils therefrom in which they were, "mountains" the evils of the love of self, and "hills" the evils of the love of the world. It is to be known that all who are in the love of self, especially those who are in the love of ruling, when they come into the spiritual world, are in the greatest eagerness to raise themselves into high places; this desire is inherent in that love; and this is why "to be of a high or elated mind" and "to aspire to high things" have become expressions in common use. The reason itself that there is this eagerness in the love of ruling is that they wish to make themselves gods, and God is in things highest. That "mountains and hills" signify these loves, and thence the evils of these loves, is clear from its being said, "a day of Jehovah of Hosts shall come upon everyone that is proud and exalted, and upon all the exalted mountains, and upon all the hills that are lifted up;" what else could be meant by "coming upon the mountains and hills?" [36] In the same: The voice of him that crieth in the wilderness, Prepare ye the way of Jehovah, make level a highway for our God. Every valley shall be lifted up, and every mountain and hill shall be made low (Isa. 40:3-4). This, too, treats of the Lord's coming and of the Last Judgment at that time; and "the voice of him that crieth in the wilderness, Prepare ye the way of Jehovah, and a highway for our God," signifies that they should prepare themselves to receive the Lord; "wilderness" signifying where there is no good because there is no truth, thus where there is as yet no church; "every valley shall be lifted up, and every mountain and hill shall be made low" signifies that all who are humble in heart, that is, all who are in goods and truths, are received, for such as are received by the Lord are raised up to heaven; while "every mountain and hill shall be made low" signifies that all who are elated in mind, that is, who are in the love of self and the world, shall be put down. [37] In Ezekiel: For I will make the land a desolation and wasteness, that the pride of strength may cease; and the mountains of Israel have been laid waste, that none may pass through (Ezek. 33:28). This describes the desolation and vastation of the spiritual church, which the Israelites represented; for the Jews represented the Lord's celestial kingdom, or the celestial church, while the Israelites represented the Lord's spiritual kingdom, or the spiritual church. Its "desolation and vastation" signifies the last state of the spiritual church, which was when there was no longer any truth because there was no good, or, when there was no faith because no charity; "desolation" is predicated of truth which is of faith, and "vastation" of good which is of charity. Boasting and elation of mind from falsities that they call truths, is signified by "the pride of strength," "strength" and "power" having reference to truths from good, because all strength and all power belong to such truths; here, however, they have reference to falsities, because of the boasting and elation of mind. That there was no longer any good of charity and faith is signified by "the mountains of Israel have been laid waste;" that there was no good whatever, but only evil, is signified by "that none may pass through." [38] In the same: Son of man, set thy faces toward the mountains of Israel, and prophesy against them, and say, Ye mountains of Israel, hear the word of the Lord Jehovih; Thus said the Lord Jehovih to the mountains and to the hills, to the water-courses and to the valleys: Behold I bring the sword upon you (Ezek. 6:2-3). Here, too, "mountains of Israel" signify the evils that proceed from the love of self and of the world, which exist with those who are in the spiritual church, when they no longer have any good of life, but only evil of life and the falsity of doctrine therefrom; "mountains," "hills," "water-courses," and "valleys," signify all things of the church, both interior or spiritual and exterior or natural, "mountains and hills" signifying things interior or spiritual, "water-courses and valleys" things exterior or natural; that these will perish through falsities is signified by "Behold I will bring the sword upon you," "sword" meaning the destruction of falsity by truths, and in a contrary sense, as here, the destruction of truth by falsities. [39] In the same: In the day in which God shall come upon the ground of Israel, the fishes of the sea, and the fowl of the heavens, and the wild beast of the field, and every creeping thing that creepeth upon the ground, and every man who is upon the faces of the ground, shall quake before Me, and the mountains shall be thrown down, and the steps shall fall, and every wall shall fall to the earth; then I will call for the sword against him unto all My mountains (Ezek. 38:18, 20-21). What all this signifies see above (400), where it is explained, namely, what is signified by "God," by "the fishes of the sea," "the fowl of the heavens," "the wild beast of the field," "the creeping thing that creepeth upon the ground;" also that "the mountains of Israel" signify the goods of spiritual love, but here, the evils of love that are opposed to those goods. [40] In Micah: Arise, strive thou with the mountains, that the hills may hear thy 405-4 voice. Hear, O ye mountains, the strife of Jehovah, and ye strong foundations of the earth; for Jehovah hath a strife with His people, and He reproveth Israel (Micah 6:1, 2). This, too, was said of the spiritual church, which was represented by the Israelites when separated from the Jews; and "mountains" mean the goods of charity, and "hills" the goods of faith; but here, the evils and falsities that are the opposites of these goods; therefore, it is said, "strive thou with the mountains, and let the hills hear thy voice;" "the strong foundations of the earth" mean the principles of falsity in that church, "the earth" meaning the church, and "foundations" the principles upon which the other things are founded. It is said, "with His people," "with Israel," because "people" means those who are in truths, or those who are in falsities; and "Israel" those who are in goods, or those who are in evils. [41] In Jeremiah: Behold, I am against thee, O destroying mountain, destroying the whole earth; and I will stretch out the hand against thee, and roll thee down from the cliffs, and will make thee a mountain of burning (Jer. 51:25). This was said of Babylon, by which those who are in the falsities of evil and in the evils of falsity from the love of self are meant, for such misuse the holy things of the church as a means of ruling; it is from that love and the falsities and evils therefrom that Babylon is called "a destroying mountain, destroying the whole earth," "the earth" meaning the church. The destruction and damnation of such by the falsities of evil is signified by "I will roll thee down from the cliffs," "cliffs" meaning where the truths of faith are, here, where the falsities of evil are; while the destruction and damnation of such by the evils of falsity is signified by "I will make thee a mountain of burning," "burning" having reference to the love of self, because "fire" signifies that love (see in the work on Heaven and Hell, n. 566-573). This makes clear that "mountains" signify the evils of the love of self and the world, since Babylon is called "a destroying mountain," and is to be made "a mountain of burning." In Nahum: The mountains quake before Him, and the hills dissolve, and the whole earth is burned up before Him. Who can stand before His rebuking (Nahum 1:5-6). What this, in series, signifies, may be seen above (n. 400), where the particulars are explained; showing that "mountains and hills" here mean the evils of the love of self and the world. [42] In Micah: Jehovah going forth out of His place cometh down and treadeth upon the high places of the earth. Therefore the mountains are melted under Him, and the valleys are cleft, as wax before the fire, as waters poured down a descent; on account of the transgressions of Jacob is all this, and on account of the sins of the house of Israel (Micah 1:3-5). This, too, was said of the Last Judgment, and of those who then made for themselves a semblance of heaven upon the mountains and hills (who have been treated of above, in several places). The Last Judgment is meant by "Jehovah going forth out of His place, He cometh down and treadeth upon the high places of the earth," "upon the high places of the earth" signifying upon those who were in the high places, that is, upon whom judgment was executed, for in the spiritual world, just as in the natural world, there are lands, mountains, hills, and valleys. The destruction of those who are upon the mountains and in the valleys, who are such as are in evils from the love of self and the world and in the falsities therefrom, is signified by "the mountains are melted under Him, and the valleys are cleft, as wax before the fire, as waters poured down a descent," "mountains" signifying the evils of the loves of self and of the world, and "valleys" the falsities therefrom; of these evils of the loves of self and of the world that are signified by "mountains" it is said that they are melted "as wax before the fire," since "fire" signifies those loves; and of the falsities that are signified by "valleys" it is said "as waters poured down a descent," since "waters" signify falsities. This was evidently because of evils and falsities, for it is said, "on account of the transgressions of Jacob is all this, and on account of the sins of the house of Israel." [43] In Jeremiah: I saw the earth, and lo, it is void and empty; and towards the heavens, and they have no light. I saw the mountains, and lo, they quake, and all the hills are overturned. I saw, and lo, there is no man, and every fowl of heaven hath fled away (Jer. 4:23-25). "The quaking of the mountains" signifies the destruction of those who are in the evils of the love of self, and "the overturning of the hills," the destruction of those who are in the evils of the love of the world, and in falsities. (The remainder may be seen explained above, n. 280, 304). In Isaiah: O Jehovah, that Thou wouldst rend the heavens, that Thou wouldst come down, that the mountains might flow down before Thee (Isa. 64:1). These words have a similar signification as those in Micah (1:3-5) which have been explained above. [44] In David: Bow Thy heavens, O Jehovah, and come down; touch the mountains that they may smoke. Flash forth the lightning and scatter them (Ps. 144:5-6). "To bow the heavens and come down," means the like as "to rend the heavens and come down," "to go forth out of His place, and to come down and tread upon the high places of the earth," quoted above, namely, to visit and judge; "to touch the mountains that they may smoke" signifies to destroy by His presence those who are in the evils of the loves of self and of the world, and in falsities therefrom; "to smoke" signifies to be let into the evils of these loves and into their falsities, for "fire" signifies these loves, and "smoke" their falsities; "flash forth the lightning and scatter them" signifies the Divine truth by which they are dispersed, for it is by the presence of Divine truth that evils and falsities are disclosed, and from the collision then there are appearances like lightnings. [45] In Moses: A fire hath been kindled in Mine anger, and shall burn even unto the lowest hell, and it shall devour the earth and its produce, and shall set in flames the foundations of the mountains (Deut. 32:22). It is said that "a fire hath been kindled in Jehovah's anger, which shall burn even unto the lowest hell," although Jehovah has no fire of anger, much less one that burns to the lowest hell; for Jehovah, that is the Lord, is angry with no one, and does evil to no one, neither does He cast anyone into hell, as may be seen in the work on Heaven and Hell (n. 545-550); but it is so said in the sense of the letter of the Word, because it so appears to an evil man, and also to a simple man, for the Word in the letter is according to appearance, because according to the apprehension of natural men. But as angels, who are spiritual, see the truths themselves of the Word, not apparently according to the apprehension of man, but spiritually, therefore with the angels the sense of such expressions is inverted, and this is the internal or spiritual sense, that is, that the infernal love with man is such a fire, and burns even to the lowest hell; and as that fire, that is, that love, destroys all things of the church with man, from the very foundation, therefore it is said that "it shall devour the earth and its produce, and shall set in flames the foundations of the mountains," "the earth" meaning the church, "its produce" everything of the church, "the foundations of the mountains" the truths upon which the goods of love are founded, and these are said "to be set in flames" by the fire of the love of self and the world. In David: Then the earth tottered and quaked, and the foundations of the mountains trembled and tottered because He was wroth (Ps. 18:7). The meaning here is similar, but for an explanation of the particulars see above, n. 400. In the same: God is a refuge for us. Therefore will we not fear when the earth shall be changed, and when the mountains are moved in the heart of the seas; the waters thereof shall be in tumult, they shall foam, the mountains shall quake in the uprising thereof (Ps. 46:1-3). This, too, may be seen explained above (n. 304), where it may be seen what is signified by "the mountains are moved in the heart of the seas," and "the mountains shall quake in the uprising," namely, that the evils of the loves of self and of the world will cause distress according to their increase. [46] In Isaiah: The anger of Jehovah is against all nations, and His wrath upon all their host; He hath devoted them, He hath given them to the slaughter, that their slain may be cast forth; and the stink of their carcasses shall come up, and the mountains shall be melted by their blood (Isa. 34:2-3). This is said of the Last Judgment; and "the anger of Jehovah is against all nations, and His wrath upon all their host" signifies the destruction and damnation of all who are in evils and their falsities from purpose and from the heart; "nations" signifying these evils, and "host" all falsities therefrom. That such are to be damned and that they will perish is signified by "He hath devoted them, and hath given them to the slaughter." The damnation of those who will perish through falsities is signified by "their slain shall be cast forth;" those are said in the Word "to have been slain" who have perished through falsities; and "to be cast forth" signifies to be damned. The damnation of those who would perish by evils is signified by "the stink of their carcasses shall come up;" those are called in the Word "carcasses" who have perished by evils, and "stink" signifies their damnation; "the mountains shall be melted by their blood" signifies that evils of the loves with such are full of falsities, "mountains" meaning the evils of the loves of self and of the world, and "blood" falsity. [47] In the same: I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools (Isa. 42:15). "To make waste mountains and hills" signifies to destroy all the good of love to the Lord and towards the neighbor; "to dry up every herb" signifies the consequent destruction of all truths, "herb" signifying truths springing from good; "to make the rivers islands, and to dry up the pools" signifies to annihilate all the understanding and perception of truth, "rivers" signifying intelligence which is of truth, "islands" where there is no intelligence, "pools" the perception of truth. The understanding of truth is from the light of truth, but the perception of truth is from the heat or love of truth. [48] In the same: Behold, O Jacob, I have made thee into a new threshing instrument having sharp teeth, that thou mayest thresh the mountains, and beat them small, and make the hills as chaff. Thou shalt disperse them, that the wind may carry them away and the tempest scatter them (Isa. 41:15-16). "Jacob" means the external church in respect to good and truth, and thence external good and truth, which are good and truth from the sense of the letter of the Word. Those who are of the external church are in such good and truth. These are compared to "a new threshing instrument having sharp teeth," because a threshing instrument beats out wheat, barley, and other grain from the ears, and these signify the goods and truths of the church (see above, n. 374-375); here therefore because evils and falsities are what are to be crushed and broken up it is said "a threshing instrument having sharp teeth, that thou mayest thresh the mountains and beat them small, and make the hills as chaff," which signifies the destruction of the evils arising from the love of self and the world, and of the falsities therefrom; and it is added "thou shalt disperse them, that the wind may carry them away and the tempest scatter them," which signifies that they shall be of no account; both "wind" and "tempest" are mentioned because both evils and falsities are meant, "wind" having reference to truths, and in the contrary sense to falsities, and "tempest" to the evils of falsity. [49] In the same: The mountains shall depart, and the hills be removed, but My mercy shall not depart from with thee (Isa. 54:10). "The mountains shall depart, and the hills be removed," does not mean that the mountains and hills that are on the earth are to depart and be removed, but those who are in evil loves and in falsities therefrom, for this chapter treats of the nations from which a new church is to be formed, therefore "mountains and hills" mean, in particular, those of the former church, consequently the Jews with whom were mere evils of falsity and falsities of evil, because they were in the loves of self and of the world. [50] In Jeremiah: For the mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are laid waste so that no man passeth through (Jer. 9:10). "The mountains" for which there is weeping and wailing, mean evils of every kind springing forth from the two loves just mentioned; and "the habitations of the wilderness" signify falsities therefrom, for "wilderness" signifies where there is no good because there is no truth, and "habitations" where falsities are; so here the "habitations of the wilderness" mean the falsities from the evils above described; that there is no good and truth whatever is meant by "they are laid waste so that no man passeth through." Where vastation is treated of in the Word, it is customary to say, "so that no man passeth through," and it signifies that there is no longer any truth, and consequently no intelligence. It is evident that it is not mountains and habitations of the wilderness for which there is weeping and wailing. [51] In the same: My people have been lost sheep; their shepherds have caused them to err, the mountains have turned away; they have gone from mountain to hill, they have forgotten their resting place (Jer. 50:6). In Ezekiel: My sheep go astray on all the mountains and upon every exalted hill; and My sheep were scattered upon all the faces of the earth, and there is none that enquireth or seeketh (Ezek. 34:6). That "the sheep have gone from mountain to hill," and that "they go astray on all the mountains and upon every exalted hill" signifies that they seek goods and truths, but do not find them, but that evils and falsities are seized upon instead. "The mountains have turned away" signifies that instead of goods there are evils. [52] In Jeremiah: Give glory to Jehovah your 405-5 God, before He cause darkness and before your feet stumble upon the mountains of twilight (Jer. 13:16). This signifies that Divine truth must be acknowledged, that falsities and evils therefrom may not break in from the natural man; "to give glory to God" signifies to acknowledge the Divine truth, "glory" in the Word signifying Divine truth, and to acknowledge it and live according to it is the glory which the Lord desires, and which is to be given to Him; "before He cause darkness" signifies lest falsities take possession, "darkness" meaning falsities; "and before your feet stumble upon the mountains of twilight" signifies lest evils therefrom out of the natural man take possession, "the mountains of twilight" meaning the evils of falsity, for "mountains" mean evils, and it is "twilight" when truth is not seen, but falsity instead, and "feet" signify the natural man, for all evils and the falsities therefrom are in the natural man, because that man by inheritance is moved to love himself more than God, and the world more than heaven, and to love the evils adhering to those loves from parents. These evils and the falsities therefrom are not removed except by means of Divine truth and a life according to it; by these means the higher or interior mind of man, which sees from the light of heaven, is opened, and by this light the Lord disperses the evils and the falsities therefrom that are in the natural mind. (That "feet" signify the natural man, see above, n. 65, 69; and Arcana Coelestia, n. 2162, 3147, 3761, 3986, 4280, 4938-4952.) [53] In the Gospels: Jesus saith unto the disciples, Have the faith of God; verily I say unto you, Whosoever shall say unto [this] mountain, Be thou taken up and cast into the sea, and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass, what he hath said shall be done for him (Mark 11:22-23; Matt. 17:20). One who is ignorant of the arcana of heaven and of the spiritual sense of the Word, might believe that the Lord said this, not of saving faith, but of another faith that is called historical and miraculous; but the Lord said this of saving faith, which faith makes one with charity and is wholly from the Lord, therefore the Lord calls this faith "the faith of God;" and because it is by this faith, which is the faith of charity from Him, that the Lord removes all evils flowing from the loves of self and of the world and casts them into hell from which they came, so He says, "Whosoever shall say unto this mountain, Be thou taken up and cast into the sea, what he hath said shall he done;" for "mountain" signifies the evils of those loves, and "sea" signifies hell; therefore "to say to a mountain, Be thou taken up," signifies the removal of those evils, and "to be cast into the sea" signifies to be cast into the hell from which they came. Because of this signification of "mountain" and "sea," this came to be a common expression with the ancients when the power of faith was the subject of discourse; not that that power can cast the mountains on the earth into the sea, but it can cast out the evils that are from hell. Moreover, the mountains in the spiritual world upon which the evil dwell are often overturned and cast down by faith from the Lord; for when the evils with such are cast down, the mountains upon which they dwell are also cast down, as has been several times said before; and this has often been seen by me. That no other faith than the faith of charity from the Lord is here meant is evident from what follows in the Lord's discourse in Mark, where it is said: Therefore I say unto you, All things whatsoever that praying ye ask for, believe that ye are to receive, and it shall be done for you. But when ye stand praying, forgive, if ye have aught against any, that your Father also who is in the heavens may forgive you your trespasses. But if ye shall not forgive, neither will your Father who is in the heavens forgive your trespasses (Mark 11:24-26). This makes evident that "the faith of God," of which the Lord here speaks, is the faith of charity, that is, the faith that makes one with charity, and is therefore wholly from the Lord. Moreover, the Lord said these things to the disciples when they supposed that they could do miracles from their own faith, thus from themselves; nevertheless such things are done by faith from the Lord, thus by the Lord (as is also evident from Matthew 17:19, 20, where like things are said). [54] Because "mountains" signified the goods of celestial love, and "hills" the goods of spiritual love, the ancients, with whom the church was representative, had their Divine worship upon mountains and hills, and Zion was upon a mountain, and Jerusalem on mountainous places below it. But that the Jews and Israelites, who were given to idolatry, might not turn Divine worship into idolatrous worship, it was commanded them that they should have their worship in Jerusalem only, and not elsewhere; but because they were idolaters at heart they were not content to have their worship in Jerusalem, but after a custom of the nations derived from the ancients they everywhere held worship upon mountains and hills, and sacrificed and burnt incense thereon; and because this was idolatrous with them, worship from evils and falsities was signified by their worship upon other mountains and hills; as in the following passages. In Isaiah: Upon a mountain high and lifted up hast thou set thy bed; thither also wentest thou up to sacrifice sacrifices (Isa. 57:7). In Hosea: They sacrifice upon the tops of the mountains, and burn incense upon the hills (Hos. 4:13). In Jeremiah: Backsliding Israel is gone away upon every high mountain and under every green tree, and thou hast played the harlot (Jer. 3:6). "To play the harlot" signifies to falsify worship; that this was idolatrous, is evident from these words in Moses: Ye shall destroy the places wherein the nations served their gods, upon the mountains, and upon the hills, and under every green tree (Deut. 12:2). In these passages, therefore, worship upon mountains and hills signifies worship from evils and falsities. From this, also, it came that the nations in Greece placed Helicon on a high mountain, and Parnassus on a hill below it, and believed that their gods and goddesses dwelt there; this was derived from the ancients in Asia, and especially those in the land of Canaan, who were not far away, with whom all worship consisted of representatives. [55] It is said in the Gospels: The devil took Jesus up into a high mountain, and showed Him all the kingdoms of the world and their glory, and tempted Him there (Matt. 4:8; Luke 4:5). This signifies that the devil tempted the Lord through the love of self, for this is what "the high mountain" signifies; for the three temptations described in these passages signify and involve all the temptations that the Lord endured when He was in the world; for the Lord, by temptations admitted into Himself from the hells and by victories then, reduced all things in the hells to order, and also glorified His Human, that is, made it Divine. All the Lord's temptations were described so briefly, since He has revealed them in no other way; but yet they are fully described in the internal sense of the Word. (Respecting the Lord's temptations see what is cited in The Doctrine of the New Jerusalem, n. 201, 293, 302.)

Thus far it has been shown what "mountain" signifies; it remains to be shown what "island" signifies, for it is said, "Every mountain and island were moved out of their places;" and elsewhere: Every island fled away, and the mountains were not found (Rev. 16:20). "Islands" in the Word do not mean islands nor those who dwell upon islands, but the natural man in respect to the truths that are in it is meant, and thus, in an abstract sense, the truths of the natural man are signified. The truths of the natural man are true knowledges [scientifica], which are under the intuition of the rational man, and the cognitions of truth which are under the intuition of the spiritual man; the cognitions of truth are such as the natural man knows from the Word, while true knowledges [scientifica] are such as the natural man sees from the rational, and by which he is accustomed to confirm the truths of the church. There are with man two minds, one higher or interior, which is called the spiritual mind; and the other lower or exterior, which is called the natural mind. The natural mind is first opened and cultivated with men, because this most nearly stands forth in the world; and afterwards the spiritual mind is opened and cultivated, but only to the extent that man receives in the life the cognitions of truth from the Word, or from doctrine from the Word; consequently with those who do not apply knowledges to the life it is not opened. But when the spiritual mind is opened the light of heaven flows in through that mind into the natural mind and enlightens it, whereby the natural mind becomes spiritual-natural; for the spiritual mind then sees in the natural almost as a man sees his face in a mirror, and acknowledges the things that are in agreement with itself. But when the spiritual mind is not opened, as is the case with those who do not apply to their life the cognitions of truth and good that are in the Word, there is nevertheless formed in man a mind in the interior part of the natural; but this mind consists of mere falsities and evils; because the spiritual mind, by which the light of heaven is let into the natural by a direct way is not opened; but [light is let in] only through chinks round about; from this a man has the faculty to think, reason, and speak, and also the faculty to understand truths, but not the faculty to love them, or to do them from affection. For the faculty to love truths because they are truths is given only through an influx of the light of heaven through the spiritual mind; for the light of heaven through the spiritual mind is conjoined with the heat of heaven, which is love, which is comparatively like the light of the world in the time of spring; but the light of heaven flowing only through chinks into the natural is a light separated from the heat of heaven which is love, and this light is comparatively like the light of the world in the time of winter. This makes clear that a man in whom the spiritual mind is opened is like a garden and a paradise; but a man in whom the spiritual mind is not opened is like a wilderness, and like land covered with snow. Because the mind makes the man (the mind consisting of understanding and will) it is the same whether you say the mind or the man, thus whether you say the spiritual and natural mind or the spiritual and natural man. The natural mind or natural man, in respect to its truths and its falsities, is signified by "islands" in the Word, in respect to truths with those in whom the spiritual mind is opened, and in respect to falsities with those in whom the spiritual mind is closed. [2] That these are signified by "islands" can be seen from the following passages in the Word. In Ezekiel: Thus said the Lord Jehovih to Tyre: Shall not the islands quake at the sound of thy fall, when the wounded shall groan, when the slaughter shall be accomplished in the midst of thee? And all the princes of the sea shall come down from 406-1 their thrones. The islands shall tremble in the day of thy fall, and the islands that are in the sea shall be affrighted at thy departure. All the inhabitants of the islands were astonished at thee, and their kings shuddered shuddering, their faces were troubled (26:15-16, 18; 27:35). These two chapters treat of Tyre, which signifies the church in respect to the knowledges of truth and good, and in an abstract sense the knowledges of truth and good. In the first place the intelligence and wisdom of the men of the church through the knowledges of truth and good from the Word is treated of, and afterwards the church vastated in respect to these. The church vastated in respect to these, or where the knowledges of truth and good have perished is described by what is said by the prophet in these verses; the vastation of the knowledges of truth and good by "when the wounded shall groan, and when the slaughter shall be accomplished in the midst of thee," "the wounded" meaning those in whom truths are extinguished, and "slaughter" meaning the very extinction of truth and good. That all knowledges that man from his infancy has imbibed from the Word, also all true knowledges by which he has confirmed them, are then disturbed, moved out of their place, and recede is signified by "the islands shall tremble, and all the princes of the sea shall come down from their thrones," also by "the islands shall tremble in the day of thy fall, and the islands that are in the sea shall be affrighted," "islands" meaning these cognitions and knowledges in the natural man; "the princes of the sea" primary things therein, "sea" signifying the natural man and all things therein in general. That all goods of truth of the natural man, because of the vastation of the knowledges of truth, shall be changed as to their state is signified by "all the inhabitants of the islands were astonished at thee, and their kings shuddered, their faces were troubled;" "the inhabitants of the islands" mean the goods of truth of the natural man, for "to inhabit," in the Word, signifies to live, and "inhabitants" the goods of life; "kings" mean all truths from good; "faces" signify the interiors and the affections; "to be astonished," "affrighted," and "troubled" signify to be entirely changed as to state. This makes clear what these things involve in the internal sense, namely, that all cognitions of truth and good and the confirming knowledges that man from infancy has imbibed from the Word and from teachers, will change their places and their state in the natural man and perish out of sight when falsities enter. [3] In Isaiah: The king of Assyria shall lead the captivity of Egypt and the crowd of Cush that is to be carried away; then shall they be dismayed and ashamed because of Cush their expectation, and because of Egypt their adornment; and the inhabitant of this island shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from before the king of Assyria; and how shall we escape? (Isa. 20:4-6). No one can perceive anything about the church in these words, but only something obscurely historical, which is not known to have occurred, as that the king of Assyria will lead away Egypt and Cush into captivity, and that the dwellers of some island would grieve in heart over it; yet, here as elsewhere, some matter of the church is treated of, and this matter becomes manifest when it is known that "the king of Assyria" signifies the rational perverted, and thence the reasoning from false knowledges which favor the delight of natural loves, over which the natural man grieves because it is perverted thereby; for "the king of Assyria shall lead the captivity of Egypt and the crowd of Cush that is to be carried away" signifies that the perverted rational will claim to itself the knowledges of the natural man, and will confirm itself by these and by its delights, which these favor, "the king of Assyria" meaning the rational perverted, "to lead the captivity" and "to carry away the crowd" meaning to claim for itself and to confirm itself by reasonings, "Egypt" meaning the knowing faculty of the natural man, and "Cush" the delight which it favors. That the goods of truth of the natural man grieve on this account, or that the natural man, in which are the goods of truth, grieves is signified by all the things that follow, namely, that "they shall be dismayed and ashamed because of Cush their expectation, and because of Egypt their adornment; and the inhabitant of the island shall say in that day," and what follows; "the inhabitant of the island" meaning the good of truth, of the natural man, or the natural man in whom is the good of truth, "inhabitant" signifying good, and "island" truth, both in the natural man (as above). That there is such a sense in these words can hardly be believed, and yet it is there. [4] In the same: These shall lift up their voice, they shall shout for joy; for the majesty of Jehovah they shall cry aloud from the sea; therefore glorify Jehovah in Urim, the name of [Jehovah] the God of Israel in the islands of the sea (Isa. 24:14-15). This chapter treats of the vastation of the church, and in these verses of the establishment of a new church among the gentiles; the joy of these is described by "they shall lift up their voice, they shall shout for joy; for the majesty of Jehovah they shall cry aloud from the sea," or from the west; "the sea" when it means the west signifying the natural, for the reason that those who dwell in the western quarter in the spiritual world are in natural good, while those who dwell in the eastern quarter are in celestial good; and as the Gentiles of whom the church was constituted were in natural good it is said "glorify Jehovah in Urim, the name of the God of Israel in the islands of the sea," which signifies that they were to worship the Lord from the goods and truths in the natural man, for "Urim" means a fire and a hearth, and these signify the good of love of the natural man; "the islands of the sea" signify the knowledges of truth and good, which are the truths of the natural man; and "to glorify" signifies to worship and adore; "Jehovah" and "God of Israel" mean the Lord, who is called "Jehovah" where good is treated of, and "the God of Israel" where truth is treated of; it is therefore said "glorify Jehovah in Urim," that is, from good, "and the name of the God of Israel in the islands of the sea," that is, from truths. This makes clear that "islands of the sea" signify the truths of the natural man. [5] In the same: He shall not quench nor break till He have set judgment in the earth; and the islands shall hope in His law. Sing unto Jehovah a new song, His praise, the end of the earth, ye that go down to the sea, its fullness, ye islands and the inhabitants thereof. Let the wilderness and its cities extol, the villages that Arabia doth inhabit; let the inhabitants of the cliff sing aloud, let them cry aloud from the top of the mountains. Let them give glory unto Jehovah, and declare His praise in the islands (Isa. 42:4, 10-12). This, too, treats of the Lord and of a new church to be established by Him, and "islands" mean those who are merely in truths from the natural man, and are therefore as yet remote from true worship; so, "till He have set judgment in the earth, and the islands shall hope in His law," signifies until He shall have given intelligence to those who are of the church, and the knowledges of truth to those who are more remote from the church; "to set judgment" meaning to give intelligence; "to hope in the law" meaning to give the knowledges of truth, for "the earth" signifies those who are of the church, and in an abstract sense the church itself in respect to intelligence from spiritual truths, and "the islands" signify those who are remote from the church, and in an abstract sense the church in respect to the knowledges of truth and good, or the church in respect to the truths of the natural man that correspond to spiritual truths; "sing unto Jehovah a new song, His praise, the end of the earth, ye that go down to the sea, and its fullness, ye islands and the inhabitants thereof," signifies the worship of the Lord by those who are remote from the church, and in an abstract sense, the worship of the natural man from truths and goods; "to sing a song" and "to praise" signify worship from a glad mind; "the end of the earth" signifies those who are in the ultimates of the church, and in an abstract sense its ultimates; "the sea and its fullness" signify the natural man and all things therein; "islands and inhabitants" signify the truths and goods of the natural man, "islands" its truths, and "inhabitants" its goods (as above). What is signified by "let the wilderness and its cities extol, and the villages that Arabia doth inhabit; let the inhabitants of the cliff sing aloud, let them cry aloud from the top of the mountains," see above (n. 405), where this is explained; "let them give glory unto Jehovah, and let the islands declare His praise," signifies worship from internals and externals; "to give glory" meaning worship from internals, and "to declare praise" worship from externals, for externals declare, and "islands" mean the truths of the natural man from which is worship. [6] In the same: Attend unto Me, My people, and give ears unto Me, O My nation; for the law shall go forth from Me, and I will arouse My judgment for a light of the peoples. My righteousness is near, My salvation is gone forth, and Mine arms shall judge the peoples; the islands shall hope in Me, and on Mine arm shall they trust (Isa. 51:4-5). This is said of the Lord; "Attend unto Me, My people, and give ears unto Me, O My nation," signifies all who are of the church who are in truths and goods, "people" meaning those who are in truths and "nation" those who are in goods. It is said "attend" and "give ears," in the plural, because all are meant; "the law shall go forth from Me, and I will arouse My judgment for a light of the peoples," signifies that from Him are Divine good and Divine truth, from which is illustration; "law" signifying the Divine good of the Word, and "judgment" the Divine truth of the Word, "for a light of the people" signifying illustration; "My righteousness is near, My salvation is gone forth," signifies the judgment, when those who are in the good of love and in truths therefrom are saved, "righteousness" having reference to the salvation of those who are in good at the day of judgment, and "salvation" of those who are in truths; "Mine arms shall judge the peoples" signifies judgment upon those of the church who are in falsities, "peoples" here having the contrary sense; "the islands shall hope in Me, and on Mine arm shall they trust," signifies the approach of those to the church who are remote from the truths of the church, and their trust in the Lord; "the islands" signifying those who are remote from the truths of the church because they are in natural light and not yet in spiritual light from the Word, and "to trust on His arm" signifies trust in the Lord who has all power, "arm" in reference to the Lord meaning omnipotence. [7] In the same: Hear, O islands, and attend ye peoples from afar (Isa. 49:1). "The islands" stand for those who are in truths, and "the peoples from afar" for those who are in goods, and in an abstract sense, truths and goods, both in the natural man; "from afar" is predicated of the goods that are in the natural man, while "near" is predicated of the goods that are in the spiritual man. "Peoples" here signify goods, because in the original a different word is used from that which signifies truths; for this word is also applied to nations, whereby goods are signified (as is evident from the same word in Genesis 25:23). [8] In Jeremiah: Hear the word of Jehovah, ye nations, and declare it in the islands afar off (Jer. 31:10). "Nations" stand for those who are in goods, and in an abstract sense for goods; and "islands" for those who are in truths, and in an abstract sense, for truths in the natural man; "afar off" signifies remote from the truths of the church, which are spiritual (that "afar off" has this signification, see Arcana Coelestia, n. 8918). But these words in a purely spiritual sense, signify that the internal man shall teach the external, or the spiritual the whole natural man, the truths of the Word, for it is this that "the nations declare in the islands afar off;" but this pure sense, which is for angels, is with difficulty perceived by men, for it is with difficulty that men can think abstractedly from persons and places, for the reason that the thought of men is natural, and natural thought differs from spiritual thought in this, that it is tied down to places and persons and is consequently more limited than the spiritual. And this is why many things that have been explained will perhaps with difficulty fall into the ideas of the thought of those who keep the sight of the mind fixed on the sense of the words. [9] In David: The kings of Tarshish and of the islands shall bring an offering; the kings of Sheba and Seba shall offer a gift (Ps. 72:10). This is said of the Lord, and "to bring and offer a gift" means to worship; and "kings of Tarshish and of the islands" mean the interior and exterior truths of the natural man, "the kings of Tarshish" its interior truths, and "islands" its exterior truths; "the kings of Sheba and Seba" mean the interior and exterior goods of the natural man, "Sheba" its interior goods, and "Seba" its exterior goods. By the truths of the natural man the knowledges of truth are meant, and by the goods of the natural man the knowledges of good are meant. (That these are meant by "Sheba and Seba," see Arcana Coelestia, n. 1171, 3240; and that the interior truths of the natural man are meant by "Tarshish," see just below.) And because these are meant, those who are in the knowledges of truth and good are also meant. [10] In Isaiah: Who are these that fly as a cloud, and as doves to their windows? Because the islands shall trust in Me, and the ships of Tarshish in the beginning, to bring thy sons from far (Isa. 60:8-9). This, too, is said of the Lord, and it signifies that those will receive and acknowledge Him who are in simple truth and good, who are such as perceive the truths of the Word in a natural way, that is, according to the sense of the letter, and do them, "the islands" signifying those who perceive the Word in a natural way, that is, according to the sense of the letter, "the ships of Tarshish in the beginning" meaning the goods that they bring forth and do, for "Tarshish" signifies the natural man in respect to knowledges, and "Tarshish in the beginning" the natural man in respect to the knowledges of good, because Tarshish abounded in gold and silver, and these the ships brought away thence (1 Kings 10:22); at first, gold, which signifies good; and as truths are from good it is also said "to bring thy sons from far." And as "islands" and "ships of Tarshish" signify the knowledges of truth and good of the natural man, it is said, "Who are these that fly as a cloud and as doves to their windows?" "cloud" signifying the truths of the sense of the letter of the Word, "doves" the goods therein, and "windows" truths from good in light. (That "ships" signify the knowledges of truth and good from the Word, see Arcana Coelestia, n. 1977, 6385; and that "windows" signify truths in light, and therefore the intellectual, n. 655, 658, 3391.) [11] In the same: Howl, ye ships of Tarshish; for Tyre is laid waste, so that there is no house, nor doth anyone enter; from the land of Kittim it shall plainly come to them. The inhabitants of the island are still, the merchant of Zidon passeth over the sea, they have filled thee. Be ashamed, O Zidon, for the sea saith, the stronghold of the sea, I have not travailed, neither brought forth; I have not trained up young men, I have not brought up virgins. When the report comes from Egypt they shall be in travail, as at the report respecting Tyre. Pass ye over into Tarshish; howl, ye inhabitants of the island (Isa. 23:1-2, 4-6). This describes the desolation of truth in the church; for "the ships of Tarshish" signify the knowledges of good from the Word, and "Tyre" the knowledges of truth therefrom. That there is no good because there are no truths is signified by "howl, ye ships of Tarshish, for Tyre is laid waste, so that there is no house, nor doth anyone enter," that falsities then enter until there are no longer any goods of truth and truths of good in the natural man, is signified by "from the land of Kittim it shall plainly come to them; the inhabitants of the island are still, the merchant of Zidon passeth over the sea, they have filled thee;" "the land of Kittim" signifies falsities; "the inhabitants of the island" signify the goods of truth in the natural man (as above); "the merchant of Zidon" signifies the knowledges from the Word; "passeth over the sea" signifies which are in the natural man; "they have filled thee" (that is, the ships of Tarshish) signifies, they have enriched thee by them. The vastation of truth and good in the natural man is further described by "Be ashamed, O Zidon, for the sea said, the stronghold of the sea, I have not travailed, neither brought forth; I have not trained up young men, I have not brought up virgins;" "Zidon," as well as "Tyre," signifies the knowledges of truth and good in the church; "the sea, the stronghold of the sea," signifies the whole natural man; "I have not travailed, neither brought forth," signifies that there is nothing of the church conceived or generated; "young men" signify the affections of truth, and "virgins" the affections of good. This took place because cognitions from the Word and confirming knowledges [scientifica] were applied to falsities and evils which is signified by "when the report comes from Egypt they shall be in travail, as at the report respecting Tyre;" "Egypt" signifying knowledges [scientifica]; "Tyre," the cognitions from the Word, here those vastated by the falsities and evils to which they have been applied; and as there is lamentation on this account it is said "they shall be in travail." That all good in the natural man and all truth there would thus perish is signified by "pass ye over into Tarshish; howl, ye inhabitants of the island;" "Tarshish" signifying interior goods and truths in the natural man; "the inhabitants of the island" signifying exterior goods and truths therein (as above), "to howl" signifying grief on account of vastation. [12] In Jeremiah: I took the cup out of Jehovah's hand, and made all the nations to drink, unto whom Jehovah sent me, all the kings of Tyre, and all the kings of Zidon, and the kings of the island which is in the crossing (beyond) the sea (Jer. 25:17, 22). Many nations are enumerated in this chapter that are not cited here, all of which signify the goods and truths of the church in general and in particular that are vastated; and "the kings of Tyre and Zidon" signify the knowledges of truth and good from the Word in the natural man; for all the knowledges of truth and good, so far as they are knowledges, are in the natural man; they become truths and goods when men live according to them, because it is by means of the life that they are received in the spiritual man; "the kings of the island which is in the crossing beyond the sea" signify the knowledges of truth in the ultimate of the natural man, which is called the natural-sensual, because through this there is a crossing into the interiors of the natural man, "sea" signifying the natural man in general (see above, n. 275, 342). The vastation of these things is meant by "the cup of Jehovah which the prophet made the nations to drink." [13] In the same: Because of the day that cometh to devastate all the Philistines, to cut off from Tyre and Zidon every residue that helpeth; for Jehovah devastates the Philistines, the remnant of the island of Caphtor (Jer. 47:4). "The Philistines" mean those who are in faith alone, or in faith separate from charity, therefore they are also called "the uncircumcised," which signifies that they have no charity (see Arcana Coelestia, n. 2049, 3412, 3413, 8093, 8313); "to cut off from Tyre and Zidon every residue that helpeth" signifies that they have no knowledge of truth and good; "the residue that helpeth" signifying that they are no longer concordant; "the remnant of the island of Caphtor" has a like signification. [14] In the same: Pass over into the islands of the Kittim and see; send into Arabia and consider well, and see whether there hath been such a thing, whether a nation hath changed gods (Jer. 2:10-11). "To pass over and to send into the islands of the Kittim and into Arabia" does not signify to send to those places, but to all who live naturally in truths and goods according to their religious principle; "the islands of the Kittim" meaning where those are who live naturally in truths, and "Arabia" where those are who live naturally in goods, that is, according to their religious principle; "the Kittim" and "Arabia" signify such persons and things; for all who do not have the Word or any revelation from heaven, and live according to their religious principle, live naturally; for to live spiritually is to live solely in accordance with truths and goods from the Word and from revelation out of heaven. [15] In Zephaniah: Jehovah will be fearful upon them; for He will make lean all the gods of the earth, 406-2 that they may worship Him, every man from his place, all the islands of the nations, ye Kushites also, slain by my sword shall they be (Zeph. 2:11-12). This, in the internal sense, signifies that the falsities of evil will be dispersed, and truths and goods given to those who are in falsities indeed, but not in the falsities of evil; "the gods of the nations that He will make lean" signify the falsities of evil, "gods" signifying falsities, "nations" evils, and "to make lean" to remove evils from falsities; "the islands of the nations" and "the Kushites" signify those who are in falsities indeed, but not in the falsities of evil; and in an abstract sense they signify falsities, but not falsities of evil; and as falsities not of evil are in the natural man, therefore "the islands of the nations" signify the natural man in respect to such falsities, or in respect to falsities in the natural man; these falsities are signified by "slain by my sword." (Respecting the falsities of evil, and the falsities not of evil, see Doctrine of the New Jerusalem, n. 21.) [16] In David: He shall have dominion from sea to sea, and from the river even unto the uttermost parts of the earth. The islands shall bow low before Him; and His enemies shall lick the dust (Ps. 72:8-9). This is said respecting the Lord; and "to have dominion from sea to sea, and from the river even unto the uttermost parts of the earth," means His dominion over all things of heaven and the church; for the boundaries in the spiritual world are seas, and the intermediate regions are lands, where there are habitations for angels and spirits; therefore "from sea to sea" signifies all things of heaven, and because all things of heaven, it signifies also all things of the church; for the goods of love and the truths therefrom are what constitute both heaven and also the church, so "from sea to sea" signifies also all things of the church. All things of heaven and of the church are signified by "from the river even unto the uttermost parts of the earth;" but this signifies all things of heaven and of the church in respect to truths, while "from sea to sea" signifies all things of heaven and of the church in respect to goods; for in the spiritual world the seas are the boundaries of the land east and west, and in the lands from the east to the west those dwell who are in the good of love; while "the river" means the first boundary, and "the uttermost parts of the earth" the last boundaries from south to north, where those dwell who are in truths from good; these boundaries were represented in respect to the land of Canaan by the rivers Jordan and Euphrates. Because the places that are about the last boundaries are meant by "islands," these signify truths in last things; and these, although they are not truths, are accepted as truths; for genuine truths are diminished from the midst towards the borders, since those who are about the borders are in natural light, and not so much in spiritual light. "Enemies" signify evils, of whom it is said that they "shall lick the dust," that is, that they are damned. [17] In the same: Jehovah reigneth; the earth shall exult; many islands shall be glad (Ps. 97:1). This signifies that the church where the Word is and the church where the Word is not, consequently those who are in spiritual truths and those who are in truths not spiritual, shall rejoice on account of the Lord's kingdom. "The earth" signifies the church where the Word is, and "the islands" the church where the Word is not, consequently those who are far away from spiritual truths; for the truths of the Word only are spiritual, whereas those who are outside the church, as they do not have the truths of the Word, have only natural truths; this is why they are called "islands." [18] By "islands" in the Word certain islands of the sea are not meant, but places in the spiritual world inhabited by those who have a natural knowledge of cognitions that in some measure agree with the cognitions of truth and good that are in the Word; and these places sometimes appear there as islands in a sea; so in an abstract sense "islands" signify the truths of the natural man. This is so called from a sea in which there are islands, for "the sea" signifies the generals of truth, or the truths of the natural man in general. This is the signification of "islands" in Genesis: The sons of Javan were Elisha and Tarshish, Kittim, and Dodanim. From these were the islands of the nations separated in their lands; everyone after his tongue, after their families, in their nations (Gen. 10:4-5). And in Isaiah: He will come to gather all nations and tongues that they may come and see My glory; and I will set a sign among them, and I will send those of them that escape unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the islands afar off, that have not heard My fame, neither have seen My glory; and they shall declare My glory among the nations (Isa. 66:18-19; likewise 11:10-11). [19] As most things in the Word have also a contrary sense, so have islands; and in this sense "islands" signify the falsities opposed to the truths in the natural man. In this sense "islands" are mentioned in the following passages. In Isaiah: I will make waste mountains and hills and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools (Isa. 42:15-16). This may be seen explained in the preceding article, n. 405. In Ezekiel: I will send a fire upon Magog, and upon the secure inhabitants of the islands (Ezek. 39:6). In Isaiah: [He will repay] wrath to His adversaries, retribution to His enemies; to the islands He will repay retribution (Isa. 59:18). Behold, the nations are as a drop from a bucket, and are reckoned as the dust of the balance; behold, He taketh up the islands as a very little thing (Isa. 40:15). "Nations" here stand for evils, and "the islands" for falsities. In the same: Keep silence, O islands; let the peoples renew power; let them draw near, then let them speak; let us come near together for judgment. The islands saw and feared; the ends of the earth trembled (Isa. 41:1, 5).

Verses 15-17. And the kings of the earth, and the great ones, and the rich, and the commanders of thousands, and the mighty, and every servant, and every freeman, hid themselves in caves, and in the rocks of the mountains. And they said to the mountains and to the rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the anger of the Lamb. For the great day of His anger is come, and who is able to stand? 15. "And the kings of the earth, and the great ones, and the rich, and the commanders of thousands, and the mighty," signifies all internal goods and truths, and all external goods and truths, by means of which there are wisdom and intelligence (n. 408); "and every servant and every freeman" signifies the natural man and the spiritual man (n. 409); "hid themselves in caves, and in the rocks of the mountains," signifies truths and goods destroyed by evils of life, and by falsities therefrom (n. 410). 16. "And they said to the mountains and rocks, Fall on us," signifies to be covered over by evils and by falsities therefrom (n. 411); "and hide us from the face of Him that sitteth on the throne, and from the anger of the Lamb," signifies lest they should suffer direful things from the influx of Divine good united to Divine truth proceeding from the Lord (n. 412). 17. "For the great day of His anger is come," signifies the Last Judgment upon the evil (n. 413); "and who is able to stand?" signifies who shall live and bear it? (n. 414).

Verse 15. And the kings of the earth, and the great ones, and the rich, and the commanders of thousands, and the mighty, signify all internal goods and truths, and all external goods and truths, by means of which there are wisdom and intelligence. This is evident from the signification of "kings," as being truths from good in their whole complex (of which above, n. 31); from the signification of "great ones, and the rich," as being internal goods and truths (of which presently); from the signification of "commanders of thousands and the mighty" as being external goods and truths; "commanders of thousands" meaning such goods, and "the mighty" such truths (of which also presently). It is added, "by means of which there are wisdom and intelligence," because from internal goods and truths, which are spiritual goods and truths, there is wisdom, and from external goods and truths, which are natural goods and truths from spiritual, there is intelligence. Wisdom differs from intelligence in this, that wisdom is from the light of heaven, and intelligence from the light of the world enlightened by the light of heaven; this is why wisdom is predicated of spiritual goods and truths, and intelligence of natural goods and truths; for spiritual goods and truths are from the light of heaven, because the spiritual mind or the internal mind is in the light of heaven; and natural goods and truths are from the light of the world, because the natural or external mind is in the light of the world; but so far as this mind receives the light of heaven through the spiritual mind, so far it is in intelligence. He who believes that intelligence is from the light of the world only, which is called natural light, is much deceived. Intelligence means seeing from oneself truths and goods, whether civil, moral, or spiritual, while seeing them from another is not intelligence but knowledge [scientia]. Yet that it may be known how these things are to be understood, see what is said in a preceding article (n. 406), namely, that man has two minds, the one spiritual or internal, the other natural or external, and that the spiritual or internal mind is opened with those who apply the goods and truths of the Word to the life, while in those who do not apply the goods and truths of the Word to the life, that mind is not opened, but only the natural or external mind; such are thence called natural men, but the former spiritual. To this let it be added, that so far as the spiritual or internal mind is opened, spiritual light, which is the light of heaven, flows in through it from the Lord into the natural or external mind, and enlightens that mind and gives intelligence. The goods and truths that constitute the spiritual or internal mind are meant by "the great ones and the rich," goods by "the great ones," and truths by "the rich;" and the goods and truths that constitute the natural or external mind are meant by "the commanders of thousands and the mighty," these goods by "the commanders of thousands," and these truths by "the mighty." This makes clear that these words, in the internal sense, include all things that are with man; for the extinction of all these is treated of in what follows. All things with man as well as all things in the universe have reference to good and truth; it is from these and according to these that man has all wisdom and intelligence. [2] He who looks only to the sense of the letter cannot see otherwise than that kings and the chief men in their kingdoms are here meant, and that so many are mentioned in order to exalt that sense; but in the Word no word is meaningless, for the Divine is in all things and in everything of the Word. So these must mean things Divine, which are of heaven and the church, and which are called, in general, celestial and spiritual, and from these the Word is Divine, celestial, and spiritual. Moreover, the Word was given that by it there may be conjunction of heaven with the church, or of the angels of heaven with the men of the church (see in the work on Heaven and Hell, n, 303-310); and such conjunction would not be possible if nothing else were meant by these words than what stands forth in the sense of the letter, namely, that the kings of the earth, the great ones, the rich, the commanders of thousands, and the mighty, as also every servant and every freeman, were to hide themselves in caves and in the rocks of the mountains, for these are natural things; but when spiritual things are at the same time understood by these there is conjunction. In no other way could angels be conjoined with men, for the angels are spiritual because they are in the spiritual world and thus both think spiritually and speak spiritually; while men are natural, because they are in the natural world, and thence think naturally and speak naturally. This is said to make known that "the kings of the earth, the great ones, the rich, the commanders of thousands, and the mighty," signify also things spiritual. That these mean spiritual things, namely, "the great ones and the rich" internal goods and truths, and "the commanders of thousands and the mighty" external goods and truths, can be seen from their signification where they are mentioned in the Word. [3] "Great ones" in the Word signify internal goods which are the goods of the internal or spiritual man, because "great" and "greatness" in the Word are predicated of good, and "many" and "multitude" of truth (see above, n. 336, 337). Internal goods are signified by "great ones," because these four, namely, "great ones," "the rich," "the commanders of thousands" and "the mighty" signify all the goods and truths that are with man, thus the goods and truths both of the internal or spiritual man and of the external or natural man; "the great ones and the rich" meaning the goods and truths of the internal or spiritual man, and "the commanders of thousands and the mighty" the goods and truths of the external or natural man; so it is added, "every servant and every freeman," "servant" signifying the external of man, which is called the natural man, and "freeman" the internal of man, which is called the spiritual man. Like things are signified by "great ones" elsewhere in the Word (namely in Jeremiah 5:5; in Nahum 3:10; and in Jonah 3:7). That "the rich" signify internal truths, which are spiritual truths or those who are in such truths, is evident from what has been shown above (n. 118, 236). That "the commanders of thousands" signify external goods, which are the goods of the natural man, has also been shown above (n. 336); it is therefore unnecessary to say more respecting these. But that "the mighty" signify external truths, or truths of the natural man, is evident from many passages in the Word, where "the mighty" and "the strong," likewise "power" and "strength" are mentioned; this is because truths from good, and indeed truths that are in the natural man, have all power. Truths from good are what have all power, because good does not act of itself, but by truths, for good forms itself in truths, and clothes itself with them, as the soul does with the body, and so acts; it acts by truths in the natural man, because there all interior things are together, and in their fullness. (That truths from good, or good by means of truths, has all power may be seen above, n. 209, 333; and in the work on Heaven and Hell, n. 231, 232, 539; and that all power is in ultimates, because the Divine is there in its fullness, see above, n. 346; and Arcana Coelestia, n. 9836, 10044.) From this it can be seen that "the mighty" mean external truths, or truths of the natural man.

And every servant, and every freeman, signifies the natural man and the spiritual man. This is evident from the signification of "servant," as meaning the natural man (of which presently); and from the signification of "freeman," as meaning the spiritual man. The spiritual man is meant by "freeman" and the natural man by "servant" because the spiritual man is led by the Lord from heaven, and to be led by the Lord is freedom; while the natural man obeys and serves the spiritual, for it executes what the spiritual man wills and thinks. "Servant" is mentioned in many passages in the Word; and one who does not know that in these "servant" means what does service and effects the things the spiritual man wills and thinks, might suppose that "servant" there means one who is in servitude, thus he might understand it in its ordinary sense, but it will be plain from the passages in the Word that will presently be cited that it means what does service and effects. When "servant" is mentioned in the Word in this sense, the natural man is meant by it, which is "a servant" in the same sense as the body is a servant to its soul. As what does service and effects is meant by "servant," so "servant" is predicated not only of the natural man in its relation to the spiritual, but also of men who perform service for others and of the angels who execute God's commands, yea, of the Lord Himself as to His Divine Human when He was in the world; it is also predicated of truths from good, because good acts and produces effects by means of truths, and truths perform the service to good which good wills and loves, and so forth. Moreover, "servant" is predicated of the natural man with regard to obedience and effect, although with the regenerate the natural man is just as free as the spiritual, for they act as one, like principal and instrumental; and yet the natural man, in relation to the spiritual, is called "a servant," because, as was said, the natural man is of service to the spiritual in producing effects. But with those with whom the spiritual man is closed and the natural man only open, the whole man in a general sense is a servant, although in appearance it is like a freeman; for the exterior natural man is subservient to the evils and falsities which the interior wills and thinks, and is thus led by hell, and to be led by hell is to be altogether a servant, and after death such a man also becomes altogether a servant and vile slave in hell; for after death the delights of everyone's life are changed into things that correspond, and the delights of evil are changed into servitude and into loathsome things (see in the work on Heaven and Hell, n. 485-490). In this sense also "servant" is mentioned in the Word. But here it shall be shown especially that "servant" means what is of service and what effects, and this in every respect. [2] That "servant" means what is of service and effects is plainly evident from this, that the Lord in relation to His Divine Human is called "servant" and "minister," as in the following passages. In Isaiah: Behold My servant, on whom I lean, My chosen, in whom My soul is well pleased; I have given My spirit upon Him. [He shall bring forth judgment to the nations]. Who is blind but My servant? or deaf as My angel that I send? Who is blind as He that is perfect, and blind as My 409-1 servant? (Isa. 42:1, 19). This is said of the Lord, who is treated of in the whole of this chapter, and the Lord in respect to His Divine Human is here called "a servant," because He served his Father by doing His will, as He frequently declares; and this means that He reduced to order all things in the spiritual world, and at the same time taught men the way to heaven. Therefore by "My servant on whom I lean," and by "My chosen, in whom My soul is well pleased," the Divine Human is meant; and this is called "a servant" from the Divine truth by which it produced effects, and "chosen" from the Divine good. That it was by means of the Divine truth which belonged to Him that the Lord produced effects is meant by "I have given My spirit upon Him, He shall bring forth judgment to the nations;" "the spirit of Jehovah" meaning the Divine truth, and "to bring forth judgment to the nations" meaning to instruct. He is called "blind" and "deaf" because the Lord is as if He did not see and perceive the sins of men, for He leads men gently, bending and not breaking, thus leading away from evils, and leading to good; therefore He does not chastise and punish, like one who sees and perceives. This is meant by "who is blind but My servant? or deaf as My angel?" He is called "blind" and hence "a servant" from the Divine truth, and "deaf" and hence "an angel" from the Divine good; for "blindness" has reference to the understanding and thence to the perception, and "deafness" to the perception and thence to the will; it is therefore here meant that He as it were does not see, although He possesses the Divine truth from which He understands all things, and that He does not will according to what He perceives, although He has the Divine good, from which He is able to effect all things. [3] In the same: He shall see out of the labor of His soul, He shall be satisfied; by His knowledge My just servant shall justify many, in that He hath borne their iniquities (Isa. 53:11). This, too is said of the Lord, of whom the whole chapter evidently treats, and indeed of His Divine Human. His combats with the hells and His subjugation of them are signified by "the labor of His soul," and "He hath borne their iniquities;" "bearing their iniquities" means not that He transferred them unto Himself, but that He admitted into Himself evils from the hells that He might subdue them; this therefore is what is meant by "bearing iniquities." The consequent salvation of those who are in spiritual faith, which is the faith of charity, is meant by the words, "by His knowledge My just servant shall justify many;" "knowledge" signifying Divine truth, and thence Divine wisdom and intelligence, and "many" signifying all who receive; for "many" in the Word is predicated of truths, but "great" of good, therefore "many" means all who are in truths from good from the Lord. It is said that "He shall justify" these, because "to justify" signifies to save by Divine good, and from Divine good He is also called "just." Because the Lord accomplished and effected these things by His Divine Human, He is called "the servant of Jehovah;" this makes clear that Jehovah calls His Divine Human "His servant," because of its serving and effecting. [4] In the same: Behold My servant shall act prudently, He shall be exalted, and lifted up, and made exceeding high (Isa. 52:13). This, too is said of the Lord, whose Divine Human is called "a servant," for the same reason as was mentioned just above; the glorification of His Human is meant by "He shall be exalted, and lifted up, and made exceeding high." In the same: Ye are My witnesses, and My servant whom I have chosen; that ye may know and believe Me (Isa. 43:10). Here, too, "servant" means the Lord in respect to His Divine Human. That the Lord Himself calls Himself "a minister" from serving is clear in the Gospels: Whosoever will become great among you must be your minister, and whosoever will be first must be your servant, as the Son of man came not to be ministered unto but to minister (Matt. 20:25-28; Mark 10:42-44; Luke 22:27). This may be seen explained in the work on Heaven and Hell (n. 218). And in Luke: Blessed are the servants whom the Lord when He cometh shall find watching; verily I say unto you, that He will gird Himself, and make them to recline to meat, and drawing near He will minister to them (Luke 12:37). [5] Since "David" in the Word means the Lord in respect to Divine truth, and Divine truth serves, so David also, where the Lord is meant by him, is in many places called "a servant," as in Ezekiel: I Jehovah will be their God, and My servant David a prince in the midst of them (Ezek. 34:24). In the same: My servant David shall be king over them, that they all may have one shepherd (Ezek. 37:24). This was said of David after his times, when he was never again to be raised up to be a prince in the midst of them, or a king over them. In Isaiah: For I will defend this city to save it for Mine own sake, and for My servant David's sake (Isa. 37:35). In David: I 409-2 have made a covenant with My chosen, I have sworn to David My servant, even to eternity will I establish thy seed. I have found David My servant; with the oil of My holiness have I anointed him (Ps. 89:3-4, 20). The whole of this Psalm treats of the Lord, who is here meant by "David." In the same: He chose David His servant; from following the ewes giving suck He brought him to feed Jacob His people, and Israel His inheritance; and he fed them in the integrity of his heart, and guided them by the intelligence of his hands (Ps. 78:70-72); and elsewhere. That the Lord in respect to Divine truth is meant by "David" in the Word, may be seen above (n. 205), and in the passages there cited. The Lord is also called "a servant" in the Word where He is meant by "Israel." As in Isaiah: Thou art My servant, O Israel, in whom I will be made glorious. It is a light thing that thou shouldst be My servant to raise up the tribes of Jacob, and to lead back the preserved of Israel; but I have given thee for a light to the nations, that thou mayest be My salvation unto the end of the earth (Isa. 49:3, 6). (That in the highest sense the Lord is meant by "Israel," see Arcana Coelestia, n. 4286; and that "the Stone of Israel," means the Lord in respect to Divine truth, n. 6426.) [6] Since the Lord in respect to Divine truth is called in the Word "a servant" from serving, so those who are in Divine truth from the Lord and thereby serve others are there called "servants," as the prophets are in these passages. In Jeremiah: Jehovah sent unto you all His servants the prophets (Jer. 25:4). In Amos: He hath revealed His secret unto His servants the prophets (Amos 3. 7). In Daniel: He hath set [His laws] before us 409-3 by the hand of His servants the prophets (Dan. 9:10). So too: Moses is called The servant of Jehovah (Mal. 4:4). And also Isaiah, in his prophecy (Isa. 20:3; 50:10). For "prophets" in the Word signify the doctrine of Divine truth, thus Divine truth in respect to doctrine (see Arcana Coelestia, n. 2534, 7269). So again, David calls himself "a servant of Jehovah," as in the following passages: I rejoice in Thy statutes; I do not forget Thy word. [Deal well with Thy servant.] Thy servant doth meditate in Thy statutes. Thou hast done good to Thy servant, O Jehovah, according to Thy word. Deal with Thy servant according to Thy mercy, and teach me Thy statutes. I am Thy servant, cause me to discern, that I may know Thy testimonies. Make Thy faces to shine upon Thy servant, and teach Me Thy statutes. I have gone astray like a lost sheep; seek Thy servant (Ps. 119:16-17, 23, 65, 124-125, 135, 176). In the same: Keep my soul, for I am holy; save Thy servant, for I trust 409-4 in Thee. Gladden the soul of Thy servant; for unto Thee, O Lord, do I lift up My soul. Give strength unto Thy servant, and save the son of Thy handmaid (Ps. 86:2, 4, 16; and elsewhere, as Ps. 27:9; 31:16; 35:27; 116:16; Luke 1:69). Since the Lord in respect to Divine truth is meant by "David" in the above cited passages, and thus "David," in like manner as the prophets, means Divine truth, so "servant" in these passages also means in the spiritual sense, what is of service. One who is ignorant of the spiritual sense of the Word might believe that not only David but also others who are spoken of in the Word, called themselves "servants," for the reason that all are servants of God; but still wherever "servants" are mentioned in the Word, what is of service and effect is meant in the spiritual sense. For this reason too: Nebuchadnezzar king of Babylon is called the servant of Jehovah (Jer. 25:9; 43:10). But in a particular sense, "servant" and "servants" in the Word mean those who receive Divine truth and who teach it, since Divine truth is what serves, and by means of it Divine good produces effects. For this reason "servants" and "chosen" are frequently mentioned together, "servants" meaning those who receive Divine truth and who teach, and "chosen" those who receive Divine good and who lead, as in Isaiah: I will bring forth a seed out of Jacob, and out of Judah an inheritor of My mountains; that My chosen may possess it, and My servants may dwell there (Isa. 65:9). In the same: Thou, Israel, art My servant, and Jacob, whom I have chosen (Isa. 41:8). In the same: Hear, O Jacob, My servant; Israel, whom I have chosen. Fear not, O Jacob, My servant, and thou Jeshurun, whom I have chosen (Isa. 44:1-2). (That those are called "chosen" who are in the life of charity, see Arcana Coelestia, n. 3755 near the end, 3900.) [7] Now as "servants" have reference in the Word to what is of service and effects, consequently to such as serve and produce effects, therefore the natural man is called "a servant," since this serves the spiritual in effecting what it wills; and for this reason the spiritual man is also called "a freeman" and "master." This, too, is meant by "servant" and "master" in Luke: No servant can serve two masters; for either he will hate the one and love the other, or else he will prefer the one and despise the other. Ye cannot serve God and mammon (Luke 16:13). This must be understood as referring, not to servants in the world, for such can serve two masters, and yet not hate and despise one of them, but to servants in a spiritual sense, who are such as desire to love the Lord and themselves equally, or heaven and the world equally. These are like those who wish to look with one eye upwards, and with the other downwards, that is, with one eye to heaven, and with the other to hell, and thus to hang between the two; and yet there must be a predominance of one of these loves over the other; and where there is a predominance, that which opposes will be hated and despised when it offers opposition. For the love of self and of the world is the opposite of love to the Lord and love towards the neighbor. For this reason, those who are in the heavenly love would rather die or be deprived of honors and wealth in the world than be drawn away by them from the Lord and from heaven; for this they regard as the all, because it is eternal, but the former as relatively nothing, because it comes to an end with life in the world. On the other hand, however, those who love themselves and the world above all things, regard the Lord and heaven as relatively of no account, and even deny them, and so far as they see that they are opposed to self and the world they hate them; this becomes clearly manifest with all such in the other life. With those who love the Lord and heaven above all things, the internal or spiritual man is open, and the external or natural man serves it; then the latter is a servant because it serves, and the former is a master because it exercises its will; but with those who love themselves and the world above all things, the internal or spiritual man is closed, and the external or natural man is open; and when the latter is open and the former closed, the man loves the one master, namely, himself and the world, and hates the other, namely, the Lord and heaven. To this I am able to bear witness from experience; for all who have lived for self and the world, and not, as they ought, for God and heaven, in the other life hate the Lord and persecute those who are His, however in the world they may have talked about heaven and also about the Lord. From this it can be seen how impossible it is to serve two masters. That these words of the Lord must be understood spiritually is clear from the Lord's own words; for He says, "Ye cannot serve God and mammon." [8] In Matthew: The disciple is not above his teacher, nor the servant above his lord. It is enough for the disciple that he be as his teacher, and the servant as his lord (Matt. 10:24, 26). This in the most general sense means that man must not make himself equal to the Lord, and that it is sufficient for him that all that he has he has from the Lord, and then the disciple is as the Teacher, and the servant as the Lord, for then the Lord is in him, and causes him to will good and to think truth. The term "disciple" is used in reference to good and "servant" in reference to truth. It is similar in a particular sense, namely, with each individual who is led by the Lord, the external or natural man with him is "a disciple" and "a servant," and the internal and spiritual man is "a teacher" and "a lord." When the external or natural man serves the internal or spiritual by obeying and carrying into effect, then it also is "as its teacher" and "as its lord," for they act as one, as is said of the principal cause and the instrumental, that they act as one cause. This particular sense coincides with the most general in this, that when the spiritual and natural man act as one, the Lord Himself acts, for the spiritual man does nothing of itself, but what it does comes solely from the Lord; so far, indeed, as the spiritual man has been opened (for this opens into heaven), so far man acts not of himself but from the Lord; this spiritual man is the spiritual man in its proper sense. [9] In John: Ye shall know the truth; the truth maketh you free. The Jews answered, We are Abraham's seed, and have never yet been in bondage to any man; how sayest Thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, everyone that committeth sin is a servant of sin. The servant abideth not in the house forever; the Son abideth forever. If the Son therefore make you free ye shall be free indeed (John 8:32-36). This means that to be led by the Lord is freedom, and to be led by hell is slavery; "the truth that makes free" means Divine truth which is from the Lord, for he who receives this in doctrine and in life is free, because he is made spiritual and is led by the Lord; therefore it is also added, "the Son abideth in the house forever; if the Son make you free ye shall be free indeed," "Son" meaning the Lord, and also truth (see above, n. 63, 151, 166), and "to abide in the house" meaning to abide in heaven. That to be led by hell is slavery is taught by these words, "everyone that committeth sin is a servant of sin," "sin" is hell because it is from hell. [10] That to receive Divine truth from the Lord in doctrine and in life is to, be free the Lord teaches also in John: Ye are My friends if ye do whatsoever I command you. No longer do I call you servants; for the servant knoweth not what his lord doeth; I rather call you friends, for all things that I have heard from My Father I have made known unto you. Ye have not chosen Me, but I have chosen you and appointed you that ye may go and bring forth fruit, and that your fruit may abide (John 15:14-16). "Friends" here mean the free, "friends" being contrasted with "servants." That those who receive the Divine truth in doctrine and life from the Lord are not "servants," but are "friends" or freemen, is taught by these words, "if ye do whatsoever I command you, no longer do I call you servants, but friends;" likewise by these words, "all things that I have heard from My Father I have made known unto you, that ye may go and bring forth fruit;" "to command" and "to make known" pertain to doctrine, and "to bring forth fruit" pertains to life. That these are from the Lord is thus taught, "ye have not chosen Me, but I have chosen you and appointed you." Something nearly similar was represented by the Hebrew servants who were sent away free in the seventh year and in the year of Jubilee (who are treated of in Exod. 21:2, 3; Lev. 25:39-41; Deut. 15:12 seq.; Jer. 34:9 seq. Concerning these see Arcana Coelestia, n. 8973- 9005.) From what has been thus far set forth it can be seen that those are called "servants" in the Word who serve and bring into effect, and that therefore "servant" means the natural man, because this serves its spiritual man by bringing into effect what it wills and thinks; also that those are called "freemen" who act from the love of truth and good, thus who act from the Lord, from whom is the love of truth and good. Moreover, "servants" in the Word mean also those who are led by self and the world, and thence by evils and falsities, consequently who are led by the natural man and not at the same time by the spiritual. But respecting these servants, the Lord willing, it shall be told elsewhere.

Hid themselves in caves and in the rocks of the mountains, signifies truths and goods destroyed by evils of life and falsities therefrom. This is evident from the signification of "hiding themselves," as meaning that they were lost, namely, internal and external goods and truths, or those in the natural and in the spiritual man, which are signified by "the kings of the earth," "the great ones," "the rich," "the commanders of thousands," "the mighty," and by "every servant and every freeman," as has been shown above. From this it follows that "they hid themselves" signifies that these were lost, the things lost being also in a hidden place. It is evident also from the signification of "caves," as meaning evils of life (of which presently); and from the signification of "the rocks of the mountains," as meaning the falsities therefrom; for "rocks" signify the truths of faith, and in the contrary sense the falsities of faith, here the falsities from evils, for "mountains" signify evils springing from the loves of self and of the world (as was shown just above, n. 405). But on the signification of "rocks" see in the article immediately following; here the signification of "caves" will be treated of. [2] It was said above that in the spiritual world there are mountains, hills, rocks, valleys, and lands, as on our globe, and that angels and spirits dwell on them; but yet in the spiritual world they have a different appearance; upon the mountains those dwell who are in the greatest light, below these on the same mountain those dwell who are in less light, and beneath these those who are in still less, and in the lowest parts those dwell who are in darkness and thick darkness as compared to the light the higher ones have; accordingly the heavens are in the higher part of the mountains, and the hells are in the lowest parts, thus the expanses of the mountains succeed each other as strata. This is so in order that the lower may be governed by the Lord through the higher; for the Lord flows in immediately from Himself into all things of the spiritual world, and mediately through the higher heavens into the lower, and through these into the hells. The reason for this arrangement is that all may be held in connection by influx; such a coordinate and subordinate arrangement exists through the whole spiritual world. Into the hells, which are under the mountains and in the rocks, entrances lie open either in the lowest parts of their sides or through caverns from the valleys; and the entrances in the lower parts of the sides appear like entrances into caves where there are wild beasts, altogether dark; these are opened when infernal spirits are let in, but are shut when they have been let in. These entrances are called in the Word "the gates of hell." But among the rocks these entrances appear like clefts in a cliff, and in some places like holes with various openings. The darkness in these gates or doors appears densely dark to good spirits and angels, but as if luminous to evil spirits; the reason is that there is no light of heaven there, but a fatuous lumen, which is natural lumen apart from the spiritual. The light of those there is not like the light [luminosum] of the world in the daytime, but like the nocturnal light that is suitable for owls, moles, birds of night, and bats, which see nothing in the light of day, and therefore the light of day is thick darkness to them, while the darkness of the night is their light. Their sight is such because it is formed of falsities and evils, which in themselves are darkness and thick darkness; for this reason "darkness" in the Word signifies falsities of every kind, and "thick darkness" the falsities of evil. From this it can be seen what is signified by "they hid themselves in caves," that is, in evils of life, the goods in them having been destroyed. Evils of life are signified by "caves" for the same reason that "mountains" signify the goods of life, namely, because those who are in them are such; for the spiritual sense is concerned solely with evils or with goods regarded apart from places and persons, that is, with the kinds of evils or goods in the places and in the persons, as has also been several times said above. [3] From this it can be seen what is signified in the Word by "caves," "caverns," "hollows," "holes," "clefts," and "chinks of rocks and mountains," in the following passages. In Isaiah: Enter into the rock, and hide thee in the dust, for the dread of Jehovah and for the glory of His magnificence. For there shall be a day of Jehovah of Hosts upon everyone that is proud and exalted, and upon everyone that is lifted up, and that is brought low; and upon all the cedars of Lebanon that are exalted and lifted up, and upon all the oaks of Bashan, and upon all the exalted mountains, and upon all the hills that are lifted up, and upon every lofty tower, and upon every fenced wall, and upon all the ships of Tarshish, and upon all images of desire; that the haughtiness of man [hominis] may be bowed down, and the loftiness of men [virorum] be brought low, and Jehovah alone be exalted in that day. And the idols shall go away into smoke. And they shall enter into the caves of the rocks, and into the clefts of the dust, for dread of Jehovah and for the glory of His magnificence when He shall arise to terrify the earth. In that day a man shall cast away his idols of silver and his idols of gold which they made for themselves to bow down to the moles and to the bats, to go into the rents of the rocks and into the clefts of the cliffs (Isa. 2:10-21). No one can understand all these things except from the internal sense, and unless he knows what the appearance of things is in the spiritual world; for without the internal sense who can know what is meant by "there shall be a day of Jehovah upon the cedars of Lebanon and the oaks of Bashan, upon mountains and hills, upon the tower and the wall, upon the ships of Tarshish and the images of desire;" and what is meant by "bowing down to moles and bats?" And unless the appearance of things in the spiritual world is known, who can know what is meant by "their entering into the rock and hiding themselves in the dust," "entering into the caves of the rocks and into the clefts of the dust," also "into the rents of the rocks and the clefts of the cliffs?" But from the internal sense it is known that all these things describe the state of those who are in the love of self and of the world, and thus in evils and falsities at the time of the Last Judgment. It is therefore said "there shall be a day of Jehovah upon everyone that is proud and exalted, and upon everyone that is lifted up and that is brought low;" "day of Jehovah" meaning the Last Judgment; "everyone that is proud and exalted" meaning those who are in the love of self and the world, and "everyone that is lifted up and that is brought low" meaning those who are in the love of self-intelligence. This is further described by "there shall be a day of Jehovah upon all the cedars that are exalted and lifted up, and upon all the oaks of Bashan, and upon all the exalted mountains and hills that are lifted up, upon every lofty tower and fenced wall, and upon all the ships of Tarshish and the images of desire;" "the cedars of Lebanon" and "the oaks of Bashan" signify the pride of self-intelligence, "the cedars of Lebanon," interior pride, and "the oaks of Bashan" exterior pride; "mountains and hills" signify the loves of self and of the world, and the evils and falsities springing from them (as was shown above, n. 405); "tower" and "wall" signify the falsities of doctrine confirmed, "the ships of Tarshish" and "the images of desire" signify the knowledges and perceptions of falsity from evil; their worship from evils and falsities is signified by "the idols which they made for themselves, to bow down to the moles and the bats;" worship from such things as are from self-intelligence is signified by "the idols which they made for themselves to bow down unto;" the evils and falsities of doctrine from which such worship springs are signified by "moles and bats," because these have sight in the dark and shun the light; judgment upon such is described by "they shall enter into the caves of the rocks and into the clefts of the dust," also "into the rents of the rocks and into the clefts of the cliffs;" "to enter into the caves of the rocks and into the clefts of the dust" signifies the damnation of those who are in evils and falsities from the loves of self and of the world, and from the pride of self-intelligence; for the hells of such appear as caves in rocks, and the entrances into them as rents in rocks and clefts in cliffs; "rocks" and "cliffs" signifying the falsities of faith and doctrine, and "dust" signifying what is damned. [4] In Jeremiah: Thy horror hath deceived thee, the presumption of thine heart, O thou that dwellest in the holes of the cliff, that holdest the height of the hill; if thou shouldst make thy nest as high as the eagle, thence would I cast thee down (Jer. 49:16). This is said of Esau and Edom; and "Esau" here signifies the love of self and the evil therefrom destroying the church, and "Edom" the pride of self-intelligence and the falsity therefrom destroying the church. That the love of self and such pride are meant is evident from its being said "the presumption of thine heart hath deceived thee; if thou shouldst make thy nest as high as the eagle, thence would I cast thee down." Those who are in falsities from self-intelligence dwell in rocks below, and the ways of approach to them appear like holes therein. These have also been seen by me. Within, however, there are rooms hollowed out and arched chambers where they sit in their fantasies. But before they are cast into these they are seen on mountains and hills, for they raise themselves into high places by fantasies, and as they are not in truths they think they are there bodily, and yet bodily they are in the caves of the rocks; this, therefore, is what is meant by "dwelling in the holes of the rocks, and holding the height of the hill." This makes clear the nature of the Word, namely, that in many places it conforms to the aspects and appearances in the spiritual world, which are unknown to man but known to spirits and angels; from which it is evident that the Word is written for them also. [5] In Obadiah: The presumption of thy heart hath deceived thee, thou that dwellest in the clefts of the cliff, in the height of thy seat; that saith in his heart, Who shall bring me down to the earth? Though thou shalt mount on high like the eagle, and though thou set thy nest among the stars, I will bring thee down from thence (Obad. 3-4). This, too, is said of Edom, who signifies here the pride of learning which is from self-intelligence, and falsity therefrom destroying the church. As almost similar things are said here as above, so the signification is similar; "the clefts of the rock" signify the falsities of faith and of doctrine, because those dwell there who are in such falsities; these are compared to an eagle because the eagle from its lofty flights signifies the pride of self-intelligence; so, too, "a nest for habitation" is mentioned, and "to set it among the stars" signifies in the heights where those dwell who are in the knowledges of truth, for the knowledges of truth are signified by "stars." In Job: To dwell in the clefts of the valleys, in the holes of the earth, and in the rocks (Job 30:6). Here, too, "clefts of the valleys," "holes of the earth," and "rocks" signify the falsities of evil, for the falsities of evil are here treated of. [6] In Isaiah: It shall come to pass in that day, Jehovah shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria, which shall come and shall rest, all of them, in the brooks of desolations, and in the clefts of the cliffs, and in all thickets, and in all courses (Isa. 7:18-19). This describes the church laid waste by knowledges [scientifica] falsely applied, and by reasonings therefrom, by which the very knowledges of truth from the Word are perverted; "the fly that is in the uttermost part of the rivers of Egypt" signifies the falsity in the outermost parts of the natural man; the outermost parts of the natural man are what are called sensual things, for the natural man is interior, middle, and exterior; the interior communicates with the spiritual man through the rational, the exterior with the world through the bodily senses, and the middle conjoins the two; the exterior is what is called the sensual, because it depends upon the bodily senses, and draws therefrom what belongs to it. The falsities that are in this and from it are signified by "the flies in the uttermost part of the rivers of Egypt;" but "the bee in the land of Assyria" signifies false reasonings therefrom, for "Assyria" signifies the rational, and "Egypt" the knowing faculty of the natural man; and because the rational derives all it has from the knowledges [scientifica] of the natural man, its reasonings are signified by "bees," for as bees suck out and derive their store from flowers, so the rational does from the knowledges [scientifica] of the natural man. Here, however, "bees" signify false reasonings, because the rational gathers what belongs to it from knowledges [scientifica] falsely applied. It is from correspondences that these are likened to flies and bees; for in the spiritual world flying things of various kinds appear, but they are appearances from the ideas of the thoughts of spirits, and the noxious flying things among them are flies and bees of such a kind; "the flies in the uttermost part of the rivers of Egypt" have their correspondence from their springing out of the filth of rivers. It is said "which shall come and shall rest in the brooks of desolations and in the clefts of the cliffs," which signifies that the falsities of knowledges [scientifica] and of reasonings therefrom have their seats where there are no truths and where there is the faith of falsity, "the brooks of desolations" meaning where there are no truths, and "the clefts of the cliffs" where there is the faith of falsity; "in all thickets and in all courses" signifies that the knowledges and perceptions of truth are falsified by such things; "thickets" meaning the knowledges of truth, and "courses" the perceptions, and these are falsified by the above-mentioned falsities when they flow in. No one can see and know that these arcana are contained in these words except from the internal sense, and at the same time from the spiritual world. [7] In the same: The palace shall be abandoned, the multitude of the city forsaken, the height and the watch-tower shall be over the caves even forever, a joy of wild asses and a pasture for droves (Isa. 32:14). This describes the total vastation of the church, where there is no longer any good of life or truth of doctrine; yet no one can know what is involved in it unless he knows the state of things in the spiritual world, and at the same time the internal sense. The devastation of the whole church is meant by "the palace shall be abandoned, and the multitude of the city forsaken;" "palace" signifying the whole church in respect to truths from good, and "abandoned" where there is no good because there is no truth; therefore "the palace shall be abandoned" signifies the church devastated; "the multitude of the city" signifies all truths of doctrine, for "city" means doctrine, and "multitude" is predicated of truths, which are said to be "forsaken" when they cease to be; "the height and the watch-tower shall be over the caves even forever" signifies that a church shall no longer exist with them, because there is nothing but the evil of life and the falsity of doctrine; "caves" signifying such things because such persons dwell in caves, as was said above; and because such persons dwell in deep places in the spiritual world, and are covered over by heights and watch-towers, thus hidden from those who abide on the lands there, therefore it is said not only that "the height and the watch-tower shall be over the caves," but also that they shall be "a joy of wild asses and a pasture for droves." Moreover, in that world there are many hells in deep places wholly hidden by the lands, rocks, and hills above, or by the heights and watch-towers, where there is grass like a pasture for flocks; for which reason these hells are unknown to those who dwell there upon the land. "A joy of wild asses" signifies also the affection or love of falsities; and "a pasture for droves" the nourishing of evils from falsities; and both of these signify the devastation of truth by falsities. From this it can be seen what an arcanum lies hidden in these words. [8] In Jeremiah: Is this house, upon which My name is named, become a den of robbers? (Jer. 7:11). "A den of robbers" signifies the evil of life from the falsities of doctrine; and "the house upon which My name is named" signifies the church where there is worship from the goods of life by truths of doctrine; "house" meaning the church, and "the name of Jehovah" everything by which He is worshiped, thus good and truth, truth of doctrine and good of life. The church where there is evil of life from falsities of doctrine is called "a den of robbers" because "den" signifies that evil, and those are called "robbers" who steal truths from the Word and pervert them, and apply them to falsities and evils, and thus extinguish them. All this makes clear what is meant by the Lord's words in the Gospels: It is written, My house shall be called a house of prayers; but ye have made it a den of robbers (Matt. 21:13; Mark 11:17; Luke 19:46). "House" here, in the universal sense, signifies the church; and because worship was performed in the temple at Jerusalem, it is called "a house of prayers." (That the temple signifies the church, see Arcana Coelestia, n. 3720; that "prayers" signify worship, see above, n. 325; that "to be called" has a similar signification as "to name My name upon them," see above, Arcana Coelestia, n. 3421.) [9] In Isaiah: The suckling shall play on the hole of the adder, and the weaned child shall put his hand on the basilisk's den (Isa. 11:8). Neither can this be understood unless, from the things that appear in the spiritual world, it is known what is meant by "the hole of the adder" and by "the basilisk's den." It was said above that the entrances to the hells appear like holes in the rocks and like gaps opening into caves, such as wild beasts in the forests have; those who dwell in these, when they are looked at in the light of heaven appear like monsters of various kinds and like wild beasts. Those who are in the hells where those dwell who act craftily against innocence appear like adders, and those who act craftily against the good of love appear like basilisks; and as "suckling" or "sucking infant" signifies the good of innocence it is said "the suckling shall play on the hole of the adder;" and as "a weaned child," or an infant that has stopped sucking, signifies the good of love, it, is said, "and the weaned child shall put his hand on the basilisk's den," and this signifies that those who are in the good of innocence and in the good of love to the Lord have no fear whatever of evils and falsities which are from hell, because they are protected by the Lord. (That "infants," in the Word, and also "sucklings," signify the good of innocence, see Arcana Coelestia, n. 430, 3183; and what "adders" and other poisonous serpents signify, n. 9013.) [10] In Jeremiah: Take the girdle that thou hast bought for thyself, which is upon thy loins, and arise and go to Euphrates, and hide it in a cleft of the cliff. This he also did; and afterwards at the end of many days he went there and took it again, and behold the girdle was marred and was not profitable for anything (Jer. 13:4-7). This represented the quality of the Jewish Church, namely, that it was destitute of all the good of life and the truth of doctrine. For "the girdle" upon the loins of the prophet signified the conjunction of the Lord with the church by means of the Word; "Euphrates" signifies everything of the church in respect to good, here in respect to evil; and "the cliff" everything of the church in respect to truth, here in respect to falsity, for it is said "a cleft of the cliff;" that "the girdle was marred so as not to be profitable for anything" signified that there was no conjunction whatever of the church with the Lord, consequently that there was no church. [11] "Cave" has a like significance in the histories of the Word as in the prophesies of the Word; for the histories of the Word, the same as the prophesies of the Word, contain an internal sense. Thus it is related of Lot, that after the burning of Sodom and Gomorrah: He dwelt in a cave of the mountain with his two daughters, who made him drunk and lay with him; whence were born Moab and Ammon (Gen. 19:30-33). The representation and signification of this occurrence is similar to that of Moab and Ammon in the Word, for "Moab" signifies the adulteration of the good of the church, and "Ammon" the falsification of the truth of the church (see Arcana Coelestia, n. 2468, 8315); and "adulteries" and "whoredoms" signify in general the adulterations of good and the falsifications of truth (see above, n. 141, 161); and the various kinds of adulteries and whoredoms (such as are enumerated in Leviticus 18:6-30), signify the various kinds of adulterations and falsifications of good and truth; and this is why Lot is here said to have "dwelt in a cave;" such an abomination being signified here by "the cave of the mountain." In the book of Judges it is said: That the sons of Israel did evil in the eyes of Jehovah, and therefore were given into the hand of Midian; and because of Midian they made for themselves caves in the mountains and dens and strongholds (Judg. 6:1-2). The "evil" which the sons of Israel did means the perversion of good and truth, as can be seen from what follows there, and also from the signification of "Midian" (see Arcana Coelestia, n. 3242), on account of whom they made for themselves caves in the mountains and dens; for the sons of Israel were possessed by the evil signified by "Midian;" "because of Midian" signifying on account of that evil. It was similar when the sons of Israel fled on account of the Philistines (1 Sam. 13:6).

Verse 16. And they said to the mountains and to the rocks, Fall on us, signifies to be covered over by evils and by falsities therefrom. This is evident from the signification of "mountains," as being the evils that flow from the loves of self and of the world (of which above, n. 405); also from the signification of "rocks," as being the falsities from evil (of which below); also from the signification of "fall on us," as being to be covered by them. These things, too, are to be illustrated by such things as occur in the spiritual world when the Last Judgment takes place; for they are said respecting the Last Judgment, as is evident from the following verse, where it is said, "For the great day of His anger is come, and who is able to stand?" that "day" meaning the time and state of the Last Judgment. The state of the wicked then is such that from the mountains and rocks upon which they have made their habitations they cast themselves down into the hells, more or less deeply according to the atrocity of the evils and falsities with them; and this they themselves do, because they cannot endure Divine good and Divine truth, the higher heavens then being opened, from which the light of heaven flows in, which is Divine truth united to Divine good, by which light their pretended goods and truths are constricted, and these being constricted their evils and falsities are loosened; and as evils and falsities cannot endure the light of heaven, for they are pained and tortured by it, these spirits cast themselves from the mountains and rocks into the hells, more or less deeply according to the quality of their evil and falsity; some into gaps and caves, and some into holes and rocks, which then stand open before them; but as soon as they have cast themselves in, the openings are closed up. In this way the casting out of evil spirits from the mountains and hills which they have occupied is effected (see above, n. 391, 392, 394); and when they are in the caves and among the rocks the pains and torments they suffered from the influx of the light of heaven cease; for they find rest in their evils and in the falsities therefrom, because these had been their delights; for the delights of his life remain with everyone after death, and the delights of life are the delights of their loves, for every delight of life is from love. [2] From this the signification of their "calling to the mountains and the rocks to fall on them" can be seen; likewise what is signified in Hosea: They shall say to the mountains, Cover us, and to the hills, Fall on us (Hos. 10:8). And in Luke: Then shall they begin to say to the mountains, Fall on us, and to the hills, Hide us (Luke 23:30). This, too, treats of the Last Judgment. The light of heaven, which is Divine truth united to Divine good, by the influx and presence of which the evil who cast themselves down are pained and tormented, is meant by the words immediately following in this verse; "hide us from the face of Him that sitteth on the throne, and from the anger of the Lamb;" it is said "the anger O the Lamb" because they are in torment; but their torment is not from that, but from the evils of their loves and from the falsities of their faith; and because these evils and falsities have formed all the interiors of their mind (for each one's mind is formed by his love and its faith, even so as to be a likeness of these in form), and because the interiors of the mind of those who are in evils and in falsities therefrom are turned away in a contrary direction, or to a quarter opposite to Divine goods and truths, therefore when Divine truth flows in and endeavors to reverse the action of the interiors of their mind, and thereby to lead them into heaven (for this is what Divine truth proceeding from the Lord does everywhere where it flows in), and they are unwilling to abandon the delights of their loves, they suffer anguish and torment; but these cease when they come into the hells where like delights or like loves prevail. [3] Having shown above (n. 405) what "mountains and hills" signify, it shall now be shown what "rocks" signify, namely, that they signify truth from spiritual good, also the truth and good of faith, but in the contrary sense the falsity of faith. This signification of "rocks" is also from appearances in the spiritual world; for rocks and crags are seen there as mountains and hills are seen, as was shown above, and upon the rocks there those dwell who are in truths from spiritual good, and who are in the truth and good of faith. The difference between the mountains and hills, and the rocks and crags, is that the former are of soil, and the latter of stone, and "soil" corresponds to and thus signifies the good of love, and "stone" corresponds to and thus signifies the truth of faith. And as most things in the Word have also a contrary sense, so do "rocks," and in that sense they signify the falsity of faith, and this also from correspondence; for those who are in the falsities of faith dwell there within the rocks in caverns. [4] That "rock" signifies truth from good and the truth of faith, and in the highest sense the Lord in respect to these, is evident from the following passages. In Daniel: Thou sawest 411-1 till that a stone was cut out, not by hands, and it smote the image upon his feet, that were iron and clay. And the stone that smote the image became a great rock and filled the whole earth (Dan. 2:34-35). This was said of the image that Nebuchadnezzar saw in his dream. "The stone that became a great rock" means the Lord, as is evident from the particulars there. But first let the signification of what precedes be told; "the head of the image" which was gold, signifies the Most Ancient Church, which was a celestial church, or a church in which the good of love to the Lord reigned; this good is signified in the Word by "gold," and also by "the head;" "the breast" and "the arms" which were silver, signify the Ancient Church, which succeeded the Most Ancient, and this church was a spiritual church, or a church in which the good of charity towards the neighbor, and truth from that good, reigned; this truth and good are signified by "silver," and also by "the breast" and "the arms;" "the belly and the thighs which were brass" signify the church that succeeded the ancient spiritual church and which may be called spiritual-natural; in this church the good of faith and the truth from that good reigned; this good is signified in the Word by "brass," and also by "the belly" and "the thighs;" but "the legs and the feet, which were part iron and part clay," signify the Israelitish and Jewish Church, which was an external church without any internal, and which therefore had no truth and good, but truth falsified which in itself is falsity, and good adulterated which in itself is evil; therefore it is said respecting it in this chapter: Whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of man; but they shall not cohere one with the other, even as iron doth not mingle with clay (Dan 2:43). "Iron" signifies natural truth, and "miry clay" natural good; "the feet and legs" have a like meaning; but here "clay" signifies good adulterated, and "iron" such truth as there is in the external sense of the Word; for "the seed of man" means the Word where there are goods and truths, the adulterations and falsifications of which are described by "iron mixed with clay, which do not cohere one with the other." (That there have been four churches, one after another, may be seen in The Doctrine of the New Jerusalem, n. 247, 248.) "The stone" that smote the image means Divine truth from the Lord; that "it became a great rock and filled the whole earth" signifies that the Lord by Divine truth is to rule over heaven and the church; "the earth" here meaning the church and also heaven; therefore it is added that this kingdom "shall stand forever" (verse 44), "kingdom" also signifying the church and heaven, for there is the kingdom of God. That Divine truth is here meant by "stone," and the Lord in respect to Divine truth by "rock," is evident from the signification of "stone" in the Word when predicated of the Lord (as in Gen. 49:24; Ps. 118:22, 23; Isa. 28:16; Matt. 21:42, 44; Mark 12:10, 11; Luke 20:17, 18). Whether you say the Lord or Divine truth it is the same, since all Divine truth is from Him, and thence He is in it; and it is from this that the Lord is called "the Word," for the Word is Divine truth. (That "stone" in the highest sense signifies the Lord in respect to Divine truth, and thence in a lower sense truth from good, see Arcana Coelestia, n. 643, 1298, 3720, 6426, 8609, 10376.) [5] That "rock" signifies the Lord in respect to Divine truth, is plain from: The rock in Horeb from which waters were given to the Israelitish people (Exod. 17:5-6); and that it was commanded: That Moses and Aaron should speak unto the cliff, and thus should sanctify Jehovah in the eyes of the sons of Israel; but that Moses smote it with a staff two times, therefore it was declared to Moses and Aaron that they should not bring the people into the land of Canaan (Num. 20:8-13). It is known in the church that this "rock" signified the Lord; but it is not known that it had this signification because "rock" in the Word signifies the Divine truth that proceeds from the Lord; this was why Moses and Aaron were commanded to speak to it, and thus to sanctify Jehovah in the eyes of the sons of Israel. Also "the waters" that flowed forth signify Divine truth; and "the people drinking of them" signifies to nourish spiritually, which is done by instructing and teaching. (That "waters" signify truths, see above, n. 71; and that "to drink," and "to be given to drink," signify to be instructed and to be taught, see Arcana Coelestia, n. 3069, 3772, 4017, 4018, 8562, 9412.) The like is signified by "rock" in Isaiah: They shall not thirst; He will lead them in desolate places; He will cause the waters to flow out of the rock for them, when He cleaveth the rock that the waters may issue (Isa. 48:21). In David: He clave the rocks in the wilderness, and made them to drink of the great depths; and He brought streams out of the cliff; and they remembered that God was their Rock, and the most high God their Redeemer (Ps. 78:15-16, 20, 35). In the same: He opened the rock that the waters might issue out; they flowed in the dry places, a river (Ps. 105:41). In the same: Before the Lord thou art in travail, O earth, before the God of Jacob, who turned the rock into a pool of waters, the flint into a fountain of waters (Ps. 114:7-8). That "rock" in these passages signifies the Lord in respect to Divine truth, or what is the same, Divine truth from the Lord, is evident from what has been said above, also from the fact that these two passages in David treat of the redemption and the regeneration of the men of the church, and this is effected by means of Divine truth from the Lord. Redemption is treated of in these words, "they remembered that God was their Rock, and the most high God their Redeemer;" regeneration in these words, "Before the Lord thou art in travail, O earth;" "to be in travail" when predicated of the church, signifying to be reformed and regenerated. [6] In Isaiah: Hearken unto me, ye that follow after righteousness, ye that seek Jehovah; look unto the rock out of which ye were hewn, and to the digging out of the pit out of which ye were digged (Isa. 51:1). The "rock" means the Lord in respect to Divine truth, and the "pit" signifies the Word, as also in other places; "to be hewn out of the rock" and "to be digged out of the pit," signify to be regenerated by Divine truths and Divine goods, thus by truths from good from the Lord; for "stones," that are cut out of a rock, signify truths from the Lord; and "soil," that is dug out of a pit, signifies good from the Lord, therefore it is called "the digging out of the pit." [7] In Moses: Give ye greatness unto our God; the rock, whose work is perfect, and all His ways are judgment. He made him to ride on the high places of the earth, and feedeth him with the increase of the fields; He maketh him to suck honey out of the cliff, and oil out of the flint of the rock. The rock that begat thee hast thou given to forgetfulness, and hast forgotten God thy Former. Is it not because their rock hath sold them, and Jehovah hath shut them up? For their rock is not as our rock, neither are our enemies judges (Deut. 32:3-4, 13, 18, 30-31). This is said of the Ancient Church, which was a church that was in truths from good; therefore truths from good are described by various things that correspond, as "He made him to ride on the high places of the earth, He fed him with the increase of the fields; He made him to suck honey out of the cliff, and oil out of the flint of the rock." Intelligence in the spiritual things of this church is signified by "He made him to ride on the high places of the earth;" "to ride" signifying to understand; "the high places of the earth" meaning the spiritual things of the church; spiritual nourishment therefrom is signified by "He fed him with the increase of the fields;" "to feed" meaning to nourish, and "the increase of the fields" meaning all things of the church. That they had natural good and spiritual good through Divine truth from the Lord is signified by "He made him to suck honey out of the cliff, and oil out of the flint of the rock;" "honey" meaning natural good, "oil" spiritual good; "cliff" external Divine truth from the Lord which is for the natural man, and "flint of the rock" internal Divine truth from the Lord which is for the spiritual man. The Jewish Church, which was not in any Divine truth, is next treated of, and respecting this it is said, "the rock that begat thee hast thou given to forgetfulness, and hast forgotten God thy Former," which signifies that the Lord, and thence Divine truth, by which the church is reformed, were rejected; "rock" meaning the Lord in respect to Divine truth, and "that begat thee," and "God the Former" signifying to be reformed by the Lord by means of Divine truth. That they were altogether deprived of truth and good is signified by "their rock hath sold them, and Jehovah hath shut them up," "rock" having reference to truth, and "Jehovah" to good; "to sell" and "to shut up" means to be deprived of. That they would be in falsity from evil is signified by "their rock is not as our rock, neither are our enemies judges" "their rock" meaning falsity, "our enemies" evils, "not judges" signifying not truths and goods. From this it can be seen that "rock" signifies the Lord in respect to Divine truth, and in the contrary sense, falsity. [8] In the second book of Samuel: The spirit of Jehovah spoke in me, and His speech was upon my tongue. The God of Israel said, the Rock of Israel spoke [to me]. He that ruleth over the righteous man, that ruleth over the fear of God (2 Sam. 23:2-3). "Rock" here manifestly stands for the Lord, for in the Word "the God of Israel" means the Lord; therefore it is said "the spirit of Jehovah spoke in me, and His speech was upon my tongue," also "the God of Israel said, the Rock of Israel spoke to me." The "spirit of Jehovah" and "His speech" signify Divine truth, and the Lord is called "the God of Israel" from worship, and "the Rock of Israel" from Divine truth, from which is worship. Because it is the Lord who is meant, it is said that "the Rock of Israel spoke." His dominion over those who are in good and those who are in truth is signified by "He that ruleth over the righteous man, that ruleth over him that hath the fear of God;" righteousness" is predicated of good, and "fear of God" of truth; for this Psalm of David treats of the Lord, which makes clear that the Lord is meant by "the God of Israel," and "the Rock of Israel." [9] In David: 0 that My people may hearken unto Me, that Israel might walk in My ways! I would feed 411-2 them with the fat of wheat; and with honey out of the rock I would satisfy them (Ps. 81:13, 16). Here, too, "rock" means the Lord in respect to Divine truth (as may be seen above, n. 374, where this is explained). In the same: Who is God save Jehovah, or who is a Rock besides my 411-3 God? Jehovah liveth: and blessed be my Rock; and the God of my salvation shall be exalted (Ps. 18:2, 31, 46; 2 Sam. 22:2-3, 32, 47). It is said, "Who is God save Jehovah, and who is a Rock besides my God?" because where Divine good is treated of the Lord is called "Jehovah," and where Divine truth is treated of he is called "God," and also "Rock," as here; so afterwards, "Jehovah liveth, and blessed be my Rock;" "the God of my salvation shall be exalted" signifies that He must be worshiped by means of truths from good, from which is salvation; "to be exalted," in reference to God is predicated of worship from good by means of truths. [10] In the same: Let the sayings of my mouth and the meditation of my heart be well pleasing before Thee, O Jehovah, my Rock and my Redeemer (Ps. 19:14). "Jehovah the Rock" has a like signification as "Jehovah God," namely, the Lord in respect to Divine good and Divine truth; and He is called "Redeemer" from regeneration, which is effected by Divine truth; "sayings of the mouth" signify the understanding of truth, and "the meditation of the heart" the perception of good. In the same: I say unto God my Rock, Why hast Thou forgotten me? (Ps. 42:9). "God the Rock" means the Lord in respect to Divine truth, here in respect to defense. In the same: Unto Thee do I call, O Jehovah my Rock; be not silent from me; lest Thou be silent from me (Ps. 28:1). Here, too, "Jehovah" and "Rock" are mentioned, because "Jehovah" means the Lord in respect to Divine good, and "Rock" the Lord in respect to Divine truth, and as both are meant it is twice said, "be not silent from me," "lest Thou be silent from me;" one having reference to Divine good, the other to Divine truth, for in the Word there is a heavenly marriage in every particular, which is the marriage of good and truth. In Habakkuk: O Jehovah, Thou hast placed him for judgment; and thou, O Rock, hast founded him for correction (Hab. 1:12). In Isaiah: Trust ye in Jehovah forevermore; for in Jah Jehovah is the Rock of Eternity (Isa. 26:4). Ye shall have a song as of the night of celebrating the feast; and gladness of heart as of one going with a pipe to come into the mountain of Jehovah, to the Rock of Israel (Isa. 30:29). Is there a God beside me? yea, there is no Rock, I know not any (Isa. 44:8). In David: We will make a joyful noise unto the Rock of our salvation; we will come before His faces with confession (Ps. 95:1-2). In the first book of Samuel: There is none holy as Jehovah; and there is no Rock like our God (1 Sam. 2:2). In David: Upright is Jehovah my Rock (Ps. 92:15). He shall call me, Thou art my Father, my God, the Rock of my salvation. I also will make Him the firstborn, high above the kings of the earth (Ps. 89:26-27). [11] In these passages, "rock" means Divine truth from the Lord and the Lord Himself, as well as in other passages. As in the gospels: Everyone that heareth My words and doeth them, I will liken him to a prudent man, who built his house upon a rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house, yet it fell not, for it was founded upon a rock (Matt. 7:24-25; Luke 6:48). "The house founded upon a rock" means the church and the man of the church who has founded his doctrine and life upon the Divine truth, which is from the Lord, thus upon those things that are in the Word, consequently one who is in truths from good from the Lord. It is said, "who is in truths from good," because Divine truth is not received by anyone who is not in good. To be in good is to be in the good of life, which is charity; therefore it is said "he that heareth My words and doeth them;" "doing the Lord's words" is the good of life, for truth, when a man does it, becomes good because it then enters the will and love, and whatever becomes of the will and love is called good. Temptations, in which such a man of the church does not fall but conquers, are signified by "the rain descended, the floods came, the winds blew, and beat upon the house, and yet it fell not, for it was founded upon a rock;" for in the Word "floods of waters" and "rains," and also "tempests of wind," signify temptations. This, to be sure, is a comparison, but it should be known that all comparisons in the Word are as much according to correspondences as are the things not said comparatively (see above, n. 69; and Arcana Coelestia, n. 3579, 8989). This makes plainly evident that "rock" in the Word signifies the Lord in respect to Divine truth, or Divine truth from the Lord. [12] From this it can be seen what is signified by the Lord's words to Peter, in Matthew: Jesus said to the disciples, But who say ye that I am? Simon Peter answered, Thou art the Christ, the Son of the living God. Jesus answering said unto him, Blessed art thou, Simon son of Jonah; for flesh and blood hath not revealed it unto thee, but My Father who is in the heavens. I say unto thee, Thou art Peter, and upon this rock I will build My church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of the heavens, that whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matt. 16:15-19). "Peter" here does not mean Peter, but Divine truth from the Lord (as in the passages cited above) for all the Lord's disciples together represented the church; and each one of them some constituent of the church; "Peter" the truth of the church, "James" its good, and "John" good in act, that is, works; the rest of the disciples represented the truths and goods that are derived from these, just as the twelve tribes of Israel. That this is so will be seen in what follows, where the tribes and the disciples are treated of. This is why these three disciples are mentioned in the Word more than the others. [13] The Lord addressed these words to Peter because he then confessed, saying, "Thou art the Christ, the Son of the living God," which in the spiritual sense signifies that He is the Divine truth; this is signified by "Christ," also by "the Son of God." (That this is signified by "Christ" see Arcana Coelestia, n. 3004, 3005, 3009; and by "the Son of God" above, n. 63, 151, 166.) By virtue of this confession "Peter" represented Divine truth from the Lord in the church, and for this reason he was called "a rock" [petra], and it is said "thou art a rock [petra], upon this rock [petra] I will build My church," which signifies upon Divine truth from the Lord, or what is the same, upon truths from good, for upon these the church is built. That Peter might represent this in the church he was called by the Lord "a rock [petra]." as is evident in John: Jesus looking upon him said unto him, Thou art Simon, the son of Jonah; thou shalt be called Cephas, which is, by interpretation, a rock [petra] (John 1:42). Cephas in the Syriac language means a rock, and so Peter in that version is everywhere called "Cephas;" moreover, the same word in the Hebrew means a rock (as is evident in Jer. 4:29; and Job 30:6, where "rocks" are mentioned in the plural number); but Peter is not called a rock [petra] in the Greek and Latin because the name was bestowed upon him as a personal name. [14] The Lord said "Simon son of Jonah" and afterwards he was called "a rock," because "Simon son of Jonah" signifies truth from good, or faith from charity; and as truth from good or faith from charity is granted only to those who are in Divine truth from the Lord, and Peter then confessed [the Lord], so he is called "a rock," not himself as a person, but that Divine truth which was from the Lord with him in his confession. That this was from the Lord is meant by the Lord's words, "flesh and blood has not revealed it unto thee, but My Father who is in the heavens;" "the Father in the heavens" meaning the Divine in the Lord, since the Father was in Him, and He in the Father and they were one (John 14:7-11; 10:30, 38). That "Simon" signifies truth in the will, see in the following chapter; and that "dove," which is what "Jonah" means, signifies spiritual good, see Arcana Coelestia (n. 870, 1826, 1827); consequently "Simon son of Jonah" signifies the truth of good or truth from good. Because the hells have no power against Divine truth proceeding from the Lord, or against any man in whom there is Divine truth from the Lord, therefore the Lord says that "the gates of hell shall not prevail against it." [15] The Lord further said, "I will give unto thee the keys of the kingdom of the heavens; and whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens," which signifies that all things are possible to those who are in truths from good from the Lord, in full agreement with these words: All things whatsoever ye ask for, praying, believe that ye are to receive, then shall it be done unto you (Mark 11:24; Matt. 7:8; Luke 11:9). How these words are to be understood see above (n. 405i), namely, that to ask from the faith of charity is to ask not from self but from the Lord, for whatever anyone asks not from self but from the Lord he receives. That such is the signification of these words, "whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens," is clear from the Lord's words to the disciples and to all who are in truths from good from the Lord, in Matthew: Verily I say unto you, What things soever ye shall bind on earth shall be bound in heaven, and what things soever ye shall loose on earth shall be loosed in the heavens (Matt. 18:18). [16] These words were spoken to all, thus not to Peter only, as the Lord immediately declares in that chapter in these words: I say unto you, That if two of you shall agree on earth in My name respecting anything that they shall ask, it shall be done for them by My Father, who is in the heavens. For where two or three are gathered in My name, there am I in the midst of them (Matt. 18:19-20). "The Lord's name" means everything by which He is worshiped; and as He is worshiped by means of truth from good, which is from Him, so this is meant by "His name." (That this is what is meant by the "Lord's name," see above, n. 102, 135.) So "every thing they shall ask on earth shall be done for them in the heavens" has a similar signification as "whatsoever ye shall bind and shall loose on earth shall be bound and shall be loosed in the heavens," for the Lord explains the former words by the latter. One who knows the spiritual sense of the Word can know also why it is said "if two agree," and afterwards, "where there are two or three," namely, because "two" is predicated of good, and "three" of truth, consequently "two and three" of all who are in truths from good. (That Divine truth from the Lord has all power in the heavens and on earth, see above, n. 209, 333; and in the work on Heaven and Hell, n. 230-231, 539; and Arcana Coelestia, n. 3091, 3563, 6344, 6423, 6948, 8200, 8304, 9643, 10019, 10182. "Two" is predicated of good because it signifies conjunction by love, n. 1686, 5194, 8423; "three" is predicated of truths because it signifies all truths in the complex, in like manner as "twelve," n. 577, 2089, 2129, 2130, 3272, 3858, 3913; therefore when "two" and "three" are mentioned in the spiritual world, two and three, are not meant, but all who are in truths from good. That "Peter" signifies truth from good, which is from the Lord, see in the small work on The Last Judgment, n. 57.) [17] Thus far it has been shown what "rock" signifies in this sense; it shall now be shown what "rock" signifies in the contrary sense. In the contrary sense "rock" signifies infernal falsity that is trusted in; as in the following passages. In Isaiah: Hewing out 411-4 thy sepulcher in the height, graving for himself a habitation in the cliff (Isa. 22:16). This chapter treats of "the valley of vision," which signifies the falsity of doctrine confirmed by the sense of the letter of the Word; the love of falsity is signified by "the sepulcher in the height," and the belief of falsity by "the habitation in the cliff;" their making such things for themselves is signified by "hewing out" and "graving for themselves." [18] In the same: In that day they shall reject every man the idols of his silver and the idols of his gold which your hands make for you; then shall Asshur fall by the sword not of a man [vir], and the sword not of a man [homo] shall devour him: and his cliff shall pass away for awe, and his princes shall be dismayed at the banner (Isa. 31:7-9). This treats of judgment upon those who from self-intelligence believe themselves to be wise in Divine things. Such are those who are in the love of self and the world, and who seek after a reputation for learning for the sake of self; these, because they are unable to see truths, seize on falsities and proclaim them as truths. The falsities that favor their principles and their loves are signified by "the idols of silver and the idols of gold;" that these are from self-intelligence is signified by "which your hands have made for you;" that they will perish by their own falsities is signified by "then shall Asshur fall by the sword not of a man [vir], and the sword not of a man [homo] shall devour him;" "Asshur" meaning the rational perverted, and thence those who are in falsities from self-intelligence; "to fall and to be devoured by the sword" meaning to perish. This was represented also by the king of Assyria in that he was slain by his own sons (Isa. 37:38); "his sons" there signifying his own falsities by which he perished; "his cliff, which shall pass away for awe," signifies all falsity in general, in which such have trusted; and "the princes, who shall be dismayed at the banner," signify the primary falsities; it is said "at the banner," because such falsities are dispersed not by any combat with truths, but by a mere sign of combat, which a banner is. I have seen such cast down from the rocks upon which they were by the waving of an ensign. [19] In Jeremiah: The whole city fleeth before the voice of the horseman and the shooter of the bow; they entered the clouds and went up into the rocks, the whole city is forsaken, not a man [vir] dwelleth therein (Jer. 4:29). This describes the church desolated in respect to truths. The desolation of all the truth of doctrine by false reasonings and false doctrinals therefrom is signified by "the whole city fleeth before the voice of the horseman and of the shooter of the bow;" "the voice of the horseman" signifying false reasonings, and "the voice of the shooter of the bow" false doctrinals; "the whole city fleeth" signifies the desolation of all the truth of doctrine, "city" meaning doctrine. That no truth is acknowledged, but falsity alone, is signified by "they entered the clouds and went up into the rocks;" "to enter the clouds" signifying into the non-acknowledgment of truth, and "to go up into the rocks" signifying into mere falsity. [20] I have also seen rocks that consisted of stones heaped together, with no level place where verdure grew as elsewhere upon rocks; upon these were spirits who while they lived in the world as men had been in faith separate from charity, which is called faith alone, and had confirmed themselves therein both in doctrine and in life. This is what is meant by "the dryness of the rock," in Ezekiel: She set 411-5 it upon the dryness of the cliff; she poured it not upon the earth that dust might cover it (Ezek. 24:7). And in the same: I will cause many nations to come up against thee; and they shall destroy the walls of Tyre and throw down her towers; and I will purge her dust from her, and make her the dryness of a cliff (Ezek. 26:3-4, 14). "Dust" in these two passages means the soil, which signifies the good of the church. When there is no soil on the rocks, but the rocks are dry, that is, consist of mere heaps of stones, as was said above, it is a sign that there is no good, and where there is no good there is mere falsity; so this is what is signified by "the dryness of a cliff," and "she poured it not upon the earth, that the dust might cover it," and "I will purge her dust from her." This makes evident what is signified by the Lord's words in the Gospels: Other seed fell upon the rocky places, where they had not much soil; and straightway they sprang up because they had no depth of earth; and they dried up (Matt. 13:5-6; Mark 4:5-6; Luke 8:6). This may be seen explained above (n. 401). [21] Most of those in the spiritual world who have their light from the moon there, dwell upon rocks. Those who are spiritual-natural dwell upon rocks that are covered with a thin surface of soil, where consequently there are level places, verdure, and shrubberies, but not such as are upon the mountains and hills where those dwell who receive light from the sun of heaven; while those who are not spiritual-natural, but merely natural, are not at this day upon the rocks, but in caverns in the rocks there; and those who are in falsities from evil, dwell among heaps of stones there; all these things are correspondences. [22] In Jeremiah: Behold, I am against thee, O mountain destroying the whole earth; and I will stretch out Mine hand against thee and roll thee down from the cliffs, and will make thee a mountain of burning (Jer. 51:25). This is said of Babylon, whose damnation through falsities is signified by "I will roll thee down from the cliffs," and whose damnation through evils is signified by "I will make thee a mountain of burning" (but this may be seen more fully explained above, n. 405). [23] In the same: O ye inhabitants of Moab, forsake the cities and dwell in the cliff, and be like the dove that maketh her nest in the passages of the mouth of the pit (Jer. 48:28). This is said of Moab, which signifies the adulteration of good and truth, and thus those who pervert the good and truth of the Word. "Forsake the cities" signifies to leave the truths of doctrine; "dwell in the cliff" signifies in falsities and the doctrine of falsities; "be like the dove that maketh her nest in the passages of the mouth of the pit" signifies looking at truth from without and not from within, for "a pit" signifies the Word where truths are; "to make a nest in the passages of its mouth" means outside of it and not within, "to make a nest" having the same signification as to dwell, namely, to live a life; but "to build a nest" is predicated of a bird, and "to dwell" of man. What it is to regard the Word from without and not from within may be seen in the Arcana Coelestia (n. 10549-10551), namely, to look at it not from doctrine but from the mere letter; and in consequence of this men wander in every direction whither the disposition, thought, and affection may lead; they are sure of nothing, whence come the perpetual adulterations that are signified by "Moab." This is the case with those who study the Word for the sake of glory and honor; because such regard themselves in everything when studying the Word, they remain outside of the Word; while those who love truth and good from the Word are within the Word, for they look at it not from self, but from the Lord. This makes clear what is signified by "O ye inhabitants of Moab, forsake the cities and dwell in the cliff, and be like the dove that maketh her nest in the passages of the mouth of the pit." [24] In the same: Is not My word like as fire? and like a hammer that scattereth the cliff? (Jer. 23:29.) The Word is said to be "like a fire and like a hammer" because "fire" signifies the good of love, and "hammer" the truth of faith, for "the hammer" has a similar signification as "iron," and "iron" signifies truth in ultimates, and the truth of faith. Both are mentioned, namely, "fire" and "hammer," and accordingly good and truth, because of the marriage of good and truth in every particular of the Word. "The cliff that is scattered" signifies the falsity in the whole complex and the doctrine of falsity; and these are scattered or destroyed, when man with whom they exist is judged. [25] In Nahum: Who shall stand before His indignation? or who shall stand up in the glowing of His anger? His wrath is poured out like fire, and the rocks shall be overturned before Him (Nahum 1:6). That the "indignation," "wrath," and "anger" of Jehovah signify the Last Judgment, and the state of damnation of those who are in evils and in falsities therefrom will be seen in the following articles. The damnation of evils is signified by "His wrath, which is poured out like fire;" and the damnation of falsities from evils by "His anger," and "the rocks shall be overturned before Him;" "fire" also signifying the evils of the loves of self and of the world, and "rocks" the falsities therefrom, and "to be overturned" signifies to perish. Moreover, the rocks, upon which are those who are in the principles of falsity and thus in falsities of every kind, are visibly overturned, and those who are upon them are thus cast down into hell; but this occurs in the spiritual world, where all have their dwelling places according to the quality of their interiors to which their externals correspond. [26] In Isaiah: Ye that have heated yourselves with gods under every green tree, that slaughter the children in the brooks under the shelves of the cliffs (Isa. 57:5). What is meant by "heating oneself with gods under every green tree, and slaughtering the children in the brooks under the shelves of the cliffs," no one can know except from the internal sense. In that sense "to heat oneself with gods under every green tree" signifies to worship God from every falsity that occurs; "to heat oneself with gods" means ardent worship, and "every green tree" means every falsity that occurs, for "tree" signifies knowledges and perceptions, here the knowledges and perceptions of falsity; and "to slaughter the children in the brooks, under the shelves of the cliffs" signifies to extinguish truths by falsities from self-intelligence; "children" meaning truths, "brooks" self-intelligence, "shelves of the cliffs" falsities; "under the shelves of these" signifies from the sensual, in which there is the ultimate natural light, for those who are in that light only stand under precipitous rocks and do not see any truth, and if it is told them they do not perceive it. In such a position I also have seen them in the spiritual world. This makes evident that "to slaughter the children" means not to slay children, but to extinguish truths. [27] So in David: Happy is he who shall seize and shatter thy babes against the cliff (Ps. 137:9). "Babes" mean here not babes but falsities springing up; for Babylon is here treated of, which signifies the falsities of evil destroying the truths of good of the church; the destruction of these is signified by "shattering them against the cliff;" "cliff" meaning the ruling falsity of evil, and "to shatter" meaning to destroy. He who abides in the mere sense of the letter of the Word and does not think beyond it, can easily be led to believe that he is called "happy" who does this with the babes of his enemies, when yet that would be an enormous crime; but he is called "happy" who disperses the falsities of evil springing up in the church, which are here signified by "the babes of Babylon." [28] In Jeremiah: Who hath heard such a thing as this? The virgin of Israel hath done a horrible thing. Shall the snow of Lebanon from the rock leave My fields? Shall the strange cold waters flowing down be snatched away? My people have forgotten Me, they have burned incense to vanity (Jer. 18:13-15). "The virgin of Israel" means here and elsewhere the spiritual church, for this the Israelites represented; "the horrible thing that they did" means that they turned the goods of the church into evils, and the truths of the church into falsities, and from these evils and falsities worshiped Jehovah. The evils from which is such worship are signified by "My people have forgotten Me," for he who forgets God is in evils; and the falsities from which is such worship are signified by "they have burned incense to vanity," "vanity" meaning falsity, and "to burn incense" worship; "shall the snow of Lebanon from the rock leave My fields?" signifies, have they not the truths of the church from the Word? "rock" here signifies the Word, because it signifies Divine truth (as above); "the snow of Lebanon" signifies the truths of the church therefrom. Here "snow" has a similar signification as water, namely, truths, but "snow" signifies cold truths, because a cold church is here treated of. "Lebanon" means the church from which these are, and "fields" mean all goods and truths of the church; "the strange cold waters flowing down," signify the falsities in which there is no good; "strange waters" meaning falsities, and "cold" meaning in which there is no good, for truths have all their heat from the good of love. [29] In the same: Behold, I am against thee, thou inhabitant of the valley, thou rock of the plain; that say, Who shall descend against us, and who shall enter into our abodes? (Jer. 21:13). "The inhabitant of the valley" and "the rock of the plain" signify those who are in the ultimates of the Word, and do not permit themselves to be illustrated from the interior; and such do not see truths, but falsities instead; for all the light of truth, because it is out of heaven from the Lord, comes from the interior and descends. Such are meant by "the inhabitant of the valley" and "the rock of the plain;" "valley" and "plain" meaning the ultimates of the Word in which they are; and "inhabitant" and "rock" signifying falsities, "inhabitant" the falsity of life, and "rock" the falsity of doctrine. The belief in falsity and evil in which such are firmly fixed, believing falsity and evil to be truths and goods, is signified by their saying, "Who shall descend against us, and who shall enter into our abodes?" [30] In Isaiah: Enter into the rock, and hide thee in the dust, for the dread of Jehovah (Isa. 2:10). "To enter into the rock" means into falsity, and "to hide themselves in the dust" means in evil. This treats of the Last Judgment, when those who are in the falsities of evil and in the evils of falsity cast themselves into the hells which are in the rocks and under the lands in the spiritual world. (But these things may be seen more fully brought out and explained in the preceding article.) In Job: The mountain falling passeth away, and the rock is removed out of its place (Job 14:18). "Mountain" signifies the love of evil; and "rock" the belief of falsity; and "to melt away" and "be removed out of its place" signifies to perish. [31] In David: Let their judges be cast down by the sides of the cliff (Ps. 141:6). "Judges" signify those who are in falsities, and in an abstract sense, the falsities of thought and of doctrine. "Judges" in the Word have a similar signification as "judgments," and "judgments" signify the truths from which judgments are formed and in the contrary sense falsities. Because those who are in falsities dwell in the spiritual world in cliffs it is said, "let them be cast down by the sides of the cliff," which signifies that they should be let into their falsities and dwell in the hells corresponding to their falsities. In Job: To dwell in the cleft of the valleys, in holes of the earth, and in the rocks (Job 30:6). This treats of those who are in the hells, because they are in evils and in falsities therefrom; the hells of those who are in evils in respect to life are under valleys and in caves there; and the hells of those who are in falsities from evil are in rocks. This makes clear what is signified by "dwelling in the cleft of the valleys, in holes of the earth, and in rocks." (But respecting the caverns and caves in which those dwell who are in the hells, and the clefts and holes by which these are entered, see the article just preceding, n. 410.) [32] These things have been adduced to make known that "rock" in the contrary sense signifies falsity in general; and this signification of "rock" is from correspondence, as can be seen from the appearances and phenomena in the spiritual world, where all dwell according to the correspondences of the interiors of their mind and life. Consequently those who are in wisdom and intelligence, because they are in love to the Lord and in charity towards the neighbor, and thence in the spiritual affection of truth, dwell upon mountains and hills of earth, where there are paradises, gardens, rose-beds, and lawns; but those who are in the belief in the doctrinals of their church and in some degree of charity, dwell upon rocks where there are level places upon which are some groves and some trees and grassy places; while those who have been in faith alone, as it is called, in respect to doctrine and life, and thence in falsities of faith and evils of life, dwell within the rocks, in caverns and cells there. [33] This signification of "rock" is from the correspondence spoken of. But there is a signification of "rock" from its hardness, as in the following passages. In Jeremiah: They have made their faces harder than a rock (Jer. 5:3). In Ezekiel: As an adamant stronger than rock have I made thy forehead; fear not (Ezek. 3:9). In Job: They shall be graven with an iron pen and with lead in the rock forevermore (Job 19:24). In Isaiah: The hoofs of the horses are accounted as rock (Isa. 5:28). Hardness is expressed by "rock" from the correspondence of rock with truth from good, for truth from good has all power, as has been said above; but when truth acts against falsity from evil then good is blunted, and truth then remaining acts with hardness, according to the above words in Ezekiel, "As an adamant stronger than rock have I made thy forehead." Truth without good is also hard, but still is easily broken. But what has been here adduced respecting rocks will be more fully elucidated by what will be said hereafter respecting the signification of stones.

And hide us from the face of Him that sitteth upon the throne, and from the anger of the Lamb, signifies lest they should suffer direful things from the influx of Divine good united to the Divine truth proceeding from the Lord. This is evident from the signification of "hide us," when it is said by those in whom the goods and truths of the church are destroyed by evils of life and falsities therefrom, as being lest they should suffer direful things (of which presently); also from the signification of "from the face of Him that sitteth upon the throne," as being the Lord in respect to Divine good in heaven; that "face," in reference to the Lord, means the Divine love, from which is Divine good in heaven, will be evident from the passages in the Word that will be cited presently; and that "He that sitteth upon the throne" means the Lord in respect to Divine good in heaven may be seen above (n. 297, 343). Also from the signification of "the anger of the Lamb," as being the casting into hell by the influx of Divine truth proceeding from the Lord. That "the anger of Jehovah" or of the Lord signifies this, can be seen from passages in the Word to be cited in the following article. Moreover it may be seen above (n. 297, 343) that the Lord alone is meant by "Him that sitteth upon the throne," and by "the Lamb;" the Lord in respect to Divine good by "Him that sitteth upon the throne," and the Lord in respect to Divine truth by "the Lamb." The expression "the anger of the Lamb" does not mean that the Lord (who is meant by "Him that sitteth upon the throne" and by "the Lamb") is angry, for He is Divine good itself, and that cannot be angry, for anger has nothing to do with good itself; but it is so expressed in the sense of the letter of the Word, for reasons explained elsewhere; let it be merely shown here that "the face" of Jehovah, or of the Lord, signifies the Divine love, and thence Divine good in heaven and in the church; and in the contrary sense "to set His face against anyone," and "to hide or conceal His face," has a similar meaning as "wrath" and "anger;" also that "the face," in reference to man, means in both senses the interiors that belong to his mind and affection. [2] That "the face," in reference to Jehovah or the Lord, signifies the Divine love and the Divine good therefrom is evident from the following passages. In David: Make Thy faces to shine upon Thy servant; save me because of Thy mercy (Ps. 31:16). "To make the faces to shine" signifies to enlighten in Divine truth from Divine love; this is signified by "making the faces to shine," because Divine truth, which proceeds from the Lord as a sun in the angelic heaven, gives all the light there, and also enlightens the minds of the angels and fills them with wisdom; consequently the Lord's face, in a proper sense, is the sun of the angelic heaven; for the Lord appears to the angels of the interior heavens as a sun, and this from His Divine love, for love in the heavens when presented before the eyes appears as fire, but the Divine love as a sun. From that sun both heat and light proceed, that heat is Divine good, and that light is Divine truth. From this it can be seen that "Make Thy faces to shine upon Thy servant" signifies to enlighten with Divine truth from Divine good; therefore it is also added, "save me because of Thy mercy;" mercy is of the Divine good. (But of the sun in the angelic heaven, and the heat and light from it, see in the work on Heaven and Hell; of The Sun there, n. 116-125; and of The Heat and Light from it, n. 126-140.) [3] In the same: Many say, Who will show us good? Jehovah, lift up the light of Thy faces upon us (Ps. 4:6). In the same: They shall walk, O Jehovah, in the light of Thy faces (Ps. 89:15). In the same: Turn us back, O God, and cause Thy faces to shine, that we may be saved (Ps. 80:3, 7, 19). And in the same: God be merciful unto us and bless us, and cause His faces to shine upon Us (Ps. 67:1). "The light of the faces" of Jehovah or of the Lord means Divine truth from Divine love (as above) and intelligence and wisdom therefrom, for both angels and men have all their intelligence and wisdom from Divine truth, or the Divine light in the heavens, therefore "make Thy faces to shine upon us," "lift up the light of Thy faces upon us," and "cause Thy faces to shine," in the above passages signify to enlighten in Divine truth, and to bestow intelligence and wisdom. [4] The like is signified in the blessing of the sons of Israel in Moses: Jehovah bless thee and keep thee; Jehovah make His faces to shine upon thee and be gracious unto thee; Jehovah lift up His faces upon thee and give thee peace (Num. 6:24-26). "To make the faces to shine and to be gracious" signifies to enlighten in Divine truth, and to bestow intelligence and wisdom; and "to lift up the faces and give peace" signifies to fill with Divine good and to bestow love. Both are necessary to make man wise, for everyone that is in the spiritual world is enlightened by the light that is from the Lord as a sun, and yet those only become intelligent and wise who are at the same time in love, because the good that is of love is what receives truth; for they are conjoined because they agree and love one another. Only such, therefore, as have love see the sun in heaven, the rest see merely the light. "To be gracious," which is said of making the faces to shine, is predicated in the Word of truth; and "peace," which is said of lifting up the faces, is predicated of good. [5] Since the Lord's Divine love is seen as a sun in heaven, from which is the light there, so: When the Lord was transfigured before Peter, James, and John, His face did shine as the sun, and His garments became as the light (Matt. 17:2). Also when He was seen by John: His face did shine as the sun in his power (Rev. 1:16). "The garments which became as the light" signify Divine truth, for "garments" in the Word signify truth, and this because all angels are clothed by the Lord according to their reception of Divine truth; and their garments are moreover from the light of heaven, and are shining and brilliant therefrom, and the light of heaven, as was said, is Divine truth. This makes clear why the Lord's garments when He was transfigured "became as the light." (But on these things more may be seen in the work on Heaven and Hell, n. 177-182; also above, n. 64, 195, 271, 395.) [6] In Matthew: Jesus said of the child whom He had placed in the midst of the disciples, See that ye despise not one of these little ones; I say unto you, that their angels in the heavens do always behold the face of My Father who is in the heavens (Matt. 18:10). It is said "their angels behold," because with every man there are spirits and angels, and the spirits and angels are such as the man is. With infant children there are angels from the inmost heaven; these see the Lord as a sun, for they are in love to Him and in innocence; this is meant in the nearest sense by "their angels behold the face of My Father;" "the face of the Father" meaning the Divine love which was in the Lord, consequently the essential Divine which is Jehovah; for the Father was in Him, and He in the Father, and they were one, as He Himself teaches. But these same words in the purely spiritual sense signify that the Lord in respect to His Divine good is in the good of innocence, for this is signified by "infant child" in the spiritual sense, and "the face of the Father" signifies the Lord's Divine good. Of "the servants of the Lord," by whom are meant those who are in Divine truths because they are in the good of love and charity, the same is said in Revelation: The throne of God and of the Lamb shall be in the New Jerusalem; and His servants shall do Him service; and they shall see His face 412-1 (Rev. 22:3-4). But on this see the explanation in the following. [7] In Isaiah: In all their distress He was distressed, and the angel of His faces saved them; because of His love and His pity He redeemed them; and He carried them and lifted them up all the days of eternity (Isa. 63:9). This treats of the Lord, who is called "the angel of the faces" of Jehovah from Divine truth which is from His Divine love; for "angel" in the Word signifies Divine truth; this is why the angels are called "gods" (see above, n. 130, 200, 302); and "the faces of Jehovah" mean the Divine love which is in the Lord, therefore it is also said, "because of His love and His pity He redeemed them; and He carried them and lifted them up all the days of eternity;" all this is of the Divine love. The Lord in respect to His Human was Divine truth, and from this He combated with the hells, and by it subjugated them; for this reason He is called "an angel," that is, in respect to His Divine Human. This chapter evidently treats of the Lord, and of His combats with the hells and of their subjugation. [8] In David: Thou hidest them 412-2 in the hiding place of Thy faces from the elations of man; Thou concealest them in Thy covert from the strife of tongues (Ps. 31:20). "To hide them in the hiding place of Thy faces" means in the Divine good that does not appear before others; and "to conceal in Thy covert" means in the Divine truth; "the elations of man" and "the strife of tongues" mean the evils of falsity and the falsities of evil; for "elations" are predicated of evils because they are of self-love, and "man" signifies truth and falsity; "the strife of tongues" means the falsity of evil. (What the evil of falsity and the falsity of evil are, see Doctrine of the New Jerusalem, n. 21.) [9] In the same: Thou hast set our iniquities before Thee, and our hidden things in the light of Thy faces (Ps. 90:8). "The light of Thy faces" means the light of heaven from the Lord as the sun there. Because this light is Divine truth itself, from which is all intelligence and wisdom, whatever comes into this light has its quality exhibited as in clear day; for this reason when the evil come into this light they appear just as they are, deformed and monstrous according to the evils concealed with them. This makes clear what is meant by "Thou hast set our iniquities before Thee, and our hidden things in the light of Thy faces." [10] In Jeremiah: Proclaim these words towards the north, and say, Return, thou backsliding Israel; I will not cause My faces to fall upon you, for I am merciful (Jer. 3:12). Here, too, "My faces" signify the Divine love, and every good that is of love; and "not causing the faces to fall" signifies not to let it be lowered or cease, for when the countenance falls then it ceases to look, which makes clear what is signified by "I will not cause My faces to fall upon you," so it is also said, "for I am merciful," mercy being the Divine love towards the miserable. "Proclaim towards the north" signifies towards those who are in falsities and in evils therefrom; so it is also said, "Return, thou backsliding Israel." "The north" signifies such, because those who are in falsities and in evils therefrom dwell in the northern quarter in the spiritual world. (Of falsities and the evils therefrom, see in The Doctrine of the New Jerusalem, n. 21.) The bread upon the table in the tabernacle was called "the bread of faces," and the table itself "the table of faces" (Exod. 25:30; Num. 4:7), because "the bread" there, the same as "the faces of Jehovah" signified the Divine good of the Divine love (see Doctrine of the New Jerusalem, n. 212-213, 218). [11] Because "the faces of Jehovah," or of the Lord, signify the Divine good united to Divine truth going out and proceeding from His Divine love, therefore also "the faces of Jehovah" signify the interiors of the church, of the Word, and of worship, for Divine good is in the interior of these; the exteriors of the church, of the Word, and of worship are only the effects and works therefrom. The interiors of the church, of the Word, and of worship are signified by "seeing," "seeking," and "entreating the faces of Jehovah." In Isaiah: What is the multitude of your sacrifices unto Me? when ye shall come to see the faces of Jehovah? (Isa. 1:11-12.) In Zechariah: The inhabitants of one city shall go to another, saying, In going let us go to entreat the faces of Jehovah, and to seek Jehovah of Hosts; thus many peoples and numerous nations shall come to seek Jehovah of Hosts in Jerusalem, and to entreat the faces of Jehovah (Zech. 8:21-22). In David: My heart said unto thee, Seek ye my faces; Thy faces, O Jehovah, I do seek (Ps. 27:8). We will make a joyful noise unto the Rock of our salvation; we will come before His faces with confession (Ps. 95:1, 2). In Malachi: Entreat the faces of God that He may be gracious unto us (Mal. 1:9). In David: My soul thirsteth for God, for the living God; when shall I come to appear before the faces of God? Hope thou in God, for I shall yet confess to Him; His faces are salvations (Ps. 42:2, 5). In these passages, "faces of Jehovah," "of God," or "of the Lord," mean the interiors of the church, of the Word, and of worship, because Divine good and Divine truth, thus the Lord Himself, are in these interiors, and from them in externals; but are not in externals, namely, of the church, of the Word, and of worship apart from these. [12] As it was the duty of all who went to Jerusalem to the feasts to carry with them such things as pertained to worship, and all worship is from the interiors which are of the heart and faith, and these interiors are signified by the gifts offered to the Lord, so it was commanded that everyone should offer some gift, which is meant by: They shall not see My faces empty (Exod. 23:15). The interiors of the church, of the Word, and of worship, are also signified by these words in Moses: Jehovah spoke unto Moses, My faces shall go until I shall give thee rest. Then Moses said, If Thy faces go not make us not go up hence (Exod. 33:14-15). This was said to Moses, because with that nation the Word was to be written, and also in the historical parts of the Word that nation was to be treated of, for with that nation a church was to be instituted which would be a representative church consisting of external things that corresponded to things internal; on this account it was said, "My faces shall go." (Respecting this see further in Arcana Coelestia, n. 10567, 10568, where it is explained.) [13] But because that nation was only in the externals of the Word, of the church, and of worship, and not at all in the internals, therefore it was not granted to Moses to see the Lord's face, but only His back, according to these words in Moses: Moses said, I pray Thee show me Thy glory; to whom He said, I will make all My good to pass before thee, and I will proclaim the name of Jehovah before thee; thou canst not see My faces, for man shall not see Me and live. I will put thee in a hole of the rock, and will cover thee with My hand until I shall have passed by; and when I shall take away My hand thou shalt see My hinder parts, but My faces shall not be seen (Exod. 33:18-23). Here Moses represented that nation, what was its quality in respect to the understanding of the Word, and thence in respect to the church and worship, namely, that it was in externals only without internals. These externals were represented and signified by "the hinder parts" of Jehovah which were seen by Moses, and the internals by the front parts and "the face." That the internals that are in the externals of the Word, of the church, and of worship, were not seen and could not be seen by that nation, was represented and signified by Moses being placed in the hole of a rock, and by his being covered with the hand of Jehovah while He passed by. (But this has been more fully explained in Arcana Coelestia, n. 10573-10584.) [14] Furthermore, since "the faces of Jehovah" or the Lord mean the internals of the Word, of the church, and of worship, they mean especially the externals in which are internals; since internals make themselves to be seen in externals, as the internals of man do in his face and features. But the Jewish nation was such that it looked to externals only, and to internals not at all; and to look at externals and not at the same time at internals, or at externals without internals, is like looking at the image of a man that is without life; but to look at externals and at the same time at internals, or at externals from internals, is like looking at a living man; this therefore is, in the proper sense, "to see the face of Jehovah," or "to entreat His faces," in the passages cited above. [15] Since the internals of the Word, of the church, and of worship, appear in the externals, or present themselves to be seen in externals, comparatively as the internals of man do in the face, it is evident what is signified in the internal sense by "seeing Jehovah" or the Lord "face to face," in the following passages. In Moses: I have seen God face to face, and yet my soul is delivered (Gen. 32:30). Jacob said this after he had wrestled with God, who appeared to him as an angel. In the book of Judges: Gideon said, I have seen the angel of Jehovah face to face. And Jehovah said unto him, Peace be unto thee; fear not, thou shalt not die (Judg. 6:22-23). So, too, with Manoah and his wife (Judg. 13:21-23). And respecting the Israelitish people: Jehovah spoke with you face to face from the mount, out of the midst of the fire (Deut. 5:4). Respecting which it is further said: Jehovah hath made [us] to see His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth talk to man and he remaineth alive (Deut. 5:24). And respecting Moses: Jehovah spoke unto Moses face to face, as a man speaketh to his companion (Exod. 33:11; Deut. 34:10). [16] But it should be known that no man, nor even any angel, can see the Lord's face, since it is Divine love, and no one can sustain the Divine love such as it is in itself; for to see the Lord's face would be like letting the eye into the very fire of the sun, whence it would instantly perish. Such also is the Lord's Divine love viewed in itself; therefore to those in the interior heavens the Lord appears as a sun, and that sun is encompassed by many radiant circles, which are envelopments one after another, in order that the Divine love may proceed to the angels in heaven tempered and moderated, and thus the angels may sustain it; the Lord therefore appears as a sun to the angels of the higher heavens only, while to the angels of the lower heavens He appears merely as light, and to the rest as a moon. Nevertheless, in heaven the Lord appears to the angels, but under an angelic form; for He fills an angel with His aspect, and thus with His presence from afar, and this He does in various places, but everywhere in accommodation to the good of love and of faith with those to whom He appears. Thus the Lord was seen by Gideon, and by Manoah and his wife, also by Moses, and the Israelitish people. This, therefore, is what is meant by "seeing Jehovah face to face," and by "seeing Jehovah and not dying." It is clearly evident that the face itself in respect to the interiors which are of His Divine love was not seen, for it was said to Moses: That no one can see Jehovah's face and live (Exod. 33:20). Yet it is said that "they saw Jehovah face to face;" which shows clearly that "seeing the faces of Jehovah" in the passages cited above signifies seeing Him in the interiors of the Word, of the church, and of worship, which nevertheless is seeing Him in externals from internals. That the Jewish nation was in the externals of the Word, of the church, and of worship, apart from internals, may be seen in The Doctrine of the New Jerusalem (n. 248; what the external is apart from the internal, and what the external is in which is the internal, see n. 47). [17] That the Jewish nation was such, was also represented and signified by: Their covering the Lord's face, striking it, and spitting in it (Matt. 26:67; Mark 14:65; Luke 22:64); for all things related in the Word respecting the Lord's passion represent and signify arcana of heaven and the church, and in particular the quality of the Jews in respect to the Word, the church, and worship. (That this is so, see above, n. 64, 83, 195c.) [18] It can be known from what has been thus far explained, what "the face" of Jehovah or the Lord signifies, namely, the Divine love, and all good in heaven and in the church therefrom; and from this it can be known what is signified by "hiding" or "concealing the faces," in reference to Jehovah or the Lord, namely, that it is to leave man in what is his own [proprium] and thus in the evils and falsities that spring forth from what is his own [proprium]; for man viewed in himself is nothing but evil and falsity therefrom, and that he may be in good he is withheld from these by the Lord, which is effected by being elevated out of what is his own [proprium]. From this it can be seen that "hiding and concealing the faces," in reference to the Lord, signifies to leave in evils and falsities; as in the following passages. In Jeremiah: For all their evil I have covered My faces from this city (Jer. 33:5). In Isaiah: Your sins have hid God's faces from you, that He hath not heard (Isa. 59:2). In Ezekiel: My faces will I turn away from them, that they may profane My secret, and that the violent may enter into it and profane it (Ezek. 7:22). The nations shall know that for their iniquity the sons of Israel were carried away; and therefore will I hide My faces from them (Ezek. 39:23). In Lamentations: The face of Jehovah hath divided them; He will no more regard them (Lam. 4:16). In Micah: Jehovah will hide His faces from them, even as they have made their works evil (Micah 3:4). In David: Thou didst hide Thy faces, I was troubled (Ps. 30:7). Wherefore hidest Thou Thy faces, and forgettest our affliction and our oppression? (Ps. 44:24). Thou hidest Thy faces, they are affrighted; Thou gatherest in their spirit, they expire, and return to their dust (Ps. 104:29). In Moses: My anger shall glow against the people in that day, and I will forsake them, and will hide My faces from them. In hiding I will hide My faces in that day because of all the evil which they have done (Deut. 31:17-18). I will hide My faces from them; they are a generation of perversions (Deut. 32:20). In Isaiah: I will tarry for Jehovah, although He hideth His faces from the house of Jacob (Isa. 8:17). In David: How long wilt Thou forget me, O Jehovah? how long wilt Thou hide Thy faces from me? (Ps. 13:1). Hide not Thy faces from me; put not Thy servant away in anger (Ps. 27:9). Hide not Thy faces from Thy servant, for I am in distress; hasten, answer me (Ps. 69:17). O Jehovah why casteth Thou off my soul? Why hidest Thou Thy faces from me? (Ps. 88:14). Hide not Thy faces from me in the day of my distress (Ps. 102:2). Answer me, O Jehovah; hide not Thy faces from me, lest I become like them that go down into the pit (Ps. 143:7). In Ezekiel: When I shall have brought together the sons of Israel upon their own ground, then will I not hide My faces any more from them, for I will pour out My spirit upon the sons of Israel (Ezek. 39:28-29). In David: He hath not despised nor abhorred the affliction of Israel; neither hath He hid His faces from him; but when he cried aloud unto Him He heard (Ps. 22:24). [19] In these passages it is said that Jehovah, that is, the Lord, conceals and hides His faces on account of iniquities and sins, and He is entreated not to conceal or hide them, and yet He never conceals or hides, that is, His Divine good and His Divine truth; for the Lord is Divine love itself and mercy itself, and desires the salvation of all; therefore He is present with all and with each one, even with those who are in iniquities and sins, and by this presence He gives them the freedom to receive Him, that is, truth and good from Him, consequently they also do receive if from freedom they desire to. Reception must be from freedom, in order that goods and truths may abide with man, and be with him as his own; for what a man does from freedom he does from affection, for all freedom is of affection, and affection is man's will; therefore what is received in freedom, or from man's affection, enters his will and endures. It then endures because the will is the man himself and in the will his life primarily resides, but secondarily in the thought or the understanding. This therefore is why man ought to receive Divine good and Divine truth, with which the Lord is always present. [20] This is what is meant by: Behold I stand at the door and knock; if any man hear My voice and open the door, I will come in to him and will sup with him (Rev. 3:20). But when man from freedom chooses evil he shuts the door to himself, and thus does not let in the good and truth that are from the Lord; consequently the Lord then appears to be absent. It is from this appearance that it is said that Jehovah conceals and hides His faces, although He does not conceal and hide. Moreover man as to his spirit then turns away from the Lord, and consequently does not perceive the good or see the truth, which are from the Lord; this is why it appears as if the Lord did not see him; and yet the Lord sees each and every thing pertaining to man. It is from this appearance also that the Lord is said to conceal and hide His faces, and also is said to set [ponere et dare] His faces against them, also that He regards them with the back of the neck and not with the faces, as in the following passages. In Jeremiah: I have set My faces against this city for evil, and not for good (Jer. 21:10). In the same: I set My faces against you for evil, to cut off all Judah (Jer. 44:11). In Ezekiel: I will set My faces against that man, and I will lay him waste, and I will cut him off from the midst of My people (Ezek. 14:8). In the same: I will set My faces against them; let them go forth from the fire and the fire shall devour them, when I shall have set My faces against them (Ezek. 15:7). In Moses: He that shall eat any blood, I will set My faces against that soul, and I will cut him off (Lev. 17:10). In Jeremiah: As the east wind will I scatter them before the enemy; with the back of the neck, and not with the face, will I regard them (Jer. 18:17). That it is man who sets his face against the Lord and who turns himself away from the Lord, whence evil comes to him, is evident also from the Word. As in Jeremiah: They have turned unto Me the back of the neck, and not the faces (Jer. 32:33). In the same: They have made their faces harder than a rock; they have refused to return (Jer. 5:3). In the same: They have gone away in their own counsels, in the hardening of their evil heart, and they have become turned backwards and not forwards (Jer. 7:24). And in Isaiah: Your sins have hid God's faces from you (Isa. 59:2). [21] That the evil turn away their face from the Lord does not mean that they do it with the face of the body, but with the face of their spirit. Man can turn his face whatever way he pleases, since he is in a state of freedom to turn himself either towards heaven or towards hell, and moreover a man's face is taught to deceive for the sake of the appearance before the world; but when man becomes a spirit, which he does immediately after death, then he who had lived in evils turns the face altogether away from the Lord (as can be seen from what has been said and shown in the work on Heaven and Hell, n. 17, 123, 142, 144, 145, 151, 153, 251, 272, 511, 552, 561). This is what is meant by "they have turned unto Me the back of the neck, and not the face," and "they have become turned backwards and not forwards." And because such then come into the evil of punishment and hell, those who have turned themselves away suppose that this is from the Lord, and that He regards them with a stern countenance, and casts them down into hell, and punishes them just as an angry man would do, when yet the Lord regards no one in any other way than from love and mercy. It is from that appearance that these things are said in the Word. In Isaiah: When Thou shalt do fearful things that we look not for, the mountains shall flow down before Thee (Isa. 64:3). In David: It is burned with fire, it is cut down; they have perished at the rebuke of Thy faces (Ps. 80:16). In the same: The faces of Jehovah are against them that do evil, to cut off the remembrance of them from the earth (Ps. 34:16). In Moses: Behold I send an angel before thee. Take ye heed of his faces; for he will not bear your transgression (Exod. 23:20-21). In Ezekiel: I will lead you into the wilderness of the peoples, and I will have judgment with you face to face (Ezek. 20:35). In Moses: When the ark set forward, Moses said, Arise O Jehovah, let Thine enemies be scattered; and let them that hate Thee flee before Thy faces (Num. 10:35). In Revelation: I saw a throne high and great, and Him that sat on it, from whose face the earth and the heaven fled away (Rev. 20:11). [22] These things are said respecting the signification of the face in reference to Jehovah or the Lord. The face in reference to man signifies his disposition and affection, and consequently the interiors which belong to his mind, and this because the disposition and affections, or the interiors that belong to man's mind, present themselves to be seen in the face; this is why the face is said to be an index of the mind; the face also is an effigy of the interiors of man, for it represents them, and his countenance corresponds to them. That "faces" in reference to man signify affections of various kinds, can be seen from the following passages. In Isaiah: They say, Turn aside out of the way, decline out of the path, cause the Holy One of Israel to cease from our faces (Isa. 30:11). "Cause the Holy One of Israel to cease from our faces" signifies to cause the Lord to cease from the thought and affection, thus everything of the church, "the Holy one of Israel" meaning the Lord; to withdraw from the truth and good of the church, which is from the Lord and in which is the Lord, is signified by "Turn aside out of the way, decline out of the path," "way" and "path" meaning the truth and good of the church. [23] In Lamentations: They have not accepted the faces of the priests, and they were not gracious unto the faces of the old (Lam. 4:16). Again: Princes were hanged up by their hand; the faces of the old were not honored (Lam. 5:12). "Not to accept the faces of the priests" signifies to value as nothing the goods of the church, which are of love and faith; for "the priests" represented the Lord in respect to Divine good, and thus signified the good of the church, and "faces" signify all things thereof that have reference to love and faith. "Not to honor the faces of the old" signifies to account as nothing all things of wisdom, "the old" signifying wisdom, and "faces" all things thereof, because they signify interior things; "the princes hanged up by their hand" signify that all intelligence was rejected, "princes" meaning the primary truths from which there is intelligence. [24] In Moses: Jacob said respecting Esau, I will appease his faces with the present that goeth before me, and afterwards I will see his faces; peradventure he will accept my faces (Gen. 32:19-20). "To appease his faces," signifies to captivate his mind; "afterwards to see his faces" signifies to know what the disposition is; "peradventure he will accept my faces" signifies, peradventure he will receive me with a kindly disposition; "to accept the faces" meaning to have good will towards anyone from affection. In the same: Thou shalt not wrest judgment; thou shall not regard faces, neither take a gift (Deut. 16:19). "Not to regard faces" signifies not to have the mind better disposed towards superiors, the rich, and friends, than towards inferiors, the poor, and enemies, because what is just and right is to be regarded without respect to person. [25] In Malachi: I have made you contemptible and lowly unto all the people, according as ye keep not My ways, and accept faces in the law (Mal. 2:9). "Accepting faces in the law" has a similar signification as "regarding faces in judgment," quoted above, namely, to have the mind better disposed towards, and to show more favor to superiors, the rich, and friends, than to inferiors, the poor, and enemies. In Isaiah: What mean ye? Ye crush the people, and grind the faces of the poor (Isa. 3:15). "To grind the faces of the poor" signifies to destroy the affections of knowing truths with those who are in ignorance of truth and yet wish to be instructed; "to grind" signifying to destroy, "faces" signifying the affections of knowing truths, and "the poor" those who are in ignorance of truth but wish to be instructed, for these are the spiritually poor. [26] In David: The daughter of Tyre shall bring an offering; the rich of the people shall entreat thy faces. The king's daughter is all glorious within; her vesture is inwrought with gold (Ps. 45:12-13). "The king's daughter" signifies the spiritual affection of truth; "the daughter of Tyre" signifies the affection of the knowledges of truth and good; to be enriched with these is signified by "bringing an offering;" "the rich of the people" signify the intelligent, and in an abstract sense, the understanding of truth and good; to be gifted with these is signified by "entreating his faces;" for all things of intelligence dwell in the spiritual affection of truth, which therefore is signified by his "faces." (The rest may be seen explained above, n. 195.) [27] In the same: Yet do I confess 412-3 Him, the salvations of my faces, my God (Ps. 42:11; 43:5). "The salvations of my faces" signify all things that are within, thus those that are of the mind and the affections, accordingly those that are of love and faith; because these are what save they are called "salvations." Evil affections, which are lusts, are expressed by the same term, "faces," because they appear in the face, for the face is the external or natural form of the interiors, which are of the disposition and mind; and in the spiritual world these make one, for there it is not permitted to put on other faces than those that are from the affections, thus that correspond to the interiors which are of their mind. This is why the angels of heaven are radiant and lovely in face, while infernal spirits are dusky and misshapen in face. [28] This, too is evidently the meaning of "faces" in the following passages. In Isaiah: Throes and pangs seize them, they travail like a woman bringing forth; they are amazed every man at his companion; their faces are faces of flames (Isa. 13:8). This treats of the Last Judgment, when the evil are let into their interiors. The interiors of those who are in the love of self and the world, and thence in hatreds and revenges, are meant by "their faces are faces of flames;" and such also do they appear. Their torments from the influx of Divine good and Divine truth are signified by "throes and pangs seize them, they are in travail like a woman bringing forth." Their torments are likened to the throes and pangs of women bringing forth for the same reason that the comparison is used in Genesis 3:16; for evils and falsities are then conjoined; and when this is the case "pangs seize" when Divine good and truth flow in. [29] In Ezekiel: Say to the forest of the south, The flame of the grievous flame shall not be quenched, wherefore all faces from the south even to the north shall be burned therein (Ezek. 20:47). "The forest of the south" means falsity within the church, consequently those there who are in falsities; the church is signified by "the south" because it can be in the light of truth from the Word; and falsity from evil is signified by "forest;" the vastation and destruction of the church by the love of falsity from evil is signified by "the flame of the grievous flame, by which all faces shall be burned;" "all faces" meaning all the interiors of the men of the church in respect to the affections of truth and good, and the thoughts therefrom; "from the south even to the north" signifies all things of the church from first to last, or interior and exterior; "the south" meaning the interior or first things of the church, and "the north" the exterior or last things of the church; this is the signification of "the south" and "the north" because those who are in the light of truth from the Lord are in the southern quarter in the spiritual world; while in the hells under them are those who are in natural lumen by means of which they have confirmed themselves in falsities; and in the northern quarter are those who are in obscurity of truth from the Lord, and in the hells under them are those who are in falsities, but not in any natural lumen whereby they have confirmed their falsities. [30] In Joel: Before him the peoples tremble; all faces have gathered blackness (Joel 2:6). This treats of evils and falsities devastating the church, and of the judgment upon those who are in them; those who are in falsities are signified by "the peoples who tremble;" their interiors which are in the falsities of evil are signified by "the faces that have gathered blackness;" "faces" meaning the interiors, and "blackness" the falsity of evil. The infernals who are in falsities from evil appear black in the light of heaven. [31] In Daniel: In the latter end of their kingdom, when the transgressors are come to the full, a king hard in faces shall rise up (Dan. 8:23). This was said of the four horns of the he-goat, by which are there meant four kingdoms, but "kingdoms" there do not mean kingdoms but the states of the church, for "a he-goat of the goats" means faith separated from charity, which is called faith alone; "the latter end of their kingdom" signifies the end of the church, when there is no faith because there is no charity; "when the transgressors are come to the full" signifies when there are no longer truth and good, but evil and falsity; these words signify the like as "when iniquity is consummated and fulfilled" (respecting which see above, n. 397). "A king hard in faces" signifies no truth but only falsity in their interiors; "king" signifying truth, and in the contrary sense falsity; "faces" the interiors, and "hard in faces" the interiors without good; for where there is no good, truth is hard, while truth from good is mild, because living; and truth without good even becomes falsity in their interiors or thought, since they do not think about it spiritually but materially, because they think from things corporeal and worldly, and thus from the fallacies of the senses. [32] In Ezekiel: Sons hard in their faces, and hardened in heart (Ezek. 2:4). "Sons hard in their faces" signify those who are in truths without good, and in an abstract sense truths without good, which in themselves are falsities (as has been said above); and "hardened in heart" signifies those who do not admit good, and who are therefore in evil, for where good cannot enter evil enters; "the heart" signifies also in the Word the good of love, and "a hardened heart" signifies the same as "a stony heart," namely, where the good of love is not admitted; but "a heart of flesh" signifies where it is admitted. [33] In Isaiah: Their tongue and their doings are against Jehovah, to rebel against the eyes of His glory; the hardness of their faces answereth against them (Isa. 3:8-9). "Their tongue and their doings which are against Jehovah" signify thought and affection; "the tongue" thought, because the tongue utters what man thinks, and "doings" affection, because man does what is of his affection; these "are against Jehovah, and rebel against the eyes of His glory" when they are against Divine good and against Divine truth; for "Jehovah" in the Word means the Lord in respect to Divine good proceeding from His Divine love, and "His glory" means Divine truth; to be against this is signified by "rebelling against the eyes of His glory;" "the hardness of their faces which answers against them" signifies to refuse Divine truth and Divine good, and not to admit them into their thoughts and affections, which are their interiors. [34] In Ezekiel: Behold I have made thy faces hard against their faces, and thy forehead hard against their forehead (Ezek. 3:8). This was said to the prophet, by whom is signified the doctrine of truth and good combating against falsities and evils; therefore "his faces made hard against their faces" signifies the rejection of falsities by truths, and "his forehead hardened against their forehead" signifies the rejection of evil by good; for "faces" signify the affections of truth, or the affections of falsity, and "forehead" signifies the affection of good or the affection of evil. The affection of truth and good is hardened and becomes outwardly hard from zeal, when it is combating against falsity and evil, otherwise it could not repulse them; but it is not so inwardly. From this it can be seen how these words must be understood. Since "faces" signify man's interiors, or the things that are of his thought and affection, the same word in the Hebrew that means "face" means what is interior. [35] (In these explanations various things have been said respecting "faces" which cannot be easily understood, perhaps, without further exposition; I will therefore add what has been said and shown respecting faces in the Arcana Coelestia, namely, that the face is formed to a correspondence with man's interiors, n. 4791-4805, 5695; on the correspondence of the face and countenance with the affections of the mind, n. 1568, 2988, 2989, 3631, 4796, 4797, 4800, 5165, 5168, 9306; consequently the interiors shine forth from the face, n. 3527, 4066, 4796; with the ancients the face made one with the interiors, n. 3573, 4326, 5695; it also makes one with the interiors with the angels in heaven, and with sincere men in the world, n. 4796, 4797, 4799, 5695, 8250; in the other life the faces of all become such as their interiors are, n. 4798, 5695; experiences respecting changes of the face there according to the interiors, n. 4796, 6604; on the influx of the interiors of the mind, or of the understanding and will into the face and its muscles, n. 3631, 4800; with flatterers, dissemblers, hypocrites, and the deceitful, the face does not act as one with the interiors, n. 4799, 8250; with such the face is taught to feign sincerity, honesty, and piety, n. 4326; how influx from the brains into the face became changed in process of time, and with it the face itself in respect to its correspondence with the interiors, n. 4326, 8250; the natural of man is like an interior face to the spiritual mind and its sight, n. 5165, 5168. See also what has been said and shown respecting faces in the work on Heaven and Hell, n. 46-48, 142-144, 457-459, 553.)

Verse 17. For the great day of His anger is come, signifies the Last Judgment upon the evil. This is evident from the following passages from the Word. The Last Judgment, which is signified by "the great day," is upon the evil and also upon the good; the judgment upon the evil is called "a day of indignation," "of wrath," "of anger," and "of vengeance," while the judgment upon the good is called "the time of the Lord's coming," "the year of His good pleasure," "the year of the redeemed," "the year of salvation." Everyone, whether evil or good, is judged immediately after death, when he enters the spiritual world, where he is to live to eternity, for man is then immediately marked out either for heaven or for hell; he that is marked out for heaven is connected with some heavenly society into which he will afterwards come, and he that is marked out for hell is connected with the infernal society into which he will afterwards come. There is, however, an interval of time before they go thither, chiefly for the purpose of preparation; for the good, that the evils that adhere to them from the body in the world may be wiped away; and for the evil, that the goods that adhere to them outwardly from teachers and from religion may be taken away; according to the Lord's words in Matthew: Whosoever hath, to him shall be given, that he may have more abundantly; whosoever hath not, from him shall be taken away even that he hath (Matt. 13:32; 25:29). This delay occurs for this reason also, that the affections, which are of many kinds, may be so arranged and reduced to the ruling love that the man-spirit may become wholly his own love. Yet many of them, both evil and good, were reserved for the Last Judgment; but only such of the evil as from habit acquired in the world had been able to lead a moral life in externals, and such of the good as from ignorance and from their religion had been imbued with falsities; but the rest, when their time had been fulfilled, were separated from these, the good were elevated into heaven, and the evil were cast into hell, and this before the Last Judgment. [2] The Last Judgment is called "the great day of the anger of God" because to the evil who are cast down into hell it appears as if it were God who did this from anger and wrath, for the destruction that then comes upon them comes from above, and also from the east where the Lord is as a sun, and they are then in terrors, griefs, and also in torments. But the Lord has no anger whatever, for He is love and mercy itself and good itself; and pure love and good itself cannot be angry; for this is contrary to its essence. But it so appears for this reason: when the last state is reached, which is when evils on the earth and at the same time then in the spiritual world have so increased that the supremacy inclines to their side, and thereby the equilibrium between heaven and hell is perishing, and this perishing, the heavens where the angels dwell begin to labor, then the Lord from the sun directs His energy, that is His love, to protecting the angels and restoring the state which labors and begins to totter; and by this energy and power Divine truth united to Divine good, which in its essence is Divine love, penetrates through the heavens to the places below, where the evil have associated themselves together; and because they cannot endure such influx and presence of the Divine love they begin to tremble, and to be in anguish and torment; for thereby the goods and truths which they have learned to feign by speech and action merely in externals, are dispersed, and their internals, which are nothing but evils and falsities, are opened; and as these are in direct opposition to the goods and truths that flow in from within, although they have made evils and falsities their life, they experience such tremor, anguish and torment, that they can no longer maintain themselves, therefore they flee away and cast themselves into the hells which are under the mountains and rocks, where they can be in evils and in the falsities of their evils. This in particular is signified by the words explained above, "They said to the mountains and to the rocks, Fall on us and hide us from the face of Him that sitteth on the throne, and from the anger of the Lamb." [3] From this it can be seen why the words "the anger of the Lamb" are used, and why the Last Judgment is called "the great day of His anger," although it is the Divine love that is meant, the operation of which viewed in itself is to save all, for it is a will to save, thus not anger at all, but love. The like is true when an evil spirit who can feign himself an angel of light ascends into heaven. When he comes thither, as he cannot endure the Divine good and the Divine truth that are there, he begins to feel anguish and torment to the extent even that he casts himself down with all his might, nor does he rest until he is in the hell corresponding to his evil. It is from this appearance, and because when they do evils they are punished, that indignation, anger, wrath, and even fury and vengeance, are so often in the Word attributed to Jehovah, that is, the Lord; but a presentation of all the passages where these are attributed to Jehovah, that is, to the Lord, is here omitted because there are so many of them, and a few only will be cited, in which the Last Judgment is called "the day of the indignation," "of the anger," "of the wrath," and "of the vengeance" of Jehovah and God, as in the following. [4] In Isaiah: Behold the day of Jehovah cometh, cruel and of indignation and of the glowing of anger, to lay the land waste, and He shall destroy its sinners out of it. I will make heaven to tremble, the land shall quake out of its place, in the indignation of Jehovah of Hosts, and in the day of the glowing of His anger (Isa. 13:9, 13). "A day cruel and of the glowing of Jehovah's anger" means the Last Judgment; and because it is evil that glows, and falsity that is angry, it is called "a day of the glowing of anger." "The land that shall be laid waste, and that shall quake out of its place," means the land that is in the spiritual world, for there are lands there the same as on our globe; and those lands, while the Last Judgment is going on, are "laid waste" and "quake out of their place," for the mountains and hills are then overturned, and the valleys sink down into marshes, and the face of all things there is changed. Nevertheless, "land" in the spiritual sense means the church everywhere, for in the spiritual world the face of the land is similar to the state of the church with those who dwell upon the land there, consequently when the church perishes the land also perishes, for they make one; and then in place of the former land a new one comes into existence; but these changes are unknown to us on our earth. Nevertheless they must be made known, in order that it may be understood what is meant by "the land shall be laid waste, and shall quake out of its place." [5] In Zephaniah: When the glowing of the anger of Jehovah hath not yet come upon you; when the day of the anger of Jehovah hath not yet come upon you, it may be ye shall be hid in the day of Jehovah's anger (Zeph. 2:2-3). Here, too, "the glowing of anger" and "the day of Jehovah's anger" mean the Last Judgment. In Lamentations: He doth not remember the footstool of His feet in the day of His anger (Lam. 2:1). "The footstool of Jehovah's feet" means the worship of the Lord in the natural world, for the reason that the whole heaven, together with the church in the world, is before the Lord a semblance of one man (as may be seen in Heaven and Hell, n. 78-86), the inmost heaven constituting the head, the other heavens the breast and legs, and the church on earth the feet; consequently the feet signify also the natural; moreover, the heavens rest upon the church which is with mankind as a man does upon his feet (as can be seen from what is shown in the same work, n. 87-102, also 291-302). Since the Last Judgment comes when there is no longer any faith because there is no charity, thus when the church is at an end, it is evident what is meant by "He doth not remember the footstool of His feet in the day of His anger." And elsewhere: There was none that escaped nor any residue in the day of Jehovah's anger; those whom I brought up and nourished hath mine enemy consumed (Lam. 2:22). "The day of Jehovah's anger" is the Last Judgment; that there is then no longer any good of love nor any truth of faith in the church, but evil and falsity is signified by "there was none that escaped nor any residue; those whom I brought up and nourished hath mine enemy consumed;" "there was none that escaped nor any residue" signifying that there was no good nor truth; "whom I brought up and nourished" meaning those who are of the church, who have all spiritual food or the knowledge of good and truth from the Word; "the enemy that consumed them" meaning evil and falsity. [6] In Revelation: Thine anger came, the time of judging the dead, and of giving the reward to Thy servants, and to those that fear Thy name, and of destroying them that destroy the earth (Rev. 11:18). This makes clear that "anger" or "the day of anger" means the Last Judgment, for it is said "Thine anger came, the time of judging the dead." In Isaiah: The day of vengeance is in My heart, and the year of My redeemed hath come. I have trodden down the peoples in Mine anger, and made them drunk in My wrath (Isa. 63:4, 6). This treats of the combats of the Lord, by which He subjugated the hells, thus of a Last Judgment which was accomplished by Him when He was in the world; for by combats, which were temptations admitted into Himself, He subjugated the hells and wrought a Last Judgment. It is this judgment that is meant by "the day of Jehovah's anger and wrath" in the Word of the Old Testament; but the Last Judgment, which has at the present time been accomplished is meant by "the day of His anger" in Revelation. (That a Last Judgment was performed by the Lord when He was in the world, see Last Judgment, n. 46.) The subjugation of the hells is here signified by "I have trodden them down in Mine anger, and have made them drunk in My wrath;" "the year of the redeemed" signifies the judgment upon the good who are saved. [7] In the same: The spirit of the Lord Jehovih is upon me, to proclaim the year of Jehovah's good pleasure, and the day of vengeance for our God; to comfort all that mourn (Isa. 61:1, 2). The day of vengeance of Jehovah, the year of retributions for the controversy of Zion (Isa. 34:8). "The day of vengeance of Jehovah," like "the day of His anger and wrath," signifies the Last Judgment. This is because vengeance is attributed to Jehovah or the Lord for the same reason anger and wrath are-namely, from the appearance that those who have denied the Divine and have been hostile in heart and mind to the goods and truths of the church, consequently hostile to the Lord who is the source of these, are cast down into hell (as are all who live wickedly). And because these are treated as enemies, vengeance, like anger, is attributed to the Lord (see above). "The year of retributions" signifies the like as "the day of vengeance," but it is predicated of falsities, while "the day of vengeance" is predicated of evils; "the controversy of Zion" signifies the rejection of the truth and good of the church; "Zion" meaning the church. In other places also, the time of the Last Judgment is called "the day of Jehovah," "the day of visitation," "the day of slaughter," and "the day of the coming": The day of the Lord's coming (Mal. 3:2; Matt. 24:3, 27, 37, 39).

And who is able to stand? signifies, who shall sustain and live? This is evident from the signification of standing, when it is before the Lord, as meaning to sustain and live, here, not able to sustain it and live; for, as was said above, the evil, from the influx and consequent presence of the Lord, that is, of Divine good and Divine truth going out and proceeding from Him with power and might, come not only into the tremors from fear, but also into torments from interior conflict, consequently unless they flee away and cast themselves down they cannot live, for from fear and torment death as it were befalls them, for the presence of the Divine brings death to the evil as it brings life to the good. From this their state it is then said, "Who is able to stand?" As also in Malachi: Who sustaineth the day of His coming, and who shall stand when He shall appear (Mal. 3:2)? In Nahum: Who shall stand before His indignation; and who shall stand up in the glow of His anger (Nahum 1:6)? And in Joel: The day of Jehovah is great and very terrible; and who shall sustain it? (Joel 2:11). Moreover, "to stand," like walking and sitting, in the Word signifies to be and to live; and "to stand," has a similar meaning with to stand firm and stand still. As in Luke: The angel answered Zachariah, I am Gabriel, that standeth before God (Luke 1:19). And in the same: Be wakeful at every season, that ye may be accounted worthy to stand before the Son of man (Luke 21:36). And elsewhere. And as "to stand" also signifies to be, it is said of Jehovah, in Isaiah: Jehovah hath stood up to plead, and standeth to judge (Isa. 3:13). And in David: God stood in the congregation of God; He shall judge in the midst of the gods (Ps. 82:1). But why "to stand" signifies to be shall be told elsewhere.

APOCALYPSE. CHAPTER 7. 1. After these things I saw four angels standing upon the four corners of the earth, holding the four winds of the earth, that the wind should not blow upon the earth, nor upon the sea, nor upon any tree. 2. And I saw another angel ascending from the rising of the sun, having the seal of the living God; and he cried with a great voice to the four angels, to whom it was given to hurt the earth and the sea; 3. Saying, Hurt not the earth, nor the sea, nor the trees, till we have sealed the servants of our God on their foreheads. 4. And I heard the number of those sealed; a hundred and forty-four thousand sealed out of every tribe [of the sons] 415-1 of Israel. 5. Of the tribe of Judah twelve thousand sealed; of the tribe of Reuben twelve thousand sealed; of the tribe of Gad twelve thousand sealed. 6. Of the tribe of Asher twelve thousand sealed; of the tribe of Naphtali twelve thousand sealed; of the tribe of Manasseh twelve thousand sealed. 7. Of the tribe of Simeon twelve thousand sealed; of the tribe of Levi twelve thousand sealed; of the tribe of Issachar twelve thousand sealed. 8. Of the tribe of Zebulun twelve thousand sealed; of the tribe of Joseph twelve thousand sealed; of the tribe of Benjamin twelve thousand sealed. 9. After these things I saw, and behold a great multitude, which no one could number, out of every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, and palms in their hands. 10. And crying with a great voice, saying, Salvation unto our God, who sitteth upon the throne, and unto the Lamb. 11. And all the angels stood around the throne and the elders and the four animals, and they fell before the throne upon their faces, and worshiped God. 12. Saying, Amen: the blessing and the glory and the wisdom and the thanksgiving and the honor and the power and the strength unto our God unto the ages of the ages; amen. 13. And one of the elders answered, saying to me, These clothed with the white robes, who are they, and whence came they? 14. And I said unto him, Lord, thou knowest. And he said unto me, These are they who come out of the great tribulation, and have washed their robes and have made their robes white in the blood of the Lamb. 15. Therefore are they before the throne of God, and they serve Him day and night in His temple; and He that sitteth on the throne shall dwell over them. 16. They shall hunger no more, neither thirst anymore; neither shall the sun fall on them, nor any heat. 17. For the Lamb who is in the midst of the throne shall feed them, and shall guide them unto living fountains of waters; and God shall wipe away every tear from their eyes. EXPOSITION Verse 1. And after these things I saw four angels standing upon the four corners of the earth, holding the four winds of the earth, that the wind should not blow upon the earth, nor upon the sea, nor upon any tree. 1. "And after these things I saw," signifies a new perception as to the state of heaven before the Last Judgment (n. 416); "four angels standing upon the four corners of the earth," signifies the Divine proceeding from the Lord in the whole spiritual world (n. 417); "holding the four winds of the earth," signifies moderation of its influx (n. 418); "that the wind should not blow," signifies that the good be not injured, and the evil be not cast out before the day (n. 419); "upon the earth nor upon the sea nor upon any tree," signifies everywhere in the spiritual world, even to its ultimates, with those who have some perception (n. 420).

Verse 1. And after these things I saw, signifies a new perception as to the state of heaven before the Last Judgment. This is evident from what follows in this chapter, which treats of the separation of the good from the evil; for before the Last Judgment occurs the good are separated from the evil by the Lord, and are led away; and because this is involved in the things that were seen, so all this is here signified by "after these things I saw."

Four angels standing upon the four corners of the earth, signifies the Divine proceeding from the Lord in the whole spiritual world. This is evident from the signification of "angels," as being the Divine proceeding from the Lord (see above, n. 130, 200, 302); and from the signification of "the four corners of the earth," as being the whole spiritual world; for "the four corners" signify the spiritual world because there are lands there as well as on our globe; for there, as here, there are mountains, hills, rocks, plains, valleys, and other things, as has been several times said above; and as the Last Judgment on all in the spiritual world is treated of in Revelation, and here the separation of the good from the evil there, therefore "the earth" means that world. "The earth" signifies the church, as has been frequently said before, because the face of the earth in the spiritual world is exactly like the face of the church with the spirits and angels there; the face of the earth is most beautiful where the angels of the higher heavens dwell, and also beautiful where the angels of the lower heavens dwell, but unbeautiful where evil spirits dwell; for where the angels dwell there are paradises, gardens, flower beds, palaces, and all things in heavenly form and harmony, from which enjoyments flow and inmostly delight the mind; but with the evil spirits all places are marshy, or stony, or barren, and they dwell in huts of a vile appearance, and also in caverns and caves. [2] This has been said to make known that "the earth," in the nearest sense, means the spiritual world; nor could any other earth appear to John, since it was seen by him when he was in the spirit; and when man is in the spirit he sees nothing on our globe, but only what is in the spiritual world. This is why John saw four angels, and these were standing upon the four corners of that earth. There were four angels seen, because these standing "on four corners" signify the Divine proceeding from the Lord in the whole spiritual world, for the four quarters, namely, the eastern, western, southern, and northern, constitute the whole of that world, for that world is thus divided; and those who are in the good of love to the Lord dwell in the eastern quarter, likewise in the western, the former in clear because interior good of love, the latter in obscure because exterior good of love; those who are in the clear light of truth dwell in the southern quarter, and those who are in the obscure light of truth in the northern. (But on these quarters see in the work on Heaven and Hell, n. 141-153, where they are treated of.) And because all things have reference to the good of love and to the truth from that good, or in general to good and truth, therefore these four quarters also mean all things of heaven and the church. These quarters are meant also in the Word by "the four winds," and here by "the four corners." It is evident, therefore, that the angels were not seen standing on the four corners of the earth, but in the four quarters. The quarters are called "the four corners" because "corners" signify the outermost parts, and the outermost parts signify all things, because they include all. [3] That "corners" signify quarters is evident from the passages in the Word, where quarters are designated as "corners," as in the following. In Moses: Thou shalt make for the tabernacle twenty boards for the south corner southward. And for the second side of the tabernacle, towards the north corner, twenty boards (Exod. 26:18, 20; 27:9, 11; 36:21, 23, 25). "For the south corner" means for the southern quarter; and "towards the north corner" means towards the northern quarter, for there were twenty boards for each side. So in Ezekiel: Next the border of Dan, from the east corner even to the west corner, Asher one. And thence next the border of Asher, from the east corner even unto the corner towards the west (48:1-8). In the same: These shall be the measures: the north corner four thousand and five hundred, and the south corner the same, and from the east corner the same, and the west corner the same, next the border to the east corner towards the west (48:16, 17, 23-28, 33, 34; also 47:17-20). In Moses: Ye shall measure without the city the corner towards the east two thousand cubits, and the south corner the same, and the west corner and the north corner the same (Num. 35:5). Also in Joshua (15:5; 18:12, 14, 15, 20). Here the east, south, west, and north corners mean the sides towards the east, south, west, and north quarters. This makes clear that the "four angels standing upon the four corners of the earth" mean not upon its four corners, but in its four quarters. So elsewhere in Revelation: Satan shall go out to deceive the nations which are in the four corners of the earth (20:8). [4] "Four corners" are mentioned, and not four quarters, because "corners" also signify all things, since they are outermost parts, for the outermost parts comprehend all things from the center to the last circumferences, for they are the last borders. This is why four horns were placed on the four corners of the altar, and upon them the blood was poured, and thus expiation was made for the whole altar (as is evident from Exod. 27:2; 29:12; 30:2, 3, 10; 38:2; Lev. 4:7, 18, 25, 30, 34; 16:18, 19; Ezek. 41:22; 43:20). [5] That "corners" signify all things because the outermost parts (for the reason stated above, that the outermost parts include and comprehend all things) is clearly evident from some of the statutes given to the sons of Israel, as: That they should not round or shave the corner of their head (Lev. 19:27). That they should not shave off the corner of their beard (Lev. 19:27; 21:5). And that they should not wholly finish the corners of their field when they reaped (Lev. 19:9; 23:22). Why such statutes were given them cannot be known unless it is known what is signified by "the hair of the head," by "the beard," by "the field," and also by "the corner;" "the hair of the head," and "the beard" signify the ultimate of man's life, which is called the corporeal sensual; and "field" signifies the church, and "reaping" the truth of doctrine. By these statutes, therefore, it was represented that the ultimates must be preserved because they signify all things; for unless there are outermost things, the middle things are not kept together, but are dispersed, comparatively as the interior parts of man would be dispersed if he were not encompassed by skins. It is similar in everything, thus in what is signified by "the hair of the head," by "the beard," and by "the harvest of the field." (That "the hair of the head" signifies the outermost of man's life, which is called the corporeal sensual, may be seen above, n. 66; and that "the beard" has a like signification, see Arcana Coelestia, n. 9960; that the outermosts or ultimates signify all things in the complex, thus the whole, n. 10044, 10329, 10335.) And as "a field" signified the church, and "harvest" its truths, so "not to finish wholly the corners of thy field when thou reapest" signifies the conservation of all things that are signified by "the harvest of the field." [6] That "corners" signify all things because they signify outermost things can be seen also from the following passages. In Moses: I will hurl them into the extreme corners; I will make the remembrance of them to cease from man (Deut. 32:26). "To hurl into the extreme corners" signifies to be deprived of all good and truth; it is therefore added, "I will make the remembrance of them to cease from a man," which signifies that they would no longer have anything of spiritual life, which comes to pass when man is merely in the ultimates of life, called the corporeal sensual, in which alone most of those are who acquire nothing of spiritual life; for such then become not unlike the beasts, for this is the kind of life beasts have, but with this difference, that as man is born a man he is able to speak and to reason, but this he does from the fallacies of the senses, or of the outermost things of nature, of the world, and of the body; this is what is meant here by "being hurled into the extreme corners." [7] In Jeremiah: Their camels shall be for a prey, and the multitude of their cattle for a spoil; and I will disperse them unto every wind among the cut off of the corner; and from all the passages thereof I will bring calamity (49:32). This is said of the devastation of Arabia and Hazor by the king of Babylon; and "Arabia" and "Hazor" signify the knowledges of good and truth, and "the king of Babylon" signifies evil and falsity laying waste. The vastation of all confirming knowledges (scientifica), and cognitions of good and truth is signified by "their camels shall be for a prey, and the multitude of their cattle for a spoil;" "camels" meaning confirming knowledges (scientifica), and "cattle" the cognitions of good and truth. Vastation in respect to all things of good and truth, so that there is nothing left, is signified by "I will disperse them unto every wind, among the cut off of the corner;" "the cut off of the corner" meaning the outermost parts where there is no longer any good and truth. That evils and falsities will then break in on every side is signified by "from all the passages thereof I will bring calamity;" for in the spiritual world where the evil are, on every side ways from the hells are open, and evils and their falsities break in through these; and all who are in like evils and falsities go through these ways and consociate themselves with the evil there. This has been said to make known what is signified by "from all the passages I will bring calamity;" "to be for a prey and a spoil," and "to disperse and to bring calamity" signify devastation. [8] In the same: Behold, the days come in which I will visit upon everyone that is circumcised in the foreskin; Egypt, and Judah, and Edom, and the sons of Ammon, and Moab, and all the cut off of the corner that dwell in the wilderness; for all nations are uncircumcised, and the whole house of Israel is uncircumcised in heart (Jer. 9:25, 26). Here "the cut off of the corner" signify those who are in the ultimates of the church separate from the interiors, which are spiritual, thus those who are only in things sensual, which are the ultimates of the natural man. (Respecting those who are merely sensual, who and of what quality they are see The Doctrine of the New Jerusalem, n. 50.) These are signified by "the cut off of the corner," because "corners" signify the quarters of the spiritual world, and the quarters of the spiritual world signify all the goods and truths of heaven and the church, as has been said previously. The habitations of spirits and angels in that world succeed in such an order that those who are in the highest wisdom and intelligence are in the midst, and from the midst even to the last circumferences those in less and less degree; and these diminutions are in exact accord with the distances from the midst; in the ultimates are those who are in no wisdom or intelligence, and outside of these are those who are in evils and falsities therefrom. These are the ones meant by "the cut off of the corner;" and as these are desert places, they are said "to dwell in the wilderness." (On these diminutions in the spiritual world, see in the work on Heaven and Hell, n. 43, 50, 189.) The same are meant by "the uncircumcised nations" and "the house of Israel uncircumcised in heart;" "the uncircumcised" signifying those who are without love and charity, thus without good, and therefore in the loves of self and of the world; and those who are in these loves are in the ultimates of the natural man wholly separate from things spiritual; therefore they are "the cut off of the corner that dwell in the wilderness;" "Egypt, Judah, Edom, the sons of Ammon, and Moab," mean all who, through these loves, have separated from themselves the goods and truths of the church, consequently are outside of these, and thus are "the cut off of the corner": The cut off of the corners (Jer. 25:23); have a similar signification. [9] In Moses: There shall arise a star out of Jacob, and a scepter shall arise out of Israel, which shall break in pieces the corners of Moab (Num. 24:17). "The corners of Moab" mean all things that are signified by "Moab;" and "Moab" signifies those who are in the ultimates of the Word, of the church, and of worship; and in the contrary sense those who adulterate these by turning themselves towards self, and having regard to their own honor in every particular of these; therefore "the corners of Moab" mean adulterations of the Word, and thence of the church and of worship, such as are with those of that character: The corner of Moab (Jer. 48:45); has a similar signification. [10] In Zephaniah: A day of the trumpet and alarm upon the fenced cities and upon the high corners (1:16). "A day of the trumpet and alarm" signifies spiritual combat, which is against falsities and evils; "fenced cities" signify false doctrinals that have been confirmed; and "high corners" signify those things that favor their loves. This makes clear what is signified by "a day of the trumpet and alarm upon the fenced cities and upon the high corners." In the same: I will cut off the nations; their corners shall be laid waste; I will make desolate their streets that none may pass by; and I will lay waste their cities so that there is no inhabitant (Zeph. 3:6). The destruction of all the goods of the church is signified by "I will cut off the nations, and their corners shall be laid waste;" "nations" meaning the goods of the church, and "corners" all things of it, because its outermost parts (as above). The destruction of the truths of doctrine is signified by "I will make desolate their streets and I will lay waste their cities;" "streets" meaning truths, and "cities" doctrinals; total destruction even until there is no truth and good left is signified by "that none pass by, and there is no inhabitant;" for "to pass by" in the Word is predicated of truths, and "to dwell" of goods. [11] In the book of Judges: All the sons of Israel went out, and the congregation was assembled as one man, from Dan even to Beersheba. And the corners of all the people, all the tribes of Israel presented themselves in the assembly of the people of God (20:1, 2). "The corners of all the people presented themselves in the assembly of the people of God" signifies all on every side, or from every quarter, as is clearly evident from its being said that "all the sons of Israel and all the tribes of Israel went out, and the congregation was assembled from Dan to Beersheba;" but in the spiritual sense, "the corners of all the people" signify all the truths and goods of the church; so, too, "all the tribes of Israel, from Dan even to Beersheba," signify all these from the last to the first, and "the assembly of the people of God" signifies consideration of the things of the church; for in the histories of the Word, as well as in the prophecies, there is everywhere a spiritual sense; therefore in the historical sense "corners" signify quarters, such as are in the spiritual world; but in the spiritual sense they signify all the truths and goods of the church, for the reason given above. [12] From this what is signified by "corner stone" in the following passages becomes evident. In Isaiah: I will lay in Zion for a foundation a stone, a proved stone, a precious corner stone, of a foundation that is founded (28:16). In Jeremiah: They shall not take of thee a stone for a corner, nor a stone of foundations (51:26). In Zechariah: Out of Judah the corner, out of him the nail, out of him the bow of war (10:4). In David: The stone which the builders rejected is become the head of the corner (Ps. 118:22; see also Matt. 21:42; Mark 12:10, 11; Luke 20:17, 18). "The stone of the corner" signifies all Divine truth upon which heaven and the church are founded, thus every foundation; and as the foundation is the ultimate upon which a house or temple rests, therefore it signifies all things. Because "the stone of the corner" signifies all things upon which the church is founded it is said "I will lay in Zion for a foundation a stone, a proved stone, a precious cornerstone, of a foundation that is founded;" and it is called also "a stone for a corner" and "a stone of foundations;" and because "the stone of the corner" signifies all Divine truth upon which the church is founded, it also signifies the Lord in respect to His Divine Human; because all Divine truth proceeds from that; "the builders" (or architects) who rejected that stone, as is read in the Gospels, are those who are of the church, here of the Jewish Church, which rejected the Lord, and with Him all Divine truth; for with them there was nothing but vain traditions drawn from the sense of the letter of the Word in which the truths themselves of the Word were falsified and its goods adulterated. (That ultimates signify all things, see Arcana Coelestia, n. 634, 5897, 6239, 6451, 6465, 9216, 9824, 9828, 9836, 9905, 10044, 10099, 10329, 10335, 10548.)

Holding the four winds of the earth, signifies the moderation of its influx. This is evident from the signification of "the four winds of the earth" as being everything Divine in heaven (of which presently); also from the signification of "holding them," as being to moderate its influx. But what is meant by moderating the influx of the Divine in heaven no one can know unless it is revealed to him, nor consequently can it be known what is signified by "holding the four winds of the earth." Without revelation, who would not think that "winds" here mean winds held back by angels, since it also follows "that the wind should not blow upon the earth, nor upon the sea, nor upon any tree." But "the winds of the earth," here as elsewhere in the Word signify everything Divine that is from the Lord in heaven, in particular, Divine truth, and because Divine truth flows from the Lord as a sun into the whole heaven, and from that into the whole earth, so "holding the winds" signifies to moderate influx. But that these things may be more clearly understood, it shall be told how it is with respect to that influx. The Lord is the sun of the angelic heaven; from Him as a sun all light and all heat there proceed. The light that proceeds is in its essence Divine truth, because it is spiritual light; and the heat that proceeds is in its essence Divine good, because it is spiritual heat. From the Lord as a sun these flow out into all the heavens accommodated to reception by the angels there, thus sometimes more moderately, sometimes more intensely. When they flow out more moderately the good are separated from the evil, but when more intensely the evil are cast out. When, therefore, the Last Judgment is at hand the Lord first flows in moderately, in order that the good may be separated from the evil. Because this separation is what is treated of in this chapter, the "holding of the four winds of the earth" is first mentioned, which signifies the moderation of the influx of Divine good and Divine truth from the Lord. It is evident from what follows in this chapter that this refers to the separation of the good from the evil, for it is said, "Hurt not the earth, nor the sea, nor any tree, till we shall have sealed the servants of God on their foreheads" (verse 3); and afterwards, to the end of the chapter, "those sealed," that is, the good separated from the evil are treated of. But respecting this separation more will be said in what follows, likewise respecting the casting out of the evil into the hells, which takes place afterwards. [2] "The four winds" signify all the Divine proceeding, because "the winds of heaven" signify the quarters of heaven, for the whole heaven is divided into four quarters, namely, east, west, south, and north. Into two quarters, the east and the west, the Lord flows with Divine good more powerfully than with Divine truth; and into two quarters, the south and the north, with Divine truth more powerfully than with Divine good; consequently those who are in the latter are more in wisdom and intelligence, and those in the former more in love and charity; and as the whole heaven is divided into four quarters, and those quarters are meant by "the four winds," therefore "the four winds" signify all the Divine proceeding. They are called "the four winds of the earth," because "the earth" means all the earth in the spiritual world, but in the spiritual sense "the earth" signifies heaven and the church (respecting which see the preceding article). [3] From this the meaning of "the four winds" in other passages of the Word can be seen, as in Ezekiel: The Lord Jehovih said unto me, Prophesy about the spirit, prophesy, and say to the spirit, Thus the Lord Jehovih hath said, Come from the four winds, O spirit, and breathe into these slain that they may live. And when I had prophesied the spirit came, and they revived (37:9, 10). This is said of "the dry bones" seen by the prophet, by which the sons of Israel are meant (as is evident from verse 11 there); and this vision describes the reformation and establishment of a new church from those who have not before had any spiritual life. "The dry bones" are those who have nothing of spiritual life; the spiritual life given them by the Lord, from which the church is in them, is described by these words; "the spirit" about which the prophet prophesied, and by which they were revived, signifies spiritual life, which is a life according to the truths of the Word. "Come from the four winds, O spirit," signifies from the Divine of the Lord in heaven; "the four winds" meaning the four quarters in heaven, and the four quarters are everything Divine there (as has been said above). In the sense of the letter, "spirit" here means the breath (spiritus) of respiration, which is wind; it is therefore said that it should "come and breathe into these slain;" but the breath of respiration signifies as well the spiritual life, as will appear from what follows. "The slain" have a similar signification as "dry bones," namely, those who have no spiritual life. [4] In Zechariah: There were seen four chariots coming out from between two mountains of copper, to which there were horses; and the angel said, These are the four winds of the heavens, going forth from standing by the Lord of the whole earth (5:1, 5). This treats of the church which is to be extended among those who have not yet been in any light of truth of the church, because they have not had the Word. What "the four chariots" and "the four horses," and the many things respecting them signify, may be seen above (n. 355), and what "the mountains of copper" signify, also above (n. 364, 405), where they are explained. Here "the four winds" signify every Divine proceeding, or the Divine good and Divine truth that constitute the church; it is therefore said "the winds of the heavens going forth from standing by the Lord of the whole earth;" "to go forth from standing by Him" signifying to proceed. "Chariots" and "horses" are called winds because "chariots" signify the doctrinals of good and truth, and "horses" an understanding of them, and both of these proceed from the Divine of the Lord. [5] In the Gospels: The Son of man shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of the heavens to the other end (Matt. 24:31; Mark 13:27). All the successive states of the church, even to its end, when the Last Judgment takes place, are here predicted by the Lord; and "the angels with a great sound of a trumpet" signifies proclaiming the good tidings respecting the Lord; and "gathering together the elect from the four winds, from one end of the heavens to the other end," signifies the establishment of a new church; "the elect" mean those who are in the good of love and of faith; "the four winds" mean all states of good and truth; "from one end of the heavens to the other end" means the internals and the externals of the church. (This may be seen more clearly explained in Arcana Coelestia, n. 4060.) [6] In Daniel: The he-goat made himself very great; but when he was strong the great horn was broken, and there came up in appearance four in its place towards the four winds of the heavens (8:8). What is meant by "the he-goat" and "ram" in this chapter may be seen above (n. 316), namely, that "he-goat" signifies faith separate from charity, and therefore those who expect to be saved because they know the doctrinals and truth of the Word, and who give no thought to a life according to them; "horns" signify truths, and in the contrary sense, as here, falsities; "the great horn" signifies the ruling falsity, which is, that salvation comes merely through knowing and thus believing; "the great horn was broken, and there came up four in its place toward the four winds of heaven," signifies that out of the one principle, faith alone, many falsities conjoined with evils arise; "the great horn" signifying the ruling falsity, which is, that faith alone saves; "broken" signifying its division into many falsities arising therefrom; "four in its place" signifying the conjunction of these with evils; "toward the four winds of the heavens," signifying in respect to each and all things of falsity and evil, for "the four winds of heaven" signify every good and truth of heaven and the church and their conjunction, but in the contrary sense every evil and falsity and their conjunction. "The four winds of the heavens" signify also every evil and falsity, because in the four quarters in the spiritual world not only those who are in the good of love and in truths therefrom dwell, but also those who are in evils and in falsities therefrom; for the hells are in the same quarters, but deep beneath the heavens, for the most part in caverns, caves, and vaults (respecting which see above, n. 410). [7] In this same sense "the winds of the heavens" are mentioned in Jeremiah: Upon Elam will I bring the four winds from the four ends of the heavens, and I will disperse him toward all those winds, that there may be no nation to which the outcasts of Elam shall not come (49:36). Here "Elam" signifies those who are in the knowledges that are called the knowledges of faith, but not at the same time in any charity; "the four winds from the four ends of the heavens" signify falsities conjoined with evils; and "to disperse him toward all those winds" signifies into falsities of evil of every kind; "that there may be no nation to which the outcasts of Elam shall not come" signifies that there may be no evil to which falsity cannot be adapted, "nation" meaning evil, for knowledges alone without a life of charity bring forth innumerable falsities of evil. [8] In Daniel: I was seeing in my vision when it was night, and behold, the four winds of the heavens rushed upon the great sea. And four great beasts came up from the sea (7:2, 3). Here, too, "the four winds" signify falsities conjoined with evils, "the great sea" signifies hell from which they are, and "the four beasts" signify evils of every kind: but on this more in what follows. "The four winds" have a similar signification in Daniel (11:4); also in Zechariah (2:6, 7). That "the four winds" signify the four quarters is clearly evident in Ezekiel (42:16-19), where the measure of the house according to the four winds, that is, the four quarters, is treated of; and there the quarter is named by the same word in the Hebrew by which wind and spirit are named. But more will be seen concerning winds in the article that now follows.

That the wind should not blow, signifies that the good be not injured, and the evil be not cast out before the day. This is evident from the signification of "wind," as meaning the Divine proceeding, which is Divine good united to Divine truth; therefore "that the wind should not blow" signifies that the influx might be moderate and gentle; "the wind not blowing upon the earth" signifies that the good may not be injured, and the evil cast out before the day, because the separations of the good from the evil and the casting out of the evil in the spiritual world are effected by various degrees of moderation and intensity of the Divine proceeding from the Lord as a sun. When this flows in moderately the good are separated from the evil, and when it flows in intensely the evil are cast out; and for the following reasons: when the Divine from the Lord flows in moderately there is everywhere tranquillity and serenity, wherein all appear such as they are in respect to the state of their good, for all then stand forth in light; consequently those who are in good from a spiritual origin are then separated from those who are in good merely from a natural origin; for the Lord looks upon those who are in spiritual good and leads them, and thus separates them. Those who are in good from a spiritual origin are those referred to in what follows where they are said "to be sealed on their foreheads," for they are spiritual, and are angels of heaven; but those who are merely in good from a natural origin are not good because they are not spiritual, for the good appearing with them is evil, because it has regard to self and the world as an end. Such do good in external form with reference to their own glory, honor, and gain, and not with reference to the neighbor's good, consequently they do good only that they may be seen of men. Those who are merely natural are those who are "not sealed," and who are afterwards rejected. But when the Divine from the Lord flows in intensely, the goods with the evils are dispersed, because these goods are in themselves not goods but evils, and evils do not endure the influx of the Divine. This causes the externals in such to be closed up, and when these are closed up the interiors are opened, in which there is nothing except evils and falsities therefrom; and this brings them into pain, anguish, and torment, on account of which they cast themselves down into the hells, where there are evils and falsities like their own. [2] When the influx of the Divine is intensified, which occurs when the evil are to be cast out, then lower down in the spiritual world a wind springs up that blows strongly like a storm or tempest; this wind is what is called in the Word "the east wind" (of which presently). The casting down of the evil is described also in the Word by violent and impetuous winds, by storms, and by tempests. "The wind of Jehovah" has a similar signification as "the spirit of Jehovah," for the wind of respiration is meant, which is also called spirit (or breath). On this account in the Hebrew and many other languages spirit is expressed by the same word as wind. This is why the greater part of mankind have no other idea of spirit and of spirits than of wind like the wind of respiration; and from this have come the notions in the learned world also that spirits and angels are like wind in which there is merely a vital principle of thought; and this is the reason also that so few of these allow themselves to be persuaded that spirits and angels are men, endowed with body, face, and organs of sensation, like men on the earth. "Wind" and "spirit," in reference to man, signify the life of truth, or a life according to the truths or precepts of the Lord, because respiration, which pertains to the lungs, corresponds to that life, while the heart and its motion corresponds to the life of good. For there are two lives, which should make one in man, the life of truth and the life of good; the life of truth is the life of man's understanding, while the life of good is the life of his will; for truths have their seat in the understanding because these constitute the understanding, while goods have their seat in the will because these constitute the will. "Soul and heart," in the Word, when mentioned together, have a similar significance. [3] From this it can be seen what is meant by "the wind" and "the spirit of Jehovah," namely, the Divine truth, and by "the four winds," Divine truth united to Divine good. Since wind means the wind or breath of respiration, and it signifies Divine truth and spiritual life with those who receive it, so this wind is called also "the breath of the nostrils of Jehovah," and also "the breath of His mouth," and "breathing;" as can be seen from the following passages. In Ezekiel: And I saw, and upon the dry bones, sinews and flesh came up, and skin covered them above, yet there was no breath in them. Then said he unto me, Prophesy about the spirit, prophesy, son of man, and say to the spirit, Thus the Lord Jehovih hath said, Come from the four winds, O spirit, and breathe upon these slain, that they may live (37:8, 9). What is here signified by "the dry bones" was told in the preceding article, namely, those who have no spiritual life, or no life through Divine truth. The breathing in of this life by the Lord is signified by "Prophesy about the spirit, and say to the spirit, Come from the four winds, O spirit, and breathe upon these slain, that they may live." Here "spirit" evidently means the breath of respiration, for there were sinews, flesh, and skin, but as yet no breathing; therefore it is said, "Say to the spirit, Breathe upon them." From this it can be seen that this "spirit" or "wind" signifies spiritual life. That common breathing was not meant is evident from its being said that "these dry bones were the house of Israel," meaning that the house of Israel was without spiritual life; and from its being said of them afterwards, "I will put My spirit in you, that ye may live, and I will place you in your own land that ye may live" (5:14); which signifies that they are to be regenerated that a church may be made of them. Regeneration is effected by a life according to Divine truth, from which is spiritual life; and "to bring them back to the land" signifies that they may become a church, the land of Canaan signifying the church. [4] In Moses: Jehovah God breathed into his nostrils 419-1 the soul of lives, and man became a living soul (Gen. 2:7). Here, too, in the sense of the letter, the wind of breathing is meant, as it is said He "breathed into his nostrils;" but spiritual life, which is the life of intelligence and wisdom through Divine truth, is evidently meant, since it is said that He breathed into him "the soul of lives," and that thus man became "a living soul;" "the soul of lives" and "a living soul" meaning spiritual life; for man without that soul is called a dead man, although in respect to the body and the senses he is alive. This, too, makes evident that "soul," "spirit," and "wind" in the Word mean spiritual life. [5] In John: Jesus said to the disciples, Peace be unto you; as the Father hath sent Me, even so send I you. And when He had said this He breathed on them, and said unto them, Receive ye the Holy Spirit (20:21, 22). The Lord "breathed on them, and said to them, Receive ye the Holy Spirit," signifies the like, as Jehovah "breathed into Adam's nostrils the soul of lives" namely, spiritual life; for the Holy Spirit signifies Divine truth proceeding from the Lord, from which is spiritual life. That they should teach Divine truth from the Lord is signified by "as the Father hath sent Me, even so send I you;" for the Lord when He was in the world was Divine truth itself, which He taught from His Divine good which was in Him from conception. This Divine is what the Lord here and in other places calls "the Father;" and because when He went out of the world He united Divine truth to Divine good that in Him they might be one, and because thenceforth Divine truth proceeds from Him He said, "as the Father hath sent Me, even so send I you." That the wind of respiration signifies spiritual life comes from correspondence (see Arcana Coelestia, n. 3883-3896). The quality of all in the spiritual world is known from their respiration merely. Those who are in the life of the respiration of heaven are among the angels; but those who are not in that respiration, if they come into heaven, are unable to breathe there, and are therefore in anguish like that of suffocation (respecting which see also Arcana Coelestia, n. 1119, 3887, 3889, 3892, 3893). From this correspondence the term, "inspiration" is derived, and the prophets are called "inspired," and the Word is said to be "Divinely inspired." [6] From all this it can be seen what is signified by the Lord's words in John: Except one be born of the water and of the spirit he cannot enter into the kingdom of God. Ye must be born again. The wind bloweth where it willeth, and thou hearest the voice thereof, but knowest not whence it cometh and whither it goeth; so is everyone that is born of the spirit (3:5, 7, 8). "To be born again" means to be regenerated; and as man is regenerated by a life according to Divine truth, and all Divine truth through which man is regenerated proceeds from the Lord, and flows into him he knows not when, so it is said, "The wind bloweth where it willeth, and thou hearest the voice thereof, but knowest not whence it cometh and whither it goeth," thus is described the life of man's spirit, which he has by regeneration, "wind" meaning the Divine truth through which he has that life. So long as he is in the world man is utterly ignorant of how Divine truth flows in from the Lord, for he then thinks from the natural man, and merely perceives a something that flows in from the spiritual man into the natural; this therefore is what is meant by "thou hearest the voice thereof, but knowest not whence it cometh and whither it goeth." The "water" of which man is born signifies truth from the Word, and the "spirit" a life according to it. (That "water" signifies truth, see above, n. 71.) [7] In Lamentations: The breath [spiritus] of our nostrils, the anointed of Jehovah, was taken in their pits; of whom we had said, Under his shadow we shall live among the nations (Lam. 4:20). "The anointed of Jehovah" here means the Lord in respect to Divine truth, for "the anointed of Jehovah" has a similar signification as a king. (That a "king" signifies in the highest sense the Lord in respect to Divine truth, see above, n. 31; and "the anointed of Jehovah" the same, n. 375.) This is why it is said "the breath of our nostrils, of whom we had said, Under his shadow we shall live;" for "the spirit and breath of the nostrils" signifies in the highest sense Divine truth, as has been said above. That Divine truth perished through falsities of evil is signified by "was taken in their pits;" "pits" meaning the falsities of evil. [8] Again in Lamentations: Jehovah Thou hast heard my voice; hide not thine ear at my breathing, at my cry (3:56). "To hide the ear at the breathing and at the cry" signifies at worship, confession, and prayers, which are from truths and from goods; for all worship, confession, and prayer must be from truths and goods; to be heard they must be from both; if they are from truths alone they are not heard, because there is no life in them; the life of truth is from good. "Breathing" is here predicated of truths, and "cry" of goods (that "cry" is predicated of goods will be seen elsewhere). [9] In Moses: Everything that had in its nostrils the breath of the spirit of lives, of all that was on the dry land, died (Gen. 7:22). What these words signify in the sense of the letter everyone can see, namely, that all things upon the earth were destroyed by the flood, thus all men then living, except Noah and his sons; but what these words signify in the spiritual sense may be seen in the Arcana Coelestia (n. 805, 806, where they are explained), namely, that "the breath of the spirit of lives in the nostrils" means spiritual life, which those had who were of the Most Ancient Church; for "the flood" signifies the end of that church and the Last Judgment, which took place when everything of the church was extinct. In David: They have ears but they hear not; neither is there any breath [ventus] in their mouth (Ps. 135:17); "no breath in their mouth" signifying that there was no truth in the thought, for "mouth" signifies thought. [10] In Jeremiah: The wild asses pant for breath like whales; their eyes were consumed because there was no herb (14:6). "To pant for breath like whales" signifies that there is no truth to be imbibed; "because there was no herb" means because there is no truth in the church. As the evil are cast down by a more powerful influx of Divine truth and good proceeding from the Lord as a sun, as has been said above, so the casting down of those who are in the falsities of evil is described also by "the breath of the nostrils of Jehovah." As in Isaiah: Topheth is prepared of old; the pile thereof is fire and much wood made ready; the breath of Jehovah like a brook of brimstone doth kindle them (30:33). In David: The channels of waters appeared, and the foundations of the world were disclosed, at the rebuke of Jehovah, at the blast of the breath of Thy nostrils (Ps. 18:15). In Moses: By the breath of Thy nostrils the waters were heaped up; Thou didst blow with Thy wind, the sea covered them (Exod. 15:8, 10). And in Job: Plotters of iniquity, by the blast of God they perish, by the breath of His nostrils are they consumed (4:8, 9). In all these passages "the blast," "the breath," and "the breathing of the nostrils of Jehovah" means the Divine proceeding, which disperses and casts down the evil when it flows in intensely and strongly; but respecting this influx more will be said in what follows, where "tempests," "storms," and "the east wind" are treated of. [11] Again, that "the wind of the earth" also signifies the Divine proceeding is also from correspondence with the winds in the spiritual world; for there exist winds in the spiritual world also, and these arise from the determining of Divine influx, and arise in the lower parts of the earth there. In the heavens rarely any other than gentle winds are perceived; but with those who dwell lower down, upon the lands, winds are frequent, for they grow stronger as they descend; their direction is from the quarters into which the Divine inflows, especially from the north. Because the winds there are from a spiritual origin they also signify spiritual things, in general Divine truth, from which they exist. As in David: Jehovah layeth the beams of His upper chambers in the waters; He maketh the clouds His chariot; He walketh upon the wings of the wind; He maketh His angels winds, His ministers a flaming fire (Ps. 104:3, 4). "Waters," "clouds," and "wings of the wind," signify Divine truth in ultimates, such as is the truth of the sense of the letter of the Word; because this is in ultimates, it is said "He layeth the beams of His chambers in the waters, He maketh the clouds His chariot, He walketh upon the wings of the wind;" "waters" meaning truths in ultimates, likewise "clouds," and "the wings of the wind" and "chariots" meaning the truth of doctrine; "He maketh His angels winds, and His ministers a flaming fire," signifies that He makes them to be receptions of Divine truth and Divine good; "angels" mean those who are in the Lord's spiritual kingdom, and because such are recipients of Divine truth it is said "He maketh them winds;" while "ministers" mean those who are in the Lord's celestial kingdom, and as these are recipients of the Divine good it is said "He maketh them a flaming fire;" "a flaming fire" signifying the good of love and the truth therefrom. (That those who are in the Lord's spiritual kingdom are recipients of Divine truth, and those who are in the celestial kingdom recipients of Divine good, see in the work on Heaven and Hell, n. 20-28; that angels are called "angels" from reception of Divine truth, see above, n. 130, 412; and that ministers are called "ministers" from the reception of Divine good, see also above, n. 155; and that "fire" signifies the good of love, n. 68.) [12] In the same: Jehovah bowed the heavens, He came down, and thick darkness was under His feet; and He rode upon a cherub, He did fly, and was borne upon the wings of the wind (Ps. 18:9, 10). Jehovah "bowed the heavens, He came down," signifies visitation, which precedes the Last Judgment; "thick darkness under His feet" signifies the falsities of evil in lower things; "He rode upon a cherub, He did fly, and was borne upon the wings of the wind," signifies omnipresence with the Divine, "the wings of the wind" meaning Divine truth in ultimates (as above). [13] In Jeremiah: The Maker of the earth by His power, He prepareth the world by His wisdom, by His intelligence He stretcheth out the heavens; at the voice that He uttereth there is a multitude of waters in the heavens, and He maketh the vapors to go up from the end of the earth; He maketh lightnings for the rain, and bringeth forth the wind out of His treasuries (10:12, 13; 51:15, 16). And in David: He maketh the vapors to go up from the ends of the earth; He maketh lightnings for the rain; and He bringeth forth the wind out of His treasuries (Ps. 135:7). This describes in the spiritual sense the reformation of man and the establishment of the church. Because of that reformation and establishment the Lord is called "the Maker of the earth," and elsewhere "the Former" and "Creator;" "earth" meaning the church. The Divine good, by which reformation is effected, is signified by "He prepareth the world by His wisdom;" "world" means the church, and is predicated of good. The Divine truth, which is also a means, is signified by "at the voice that He uttereth there is a multitude of waters in the heavens;" "the voice that He uttereth" signifying the influx of Divine truth, and "the multitude of waters in the heavens" reception; "waters" meaning truths. Ultimate truths, which are the knowledges from the sense of the letter of the Word, are signified by "the vapors from the ends of the earth;" spiritual truths therefrom are signified by "lightnings for the rain," "lightnings" called from the light of heaven, and "rain" from influx; thus reformation through Divine truth from the Lord is signified by "He bringeth forth the wind out of His treasuries." This is the meaning of all these things in the heavens. [14] In David: He casteth forth His hail like morsels; who can stand before His cold? He sendeth His word, He melteth them; He maketh His wind to blow, the waters flow. He declareth His word unto Jacob, His statutes and His judgments unto Israel (Ps. 147:17-19). This, too, is a description of reformation, but in respect to the natural man. Here knowledges and cognitions which are in man before reformation are signified by "hail like morsels; who can stand before His cold?"-for man before reformation is utterly frigid, and that coldness is also plainly felt when the Divine flows in out of heaven; and as such coldnesses are dissipated by the reception of Divine good and Divine truth, thus by reformation, it is said, "He sendeth His word, He melteth them; He maketh His wind to blow, the waters flow;" "word" signifying Divine good united to Divine truth, "wind" Divine truth, and "the waters flow," the reception of truth; and this being the signification of these words it is added, "He declareth His word unto Jacob, His statutes and judgments unto Israel;" "Jacob" and "Israel" signifying the church, "Jacob" the church that is in good, and "Israel" the church that is in truths; "statutes and judgments" mean external and internal truths which are from good. [15] In the same: Praise Jehovah, fire and hail, snow and vapor; stormy wind doing His word (Ps. 148:7, 8). "Fire and hail, snow and vapor, and wind," evidently signify something different from these, for why should it be said of such things in the Divine Word that "they praised Jehovah?" But "fire and hail, and snow and vapors" signify the delights of the loves of the natural man, and its knowledges and cognitions; for these are "fire and hail, and snow and vapor" before man is reformed and made spiritual, the sphere of life of such when it flows out from them, presenting in the spiritual world appearances like these; and the worship of the Lord from these things is signified by their "praising Jehovah," "to praise" meaning to worship; "stormy wind" signifies Divine truth in respect to reception; it is therefore said "stormy wind doing His word;" "doing His word" signifying to receive into life the things of doctrine. [16] As all things in the Word have also a contrary sense, so has "wind," and in that sense it signifies falsity, as in the following passages. In Isaiah: Behold they are all iniquity, their works are nothing; their molten images are wind and a void (41:29). "Wind and a void" mean the falsities of evil and the evils of falsity; "wind" meaning the falsities of evil, and "a void" the evils of falsity; for where there is a void and emptiness, that is, absence of good and truth, there are evil and falsity; "wind" signifies where there are falsities, as is evident from its being said "they are all iniquity, their works are nothing;" also from its being said "their molten images are wind and a void," for "molten images" signify such things as man hatches out of self-intelligence, and these are all falsities and evils. In Jeremiah: And the prophets shall become wind, and the word is not in them (5:13). "Prophets" signify those who teach truths, and in an abstract sense the truths of doctrine, here the falsities of doctrine; falsities are signified by "wind;" therefore it is added, "the word is not in them," "word" signifying Divine truth. [17] In the same: I will scatter them as the stubble that passeth away by the wind of the wilderness (Jer. 13:24). "The wind of the wilderness" signifies where there is no truth, and therefore falsity, for "wilderness" in the Word signifies where there is no good because there is no truth. In the same: The wind shall feed all thy shepherds, and thy lovers shall go into captivity (Jer. 22:22). "Shepherds" in the Word signify those who teach the good of life and lead to it, which is done by means of truths; but here "shepherds" mean those who do not teach the good of life, still less lead to it, because they are in falsities; this is meant by "the wind shall feed all thy shepherds;" "wind" meaning the falsity which they seize upon and love; "the lovers" who shall go into captivity, signify the delights of the loves of self and the world, and thence the delights of the evil; "lovers" meaning such delights, and "captivity" detention in the hells. [18] In Hosea: Ephraim feedeth on wind, and pursueth the east wind; every day he multiplieth lying and devastation, and they make a covenant with Assyria, and oil is carried down into Egypt (12:1). "Ephraim" signifies the intellectual of the church; "Assyria" reasoning, and "Egypt" the knowing faculty (scientificum); therefore "Ephraim feedeth on wind, and pursueth the east wind," signifies that the intelligent in the church imbue themselves with falsities which altogether disperse truths; "wind" meaning falsity, and "east wind" falsity drying up and dispersing truths. Because of this signification of "wind" and "east wind" it is added, "every day he multiplieth lying and devastation;" "lying" meaning falsity, and "devastation" the dispersion of truth; "they make a covenant with Assyria, and oil is carried down into Egypt," signifies that by reasonings from knowledges (scientifica) falsely applied they pervert the truths and goods of the church; "to make a covenant with Assyria" signifying to reason from falsities and to destroy truths, and "to carry down oil into Egypt" signifying to destroy the good of the church by knowledges [scientifica]; for he who is in principles of falsity applies to them the knowledges [scientfica] he has imbibed from childhood, since his understanding sees nothing else. For the understanding is formed either of truths or of falsities; if of truths, man sees truths, if of falsities he sees falsities; he sees them in the natural man, in the memory of which knowledges [scientifica] have their seat; and from these he selects such as favor his principles, and those that do not favor them he either perverts or rejects. [19] In the same: Ephraim is joined to idols. Their wine is gone; in whoring they have committed whoredom; they are given up to love; her shields give disgrace. The wind hath bound her up in its wings, and they shall be ashamed because of their sacrifices (Hos. 4:17-19). "Ephraim" signifies the church in respect to the understanding of truth; here that it has no understanding of truth but of falsity; the falsities of the church are signified by "idols;" which makes clear what is signified by "Ephraim is joined to idols;" "the wind in its wings" signifies reasoning from fallacies, from which are falsities. (What the rest signifies see above, n. 283, and 376, where it is explained.) Wind in the wings (Zech. v. 9); has a similar meaning. In Jeremiah: Their camels shall be for prey, and the multitude of their cattle for a spoil; and I will disperse them to every wind, them that are the cut off of the corner (49:32). "To disperse them to every wind" signifies into every falsity and evil when truths and goods are destroyed. (The rest may be seen explained above, n. 417.) [20] In Ezekiel: A third part thou shalt disperse to the wind, and I will draw out a sword after them (5:2, 12). This is said of the hairs of the head and of the beard, which the prophet, by command, shaved off with a razor; and those hairs signify the ultimate of truth in the church, for the whole heaven and the whole church are before the Lord as one man; whence all things of heaven and of the church correspond to all things of man, both to those without man and to those within him (on which correspondence, see in the work on Heaven and Hell, n. 87-102); therefore the hairs of the head and of the beard, as they are the ultimate things of man, correspond to the ultimates of truth and good. The ultimates of truth and good are such as are the ultimate truths of the sense of the letter of the Word. That these ultimates were perverted, falsified, and adulterated by the Jews is signified by what is here said of the hairs of the prophet's head and beard. "A third part thereof he should disperse unto every wind" signifies the destruction of all truth; and because when truth is destroyed mere falsities are seized on, it is added, "I will draw out a sword after them;" "sword" signifying the destruction of truth by falsity (see above, n. 131). Unless this signification of "hairs" is known, who could understand what is involved in the command to the prophet that "he should shave off the hairs of his head and of his beard, and a third part he should burn in the midst of the city, a third part he should smite with a sword round about it, and a third part he should disperse unto every wind, and that a sword should be drawn out after them"? [21] That this signifies the falsification of truth by the Jews is clearly evident from what follows in the same chapter, where among other things it is said: This is Jerusalem; she hath altered My judgments into wickedness more than the nations, and My statutes more than the lands that are round about her (Ezek. 5:5, 6). In the same: All his bands I will disperse unto every wind; and I will draw out the sword after them (12:14). This has a similar signification. In Matthew: The rain descended and the winds blew and beat upon that house, yet it fell not; for it was founded upon a rock (7:24, 25, 27). "The rain descended and the winds blew" signifies temptations, and consequently falsities rushing in; for spiritual temptations are nothing else than infestations of the mind by falsities and evils, so here, too, "winds" signify falsities. (The rest may be seen explained above, n. 411.) [22] It has been said above, that in the spiritual world, as in the natural world, strong winds and tempests spring up; but the tempests in the spiritual world spring from the influx of the Divine into the parts below, where those are who are in evils and falsities; as that influx descends from the heavens towards the lands that lie below, it becomes more dense and appears like clouds, and with the evil, dense and dark according to the quantity and quality of the evil. These clouds are appearances of falsity from evil, arising from the spheres of their life; for round about every spirit and angel there is a sphere of life. When from the Lord as a sun the Divine is sent forth powerfully and flows into these dense and dark clouds, a tempest arises which is perceived by spirits there in like manner as tempests on the earth are perceived by men. It has at different times been granted me to perceive these tempests and also the east wind by which the evil were dispersed and cast into the hells, when the Last Judgment was in progress. From this it can be seen what "tempests," "storms," and "violent winds" signify in the following passages. In Isaiah: Thou shalt disperse them, that the wind may carry them away and the tempest scatter them (41:16). In Jeremiah: Behold, 419-2 the tempest of Jehovah has gone forth in wrath, a whirling tempest; it shall hurl itself upon the head of the wicked (23:19; 30:23). In David: I will speed my escape from the rushing wind, from the tempest (Ps. 55:8). In the same: O my God, pursue them with Thy tempest, and affright them with Thy storm (Ps. 83:13, 15). In Ezekiel: I will make a wind of tempests to break through in My wrath, and in Mine anger there shall be an overflowing rain, for a consummation (13:13). In Jeremiah: Evil shall go forth from nation to nation, and a great tempest shall be stirred up from the sides of the earth (25:32). In Isaiah: Thou shalt be visited of Jehovah of Hosts with tempest, storm and with the flame of a devouring fire (29:6). In Amos: I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with a tempest in the day of storm (1:14). In Nahum: Jehovah hath His way in the storm and in the tempest (1:3). In Zechariah: The Lord Jehovih shall blow with the trumpet, and shall go with tempests of the south (9:14). In David: Upon the wicked a wind of storm, the portion of the cup of the wicked (Ps. 11:6). In the same: Our God shall come, and shall not be silent; about Him the tempest shall blow violently (Ps. 50:3). In Hosea: They sow the wind, therefore they shall reap the whirlwind (8:7). In these passages "tempest" and "storm" signify the dispersion of falsities and evils, because those who are in the falsities of evil are cast down into hell by a tempestuous wind. [23] In David: They that go down to the sea in ships, that do work in many waters. And He spake, and maketh the wind of the tempest to stand, and He raised up its waves on high. He made the tempest to stand still, that their waves might be hushed (Ps. 107:23, 25, 29). This treats of temptations and of the deliverance from them. "The wind of the tempest," and thus "the waves of the sea lifted up," signify temptations; and as spiritual temptations come through falsities breaking into the thoughts, which is the source of remorse of conscience and grief of mind and spirit, these are signified by "the wind of the tempest stood, and He raised up its waves on high;" deliverance from them is signified by "He made the tempest to stand still, that the waves might be hushed." [24] The same is signified by these words in Mark: There arose a great storm of wind, and the waves beat into the boat, so that it was now filling. But Jesus was in the stern, slumbering on a pillow; and they awake Him, and say unto Him, Carest Thou not that we perish? And He awoke, and rebuked the wind, and said unto the sea, Be still, be dumb. And the wind ceased, and there was a great calm (4:37-39). And in Luke: As they sailed Jesus fell asleep; and there came down a storm of wind on the lake, and they were filling 419-3 [with water], and were in danger; and coming to Him they awoke Him, saying, Master, Master, we perish. And having awakened, He rebuked the wind and the raging of the sea; and they ceased, and there was a calm (8:23, 24). This miracle of the Lord, like all the rest, involves arcana of heaven and interior things of the church. The difference between Divine miracles and those not Divine is that Divine miracles also signify Divine things, because the Divine is in them, while miracles not Divine signify nothing, because there is nothing of the Divine within them; and moreover, in the description of the Divine miracles in the Word, and in every particular thereof, there is a spiritual sense. This miracle involves spiritual temptations; "a great storm of wind, so that the waves beat into the boat, and it was filling," signifies such temptations; and that when they were in extreme fear, "Jesus awoke, and rebuked the wind, and said to the sea, Be still, be dumb; and the wind ceased, and there was a great calm," signifies deliverance from temptations. Moreover, every single word here contains a spiritual sense; but this is not the place to unfold it particularly, but only to note that the "storm" and "tempest of wind" signify temptations, for these are irruptions of falsities, or inundations of the mind by falsities. This, too, is plain from the rebuke of the wind and the waves, and from the words of the Lord to the sea, "Be still, be dumb," as if He were speaking to those things or those persons that induce temptations. [25] Furthermore, the winds that spring up in the spiritual world appear to arise there from different quarters, some from the south, some from the north, and some from the east; those from the south disperse truths with such as are in falsities, and those from the east disperse goods with such as are in evils. The winds disperse these because the winds spring from a powerful and strong influx of the Divine through the heavens into the parts below, and where the influx enters it fills truths and goods, that is, it fills the minds and spirits of those who are in truths and goods with the Divine; therefore those, the interiors of whose mind and spirit consist merely of falsities and evils, while exteriorly truths are mixed with falsities and goods are mixed with evils, cannot endure such influx from the Divine, consequently they withdraw into their falsities and evils which they love, and reject the truths and goods, which they do not love except for the sake of self and appearance. [26] This makes clear what effect is there produced by the wind coming from the east, which is called "the east wind," namely, that with the evil it disperses all the goods and truths which they presented in external form before the world, and all the truths which they talked about for the sake of appearances. This is why withering and drying up are ascribed to that wind, "withered" signifying where there is no good, and "dried up" where there is no truth, as can be seen from passages in the Word where that wind is mentioned. As in Ezekiel: Behold the vine planted, when the east wind shall touch it, in drying up shall it not dry up? (17:10). In the same: The vine was plucked up in Mine anger, she was cast down to the earth, and the east wind withered her fruit; and the rods of her strength were broken and withered (19:12). In Hosea: Ephraim, fierce among his brethren; an east wind shall come, the wind of Jehovah coming up from the wilderness, and his spring shall become dry, and his fountain shall be dried up; he shall plunder the treasure of every vessel of desire (13:15). In Jonah: And it came to pass when the sun arose that God prepared a scorching east wind (4:8). [27] Moreover, the east wind also destroys all things where the evil are, their lands, their habitations, and their treasures (as may be seen in the little work on The Last Judgment, n. 61); it destroys because the lands, habitations, and treasures in the spiritual world are correspondences; therefore when these perish the things that correspond also perish; on this account, when a land in that world on which the evil dwell is destroyed there rises up the aspect of a new land for the good. Because there is such a force in the east wind in the spiritual world, so for the sake of the correspondence: An east wind was brought by which the waters of the Red Sea were dried up (Exod. 14:21); And that brought on the locusts (10:13); It is called a hard wind (Isa. 27:8); A wind that broke the ships of Tarshish (Ps. 48:7); A wind that broke Tyre in the heart of the seas (Ezek. 27:26); And that scattered enemies (Jer. 18:17).

Upon the earth, nor upon the sea, nor upon any tree, signifies everywhere in the spiritual world, even to its ultimates, in those who have any perception. This is evident from the signification of "the earth," as being the whole spiritual world, consequently all angels and spirits there. This is the signification of "the earth" in the general and nearest sense, because in the spiritual world, the same as on our globe, there are lands, mountains, hills, plains, valleys, and also seas (respecting which see above, n. 304, 342, 413). It is evident also from the signification of the "sea," as being the ultimates of the earth in the spiritual world, because the last boundaries or limits there are seas (respecting which see above, n. 342); also from the signification of "tree," as being perception and also knowledge (of which presently). This being the signification of "earth," "sea," and "tree," the three joined together in one idea signify all things in the spiritual world even to its ultimates in those who have any perception. A "tree" in general signifies perception and knowledge, because a "garden" signifies intelligence, and all intelligence is according to knowledges and a perception of them; this is why each kind of tree signifies something pertaining to knowledge [scientia] and intelligence. Because a "tree" signifies in general perception and knowledge, it also signifies the interiors of the mind with man, and also the whole man; for a man is such as are the interiors that belong to his mind, and these are such as is the perception from knowledges. (That a "tree" signifies the interiors that belong to the mind, and also man himself, see above, n. 109, 110; that a "tree" signifies perception and knowledge, see Arcana Coelestia, n. 103, 2163, 2682, 2722, 2972, 7692; that the ancients had Divine worship in groves under trees, according to their significations, n. 2722, 4552; that this was prohibited with the Jewish nation, and why, n. 2722; that "paradises" and "gardens" signify intelligence, n. 100, 108, 3220; also in the work on Heaven and Hell, n. 176; and above, n. 110.)

Verses 2, 3. And I saw another angel ascending from the rising of the sun, having the seal of the living God; and he cried with a great voice to the four angels, to whom it was given to hurt the earth and the sea; Saying, Hurt not the earth, nor the sea, nor the trees, till we have sealed the servants of our God on their foreheads. 2. "And I saw another angel ascending from the rising of the sun," signifies the Divine love going forth from the Lord (n. 422); "having the seal of the living God," signifies the Divine will (n. 423); "and he cried with a great voice," signifies Divine command (n. 424); "to the four angels, to whom it was given to hurt the earth and the sea," signifies as yet preventing the influx from becoming intense (n. 425). 3. "Saying, Hurt not the earth, nor the sea, nor the trees," signifies lest the good perish with the evil wherever they are (n. 426); "till we have sealed the servants of our God on their foreheads," signifies that those who are in truths from good are first to be separated (n. 427).

Verse 2. And I saw another angel ascending from the rising of the sun, signifies the Divine love going forth from the Lord. This is evident from the signification of "angel," as being something Divine proceeding from the Lord; for "angel" in the Word means, in the nearest sense, an entire angelic society, but in a general sense "angel" signifies everyone who receives Divine truth in doctrine and life; while in the highest sense "angel" signifies something Divine proceeding from the Lord, and in particular Divine truth (respecting these significations of an angel see above, n. 90, 130, 200, 302, 307); here, therefore, "the angel ascending from the rising of the sun" signifies the Divine proceeding from the Lord's love; "the rising of the sun" or the "east" signifying the Lord's Divine love, and "to ascend therefrom" signifying to go forth and proceed; so here "the angel ascending from the rising of the sun" signifies the Divine love going forth from the Lord. The things that follow are also of the Divine love, namely, that the good be not harmed. "The rising of the sun" signifies the Lord's Divine love, because the Lord is the sun in the angelic heaven, and the Lord appears as a sun from His Divine love; where the Lord appears as a sun, there in heaven is the east, and as the sun is constantly there it is also constantly in its rising. [2] In the spiritual world there are four quarters, namely, east, west, south, and north; and these quarters are all determined by the sun, which is the Lord; where this sun is, there is the east, opposite to it is the west, to the right the south, and to the left the north. In the eastern quarter angels who are in love to the Lord dwell, because they are under the nearest auspices of the Lord, for the Lord most nearly and directly flows into them from Divine love, and this is why "the rising of the sun" and the "east" signify in the Word the Lord's Divine love. (That the Lord appears in the angelic heaven as a sun, and that it is the Lord's Divine love that thus appears, see in the work on Heaven and Hell, n. 116-125; consequently that the "sun" signifies in the Word the Divine love, see above, n. 401; that all the quarters in the spiritual world are determined from the east, where the Lord is as a sun, see in the work on Heaven and Hell, n. 141; therefore that those who are in the good of love to the Lord dwell in the eastern quarter, n. 148, 149.) [3] The quarters, namely, the east, west, south, and north, are frequently mentioned in the Word, and he who knows nothing about the spiritual sense of the Word believes that this means the quarters of our solar world, and thus supposes that no arcana of heaven and the church are involved therein; and yet the quarters mentioned in the Word mean the quarters in the spiritual world; which are altogether different from the quarters in our world; for there all angels and spirits have their dwelling places in the quarters according to the quality of their good and truth; those who are in the good of love to the Lord dwelling there in the east and the west, and those who are in truths from that good dwelling in the south and north. They dwell in this manner because the Lord there is the sun, and from Him as the sun are all heat and light, or all good and truth. The heat there, which is spiritual heat or the good of love, inflows directly from the east into the west, and decreases according to reception by the angels, consequently according to the distances, for in the spiritual world all distance from the Lord is in the measure of the reception of good and truth from Him. This is why those who are in interior and thence in clear good of love dwell there in the east, and those who are in exterior and thence obscure good of love dwell in the west. The light, too, which is spiritual light, or Divine truth, flows directly from the east into the west; it also flows into either side, but with the difference, that the Divine truth that flows from the east into the west is in its essence the good of love, while that which flows into either side is in its essence truth from that good; consequently those who dwell in the south and in the north, which are the quarters at the sides, are in the light of truth; those in the south in the clear light of truth, and those in the north in an obscure light of truth; the light of truth is intelligence and wisdom. (But respecting these quarters more may be seen in the work on Heaven and Hell, n. 141-153.) These, therefore, are the quarters meant in the Word where quarters are mentioned, and they also signify such Divine things as exist in those quarters; namely, the "east" the good of love in clearness, the "west" the good of love in obscurity, the "south" truth from that good in clearness, and the "north" truth from that good in obscurity. [4] Furthermore, there are quarters in the spiritual world which differ from those just mentioned, and are removed from them about thirty degrees; these are under the auspices of the Lord as a moon; for the Lord appears as a sun to those who are in love to Him, but as a moon to those who are in charity towards the neighbor and in faith therefrom (respecting this appearance, see also in the work on Heaven and Hell, n. 118, 119, 122). In the eastern and western quarters there dwell those who are in the good of charity towards the neighbor; and in the southern and northern quarters those who are in truths from that good, which are called the truths of faith. These quarters are also sometimes meant in the Word, where these truths and this good are treated of. [5] From this it can be seen that one who knows nothing about the quarters of heaven, which have here been mentioned, cannot know the spiritual things of the Word in the passages where the quarters are mentioned, as in the following. In Isaiah: I will bring in thy seed from the sunrise and bring thee together from the west; I will say to the north, Give up, and to the south, Hold not back; bring in My sons from far, and My daughters from the end of the earth (43:5, 6). This treats of Jacob and Israel, and one who does not know that these quarters mean the spiritual things mentioned above, may believe the meaning to be that the sons of Israel and Jacob are to be gathered from every side; but "Jacob" and "Israel" mean the church, which consists of those who are in the good of love and in truths from that good, and their "seed" means all who are of that church. "I will bring in thy seed from the sunrise, and will bring thee together from the west," means that those who are in the good of love are to be brought in and gathered together; and "I will say to the north, Give up, and to the south, Hold not back," means that those who are in truths from that good are to be brought in and gathered together. That all who are in these truths and goods, even to those who are in ultimates shall be brought together, is signified by "bring My sons from far, and My daughters from the end of the earth;" "sons" meaning those who are in truths, and "daughters" those who are in goods; "from far," and "from the end of the earth," signifying those who are in the ultimate truths and goods of the church. These quarters have a like signification in the following passages. In David: Jehovah will gather the redeemed out of the lands, from the sunrise and from the west, from the north and from the sea (Ps. 107:3). In Moses: Jehovah said to Jacob in a dream, Thy seed shall be as the dust of the earth, and shall spread itself towards the west and towards the east, and towards the north and towards the south (Gen. 28:14). In Luke: They shall come from the sunrise and from the west, and from the north and from the south, and shall recline in the kingdom of God (13:29). [6] In many passages the words "from east to west," and not at the same time "from north and south," are mentioned, by which all who are in the good of love to the Lord and in the good of charity towards the neighbor are meant. Moreover, these quarters involve the two others, because all who are in good are also in truths, for good and truth everywhere act as one; these, therefore, are meant where "from east to west" is mentioned. In Matthew: Many shall come from the east and even from the west, and shall recline at meat with Abraham, and Isaac, and Jacob, in the kingdom of the heavens (8:11). In the passage above cited from Luke (13:29), it is said of those reclining at meat in the kingdom of the heavens that "they shall come from the east and the west, from the north and from the south;" here it is said only "from the east and from the west," because by these two quarters are meant the other two at the same time as has been said. The same is true of the following passages. In Malachi: From the rising of the sun unto its going down My name is great among the nations (1:11). In David: From the rising of the sun unto its going down the name of Jehovah is to be praised 422-1 (Ps. 113:3). In Isaiah: From the going down of the sun they shall fear the name of Jehovah, and His glory from the rising of the sun (59:19). In the same: That they may know from the rising of the sun and from its going down that there is none beside Me (45:6). In David: God, Jehovah God, speaketh, and shall call the earth from the rising of the sun unto its going down (Ps. 50:1). In Zechariah: Behold, I save My people from the land of the sunrise and from the land of the going down of the sun (8:7). In these passages, "from the rising" and "from the going down" signify all who are in the goods and truths of heaven and of the church. Like things are signified by the quarters: With reference to which the temple was measured (Ezek. 42). And with reference to which the land was to be given for an inheritance (Ezek. 47:13, et seq.). And should be distributed among the twelve tribes of Israel (Ezek. 48). Also with reference to which the sons of Israel were to measure the camp (Num. 2). And with reference to which they should go forward (Num. 10). And with reference to which the gates of the new city would be placed (Ezek. 40; Rev. 21:13; and the same elsewhere). [7] The temple was to be measured with reference to the quarters (in Ezekiel), and the land was distributed with reference to the quarters (in Ezekiel and also in Joshua), likewise the sons of Israel encamped in reference to the quarters and went forward in the same order, for the reason that all things in the spiritual world are arranged in reference to the quarters, both in general and also in particular. In general, all angels and spirits have their dwelling places in accordance with the states of good and truth with them in corresponding quarters, as was said above; the same is true in particular; for in all assemblies, those who are present are allotted places in quarters that correspond to the states of their life; in like manner they are seated in their temples there, and in like manner also dwell in their houses: in a word, each and every thing there is arranged in accordance with the quarters of heaven; for the form of heaven is the same in every particular as it is in general. This makes evident what is signified by the arrangements in reference to quarters in the Word, also by the quarters in reference to which the tabernacle was built, and in reference to which the temple also was built by Solomon; besides other things. [8] So much in respect to quarters in general. That the "east" signifies the Lord in respect to Divine love, and thus the Lord with those who receive the good of love to Him, can be seen from the following passages. In Ezekiel: He brought me to the gate of the temple that looketh toward the east; and behold, the glory of the God of Israel came from the way of the east; and His voice was like the voice of many waters; and the earth was enlightened by His glory. And the glory of Jehovah came into the house by the way of the gate whose face is toward the east. Then the spirit took me up, and brought me into the inner court; and behold, the glory of Jehovah filled the house (43:1, 2, 4, 5). This treats of the building of a new temple, which signifies a new church to be established by the Lord; and because introduction is effected through the good of love to the Lord and through the truth from that good, there was seen "a gate that looked towards the east, and the God of Israel coming from the way of the east;" "gate" signifying introduction and entrance; "the God of Israel" meaning the Lord; the "east" the good of love from Him to Him, and "glory" the truth from that good; for the Lord enters into heaven and so into the church from His Divine love, which in the heavens appears as a sun (as was said above); from this is all Divine good there as well as all Divine truth. That there was seen "the glory of Jehovah entering into the house by the way of the gate whose face is towards the east," and that "the glory of Jehovah filled the house," have a like signification; "house" or "temple" signifying heaven and the church. "Glory" in the Word signifies Divine truth proceeding from the Lord; "the glory of the God of Israel" Divine truth illustrating those who are in the Lord's spiritual kingdom, and "the glory of Jehovah" Divine truth illustrating those who are in the Lord's celestial kingdom. Divine truth is called "glory" because it is the light of heaven, and from that light come all the splendor, magnificence, and glory there, for in the heavens whatever appears before the eyes is from that light; it is therefore added, "the earth was enlightened by His glory," "the earth" meaning the church. The influx of this light towards the lower parts on every side is signified by "His voice was like the voice of many waters; "voice" signifying influx, and "waters" truths. [9] In the same: Afterwards He brought me back by the way of the gate of the outer sanctuary that looketh towards the east; and it was shut. But Jehovah the God of Israel shall enter in by it (Ezek. 44:1, 2). In the same: The gate of the inner court that looketh toward the east shall be shut the six days of work; but on the day of the Sabbath it shall be opened (46:1). Here, too, "the gate that looketh towards the east" signifies the introduction by the Lord into heaven and into the church through the good of love proceeding from Him; this therefore is meant by "the east;" and that this is done by the Lord is signified by "Jehovah the God of Israel shall enter by that gate;" that introduction is effected by worship of the Lord from that good is signified by "the gate shall be opened on the day of the Sabbath;" and that when there is no worship from that good introduction is not effected is signified by "that gate shall be shut the six days of work." [10] In the same: And the cherubim lifted up their wings, and he stood at the entrance of the gate of the house of Jehovah on the east; and the glory of the God of Israel was over them above (Ezek. 10:19). "The cherubim" signify the Lord in respect to Divine Providence, and in respect to protection that there be no approach except through the good of love (see above, n. 152 at the end, 277); and as the Lord is signified by "the cherubim," and from the Lord as a sun, where the east is, all good of love and all truth from that good proceed, so "the cherubim were seen to stand at the entrance of the gate of the house of Jehovah on the east, and the glory of the God of Israel over them above;" "the house of Jehovah," "the east," and "the glory of the God of Israel," having a similar signification here as above. [11] In Isaiah: Who hath stirred up one from the sunrise, whom He hath called in righteousness to His train, He hath given the nations before him and made him to rule over kings? (41:2). This treats of the Lord, who is said to have been "stirred up from the sunrise" because He was conceived from the Divine Itself, which in its essence is Divine love; it is from this that the Lord is the sun of the angelic heaven; "to call in righteousness" signifies to restore heaven and the church; for "the righteousness of the Lord" signifies in the Word that from His own power He saved the human race, and this was done by reducing all things in the heavens and hells to order. (See above, n. 293; what the rest signifies was explained above, n. 357.) [12] In the second book of Samuel: The spirit of Jehovah spake in me, the God of Israel said, the Rock of Israel spake to me, As the light of the morning when the sun riseth, a morning without clouds; from the brightness after rain cometh grass out of the earth (23:2-4). "The God of Israel" and "the Rock of Israel" mean the Lord, and because He is the sun of the angelic heaven, and because all Divine truth which illustrates angels and men, and gives intelligence and works reformation, proceeds from Him as a sun and flows in, so it is said "as the light in the morning when the sun riseth, a morning without clouds; from the brightness after rain cometh grass out of the earth;" "the light in the morning when the sun riseth" signifying Divine truth from the Lord as a sun; "a morning without clouds" signifying the purity of that truth; "rain" its influx, and "grass out of the earth" the consequent intelligence and reformation; for these are signified by "grass" because grass springs out of the earth by the action of the sun of the world after rain, and intelligence is from the Lord as a sun through the influx of Divine truth. [13] In Isaiah: Jehovah shall arise upon thee, and His glory shall be seen upon thee. And the nations shall walk to thy light, and kings to the brightness of thy rising (60:2, 3). This is said of the Lord; and the Divine in Him is meant by "Jehovah shall arise upon thee, and His glory shall be seen upon thee;" the Divine good of the Divine love is meant by "Jehovah shall arise upon thee," and Divine truth from that good by "His glory shall be seen upon thee;" "nations" signify those who are in good, and "kings" those who are in truths from good; of the former it is said "they shall walk to thy light," which signifies a life according to Divine truth; and of the latter, "they shall walk to the brightness of thy rising," which signifies a life of intelligence from Divine good; "to walk" signifying to live; "light" Divine truth, and "the brightness of rising" Divine truth from Divine good, whence is intelligence. [14] In Ezekiel: Then the cherubim lifted up their wings, and the glory of the God of Israel was over them above. And the glory of Jehovah went up over the midst of the city, and stood over the mountain on the east of the city (11:22, 23). "The cherubim" signify the Lord in respect to Divine Providence and protection, and "the glory of the God of Israel" signifies Divine truth proceeding from the Lord (as above). And because Divine truth, which is light, proceeds from the Lord as a sun in the angelic heaven, "the glory of Jehovah was seen to go up over the midst of the city, and to stand over the mountain on the east of the city," for Jerusalem is the city that is meant, and it signifies the church in respect to doctrine; and because the doctrine of the church is from Divine truth, the glory of Jehovah was seen "to go up over the midst of the city," and because all Divine truth proceeds from the Lord as a sun, and there the east is, the glory was seen "to stand over the mountain on the east of the city;" the mountain on the east of the city was the Mount of Olives. That "the Mount of Olives" signifies the Lord's Divine love, and on that account the Lord was accustomed to tarry on that mountain, may be seen above (n. 405); and that the Mount of Olives was before Jerusalem on the east may be seen in Zechariah (14:4). [15] In Ezekiel: He brought me back to the entrance of the house; where behold, waters going out from under the threshold of the house towards the east, the front of the house being east, and the waters coming down from under, from the right side of the house, at the south of the altar. And he brought me out by the way of the gate northward, and led me round by the outer way to the outer gate, by the way that looketh eastward; and behold, waters running from the right side. He said to me, These waters go forth toward the eastern boundary, and go down into the plain, and come towards the sea, being sent forth into the sea that the waters may be healed; whence it cometh to pass that every living soul that creeps, whithersoever the brooks come, liveth; whence there is exceeding much fish. And by the brook upon the bank thereof, on this side and on that side, cometh up every tree for food, whose leaf falleth not, nor does its fruit come to an end (47:1, 2, 8, 9, 12). This describes a new church to be established by the Lord in the heavens and on the earth, when everything Divine shall proceed from the Lord's Divine Human; for before the Lord's coming the Divine proceeded from His Divine that He calls "the Father," but after the church had become vastated, this did not reach to the ultimates. Here "house" signifies the church, its "gate" entrance and introduction, the "east" the Lord where His Divine love appears as a sun, and "the waters going out" Divine truth proceeding from that sun. The "plain" and the "sea" signify the ultimates of the church, that is, where those are who are in ultimate truths and goods, to whom the Divine did not reach before, because they are natural and sensual, and but little spiritual. That "the waters of the sea were healed by the flowing in of the brook from the east" signifies that after the Lord's coming even these had life from the Divine; "exceeding much fish" signifies the abundance of cognitions and knowledges, which in such also acquire spiritual life; the fructification of good and the multiplication of truth are signified by "on the bank of the brook every tree for food cometh up, whose leaf falleth not off, and its fruit does not come to an end." From this it can be seen what the particulars here signify in series, and that "the east," from which they all are, signifies the Lord and His Divine love. [16] The like is signified in Zechariah: And it shall come to pass in that day that living waters shall go out from Jerusalem; part of them to the eastern sea (14:8). This, too, treats of the Lord. "In that day" signifies His coming, and the "eastern sea" signifies the last limit toward the east in the spiritual world, at which there was no reception of Divine truth before the Lord's coming, but where there was reception when Divine truth proceeded from His Divine Human. That the ultimates in the spiritual world are like seas may be seen above (n. 342); and that there are dry places and wastes there may be seen in Joel (2:20). [17] Because in heaven, where the angels are, the Lord appears as a sun, and is there the east: So Aaron, when he made expiation for himself and his house, sprinkled of the blood of the bullock before the mercy-seat eastward (Lev. 16:14, 15); So Moses and Aaron and his sons pitched their camp before the Tent of the meeting towards the east (Num. 3:38); Also the tribe of Judah (Num. 2:3). "Moses, Aaron and his sons," and "the tribe of Judah," represented the Lord in respect to Divine good and Divine truth proceeding from Divine love; for this reason their camp was towards the east. So, too, the ancients in their adorations turned their faces to the rising of the sun; and so built their temples that the front parts, where the adytum was, should look towards the east, which from the old custom is still done at the present day. Moreover, the whole angelic heaven is turned to the Lord as a sun, thus constantly to the east; furthermore, all the interiors of the angels in the heavens are turned in that direction, and for this reason the angels of heaven turn their faces to the Lord. (Respecting this turning see many things worthy of mention in the work Heaven and Hell, n. 17, 123, 142-144, 272.) [18] Because the Lord is the east it is said in Matthew: As the lightning cometh forth from the east, and is seen even unto the west, so shall the coming of the Son of man be (24:27). Since "the rising of the sun" signifies in reference to men the good of love, proceeding from the Lord as a sun, received by them, it is said in the book of Judges: Let all Thine enemies perish, O Jehovah; but let them that love Him be as the rising of the sun in his might (5:31). This is in the prophetic song of Deborah and Barak; and of those who love Jehovah, who are those that are in the good of love to the Lord, it is said, "Let them be as the rising of the sun in his might." [19] In Moses: Joseph shall have of the firstfruits of the mountains of the east, and of the precious things of the hills of an age (Deut. 33:15). "Joseph" in the representative sense signifies the Lord's spiritual kingdom, therefore it is said of him that he shall have "of the firstfruits of the mountains of the east, and of the precious things of the hills of an age;" "the firstfruits of the mountains of the east" signify the genuine goods of love to the Lord, and thence of charity towards the neighbor; "the mountains of the east" meaning the good of love to the Lord, and "firstfruits" genuine and primary goods; "the hills of an age" mean the goods of charity towards the neighbor; when these are genuine they are called "precious things." (The rest of the blessing of Joseph may be seen explained above, n. 405.) [20] In ancient times there was a church in many kingdoms of Asia, as in the land of Canaan, in Syria and Assyria, in Arabia, Ethiopia, Egypt, Chaldea, in Tyre and Sidon, and elsewhere; but the church with them was a representative church, for in all the particulars of their worship, and in every one of their statutes, spiritual and celestial things, which are the internals of the church, were represented, and in the highest sense the Lord Himself was represented. These representatives in worship and statutes remained with many even to the Lord's coming, and thence there was a knowledge of His coming; as can be seen from the predictions of Balaam, who was from Syria, and who prophesied of the Lord in these words: I see Him, but not now; I behold Him, but not nigh; there shall arise a Star out of Jacob, and a Scepter shall rise out of Israel (Num. 24:17). That this knowledge was afterwards preserved is evident from this, that certain wise men from the east, when the Lord was born saw a star from the east, which they followed, which is thus described in Matthew: In the days of Herod the king wise men from the east came to Jerusalem, saying, where is He that is born King of the Jews? for we saw His star in the east, and have come to worship Him; and lo, the star which they saw in the east went before them till it came and stood over where the young child was (2:1, 2, 9). The star appeared to those from the east because the Lord is the east; and because they had knowledge respecting the Lord's coming from representatives that were with them, the star appeared and went before them, first to Jerusalem, which represented the church itself in respect to doctrine and in respect to the word, and from there to the place where the infant Lord lay. Moreover, a "star" signifies the knowledges of good and truth, and in the highest sense the knowledge respecting the Lord. (That "stars" signify in the Word the knowledges of good and truth, see above, n. 72, 179, 402.) And because the Orientals had such knowledges they were called "sons of the east." That those from Arabia were so called is evident in Jeremiah (49:28). Also "sons of the east" signify in the Word the knowledges of good and truth; "Kedar," that is, Arabia, has a similar signification. That Job was one of the sons of the east is evident from Job (1:3). [21] As most things in the Word have also a contrary sense, so does "the east," and in that sense it signifies the love of self, because this love is the opposite of love to the Lord. In this sense the east is mentioned in Ezekiel (8:16), and in Isaiah (2:6). That "the east" signifies the Lord in respect to Divine love, and thus the good of love to Him, can be more fully seen from what was shown above respecting the sun and the morning (respecting the sun, n. 401; and the morning, n. 176); for where the sun is in the angelic heaven there is the east; and as the morning is where the sun rises, and there the sun is always in its rising and never setting, so "morning" has a like signification.

Having the seal of the living God, signifies the Divine will. This is evident from the signification of "having the seal" of anyone, as meaning to have command, for a command is confirmed by a seal; therefore "to have the seal of the living God" means to have Divine command. Here Divine command means the Divine will, because "the angel ascending from the rising of the sun, having the seal," signifies Divine love proceeding from the Lord; and whatever goes forth from Divine love is the Divine will. There are also Divine commands that are not from the Divine will, but from sufferance and permission, many of which were given to the sons of Israel, as that it was permitted them to take several wives, and to give bills of divorcement, with other like things. These commands were from permission, given because of the hardness of their hearts (as is evident from the Lord's words in Matthew 19:8; and Mark 10:4, 5); but the commands that are immediately from the Divine love are all of the Divine will; therefore it is said, "the seal of the living God;" for the Lord is called "the living God" from the Divine love, for love is man's very life, and the Divine love is the source of the life of all.

And he cried with a great voice, signifies Divine command. This is evident from the signification of "a great voice," when from the Lord, as meaning Divine command. The command itself, uttered by the voice, also follows, namely, that "the four angels hurt not the earth, nor the sea, nor the trees, till the servants of God were sealed on their foreheads." It is said "a great voice" and "he cried," because "great" and also "crying" are predicated in the Word of the good of love (that "great" is predicated of the good of love, and "many" of truths from good, see above, n. 336, 337; and "crying" of the affections that are of love, see above, n. 393); here, therefore, as this command was from the Divine love and from the Divine will, it is said, "he cried with a great voice."

To the four angels, to whom it was given to hurt the earth and the sea, signifies preventing as yet the influx from becoming intense. This is evident from what was said above, where the separation of the good from the evil by a moderate or gentle influx was treated of (respecting which influx see above, n. 413, 418, 419), namely, that by a moderate and gentle influx the good are separated from the evil, and by an intense and powerful influx the evil are cast down; and as what now follows treats first of the separation of the good from the evil, and this separation is effected by a moderate influx, these words signify preventing the influx as yet from becoming intense; for "the four angels upon the four corners of the earth holding back the four winds of the earth" signify the Divine proceeding from the Lord, and its influx into the whole spiritual world (see above, n. 417, 418); and "the earth and the sea" signify everywhere, even to its ultimates (n. 420).

Verse 3. Saying, hurt not the earth, nor the sea, nor the trees, signifies lest the good perish with the evil wherever they are. This is evident from the signification of "hurt not," as being lest they perish (of which presently); also from the signification of "the earth, the sea, and the trees," as being everywhere in the spiritual world, even to its ultimates, with those who have any perception (see above, n. 420), consequently the good with the evil, wherever they are. That this is the meaning of these words is evident from the series of things in the spiritual sense; for what now follows treats of the separation of the good from the evil, and this separation is signified by "the sealing of the servants of God on their foreheads," and by the "twelve thousand out of every tribe," and by those who were seen "clothed in white robes," for this chapter treats of all these. By both the latter and the former the good are meant who are to be separated from the evil before the evil are cast down into hell. And as the separation of the good from the evil and the casting out of the evil into hell is effected by Divine influx from the Lord as a sun, the separation of the good from the evil by a gentle and moderate influx, and the casting down of the evil into hell by a strong and intense influx (as may be seen above, n. 413, 418, 419), so these three verses treat of the former influx by which the good are separated from the evil, while the good who are separated are treated of in the rest of the chapter even to the end. [2] But something shall first be said on this point, that unless the good were separated from the evil before the evil were cast down into hell, the good would perish with the evil. For the good who are not yet raised up into heaven, but are to be raised up after the evil have been cast out, have a very close communication with the evil through the external worship of the evil. For (as was said above, and also in the small work on The Last Judgment, n. 59, 70) the evil, who were allowed to remain till the Last Judgment, were in external worship but in no internal worship, for they made a show and simulation of the holy things of the church with the mouth and gestures, but not from the soul and heart; and by means of this external worship they maintained communication also with those who were inwardly good. Because of this communication the evil could not be cast down until the good had been separated from them, for if they had been left together, the good with whom the evil had been conjoined by external worship would have been hurt, that is, would have perished, for the evil would have drawn them away with themselves. [3] This, too, is foretold by the Lord in Matthew: The kingdom of the heavens is like unto a man that sowed good seed in his field; but while men slept his enemy came and sowed tares [among the wheat], and went away. But when the blade sprang up and brought forth fruit, then appeared the tares also. But the servants of the householder coming said unto him, Lord, didst thou not sow good seed in thy field? whence then hath it tares? He said unto them, A foe hath done this. But the servants said unto him, Wilt thou then that we going gather them up? But he said, Nay, lest haply while ye gather up the tares ye root up at the same time the wheat with them. Let both grow together until the harvest; and in the time of harvest I will say to the reapers, Gather ye first the tares, and bind them in bundles to burn them; but gather the wheat into my barn (13:24-30). "The man that sowed" means the Lord; the "field" means the spiritual world and the church, in which there are both good and evil; the "good seed" and the "wheat" mean the good, and the "tares" mean the evil; that they could not be separated until the time of the Last Judgment, because of the conjunction described above, is meant by the answer to the servants who wished to gather up the tares before, meaning to separate the evil from the good, namely, "lest haply while ye gather up the tares ye root up at the same time the wheat with them; let both grow together until the harvest," the "harvest" meaning the last judgment. That this is the signification the Lord Himself teaches in the same chapter where He says: He that soweth the good seed is the Son of man; the field is the world; the [good] seed are the sons of the kingdom; the tares are the sons of the evil one; the harvest is the consummation of the age. As then the tares are gathered up and burned with fire, so shall it be in the consummation of the age (13:37-40). This makes evident that "the householder that sowed the good seed" means the Lord, who here calls Himself "the Son of man;" and that "the field is the world" means the spiritual world and the church, in which there are both good and evil. It is clear that this means the spiritual world from its being said "The kingdom of the heavens is like unto a man that sowed good seed in his field;" "the kingdom of the heavens" meaning the spiritual world and the church; it is clear from this also, that this is said of the Last Judgment, and the Last Judgment is accomplished not in our world but in the spiritual world, as can be seen in the little work on the Last Judgment. This latter passage makes evident also that the "good seed" and the "wheat" mean the good, who are here called "the sons of the kingdom;" and that the "tares" mean the evil, who are called "the sons of the evil one;" also that the "harvest," when the separation is to be effected, means the time of the Last Judgment, for it is said "the harvest is the consummation of the age." ("The consummation of the age" means the time of the Last Judgment, as may be seen above, n. 397.) That "then the tares shall be gathered into bundles to be burned, and the wheat be gathered into the barn," signifies that the evil, according to the genera and species of the evil that is with them, are to be gathered up and cast into hell; this takes place with the evil when they are cast out, and is meant by "gathering into bundles;" that the good are to be preserved is meant by "gathering the wheat into the barn," the "barn" meaning where the good are collected. From this it can be seen that a complete separation of the good from the evil takes place at the time of the Last Judgment, and that it cannot take place before because of the conjunction described above, and that otherwise the good would perish with the evil; for it is said "lest haply while ye gather up the tares ye root up at the same time the wheat with them;" and it is further said "let both grow together until the harvest," that is, until the consummation of the age. Now, because the separation of the good from the evil is effected by a gentle and moderate influx of the Divine proceeding from the Lord, while the casting out of the evil into hell is effected by a powerful and intense influx of the Divine, it can be seen how all the particulars contained in the first three verses of this chapter are to be understood, when it is known from the spiritual sense what is signified by the "winds" that were to be held back, that earth, sea, and tree be not hurt until the servants of God had been sealed on their foreheads. [4] A few words shall be said about how this separation is effected. When the good are separated from the evil, which is done by the Lord by means of a moderate influx of His Divine, and by a looking into those things that are of spiritual affection with angels and spirits, then the Lord causes those who are interiorly and thence also exteriorly good, to turn themselves to Him, and thus to turn themselves away from the evil, and when they so turn themselves they become invisible to the evil; for this is a common thing in the spiritual world, that when anyone turns himself away from another he becomes invisible to him. When this is done the evil are separated from the good, and at the same time from the sanctity that they had simulated in externals; and thus they look towards hell, into which they are presently cast. (Concerning this turning about more may be seen in the work on Heaven and Hell, n. 17, 123, 142, 144, 145, 151, 153, 251, 255, 272, 510, 548, 561; that the evil who were able to continue in external worship, or in external piety and sanctity, although not in any internal, were allowed to remain till the Last Judgment, and no longer, and why, may be seen in the small work on The Last Judgment, n. 59 and 70.)

Till we have sealed the servants of our God on their foreheads, signifies that those who are in truths from good are first to be separated. This is evident from the signification of "to seal," as being to distinguish and separate (of which presently); also from the signification of "the servants of God," as being those who are in truths from good (of which see above, n. 6); also from the signification of "forehead," as being the good of love. It is from correspondence that "forehead" means the good of love; for all things pertaining to man in the whole body, whether within or without, correspond to heaven, for the universal heaven in the sight of the Lord is as one Man, so arranged as to correspond to each and all the things in man. The whole face, where the organs of sight, smell, hearing, and taste, are situated, corresponds to the affections and the thoughts therefrom in general, the eyes corresponding to the understanding, the nose to perception, the ears to hearkening and obedience, and the taste to the desire to know and be wise; but the forehead corresponds to the good of love, from which all these are, for it forms the highest part of the face, and directly encloses the front and primary part of the brain, which is the seat of man's intellect. This is why the Lord looks upon angels in the forehead, and the angels look to the Lord through the eyes; this is so because the forehead corresponds to the love, from which the Lord looks upon them, and the eyes correspond to the understanding from which they look to the Lord; for the Lord grants Himself to be seen through the influx of love into their understanding. (Respecting this see in the work on Heaven and Hell, n. 145, 151; and that The Universal Heaven in its Whole Complex answers to One Man, n. 68-86; and that There is thence a Correspondence of all Things of Heaven with all Things of Man, n. 87-102.) This makes clear the signification of "being sealed on the forehead," namely, to be in the good of love to the Lord from the Lord, and thereby to be distinguished and separated from those who are not in that love; for the Lord looks upon such in the forehead, and fills them with the good of love, from which they look to the Lord by thought from affection. The rest cannot be looked upon by the Lord in the forehead, for they turn away from Him and turn themselves to the opposite love, by which they are filled and attracted. (That everyone in the spiritual world, and man as well in respect to his spirit, turns the face to the ruling love, see in the work on Heaven and Hell, n. 17, 123, 142-144, 153, 552.) [2] "To be sealed" means not to be sealed, but to be reduced to such a state that their quality may be recognized, and that they may thus be conjoined with those who are in a like state and separated from those who are in a dissimilar state. This is signified by "to be sealed," and by a "sign" in the following passages. In Ezekiel: Jehovah said to the man clothed in linen, Pass through the midst of the city, through the midst of Jerusalem, and mark a sign upon the foreheads of the men that sigh and groan over all the abominations done in the midst thereof. And pass ye through the city after him and smite; let not your eye spare, neither have ye pity; but come not near against any man upon whom is the sign (9:4, 6). This also treats of the separation of the good from the evil; and "to mark on the forehead" has a similar signification as in this passage in Revelation, namely, to be distinguished and separated from the evil and to be conjoined to the good; the casting out and damnation of the evil are treated of afterwards. Those who are in good are described by those "that sigh and groan over all the abominations done in the midst of the city Jerusalem;" "those that sigh and groan over abominations" mean those who are not in evils and in falsities therefrom, "sighing and groaning over them" signifying aversion and grief because of them, "Jerusalem" meaning the church, and "city" the doctrine. Afterwards that they should "pass through the city after him and smite, and the eye should not spare," describes the casting out and damnation of the evil; "to smite and kill" signifying damnation, for spiritual death, which is damnation, is signified in the Word by natural death. [3] In Isaiah: He shall come for bringing together all nations and tongues, that they may come and see My glory. And I will set a sign upon them (66:18, 19). This is said of the Lord, and of a new church to be established by Him, and thus of a new heaven and a new earth (as is evident from verse 22 of that chapter). "Bringing together all nations and tongues" has a similar signification, as: Gathering together the elect from the four winds (Matt. 24:31); "to gather together" signifies to receive to Himself those who are His own; "nations" signify those who are in good, and "tongues" those who are in a life according to doctrine; "to come and see the glory of the Lord" signifies to be illustrated by Divine truth, and thus to enjoy heavenly joy; for "the glory of the Lord" signifies Divine truth, and illustration and joy from it; "to set a sign upon them" signifies to distinguish and separate them from the evil and conjoin them to the good. [4] It is written of Cain: That Jehovah set a sign upon him that no one might slay him (Gen. 4:15). He who does not know this arcanum of the Word that the persons named in its histories mean in the spiritual sense things, or that every person there mentioned represents and thence signifies something of the church and of heaven, can know nothing beyond the historical things of the letter, in which nothing more of the Divine appears than in other histories; and yet there is in the Word, both prophetical and historical, and in each and all things of it, something Divine that does not appear in the letter except to those who are in the spiritual sense and who know it. The spiritual arcanum in the history of Cain and Abel is this: "Abel" represents the good of charity, and "Cain" the truth of faith, and that good and that truth are called in the Word "brethren;" and the truth of faith is called "the firstborn" because the truths that are afterwards to become truths of faith are first acquired and stored up in the memory, that from it, as from a storehouse, good may draw what it may conjoin to itself and make the truths to be truths of faith. For truth does not become of faith until man wills it and does it; but so far as man does this the Lord conjoins him to Himself and to heaven, and from love flows in with good, and through good into the truths that the man has acquired from childhood, and conjoins them to good and makes them to be truths of faith; before this they are nothing but the cognitions and knowledges, in which as yet man has no other faith than such as he has in things heard from another, from which he can withdraw if he afterwards thinks differently; therefore this faith is not his own but that of another in him; and yet if a man's faith is to remain with him after death it must be his own faith; and it becomes his own when he sees, wills, and does what he believes, for it then enters into the man and forms his spirit, and comes to be of his affection and thought; for man's spirit in its essence is nothing but his affection and thought. [5] That which is of the affection is called good, and that which is of the thought therefrom is called truth; and man believes nothing to be true except what is of his affection, but of the interior affection that pertains to his spirit; consequently that which a man thinks from interior affection is his faith, and whatever other things he holds in his memory, whether he has drawn them from the Word or from the doctrine of the church, by reading or from preachings, or from his own understanding, are not faith, however much he thinks that they are, and it is at present said and believed that they are. This first-begotten and primary thing is what "Cain" represents and signifies in this history, for Cain was the first-begotten. When this, and not willing and doing the truth, that is, living according to it, is believed to be the faith that saves man, then there springs up a pernicious heresy that faith alone saves, whatever the life may be, and that there may be faith apart from the life; and yet this is not faith, but mere knowledge residing outside of man in his memory, and not within him in the life. If this is called faith it is historical faith, which is having in oneself another's faith, and such a faith does not receive life until the man sees that what he has thus imbibed is true, and this he first sees when he wills and does it. When that heresy prevails, charity, which is the good of life, is destroyed, and at length rejected as not essential to salvation. This was represented by Cain's slaying his brother Abel; for faith and charity, or the truth of faith and the good of charity, are called in the Word "brethren," as was said above. [6] That "Jehovah set a sign upon Cain lest he should be slain" signifies that He distinguished him from others and preserved him, because saving faith cannot be given unless historical faith precedes, and this is knowing from others the things of the church and heaven; in a word, it is a knowledge of such things as faith afterwards consists of; for unless man from infancy imbibed truths from the Word, or from the doctrine of the church, or from preachings, he would be empty, and into an empty man no operation could fall, and no influx out of heaven from the Lord could come, for the Lord operates and flows in through good into truths with man, and conjoins these, and thus makes charity and faith to be one. From this can be seen the signification of "Jehovah set a sign upon Cain that no one might slay him, and that whosoever should slay him vengeance should be taken on him sevenfold." Moreover, those who are in mere historical faith, that is, in a knowledge of such things as constitute faith, who are the persons or which is the faith meant by "Cain," these are preserved also because they can teach truths from the Word to others, which they do from memory. [7] Because the "forehead" corresponds to the good of love, and therefore the Lord from Divine love looks upon angels and men in the forehead, as was said above, it was commanded that a plate of pure gold, upon which was written "Holiness to Jehovah," should be placed upon the miter of Aaron on the forehead, concerning which it is thus written in Moses: Thou shalt make a plate, pure gold, and grave upon it with the engravings of a signet, Holiness to Jehovah. And thou shalt put it on a thread of blue; over against the faces of the miter it shall be, that it may be upon Aaron's forehead, and may be constantly on his forehead, that they6 may have acceptance before Jehovah (Exod. 28:36-38). For Aaron as high priest represented the Lord in relation to the good of Divine love, therefore his garments represented such things as proceed from that love; the miter represented intelligence and wisdom; and the front part of it love, from which are intelligence and wisdom; therefore the plate of pure gold, upon which was engraved "Holiness to Jehovah," was placed upon a thread of blue; "pure gold" of which the plate was made signifies the good of celestial love; the "blue" of which the thread was made, on which was the plate, signifies the good of spiritual love (spiritual love is the love of truth); "the engraving of a signet" signifies endurance to eternity; "Holiness to Jehovah" signifies the Lord in respect to the Divine Human from which proceeds all the holiness of heaven and the church; these were upon the front of the miter which was upon Aaron's head, because the "miter" signifies the like as the head, namely Divine wisdom, and the "forehead" the Divine good of love. (That Aaron represented the Lord in relation to the good of love, see Arcana Coelestia, 9806, 9946, 10017; that "blue" signifies the love of truth, n. 9466, 9687, 9833; and the "miter" signifies intelligence and wisdom, n. 9827.) [8] Because the "forehead" signifies the good of love, the sons of Israel were commanded to bind the commandment respecting love to Jehovah upon their foreheads, as is taught in Moses: Thou shalt love Jehovah thy God with all thy heart, and with all thy soul, and with all thy might. And thou shalt bind these words for a sign upon thine hand, and they shall be for frontlets before thine eyes (Deut. 6:5, 8; 11:18; Exod. 13:9, 16). It is said "they shall be for frontlets before the eyes," as a representation that the Lord looks upon angels and men in the forehead, because from Divine love, and grants to angels and men to look at Him from intelligence and wisdom, for the "eyes" signify the understanding, and all man's understanding is from the good of his love and according to that which he receives from the Lord. That they bound these words upon the hand also represented ultimate things, because the hands are the ultimates of the powers of man's soul; therefore "upon the forehead and upon the hand" signifies in things first and last, and "first and last" signifies all things (as may be seen above, n. 417). This commandment was so bound because "on it hang the law and the prophets," that is, the whole Word, consequently all things of heaven and the church: That on this commandment hang the law and the prophets the Lord teaches (Matt. 22:35-38, 40). This also makes clear why kings, in former times and also at present, when crowned, were anointed with oil upon the forehead and upon the hand, and what this signifies; for kings formerly represented the Lord in relation to Divine truth, and because this is received in the good of love that flows in from the Lord, therefore they were anointed upon the forehead and upon the hand, the "oil" also with which they were anointed signifying the good of love. This is why kings in the Word signify those who are in truths from good, and in an abstract sense truths from good (see above, n. 31). From this it can be seen what "a seal upon the forehead" means, as also elsewhere in Revelation (9:4; 14:1; 22:3, 4). [9] But on the contrary, the "forehead" signifies that which is opposite to the good of love, namely, the evil of love, and thus what is hard, obstinate, shameless, and infernal. It signifies what is hard in Isaiah: Thou art hard, for thy neck is a sinew of iron, and thy forehead brass (48:4). It signifies what is stubborn in Ezekiel: The house of Israel will not hearken unto Me; for the whole house of Israel are stubborn in forehead and hard in heart (3:7, 8). It signifies what is shameless in Jeremiah: The forehead of a harlot remained to thee, thou didst refuse to be ashamed (3:3). It signifies what is infernal in Revelation (13:16; 14:9-11; 16:2; 17:5; 19:20; 20:4); for as the good of love is heavenly, and thence mild, patient, and modest, so the evil opposite to that good is infernal, hard, stubborn, and shameless.

Verse 4. And I heard the number of those sealed: a hundred and forty-four thousand, sealed out of every tribe of the sons of Israel. 4. "And I heard the number of those sealed," signifies the quality of those who are in good who are separated from the evil (n. 429); "a hundred and forty-four thousand, sealed out of every tribe of the sons of Israel," signifies all who are in truths from good, and thence in the Lord's church (n. 430).

Verse 4. And I heard the number of those sealed, signifies the quality of those who are in good who are separated from the evil. This is evident from the signification of "number," as being the quality of the thing treated of (of which presently); also from the signification of "those sealed," as being those who are in good, distinguished and separated from others (of which just above, n. 427). "Number" and "measure" are mentioned in many passages in the Word, and it is believed that these mean simply number and measure; but "number" and "measure" in the spiritual sense mean the quality of the thing treated of. The quality itself is determined by the numbers expressed, as here by the "hundred and forty-four thousand," and afterwards the "twelve thousand" out of every tribe. What is signified by these numbers will be told in the following article. Number signifies the quality of the thing treated of for the reason that the Word is spiritual, and therefore each and every thing that it contains is spiritual, and spiritual things are not numbered or measured, but still they fall into numbers and measures when they come down out of the spiritual world or out of heaven where the angels are into the natural world or upon the earth where men are; and likewise in the Word, when they come down out of its spiritual sense in which the angels are into the natural sense in which men are; the natural sense of the Word is the sense of its letter. This is why there are numbers in that sense, and why the numbers there signify things spiritual, or such as pertain to heaven and the church. That the spiritual things of heaven, such as the angels think and speak about, also fall into numbers, has often been shown to me. When they spoke with each other, what they said was determined into pure numbers, which were seen upon paper; and they afterwards said that this was what they had said determined into numbers, and that these numbers in series contained everything they had said; I was also taught what they signified and how they were to be understood; this will be spoken of frequently in what follows. (But respecting writings in pure numbers out of heaven, see in the work on Heaven and Hell, n. 263; that all numbers in the Word signify the things of heaven and the church, see above, n. 203, 336.)

A hundred and forty-four thousand, sealed out of every tribe of the sons of Israel, signifies all who are in truths from good, and thence in the Lord's church. This is evident from the signification of "a hundred and forty-four thousand," as being all things, and as being said of those who are in truths from good (of which presently); also from the signification of "the tribes of Israel," as being those who are in truths from good, and thence who are in the Lord's church, "tribes" signifying truths from good, and "Israel" the church. That this is the signification of "the tribe of Israel" will be seen in the following article. "A hundred and forty-four thousand" signifies all things and all persons, and is predicated of truths from good, because that number arises out of the number twelve, and "twelve" signifies all things and all persons, and is predicated of truths from good; for greater numbers, and those made up of smaller numbers, have a similar signification as the smaller and simple numbers from which they arise by multiplication (on which see Arcana Coelestia, n. 5291, 5335, 5708, 7973). Thus "a hundred and forty-four" and "a hundred and forty-four thousand" have a similar significance as "twelve," for a hundred and forty-four arises out of twelve multiplied into itself, and a hundred and forty-four thousand out of twelve thousand multiplied into twelve. [2] There are simple numbers that are more significative than others, and from which the greater numbers derive their significations, namely, the numbers two, three, five, and seven; "two" signifies union, and is predicated of good; "three" signifies fullness, and is predicated of truths; "five" signifies much and something; and "seven" signifies holiness. From the number two the numbers 4, 8, 16, 400, 800, 1,600, 4,000, 8,000, and 16,000 arise; and these numbers have a similar signification as two, because they arise from that simple number multiplied into itself, and multiplied by ten. From the number three the numbers 6, 12, 24, 72, 144, 1,440, and 144,000 arise; and these numbers have a similar signification as three, because they arise from this simple number by multiplication. From the number five the numbers 10, 50, 100, 1,000, 10,000, and 100,000 arise, and these numbers have a similar signification as five, because 430-1 they arise from it by multiplication. From the number seven the numbers 14, 70, 700, 7,000, and 70,000 arise, and these numbers have a similar signification as seven, because they arise from it. As the number "three" signifies fullness, and fullness implies all, the number twelve derives from this its signification of all things and all persons; and it is predicated of truths from good because it arises out of three multiplied into four, and three is predicated of truths, and four of good, as was said above. [3] One who does not know that "twelve" signifies all things, and that the numbers that are multiples of it have a like signification, and who does not know that each tribe signifies some universal and essential constituent of the church, can have no other idea than that simply twelve thousand of every tribe of Israel were sealed, and consequently were received or are to be received into heaven; nevertheless the "twelve thousand" here do not mean twelve thousand, nor do the "tribes" here enumerated mean the tribes of Israel; but "twelve thousand" means all, and "the tribes of Israel" those who are in truths from good, 430-2 and thus all, wherever on the earth they may be, who constitute the church of the Lord. That this is the signification, everyone who thinks intelligently can perceive; for where now are these tribes, and where were they when this was written by John? Have they not been scattered through a great part of the globe, and excepting the tribe of Judah, it is not known to anyone where they are? And yet it is said that they are to be sealed, that they may be introduced by the Lord into heaven and be with Him (as appears in Rev. 14:1, 3, 4). Furthermore, it is known that eleven of the tribes here mentioned were banished from the land of Canaan on account of their idolatries and other abominations; and so too has the whole Jewish nation, the quality of which may be seen in the New Jerusalem and Its Heavenly Doctrine (n. 248). From this it can be seen that "twelve thousand" does not mean twelve thousand, nor do "tribes" mean the tribes of Israel, but they mean all who are in truths from good, thus all who are of the Lord's church. This will become still clearer from the significations of each tribe in the spiritual sense; for each tribe signifies some universal or essential of the church, in which those are who are of the church. Moreover, the universal of each has relation to truths from good, and truths are manifold; for all who are in the heavens differ from each other in respect to good, and thence also in respect to truth, since every truth that has life in man or angel is from good and in accordance with good. Furthermore, all who are of the Lord's church are in truths from good, while those who are in truths and not in good are not of the church; for, as was just said, every truth that has life in man or angel is from good. (On this see above, n. 6, 59, 136, 242, 286, 292; and in The Doctrine of the New Jerusalem, n. 11-27. That goods and truths therefrom are of infinite variety, see in the work on Heaven and Hell, n. 56, 71, 405, 418, 486, 588; and in the small work on The Last Judgment, n. 13; also Arcana Coelestia, n. 684, 690, 3241, 3267, 3470, 3519, 3744-3746, 3804, 3986, 4067, 4149, 4263, 5598, 6917, 7236, 7833, 7836, 9002.) Goods and the truths from them are of infinite variety, because every angel and every man in whom is the church is his own good and his own truth therefrom; so, too, the universal heaven is arranged according to the affections that are of love to the Lord and of charity towards the neighbor, and of faith therefrom, and all good is of these affections. [4] The number "a hundred and forty-four thousand," or the number twelve thousand multiplied into twelve 430-3 signifies all truths from good, in respect to their genera and species in the whole complex, as can be seen from the meaning of the number "one hundred and forty-four," which is twelve multiplied into twelve, in the following passages in Revelation, where the city New Jerusalem is described by measures expressed in numbers. Of the measure of its wall it is said: He measured the wall thereof, a hundred and forty-four cubits, which is the measure of a man, that is, of an angel (Rev. 21:17). "The city Jerusalem" here signifies a new church to be established by the Lord, and its doctrine; therefore all things that are mentioned, as the "wall," the "gates," and the "foundations," mean such things as belong to the church, consequently spiritual things; and as the church and its doctrine are here described in the sense of the letter by "the city Jerusalem," and a city can be measured, therefore the spiritual things of that church are designated by measures expressed in numbers, and its wall by the number "one hundred and forty-four," or by twelve multiplied into twelve, which number signifies truths from good in the whole complex; for a "wall" signifies truths defending against falsities and evils. That such is the signification of this number is clearly evident from its being said that the measure of a "hundred and forty-four cubits" is "the measure of a man, that is, of an angel." What this involves cannot be known unless it is known that measure, in the spiritual sense, has a similar signification as number, namely, the quality of the thing treated of; and that "man" signifies the reception of truth from spiritual affection, that is, from good, and intelligence therefrom; "angel" having a similar signification, since a man is an angel when he is in truths from good, and also becomes an angel after death. The number "a hundred and forty-four thousand" has a similar signification; for larger and smaller numbers, if from a similar origin, have a like signification, the larger number being made use of when the multitude is greater, or when many kinds together are included, as "a hundred and forty-four thousand," which includes all kinds of truth from good, which are signified by "twelve thousand 430-4 sealed out of every tribe;" and as the measure of the wall, which is said to be "a hundred and forty-four cubits," which includes both the gates and the foundations, which are twelve in number. [5] So respecting the gates and the foundations it is said: The New Jerusalem had a wall great and high, having twelve gates, and upon the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the sons of Israel. And the wall had twelve foundations, and on them the names of the twelve apostles of the Lamb. And the foundations consisted of twelve kinds of precious stones (Rev. 21:12, 14, 19-21). When it is known that "the New Jerusalem" means a new church, who will not perceive that the number "twelve" so often employed, means the chief and primary constituent of the church? And the chief and primary constituent of the church is truth from good, for everything of the church is from that, for truth is of its doctrine, and good is of a life according to doctrine. But the signification of "gates" and of "foundations" will be told when that chapter is explained. [6] Because the number "twelve" signifies all things, and is predicated of truths from good, and "the New Jerusalem" signifies a new church, therefore the measurement of the city itself is indicated by a multiple of a like number, in these words: The city lieth foursquare, and the length thereof is as great as the breadth; and he measured the city with the reed, twelve thousand stadia. The length and the breadth and the height are equal (Rev. 21:16). What is signified by "length, breadth, and height" in the spiritual sense will also be told below in the explanation; "the city" means in that sense the doctrine of the church, and "twelve thousand stadia" all its truths from good. [7] Again the number "twelve" is used here in reference to the fruits of the trees about the river, in these words: In the midst of its street and of the river, on this side and on that, was there the tree of life, bearing twelve fruits, yielding its fruit every month (Rev. 22:2). Since "the streets of the city" signify the truths of doctrine; "the river going forth thence" intelligence; "the tree of life" the perception of truth from good from the Lord, and "fruits" the good from which are truths, it is clear that "twelve" signifies truths from good, through which is intelligence, and of which the church is constituted. [8] As a representative church was to be instituted among the sons of Jacob, it was provided by the Lord that he should have twelve sons (Gen. 29:32-35; 30:1-25; 35:22-26), that thus all together might represent all things of the church, and each one his part; and this is why twelve tribes sprang from them (Gen. 49:28), and these signify all things of the church, and each tribe signifies some essential of the church; so in what now follows it is said "twelve thousand were sealed out of every tribe," and these signify all who are in that essential of the church, or all who are in that kind of truth from good, since truth from good is what forms the church with all, for truth is of doctrine, and good is of the life, as was said above. (What truth from good is and what the nature of it is, may be seen in The Doctrine of the New Jerusalem, n. 24.) [9] As the twelve tribes named from the twelve sons of Jacob represented the church, and all things belonging to it, the number "twelve," on account of such signification, was employed in various connections: As that the princes of Israel were twelve in number (Num. 1:44). That these twelve princes brought to the dedication of the altar twelve chargers of silver, twelve bowls of silver, twelve spoons of gold, twelve bullocks, twelve rams, twelve lambs, and twelve goats (7:84, 87). Each one of these things that they brought signifies such things as have reference to truths from good. So too: Twelve men were sent to explore the land of Canaan (Deut. 1:23); for "the land of Canaan" signifies the church. So too: There were twelve precious stones in the breastplate of judgment, or the Urim and Thummim (Exod. 28:21; 39:14); "precious stones" signifying truths from good. So again: There were twelve cakes of bread placed in two rows upon the table, which were called the bread of faces (Lev. 24:5, 6); "bread" signifying the good of love, and the "table" its reception, thus also truth in general, since truth is what receives good. Again: Moses built an altar below Mount Sinai, and erected twelve pillars for the twelve tribes 430-5 of Israel (Exod. 24:4); for an "altar" signifies the good of the church, and "pillars" its truths, thence "the altar and twelve pillars" together signify all truths from good by which the church exists. [10] Again: Twelve men carried twelve stones out of the midst of Jordan which were set up in Gilgal, that they might be for a memorial to the sons of Israel. And also twelve stones were set up in the midst of Jordan, in the place where the feet of the priests that bare the ark stood (Josh. 4:1-9, 20); "Jordan" in the Word signifying the introduction into the church, and "stones" therefrom and in its midst, the truths of the church through which introduction is effected. [11] So again: Elijah took twelve stones, and built an altar (1 Kings 18:31, 32); "altar" signifying the good of the church, and "stones" its truths. Moses sent twelve thousand of the sons of Israel, with Phinehas as commander, against Midian, and they returned with great spoil, with not a man missing (Num. 31:5, 6, 49). For "Midian" signifies those who are in the knowledges of truth, but not in a life according to them, therefore "twelve thousand" were sent against them. The "great spoil" taken from them, has a similar signification as the "raiment, silver, and gold," which the sons of Israel took from the Egyptians (Exod. 3:22; 12:35, 36), and a similar signification as the "unrighteous mammon" of which they should make to themselves friends (Luke 16:9), namely, the knowledges of truth therefrom, which they hold as doctrine and not in the life. [12] So again: Solomon placed upon twelve oxen the brazen sea that he made (1 Kings 7:25, 44); "the brazen sea" signifying truth from good, the "water" in it, truth, and the "brass" out of which it was made, good; and "twelve oxen" signify all goods and all truths therefrom which serve as a foundation. Therefore also: Solomon made a throne of ivory with six steps to it, and twelve lions standing upon the steps on the one side and on the other (1 Kings 10:18-20). "The throne of Solomon" signified judgment, which is effected by truths from good, and it represented Divine truth from Divine good; "lions" signifying the truths of heaven and of the church in their power, and "twelve" all (see above, n. 253). [13] Of Ishmael it is said: That he should be blessed and multiplied, and that twelve princes should be born from him (Gen. 17:20; 25:16); for the reason that "Ishmael" signified the external church with all its truths from good. Of Elisha it is said: That Elijah found him plowing with twelve yoke of oxen, and he among the twelve; and that he cast his mantle upon him (1 Kings 19:19). This was done and said because Elijah and Elisha represented the Lord in respect to the Word, in which are all truths from good; consequently when this representation was transferred from Elijah to Elisha, which was signified by his casting his mantle upon him, Elisha was seen "plowing with twelve yoke of oxen, and he among the twelve," which signifies the formation of the church by means of truths from good out of the Word (see above, n. 395). It is said below that: There was seen a woman encompassed with the sun, and the moon under her feet, and upon her head a crown of twelve stars (Rev. 12:1). This was seen because a "woman" signifies the church and "stars" the knowledges of truth: a "crown" the good of these knowledges, and the "head" intelligence. [14] The Lord's twelve apostles had a similar representation as the twelve tribes of Israel; namely, they collectively represented the church, and each one of them some essential of the church, and for this reason there were twelve of them. From this it can be seen why it is and what it signifies that the New Jerusalem (which signifies the church and its doctrine) is said: To have twelve gates, and upon the gates twelve angels, and names written thereon which are the names of the twelve tribes of Israel; and that the wall had twelve foundations, and on these the names of the twelve apostles of the Lamb (Rev. 21:12, 14); the "twelve angels," the "twelve tribes," and the "twelve apostles" here meaning not angels, tribes, and apostles, but all the things of the church. Likewise it is said that: The apostles are to sit upon twelve thrones, and judge the twelve tribes of Israel (Matt. 19:28; Luke 22:30); which does not mean that the apostles are to sit on twelve thrones and judge the twelve tribes of Israel, but that the Lord alone is to judge all by Divine truth from Divine good (see above, n. 9, 206, 253, 270, 297, 333). [15] He who does not know that "twelve" signifies all things cannot know the arcanum that is signified by: The twelve baskets of fragments that remained from the five loaves and two fishes with which the Lord fed five thousand men besides women and children (Matt. 14:5-2; Mark 6:37-44; Luke 9:12-17; John 6:9-13). Each particular here, with the numbers themselves, is significative; "the five thousand men besides women and children," signify all who are of the church that are in truths from good; the "men" signifying those who are in truths, and the "women and children" those who are in good; "loaves" the goods and "fishes" the truths of the natural man; "eating" spiritual nourishment from the Lord; the "twelve baskets of fragments" the knowledges of truth and good therefrom in all abundance and fullness. [16] Because "twelve" signifies all things, and is predicated of truths from good, which constitute the church: When the Lord was twelve years old He left father and mother and remained in the temple, sitting in the midst of the doctors, hearing them and asking them questions (Luke 2:42, 46); by which is meant the initiation and introduction of His Human into all things of heaven and the church; therefore when He was found He said: Wist ye not that I must be in the things that are My Father's? (verse 49). Because "twelve" signifies all things, and is predicated of truths from good, the Lord said: Are there not twelve hours of the day? If a man walk in the day he stumbleth not (John 11:9); "day" signifying illustration in truths from good, and the "twelve hours of the day" all things of truth from good, and "to walk" signifying to live; these words, therefore, in the spiritual sense signify that one who is living in any kind of truth from good is in illustration, and does not stray into falsities. Because "twelve" signifies all things, the Lord said: Thinkest thou that I cannot now beseech My Father and He will cause to stand by Me more than twelve legions of angels? (Matt. 26:53). "Twelve legions of angels" meaning the whole heaven, and "more than these" signifying Divine omnipotence. [17] From this it can now be seen what is signified by "a hundred and forty-four thousand out of every tribe," namely, all who are in truths from good; and "twelve thousand out of each tribe" all who are in that kind of truth from good which is signified by the tribe named; consequently, that twelve thousand are not meant, nor those who are of the tribes of Judah, Reuben, Gad, Asher, Naphtali, Manasseh, Simeon, Levi, Issachar, Zebulun, Joseph, and Benjamin. Furthermore, it is to be known that all these, or "the hundred and forty-four thousand," mean those who were taken up into heaven before the Last Judgment; but those afterward mentioned, from verse 9 to the end of this chapter, mean those that were preserved by the Lord until the Last Judgment, and were then first taken up into heaven (respecting whom see above, n. 391, 392, 394, 397); for those who were in truths from good were all received into heaven before the judgment; but those who were in good, and not as yet in truths, were preserved, and in the meantime instructed and prepared for heaven. These are to be further treated of hereafter. Those who were taken up into heaven before the judgment are meant by those of whom it is said in chapter 14 of Revelation: A Lamb was standing on the Mount Zion, and with Him a hundred and forty-four thousand, having the Father's name written on their foreheads (verse 1). Of these it is said that: No one could learn the song save the hundred and forty-four thousand bought from the earth. These are they who were not defiled with women, for they are virgins, bought from among men, the firstfruits unto God and to the Lamb (verses 3, 4); and the same are meant by those who are "of the first resurrection;" and the others are meant by those who were "of the second resurrection" (Rev. 20:4-6).

It has been shown thus far that "twelve" signifies all things, and that it is predicated of truths from good; it shall now be shown that "the twelve tribes" signify all things of the church, and each tribe some universal and essential of the church. Because a representative church was to be instituted with the sons of Jacob it was provided by the Lord that his sons should be twelve in number, and that significative names should be given to them, and the twelve tribes from these, known by the same names, should signify all things of the church which they represented, and each tribe some universal essential of it. What, then, each tribe signified and represented will be told in what follows. As all things of the church have relation to truths from good, so "the twelve tribes" signify truths from good in the whole complex. They were called "tribes" because the two words in the original or Hebrew tongue rendered "tribe" mean a scepter and a rod; and a "scepter" signifies Divine truth in relation to government, and a "rod" Divine truth in relation to power. [2] Because of this derivation and signification, when the people murmured against Moses and Aaron on account of the government and power exercised over them, it was also commanded that: The princes of all the tribes should lay up their rods in the Tent of meeting, and in the midst of them the rod of Levi with the name of Aaron written upon it, and this blossomed with almonds (Num. 17:3-8). For "rods," as has been said, have a similar meaning as "tribes," and "the rod of Levi, on which was written the name of Aaron," has a similar signification as "the tribe of Levi" and as "Aaron" as high priest, namely, the good of charity towards the neighbor and the good of love to the Lord; "tribe of Levi" signifying the good of charity, and "Aaron the priest" the good of love; consequently this rod was placed in the midst and blossomed with almonds; to be placed "in the midst" signifying that all things are from it (see above, n. 313), and "almonds" signifying the goods of life. [3] Because "the twelve tribes" signified all things of the church, or truths from good in the whole complex: A breastplate was made for Aaron, which was called the Urim and Thummim, composed of twelve precious stones, on which were the names of the twelve tribes, or of the twelve sons of Israel (Exod. 28:15-30; 39:8-21, 29). It is known that through this answers were given from heaven, but from what origin has not heretofore been revealed; it shall therefore be told. All light in the angelic heaven proceeds from the Lord as a sun; therefore that light in its essence is Divine truth, from which the angels have all their intelligence and wisdom, and men also in spiritual things. This light in heaven is modified into various colors, in accordance with the truths from good that are received; for this reason colors, from correspondence, signify in the Word truths from good; and consequently answers were given by means of a resplendence from the colors of the stones in the Urim and Thummim, and then at the same time either by a living voice or by a silent perception corresponding to the resplendence. This makes clear that "the twelve tribes," whose names were engraved on the stones, have a like signification. (But on this see what is said and shown in Arcana Coelestia, namely, that colors in heaven are from the light there, and that they are modifications and variegations of light in accordance with reception, n. 1042, 1043, 1053, 1624, 3993, 4530, 4742, 4922; thus that they are the appearances of truth from good, and signify such things as belong to intelligence and wisdom, n. 4530, 4677, 4922, 9466; that so far as colors are derived from red they signify good, and so far as they are from white they signify truth, n. 9467; that "stones" in general signify truths, n. 643, 1298, 3720, 6426, 8609, 10376; that "precious stones" signify truths from good; thus "the twelve precious stones" all truths from good in the church and in heaven, n. 9863, 9865, 9868, 9873, 9905; that "the breastplate of judgment" which was upon the ephod, and was called the Urim and Thummim, signifies in general truth shining forth from Divine good, n. 9823; that "Urim" means a shining fire, and "Thummim" resplendence in the angelic tongue, but integrity in the Hebrew tongue, n. 9905; that therefore "Urim and Thummim" signifies from correspondence the resplendence of Divine truth from Divine good in ultimates, n. 9905; that answers were there given by variegations of light from the precious stones, and at the same time then by a living voice or by silent perception, n. 3862; that the names of the twelve tribes were engraved thereon, because they signified all Divine truths of heaven and the church, n. 3858, 6335, 6640, 9863, 9865, 9873, 9874, 9905; besides further particulars, n. 9863, 9864, 9866, 9891, 9895.) [4] Because truths from good, or good through truths, has all power, so: The names of the twelve tribes were engraved upon the two onyx stones, six names upon each, and they were placed on the two shoulders of the ephod which Aaron wore (Exod. 28:9-14; 39:6, 7). This signified the power of Divine truth from Divine good, and thus the power that those have who receive Divine truth in the good of love; for the "onyx stones" signified truths from the good of love, the "shoulders" power, and "the twelve tribes" all who are in truths from good. (That Divine truth from Divine good, has all power, and that from it those who receive it have power, may be seen above, n. 209, 333, and in the work on Heaven and Hell, n. 228-233; that "shoulders" signify power of every kind, see Arcana Coelestia, n. 4931-4937, 9836.) [5] That "tribes" signify all things of the church can be seen from the following passages. In Matthew: Then shall appear the sign of the Son of man; and then shall all the tribes of the earth lament; and they shall see the Son of man coming in the clouds of heaven with power and glory (24:30). And in Revelation: Behold He cometh with the clouds, and every eye shall see Him, and they who pierced Him; and all the tribes of the earth shall lament over Him (1:7). This signifies that at the end of the church the Lord is to reveal Himself in the Word by means of the internal sense, and that all who are in truths from good will recognize Him, and that even those who are in falsities from evil will see Him (see above, n. 37-39); that "all the tribes of the earth shall lament" signifies that all truths from good will perish, and falsities from evil will take their place; "the tribes of the earth" meaning all who are of the church, and also all things of the church. [6] In Matthew: Jesus said to the disciples, Verily I say unto you, that ye who have followed Me in the regeneration, when the Son of man shall sit on the throne of His glory ye also shall sit upon twelve thrones, judging the twelve tribes of Israel (19:28). And in Luke: Ye shall eat and drink at My table in My kingdom, and shall sit on thrones judging the twelve tribes of Israel (22:30). This no one can understand unless he knows from the spiritual sense what is meant by "apostles," by "thrones," and by "the tribes of Israel." Who cannot see that the apostles are not to judge, but the Lord alone? For every man is judged according to his life, and no one except the Lord knows the lives of all, the apostles not knowing even the life of a single person. But in the spiritual sense, "the twelve apostles" signify all truths from good; "to sit upon thrones" signifies judgment, and "the twelve tribes of Israel" signify all who are of the church; these words signify, therefore, that the Lord is to judge all from Divine truth, and according to the reception of it in good. [7] This signification of "apostles" and of the "tribes of Israel" is clearly seen in these words in Revelation: The New Jerusalem had a wall great and high, having twelve gates, and above the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the sons of Israel. And the wall had twelve foundations, and on them the names of the twelve apostles of the lamb (21:12, 14). "The New Jerusalem" does not mean any new Jerusalem, nor do its "wall and gates" mean a wall and gates, nor do "the twelve tribes and apostles" mean twelve tribes and apostles. Something wholly different is signified by each one of these things, as is evident merely from this, that "the New Jerusalem" means a new church in respect to doctrine; therefore "angels," "tribes," and "apostles" signify such things as belong to that new church, all of which have relation to truth and to good and to their conjunction, consequently to truths from good. (But these things will be seen explained in what follows, but they are briefly explained in The Doctrine of the New Jerusalem, n. 1.) [8] In David: Jerusalem is builded as a city that is conjoined together; thither the tribes go up, the tribes of Jah, a testimony to Israel, to make confession to the name of Jehovah (Ps. 122:3, 4). Here, too, "Jerusalem" signifies the church in respect to doctrine, which is said to be "builded as a city that is conjoined together," when all things of its doctrine are accordant and unanimous, and when the Lord and love to Him from Him are mutually regarded as the beginning and the end. It is said to be "builded as a city," because a "city" signifies doctrine; the truths of doctrine which thus look to the Lord are signified by "the tribes, the tribes of Jah;" "tribes" signifying truths, and "tribes of Jah" truths from good that are from the Lord; worship therefrom is signified by "making confession to the name of Jehovah." [9] Because "Israel" signifies the church that is in truths from good, Israel is called in the Word: The tribes of inheritance (Isa. 63:17; Jer. 10:16; 51:19; Ps. 74:2). And as "Egypt" signifies true knowledges (scientifica) which are in the natural man, and upon these are founded truths from good, which are the truths of the spiritual man, Egypt is called: The cornerstone of the tribes (Isa. 19:13); the "cornerstone" signifying the foundation (see above, n. 417). And as "the land of Canaan" signifies the church, and "the twelve tribes" all things of the church, and each tribe some universal and essential of the church, that land was divided among the tribes (Num. 26:5-56; 34:17-28; Josh. 15, et seq.). This, too, is clearly evident in Ezekiel, where a new land is treated of, which signifies a new church to be established by the Lord; and it is foretold and described how it is to be distributed for an inheritance according to the twelve tribes of Israel (47:13, 20); and these tribes are enumerated by name (48:1 to end). Evidently it is not there meant that the twelve tribes of Israel are to inherit the land, or any one tribe there named; for eleven of the tribes were scattered, and mingled with the nations everywhere, and yet it is told what portion of the land the tribe of Dan was to inherit, what Asher, Naphtali, Manasseh, Ephraim, Reuben, Judah, Benjamin, Simeon, Issachar, Zebulun, and Gad; from which it is plain that the "land" there means the church, and "the twelve tribes" all things of the church, and each tribe some universal essential of the church. It is similar with the twelve tribes enumerated in this chapter of Revelation, that "twelve thousand were sealed out of each tribe," and were saved. That "twelve thousand" here signifies all persons and all things may be seen in the preceding article; but what universal essential of the church is signified by each tribe will be told in what follows. [10] Of the church among the ancients, which preceded the Israelitish church, nearly the same is said in Moses: Remember the days of eternity, consider the years of generation and generation; ask thy father and he will tell thee; thy elders, and they will say it unto thee; when the Most High gave to the nations an inheritance, when He separated the sons of man, He set the bounds of the peoples according to the number of the sons of Israel (Deut. 32:7, 8). This was said of the churches that preceded the church instituted among the sons of Israel. (Respecting these see The Doctrine of the New Jerusalem, n. 247.) The Most Ancient Church, which was before the flood, and was a celestial church, or a church that was in the good of love to the Lord, is meant by "the days of eternity, when the Most High gave to the nations an inheritance, when He separated the sons of man," "nations" signifying those who are in the good of love (see above, n. 331), and "the sons of man" those who are in truths from good (see also above, n. 63, 151). The Ancient Church, which was after the flood, and was a spiritual church, is meant by "the years of generation and generation, when the Most High set the bounds of the peoples according to the number of the sons of Israel;" "peoples" signifying those who are in spiritual good, which is the good of charity towards the neighbor (see above, n. 331); and "the number of the sons of Israel" having a like signification as "the twelve tribes" according to which the inheritances were given (as above in Ezekiel). [11] Here two arcana respecting the twelve tribes shall be mentioned: (1) Their arrangements represented the arrangements of the angelic societies in the heavens; and for this reason they represented all things of the church, for heaven and the church act as one. (2) The representation of heaven and of the church is determined according to the order in which the tribes are named; and the first name or the first tribe is the guide that determines the things that follow, and accordingly the things of heaven and of the church, with variations. (1) The arrangements of the twelve tribes of Israel represented the arrangements of the angelic societies in the heavens, and therefore heaven itself, since heaven consists of angelic societies, as can be seen from this, that each tribe represented and thence signified some universal essential of the church, and the twelve tribes taken together represented all things of the church, and the church that was instituted among the sons of Israel was a representative church; consequently the whole nation divided into twelve tribes, represented the church in the whole complex and therefore also heaven; for the same goods and the same truths that make the church make heaven also, or the same that make heaven make the church also (see in the work on Heaven and Hell, n. 57). [12] The arrangements of the twelve tribes of Israel according to the arrangements of the angelic societies of heaven, consequently according to the form of heaven, are represented in their encampments, as described in Moses, namely: To the east the tribes of Judah, Issachar, and Zebulun were encamped; and to the south the tribes of Reuben, Simeon, and Gad; to the west the tribes of Ephraim, Manasseh, and Benjamin; to the north the tribes of Dan, Asher, and Naphtali; and the tribe of Levi in the midst of the camp; and in the same order they went forward (Num. 2:1 to the end). Anyone that knows who and of what quality those are in heaven who dwell in the eastern quarter, and who and of what quality those are who dwell in the southern, western, and northern quarters, and that knows also who and what those are who are signified by each tribe, is able to know the arcanum involved in the tribes of Judah, Issachar, and Zebulun encamping to the east, the tribes of Reuben, Simeon, and Gad encamping to the south, and so on. For the sake of illustration, only the encampment on the east, of the tribes of Judah, Issachar, and Zebulun will now be explained. "The tribe of Judah" signifies the good of love to the Lord, "the tribe of Issachar" the truth of that good, and "the tribe of Zebulun" the marriage of good and truth, which is also called the celestial marriage; so, too, those who dwell in the eastern quarter of heaven are all in the good of love to the Lord and in truths from that good, and thence in the celestial marriage. The other tribes must be viewed in a similar way. (That all in heaven have dwelling places in the four quarters according to their quality, and that the quarters there are not like the quarters in our solar world, may be seen in the work on Heaven and Hell, n. 141-153.) [13] It was because the encampments of the sons of Israel represented the arrangements of the angelic societies in heaven, that when Balaam saw their encampments he in the spirit saw heaven, as it were, and prophesied and blessed them, respecting which it is said in Moses: Balaam set his face towards the wilderness, and when he lifted up his eyes, he saw Israel dwelling according to their tribes; and the spirit of God was upon him. And he took up his prophetic enunciation, and said, How good are thy tents, O Jacob, thy habitations, O Israel! As valleys are they planted, as gardens by the river (Num. 24:1-4, et seq.). Evidently Balaam then saw the encampments of the sons of Israel according to tribes arranged as above described, for it is said that he "set his face toward the wilderness, and saw Israel dwelling according to their tribes;" and because he then saw in them the order of heaven, the spirit of God came upon him, and he prophesied and said, "How good are thy tents, O Jacob, and thy habitations, O Israel!" "tents and habitations" signifying such dwelling places as are in the heavens; "tents" the habitations of those who are in the good of love, and "habitations" the dwelling places of those who are in truths from that good. The fructifications of good and the multiplications of truth and the consequent intelligence and wisdom are signified by "as valleys are they planted, as gardens by the river;" for every good, and thus every truth flows in according to the form of heaven (as can be seen from what is shown in the work on Heaven and Hell, On the Form of Heaven, according to Which are the Consociations and Communications There, n. 200-212). [14] (2) The representation of heaven and the church is determined according to the order in which the tribes are named, and the first name or the first tribe is the guide that determines all things that follow, and accordingly all things of heaven and of the church, with variations. This arcanum can hardly be comprehended by anyone unless he is in spiritual thought, nevertheless it shall be briefly explained. If, for example, the tribe of Judah is the first tribe that is named, as this tribe signifies the good of love, then from the good of love as the beginning, the significations of the other tribes that follow are determined, and this with variations according to the order in which they are named; for each tribe signifies some universal of the church, and the universal admits into itself specific variations, thus some specific variation derived from the first from which it descends; so in this case, all things in the series derive their specific spiritual sense from the good of love, which is signified by the tribe of Judah. So if the tribe of Reuben, which signifies truth in the light and the understanding of truth, is named first, from this the other tribes that follow derive their significations, agreeing and coinciding with the universal which each signifies. It is comparatively as with colors, that are seen tinged by the primary color which diffuses itself into the other colors and varies their appearance. [15] When this is understood it can be seen how it was that answers were given in respect to any matter through the Urim and Thummim, for there was a shining forth through the precious stones from the origin of color out of that stone under which was the name of some tribe, from which the determination began. Moreover, the colors of these stones corresponded to the universals signified by the tribes inscribed on them. When anyone knows this, and knows also what the universal is that each tribe signifies, if he is in spiritual illustration he can in some measure perceive what the tribes signify in their sequence, as they are named in the Word; as what they signify in the sequence in which the sons of Jacob were born, in which the order is as follows: Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, Benjamin (Gen. 29; 30; 35:18); what they signify in the sequence given in their journeying into Egypt, in which they are named in the following order: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Gad, Asher, Joseph, Benjamin, Dan, Naphtali (Gen. 46:9-21); what they signify in the sequence in which they received the blessing of Israel their father, where they are named in the following order: Reuben, Simeon, Levi, Judah, Zebulun, Issachar, Dan, Gad, Asher, Naphtali, Joseph, Benjamin (Gen. 49); differently when they were blessed by Moses, in the following order: Reuben, Judah, Levi, Benjamin, Joseph, Ephraim, Manasseh, Zebulun, Gad, Dan, Naphtali, Asher (Deut. 33); where Simeon and Issachar are omitted, and Ephraim and Manasseh substituted in their place; also what is signified by these tribes in the sequence in other passages (as in Gen. 35:23-26; Num. 1:5-16; 7:1 to end; 13:4-15; 26:5-56; 34:17-28; Deut. 27:12, 13; Josh. 15-19; Ezek. 48:1 to end). (That the twelve tribes have different significations according to the order in which they are named, and thus signify all the things of heaven with variations, see Arcana Coelestia, n. 3862, 3926, 3939, 4603, et seq., 6337, 6640, 10335.) It shall be told in what follows what they signify in the sequence in which they are named in this chapter of Revelation, where they are named in the following order: Judah, Reuben, Gad, Asher, Naphtali, Manasseh, Simeon, Levi, Issachar, Zebulun, Joseph, Benjamin; and Dan and Ephraim are left out or not named.

Verse 5. Of the tribe of Judah twelve thousand sealed; of the tribe of Reuben twelve thousand sealed; of the tribe of Gad twelve thousand sealed. 5. "Of the tribe of Judah twelve thousand sealed," signifies love to the Lord, and that all who are in that love are in heaven, and come into heaven (n. 433); "of the tribe of Reuben twelve thousand sealed," signifies the light of truth from that good, and that all who are in that light are in heaven and come into heaven (n. 434); "of the tribe of Gad twelve thousand sealed," signifies the consequent good of life (n. 435, 436).

Verse 5. Of the tribe of Judah twelve thousand sealed, signifies love to the Lord, and that all who are in that love are in heaven, and come into heaven. This is evident from the representation and consequent signification of "Judah" and his tribe, as being love to the Lord (of which presently); also from the signification of "twelve thousand," as being all persons and all things (of which see above, n. 430), here all who are in that love; also from the signification of the "sealed," as being those who are distinguished and separated from such as are in evil; in other words, those who are in good (of which also see above, n. 427). It follows that those who are in heaven and who come into heaven are meant, for these "were sealed in their foreheads," that is, separated from the evil; for these are the ones of whom it is said: A Lamb was standing on the Mount Zion, and with Him a hundred and forty-four thousand, having the Father's name written on their foreheads. These are they who were not defiled with women; for they are virgins, bought from among men, the firstfruits unto God and to the Lamb (Rev. 14:1, 3, 4). "The Mount Zion" signifies the heaven in which there is love to the Lord; for all those signified by "the twelve thousand out of each tribe," or by "the hundred and forty-four thousand sealed on their foreheads," are such as acknowledge the Lord and love Him; and for this reason the first tribe named is the tribe of Judah, which tribe signifies love to the Lord; for (as was said above, n. 431) the representation of heaven is determined by the order in which the tribes are named, and the first name, or the tribe first named, is that from which are derived the determinations and significations of those that follow, with variations. [2] Furthermore, no one is admitted into heaven except by the Lord, for the universal heaven is His, consequently no one is in heaven, or comes to it, unless he acknowledges the Lord and loves Him. To love the Lord is not to love Him in respect to person but to live according to His commandments, as the Lord also teaches in plain words in John: In that day ye shall know that I am in My Father, and ye in Me, and I in you. He that hath My commandments and doeth them, he it is that loveth Me. If anyone loveth Me he will keep My words; and My Father will love him, and We will come unto him and make Our abode with him. He that loveth Me not keepeth not My words (14:20, 21, 23, 24). Those love the Lord who do and keep His commandments and His words, because His commandments and words signify Divine truths, and all Divine truth proceeds from Him, and that which proceeds from Him is Himself; when, therefore, a man is in that truth in respect to his life the Lord is in him and he in the Lord; this is why it is said "ye in Me and I in you," and "We will come and make Our abode with him;" this, therefore, is loving Him. To love means also to be conjoined, for love is spiritual conjunction, and conjunction is effected by the reception of Divine truth in doctrine and in life. [3] Before showing from the Word that "Judah," or the tribe named from Judah, signifies love to the Lord, it shall be told what "Judah" signifies in each sense in the Word. In the highest sense "Judah" signifies the Lord in respect to celestial love; in the internal sense the Lord's celestial kingdom, and the Word; and in the external sense doctrine from the Word belonging to the celestial kingdom. Because in the highest sense the Lord in respect to celestial love is signified, and in the internal sense the celestial kingdom, love to the Lord also is signified, for that is the reciprocal love in man, and reigns in the Lord's celestial kingdom. There are two kingdoms into which the universal heaven is divided, the celestial kingdom and the spiritual kingdom; the celestial kingdom consists of those who are in love to the Lord, and the spiritual kingdom of those who are in love towards the neighbor; from this can be seen what is meant by celestial love and by spiritual love (on these kingdoms, see in the work on Heaven and Hell, n. 20-28). These two kingdoms the Jews and Israelites represented, the Jews the celestial kingdom and the Israelites the spiritual kingdom. Again, "Judah" signifies the Word because the Lord is the Word, and He took on the Human in that tribe that He might be the Word in respect even to the Human, as it is said in John: In the beginning was the Word, and the Word was with God, and God was the Word. And the Word became flesh and dwelt among us (1:1, 14). "The Word" signifies the Lord in respect to Divine truth proceeding from His Divine love; consequently those who love the Divine truth that is in the Word by doing it are in the Lord's love. [4] That "Judah" signifies the Lord in respect to celestial love, and thus love to the Lord, and also the Word, can be seen from the following passages. In Moses: Thou art Judah, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; thy father's sons shall bow down to thee. Judah is a lion's whelp; from the prey, my son, art thou gone up; he stooped down, he crouched as a lion, and as an old lion; who shall rouse him up? The scepter shall not be removed from Judah, nor a lawgiver from between his feet, until Shiloh come; and the obedience of the peoples shall be to him. He shall bind his young ass to the vine, and the son of his she-ass to the noble vine; he washeth his vesture in wine, and his covering in the blood of grapes; his eyes shall be red from wine, and his teeth white from milk (Gen. 49:8-12). Here by "Judah" in the spiritual sense the Lord's celestial kingdom and the Lord Himself in respect to celestial love are described. Celestial love is the Lord's love received in the celestial kingdom, and spiritual love is the Lord's love received in the spiritual kingdom. The signification of these words is as follows: "Thy brethren shall praise thee" signifies that the celestial church is eminent above all others; for "the brethren," or the tribes named from Jacob's sons, who were Judah's brethren, signify the church; "thy hand shall be on the neck of thine enemies" signifies that the infernal and devilish crew shall be thrust out and held back, "enemies" meaning those who are from hell; "thy father's sons shall bow down to thee" signifies the submission of all truths of the church, "to bow down" meaning to submit themselves, and "his father's sons" all truths of the church; for in those who are in love to the Lord, and thence in the celestial kingdom, all truths of the church are implanted; "Judah is a lion's whelp" signifies innocence with innate powers; for love to the Lord, viewed in itself, is innocence, and this is signified by "whelp," and its innate powers are signified by a "lion;" "from the prey, my son, thou art gone up," signifies the deliverance of many from hell; "he stooped down, he crouched as a lion, and as an old lion," signifies the good of love and truth therefrom in its power; for "to stoop down," in reference to a lion, means to put himself into power; "who shall rouse him up?" signifies that this good is safe wherever it is, and that it cannot be moved by the hells. "The scepter shall not be removed from Judah" signifies that power shall not depart from the good of celestial love; "nor a lawgiver from between his feet" signifies, nor shall the truths of the Word disappear from its ultimate sense; "until Shiloh come" signifies the Lord's coming and the tranquillity of peace at that time; "the obedience of the peoples shall be to him" signifies truths from Him, and conjunction thereby; "he shall bind his young ass to the vine" signifies the external church and its truths from the Lord; "and the son of his she-ass to the noble vine" signifies the internal church and its truths from the Lord; "he washeth his vesture in wine" signifies the Lord's external or natural Human, which is Divine truth from His Divine love; "and his covering in the blood of grapes," signifies the Lord's internal or rational Human, which is Divine good from His Divine love; "his eyes shall be red from wine" signifies that the internal or rational Human is nothing but good; "and his teeth white from milk" signifies that the external or natural Human is nothing but the good of truth. Thus from each particular in this description it can be seen that "Judah" does not mean Judah, but that it is some preeminently heavenly thing that is thus described. (But the particulars may be seen explained in Arcana Coelestia, n. 6363-6381.) [5] In Ezekiel: Thou son of man, take thee one stick and write upon it, For Judah and for the sons of Israel his fellows; then take another stick and write upon it, For Joseph, the stick of Ephraim and of all the house of Israel; and then join them for thee one with another into one stick, that they both may be one in thy 433-1 hand. I will take the stick of Joseph, which is in the hand of Ephraim and of the tribes of Israel his fellows, and will bring upon it with the stick of Judah, and I will make them one stick. I will take the sons of Israel from among the nations whither they are gone, and will bring them together from round about, and will bring them upon their own land; and will make them into one nation upon the land in the mountains of Israel, and one king shall be to them all for a king, and they shall be no more two nations, neither shall they be divided into two kingdoms anymore at all. My servant David shall be king over them, that they all may have one shepherd; and they shall walk in My judgments and keep My statutes, and do them. Then shall they 433-2 dwell upon the land that I have given unto Jacob My servant, wherein your fathers dwelt; and they shall dwell upon it, they and their sons and their sons' sons to eternity; and David My servant shall be their prince to eternity. And I will make a covenant of peace with them; it shall be a covenant of eternity with them; and I will give them, and multiply them, and I will set My sanctuary in the midst of them forever. So shall My tabernacle be with them; and I will be their God, and they shall be My people (Ezek. 37:16, 17, 19, 21, 22, 24-27). What this signifies no one can know unless he knows what "Judah" and "Israel," and "Joseph" and "Ephraim" signify. Evidently Judah and Israel are not meant, nor Joseph and Ephraim; for it is said that the tribes of Israel scattered among the nations should be gathered together and brought into the land of Canaan, and that David should be their king and prince, and that they were to dwell with him forever. Who does not know that the tribes of Israel could not be gathered, and that David could no more be king over them? Let it be known, then, what is signified in the spiritual sense by "Judah," by "the sons of Israel," by "Joseph" and "Ephraim," and further what by "David," and by "the land of Canaan." "Judah," in the spiritual sense, signifies the Lord's celestial kingdom; "the sons of Israel" the Lord's spiritual kingdom; "Joseph" and "Ephraim," and "the scattered tribes of Israel that are to be gathered together," mean those who are below these kingdoms, being neither celestial nor spiritual but natural, and yet are in the good of life according to their religious principle. [6] These are meant also by the Lord in John: Other sheep also I have, which are not of this fold; them also must I bring, and they shall hear My voice; and there shall be one flock and one Shepherd (10:16); for these were not in heaven before the Lord's coming, but were introduced by Him after He had glorified His Human, and for the reason that until then the Divine proceeding could not extend to them. When this is known, and when it is known that "David" means the Lord in respect to Divine truth proceeding from His Divine Human, it can be known what the particulars here mean in series. These things were written upon two sticks, and the two sticks were joined into one stick, because a "stick" (or wood) signifies the good of life, and all conjunction in heaven is effected by means of good and according to it. (That "wood" signifies the good of life see Arcana Coelestia, n. 643, 2784, 3720, 8354.) [7] In Isaiah: Then the Lord shall lift up an ensign for the nations, and shall gather together the outcasts of Israel, and shall bring together the scattered of Judah from the four wings of the earth. Then the envy of Ephraim shall depart, and the adversaries of Judah shall be cut off; Ephraim shall not envy Judah, and Judah shall not distress Ephraim; but they shall fly on the shoulder of the Philistines towards the sea (11:12-14). This is said of the salvation of the Gentiles, which are also signified by "the outcasts of Israel" and "the scattered of Judah," for it is said that "the Lord shall lift up an ensign for the nations;" "the outcasts of Israel" mean those who are not in truths, but still are in the desire to learn them; and "the scattered of Judah" mean those who are in the good of life, and thereby in love to the Lord; for those who love to do good love the Lord; for the Lord is in such good, since it is from Him. "Ephraim" means the intellectual, here in agreement with the good of love; and that these shall not be at variance with each other is meant by "the envy of Ephraim shall depart;" "Ephraim shall not envy Judah, and Judah shall not distress Ephraim." That they shall be separated from those who are in faith separate from charity is signified by "they shall fly on the shoulder of the Philistines towards the sea;" "the philistines towards the sea" meaning those who separate faith from charity, that is from the good of life; "the sea" meaning the ultimate of heaven where it comes to an end; and "to fly on the shoulder" meaning to reject, and thus to separate themselves. [8] In Zechariah: Exult, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy King cometh unto thee; He is just and faithful. 433-3 I will bend Judah for Me, I will fill the bow with Ephraim, and I will stir up thy sons, O Zion (9:9, 13). This treats of the Lord's coming and the establishment of the church by Him with those who are in the good of love and in the truths of doctrine therefrom. "The daughter of Zion" and "the daughter of Jerusalem" signify the church with such; "thy King who cometh, just and faithful," is the Lord, from whom are the good of love and the truth of doctrine; "I will bend Judah for Me, I will fill the bow with Ephraim," signifies that the church is to be established with such as are in the good of love to the Lord, and in the truths of doctrine therefrom; "Judah" here meaning those who are in the good of love to the Lord, and "Ephraim" the truths of doctrine, for "Ephraim" signifies the intellectual of the church, and "bow" the doctrine of truth (that "bow" signifies doctrine see above, n. 357, where this is also explained); such as these are "sons of Zion." Evidently the Jewish nation is not here meant by "Judah," nor Ephraim by "Ephraim;" for the Lord's church was not established with the Jewish nation, for it was not received by that nation, and the tribe of Ephraim did not then exist. [9] In the same: Jehovah of Hosts shall visit His drove, the house of Judah, and shall set them as the horse of His glory in war. Out of him shall be the corner, out of him the nail, out of him the bow of war. And I will render the house of Judah mighty, and I will save the house of Joseph, and will make them to dwell. Hence they shall be as the mighty Ephraim, and their heart shall be glad as if with wine (Zech. 10:3, 4, 6, 7). Here, too, "the house of Judah" means the Lord's celestial kingdom, which consists of those who are in love to Him, and "Ephraim" means those who are in the truths of doctrine from that love; for all who are in the Lord's celestial kingdom are in the truths of doctrine, since such have truths, as it were, implanted in and inscribed upon their hearts (see in the work on Heaven and Hell, n. 25, 26. The rest may be seen explained above, n. 355, 376). [10] In the same: Sing for joy and be glad, O daughter of Zion; for lo I come that I may dwell in the midst of thee. Then many nations shall conjoin themselves to Jehovah in that day, and shall be to Me for a people. Jehovah shall make Judah an heritage for Himself, His part, in the land of holiness, and shall again choose Jerusalem (Zech. 2:10-12). Very evidently "Judah" here does not mean the Jewish nation, nor does "Jerusalem" mean Jerusalem; for the Lord's coming is here treated of, at which time that nation had wholly receded, and afterwards Jerusalem was destroyed; and yet it is said that "Jehovah shall make Judah an heritage for Himself, and His part in the land of holiness, and shall again choose Jerusalem;" therefore "Judah" means those who are in love to the Lord, and "Jerusalem" the church with such in respect to doctrine. [11] In Nahum: Behold upon the mountains the feet of him that proclaimeth good tidings, that publisheth peace! Celebrate thy feasts, O Judah, render thy vows; for Belial shall never more pass through thee; he is utterly cut off (1:15). This, too, is said of the Lord; His coming is meant by "Behold upon the mountains the feet of him that proclaimeth good tidings, that publisheth peace!" "To celebrate feasts" and "to render vows" signify to rejoice in His coming and then to worship Him; "Belial shall never more pass through Judah, he is utterly cut off," signifies that evil shall be no more with them because they are in the Lord. This could not be said of the Jewish nation, but may be said of those who are in love to the Lord; which makes clear that such are meant by "Judah." [12] In Malachi: Behold I send My messenger, and he shall prepare the way before Me; and the Lord shall suddenly come to His temple. Then shall the offering of Judah and Jerusalem be agreeable unto Jehovah, according to the days of an age, and according to the former years (3:1, 4). It is known in the church that this is said of the Lord's coming, and that "the messenger who shall prepare the way before Him" means John the Baptist. "The offering of Judah and Jerusalem shall be agreeable unto Jehovah" signifies that then there will be acceptable worship from the good of love to the Lord, "the offering of Judah" signifying such worship; it is evident that the worship of the Jewish nation and of Jerusalem was not acceptable, for they did not acknowledge the Lord, but utterly rejected Him; "according to the days of an age, and according to former years," signifies according to the worship in the ancient churches; the Most Ancient Church, that was before the flood, and was in love to the Lord, is signified by "the days of an age," or of eternity, and the Ancient Church, that was after the flood, and was a spiritual church, is signified by "former years." [13] In Joel: It shall come to pass in that day that the mountains shall drop down must, and the hills shall flow with milk, and all the water-courses of Judah shall flow with waters, and a fountain shall go forth out of the house of Jehovah, and shall water the brook of Shittim. Egypt shall be a waste, and Edom shall be a waste wilderness, because of the violence to the sons of Judah, whose innocent blood they have shed in their land. But Judah shall sit to eternity, and Jerusalem to generation and generation (3:18-20). Here, too, the Lord's coming and a new heaven and a new earth at that time are treated of. "The mountains shall drop down must" signifies that all truth will be from the good of love (that "mountains" signify the good of love see above, n. 405; and that "wine" and "must" signify truth see also above, n. 376). "The hills shall flow with milk" signifies that spiritual life will be from the good of charity towards the neighbor; and "all the watercourses of Judah shall flow with waters" signifies that from the particulars of the Word there will be truths, through which there will be intelligence; "a fountain shall go forth out of the house of Jehovah, and shall water the brook of Shittim," signifies that out of heaven from the Lord there will be truth of doctrine that will illustrate those who are in cognitions and knowledges; "Egypt shall be a waste, and Edom shall be a waste wilderness" signifies that false principles, and the evils of the love of self, both from the natural man, will be destroyed; "because of the violence to the sons of Judah, whose innocent blood they have shed in their land," signifies because of the truths of the Word falsified and its goods adulterated, which they have corrupted and destroyed; "Judah shall sit to eternity, and Jerusalem to generation and generation," signifies that the Word and the doctrine of genuine truth therefrom will remain to eternity with those who are in love to the Lord. This makes clear that "Judah" does not here mean Judah, nor "Jerusalem" Jerusalem. [14] In the same: O Tyre and Zidon, and all the boundaries of the Philistines, I will quickly return a recompense upon your head; because ye have taken My silver and My gold, and the desirable things of My goods ye have brought into your temples; and the sons of Judah and the sons of Jerusalem ye have sold to the sons of the Grecians, that ye might remove them far from their boundaries (Joel 3:4-6). By "Tyre and Zidon" and by "the Philistines" are understood those who have falsified the truths and goods of the Word; "my silver and my gold" signify these truths and goods, and "to bring them into their temples" signifies to falsify and profane them; "to sell the sons of Judah and the sons of Jerusalem to the sons of the Grecians" signifies to pervert and falsify all the truths and goods of the Word; "the sons of Judah" meaning the goods of the Word, "the sons of Jerusalem" its truths, and "the sons of the Grecians" falsities; "to remove them far from their boundaries" signifies far from the truths themselves. One who does not know the spiritual sense of the Word might believe that those who were in Tyre and Zidon and in Philistia sold the sons of Judah and Jerusalem to the Grecians; but this is a prophecy in which the nations which are named signify the things of the church. [15] In Jeremiah: In those days the house of Judah shall go unto 433-4 the house of Israel, and they shall come together out of the land of the north unto the land that I gave for an inheritance unto your fathers (3:18). This, too, treats of the Lord's coming and of a new church from Him. His coming is meant by "in those days," and a new church by "the house of Judah and the house of Israel," a church from those who are in love to the Lord by "the house of Judah," and a church from those who are in charity towards the neighbor, which is called a spiritual church, by "the house of Israel." "They shall come together out of the land of the north unto the land that I gave for an inheritance unto your fathers" signifies that they shall come out of ignorance and falsities, in which they then were, into knowledges and the light of truth of the church; "the land of the north" signifying a state of ignorance and of the falsity of religion and "the land given for an inheritance to their fathers" a church that is in knowledges and the light of truth. These things were said of the nations from whom a new church is to be established. It is well known that the house of Judah and the house of Israel did not then come out of the land of the north, namely at the time when the Lord was in the world; for the Jews were then in the land of Canaan, and the Israelites were dispersed. [16] In the same: Behold the days come when I will raise unto David a righteous Branch, and He shall reign as King, and shall prosper, and shall execute judgment and justice in the land. In His days shall Judah be saved, and Israel shall dwell safely; and this is His name which they shall call Him, Jehovah our Righteousness (Jer. 23:5, 6; 33:15, 16). This is plainly said of the Lord; He is "the Branch of David," He "shall reign as a King, and He shall be called Jehovah our Righteousness." "In His days Judah shall be saved and Israel shall dwell safely," signifies that those will be saved who are in love to Him and in charity towards the neighbor (as above). It is evident that Judah was not saved, and that Israel was not recalled, and could not be recalled so as to dwell safely, that is, without infestation from evils and falsities. [17] In the same: I will bring Israel again to his habitation, that he may feed on Carmel and Bashan, and his soul shall be satisfied upon Mount Ephraim and in Gilead. In those days and in that time the iniquity of Israel shall be sought for, and the sins of Judah, and they shall not be found (Jer. 50:19, 20). This, too, is said of the establishment by the Lord of a church among the Gentiles that are meant by "Israel," who is said to be brought back to his habitation, and "Judah" whose sins are not to be found. That these are to be led by the Lord and instructed in the good of charity is meant by "they shall feed on Carmel and Bashan, and upon Mount Ephraim and in Gilead." [18] In Zechariah: In that day I will smite every horse with astonishment, and his rider with madness; and I will open Mine eye upon the house of Judah. In that day will I make the leaders of Judah like a furnace of fire among wood, and like a torch of fire in a sheaf, that they may devour all the peoples round about, on the right and on the left, that Jerusalem may yet dwell in her own place, even in Jerusalem. Jehovah shall save the tents of Judah first (12:4, 6, 7). This treats of the devastation of the former church and of the establishment of a new church by the Lord; the devastation of the former church is described by "In that day I will smite every horse with astonishment, and his rider with madness," for "horse" signifies the understanding of truth with man, and "the rider" intelligence (see above, n. 355); "the house of Judah" signifies the church with those who are in the good of love to the Lord; of this it is said that the Lord "will open His eye upon it." That evils from hell and also falsities will be dispersed by such and with such, is signified by "In that day will I make the leaders of Judah like a furnace of fire among wood, and like a torch of fire in a sheaf, that they may devour all the peoples round about, on the right and on the left." That that church will be safe from the infestation of evils and falsities is signified by "Jerusalem shall dwell in her own place, even in Jerusalem;" and that the Lord will wholly save those who are in love to Him is signified by "Jehovah shall save the tents of Judah first." [19] In Isaiah: The word of Jehovah respecting Judah and Jerusalem: It shall come to pass in the latter end of days that the mountain of Jehovah shall be firm on the top of the mountains, and shall be lifted up above the hills; and all nations shall flow unto it, and many peoples shall go and say, Come ye, and let us go up to the mountain of Jehovah, to the house of the God of Jacob; and He will instruct us of His ways, and we will walk in His paths (2:1-3). This, too, is said of a new church to be established by the Lord; "the mountain of Jehovah that will then be firm on the top of the mountains" means Zion, and signifies the celestial church, and love to the Lord, which those have who are of that church. That this is the primary thing of the church, and that it is to increase and gain strength, is signified by "it shall be on the top of the mountains, and be lifted up above the hills;" that those who are in good will acknowledge the Lord and will draw near to the church is signified by "all nations shall flow unto that mountain," "nations" signifying those who are in celestial good, which is the good of love to the Lord, and "peoples" those who are in spiritual good, which is the good of charity towards the neighbor; of these latter it is said, "many peoples shall go and say, Come ye and let us go up to the mountain of Jehovah, to the house of the God of Jacob." (That "nations" signify those who are in celestial good, and "peoples" those who are in spiritual good, see above, n. 331.) [20] In the same: Jehovah thy Redeemer, and thy Former from the womb, that establisheth the word of His servant, and performeth the counsel of His messengers, saying to Jerusalem, Thou shalt be inhabited, and to the cities of Judah, Ye shall be built, and I will raise up the waste places thereof (Isa. 44:24, 26). This, too, treats of the Lord's coming, who is "Jehovah thy Redeemer, and thy Former from the womb;" He is called "Redeemer" because He delivered from hell; and "the Former from the womb" because He regenerates man. A prediction by the prophets respecting Him and respecting the salvation of man is meant by "that establisheth the word of His servant, and performeth the counsel of His messengers;" that those who are of His church will be saved, and will be instructed in the truths of celestial doctrine is meant by "saying to Jerusalem, Thou shalt be inhabited, and to the cities of Judah, Ye shall be built;" "Jerusalem" meaning the church, and "the cities of Judah" the truths of celestial doctrine. That the falsities that destroy the church shall be shaken off is meant by "I will raise up the waste places thereof." It is not said by the Lord that Jerusalem would be inhabited and the cities of Judah built, but that Jerusalem would be destroyed, which was done as is well known. [21] In the same: And I will bring forth a seed out of Jacob, and out of Judah an Inheri-tor of My mountains; that My chosen may possess it, and My servants dwell there (Isa. 65:9). Here "Jacob" and "Judah" do not mean a people from Jacob and a nation from Judah, but a church to be established by the Lord; "Jacob" means the church that is in the good of life, and "Judah" the church that is the good of love to the Lord; thus "Jacob" an external church, and "Judah" an internal church. "Seed" means charity and faith, and "mountains" the goods of love. Those who are in charity are called "chosen," and those who are in truths from the good of love are called "servants," therefore it is said "that My chosen may possess it, and My servants dwell there." [22] In Ezekiel: Judah and the land of Israel were thy traders; they traded in thy market with wheats of Minnith and Pannag, and with honey and oil, and balsam (27:17). This was said of Tyre, which signifies the church in respect to the knowledges of truth and good, and thus "Tyre" signifies the knowledges of truth and good belonging to the church; its merchandise and tradings are here treated of, which describe how these knowledges are acquired, here such of them as are acquired from Judah and the land of Israel; and as "Judah" signifies the good of love, and "Israel" the truths from that good, its tradings are said to be with "wheats of Minnith and Pannag, and in honey, and oil, and balsam," because "wheats of Minnith and Pannag" signify truths and goods of the church of all kinds, "honey" signifies the good of love in the natural man, "oil" the good of love in the spiritual man, and "balsam" truths that are grateful from good (see above, n. 375, where this is more fully explained). From the merchandise mentioned in this chapter, when understood in the spiritual sense, what is signified by the different nations there mentioned becomes very evident, thus what is meant by "Judah" and by "Israel," for the merchandise indicates the spiritual meaning. [23] That "Judah" does not mean the Jewish nation can be seen in Ezekiel 48, which treats of a new land that was to be distributed among the twelve tribes of Israel, and these tribes are there named, and what part of the land each one was to possess; and much is there said about the tribe of Judah, and that "the sanctuary should be in the midst of it" (verses 8-22); which makes clear that the tribes there mentioned do not mean those tribes, for eleven of them had been scattered, and had become Gentiles, from whom they could not be distinguished, for they had been carried away into perpetual exile. It is evident also that the land there mentioned does not mean a land, but a church, and consequently the tribes there mentioned mean such things as pertain to the church, and "Judah" there means the celestial church, or the church that is in love to the Lord, in which therefore, is the sanctuary. [24] The like is meant by "Judah" and "Israel" in David: Judah became His sanctuary, and Israel His domain (Ps. 114:2). "Sanctuary" signifies in the highest sense the Lord Himself, and in a relative sense the worship of Him from the good of love; "Israel" signifies the truth of the church from that good; and because truths from good, that is, good by means of truths, have all power, therefore it is said "Israel became His domain." Because "Judah" signifies the Lord's celestial kingdom, and "Israel" the Lord's spiritual kingdom (as was said above), and the celestial kingdom is what constitutes the priesthood of the Lord in heaven, and the spiritual kingdom the royalty of the Lord (see in the work on Heaven and Hell, n. 24, 226), so in the Word the Lord is called a "King," and in the Gospels: King of the Jews (Matt. 2:2; John 18:33, 37; 19:19); and the Lord as "King of the Jews" means the Lord in respect to Divine truth proceeding from the Divine good of His Divine love; therefore "kings" in the Word signify truths that are from good (see above, n. 31). [25] In Jeremiah: Behold the days come that I will sow the house of Israel and the house of Judah with the seed of man and with the seed of the beast; and in which I will make a new covenant with the house of Israel and with the house of Judah. This is the covenant that I will make with the house of Israel after those days, I will give My law in the midst of them, and will write it upon their heart; and I will be to them for God, and they shall be to Me for a people (31:27, 31, 33, 34). Here, too, "the days to come" mean the Lord's coming; therefore it is not meant that a new covenant would then be made with the house of Israel and with the house of Judah, but with a new church to be established by the Lord, which is meant by "the house of Israel and the house of Judah," in the midst of whom the law should be given, and should be written on the heart. Everyone knows that this was not done with the house of Israel and with the house of Judah, for they utterly rejected the covenant with the Lord and likewise do so to this day. "Covenant" signifies conjunction with the Lord through love to Him, from which conjunction there is given the law or Divine truth in them, both in their doctrine and in their life, and this is the law in the midst and written 433-5 on the heart. "To sow the house of Israel and the house of Judah with the seed of man and with the seed of beast" signifies to reform those who are of the new church through truths and goods that are of intelligence and affection, "seed" meaning truth, "man" intelligence, and "beast" the good of affection. That this is the signification of "beast" will be shown in what follows. [26] In Zechariah: Many peoples and numerous nations shall come to seek Jehovah of Hosts in Jerusalem, and to entreat the faces of Jehovah. In those days, 433-6 ten men out of all the tongues of the nations shall take hold of the skirt of a man that is a Jew, saying, We will go with you; for we have heard that God is with you (8:22, 23). One who does not know that a "Jew" means such as are in love to the Lord and in the truths of doctrine therefrom can easily be led to believe that these things are said of the Jews, and of bringing them into the land of Canaan, and that all others who desire to be saved will then take hold of the skirt of their raiment, praying to be allowed to go with them. But when it is known that this is not said of any introduction into the land of Canaan, to Jerusalem there, and that a "Jew" does not mean those who are of that nation, but that "Jerusalem" means a new church to be established by the Lord, and a "Jew" everyone who is in the good of love to the Lord, and "the skirt of a Jew" means truth from that good, then the signification of all things in this chapter and of these words in particular can be known, for this treats of the calling together of the nations and their drawing near to the church, and a "Jew" means those who acknowledge and love the Lord, and "to take hold of his skirt" signifies a longing to know truth from the Lord, and "ten men out of all the tongues of the nations" mean all, of whatever religion, "ten men" signifying all, and "tongues of the nations" their religious principles. [27] From this it can be seen how far from the truth those have wandered, who believe that at the end of time the Jews will be converted to the Lord and brought back into the land of Canaan. These believe that "land," "Jerusalem," "Israel," and "Judah" mean in the Word the land of Canaan, the city of Jerusalem, the Israelitish people, and the Jewish nation. Those who have hitherto so believed are excusable, because they have known nothing of the spiritual sense of the Word, and therefore have not known that the "land" signifies the church, "Jerusalem" the church in respect to doctrine, "Israel" those who are of the spiritual church, and "Judah" those who are of the celestial church; also that where bringing them into the land of Canaan is treated of in the prophets, bringing the faithful into heaven and into the church is meant. This also took place when the Lord came into the world, for then all those who had lived in the good of charity and had worshiped God under a human form were brought into heaven; these had been preserved under heaven until the Lord came, and when He had glorified His Human they were brought in. These are the ones meant in many passages in the prophetic Word that treat of the captivity of the sons of Israel and Judah, and their being brought back into their land. In these passages those also are meant who were to be brought into the church, and thence into heaven from the earth after the Lord came, not only where the Christian religion is received but everywhere else. Both of these classes are meant in many passages where Israel, Judah and Jerusalem are mentioned, and their being brought into the land is treated of (as in the following: Isa. 10:21, 22; 11:11, 12; 43:5, 6; 49:10-26; 56:8; 60:4; 61:1-5, 9; Jer. 3:12-20; 16:15, 16; 23:7, 8; 30:2-11; 31:1-14, 23-40; 33:6-18; Ezek. 16:60-62; 20:40-42; 34:11-16; 37:21-28; 39:21-29; Hos. 3:5; Joel 2:18-27; 2:32; Amos 9:12-15; and elsewhere). [28] The two following may be taken as examples of passages whereby the Jews have persuaded themselves, and also Christians have come to believe, that the Jewish nation is to return into the land of Canaan, and be saved before others. In Isaiah: Then shall they bring all your brethren out of all nations, an offering unto Jehovah, upon horses, and upon the chariot, and upon covered wagons, and upon mules, and upon swift beasts, to the mountain of My holiness, Jerusalem. As the new heavens and the new earth which I am about to make shall stand before Me, so shall your seed and your name stand (66:20, 22). (What this signifies see above, n. 355, 405, where they are explained.) "The new heaven and the new earth" mean the heaven and the church formed of those who were to be saved by the Lord, when He had glorified His Human, as was said above. [29] In the same: I will lift up My hand towards the nations, and elevate My ensign to the peoples, that they may bring thy sons in the bosom, and carry thy daughters upon the shoulder. Kings shall be thy nourishers, and princesses thy sucklers; with the face to the earth shall they bow down to thee, and lick the dust of thy feet (Isa. 49:22, 23). This whole chapter treats of the coming of the Lord and the salvation of those who receive Him, as is clearly evident from verses 6-9 in that chapter; consequently it does not treat of the salvation of the Jews, much less of their restoration to the land of Canaan. That the Jewish nation is not meant in the above passages can be seen from the fact that it was the worst nation and at heart idolatrous, and that it was brought back into the land of Canaan not because of any goodness or righteousness of heart, but because of the promise made to their fathers; also that they had no truths and goods of the church, but only falsities and evils, and that for this reason they were rejected and driven out of the land of Canaan; as can be seen from all those passages in the Word in which that nation is described. [30] Of what quality that nation was, and what it was to become, namely, that it was the very worst, is described by Moses in his song in these words: I will hide My face from them, I will see what their posterity will be; for they are 433-7 a generation of perversions, sons in whom is no faithfulness. I have said, I will hurl them into the extreme corners, I will make the remembrance of them to cease from man. For they are a nation lost of counsel, neither is there any intelligence in them. Their vine is of the vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are of bitternesses. Their wine is the poison of dragons, and the cruel gall of asps. Is this not 433-8 laid up in store with Me, sealed up among My treasures? Mine is vengeance and requital (Deut. 32:20-35). This describes what the nature of the church is with the Jews, namely that it is in dire falsities from evil. What the church is with them is meant by "their vine is of the vine of Sodom and of the fields of Gomorrah," "vine" signifying the church. The falsities from evil that they possess are meant by "their grapes are grapes of gall, their clusters are of bitternesses, their wine is the poison of dragons and the cruel gall of asps;" "grapes" signify the goods of the church, but "grapes of gall" and "clusters of bitternesses" signify evils from dire falsities; their falsities themselves are meant by "their wine is the poison of dragons and the cruel gall of asps;" "wine" signifies truth from the Word, but "the poison of dragons" and "the gall of asps" signify the monstrous falsity that springs from the falsified truths of the Word. In like manner is that nation described in other parts of the Word (as in Deuteronomy, in the book of Judges, and in the prophets, as in Jer. 5:20-31; 7:8-34; 9:2-26; 11:6-17; 13:9-27; 19:1-15; 32:30-35; 44:2-24). That this nation was at heart idolatrous is evident from the passages cited, and from many others, as in Jeremiah: According to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye 433-9 set up altars to burn incense unto Baal (2:28; 11:13). [31] That they were not brought into the land of Canaan on account of any goodness or righteousness of heart, but on account of the promise made to their fathers, see in Moses: Not for thy righteousness nor for the uprightness of thy heart dost thou come to possess the land, but to establish the word that Jehovah sware unto thy fathers, to Abraham, to Isaac, and to Jacob. Know therefore, that Jehovah thy God giveth thee not this good land to possess it for thy righteousness; for thou art a stiffnecked people (Deut. 9:5, 6). [32] That they had no truths and goods of the church, but only falsities and evils is evident from the Word, where their whoredoms and adulteries are treated of (in Jer. 3:1 to the end; Ezek. 23:1 to the end). "Whoredoms and adulteries" mean in the Word falsifications of truth and adulterations of good (see above, n. 141, 161); consequently the Lord says that they are: An adulterous generation (Matt. 12:39; Mark 8:38); Also that they are full of hypocrisy, iniquity, and uncleanness (Matt. 23:27, 28); Also that they have falsified the Word by their traditions (Matt. 15:1-6; Mark 7:1-14). And in plain words in John: Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and stood not in the truth, because there is no truth in him. When he speaketh a lie he speaketh from his own, for he is a liar and the father thereof (8:44). "A lie" means falsity from evil; "the devil" the extinction of all good; "a murderer" the extinction of all truth; "father" means both those who are from hell and those who lived from that generation back to the earliest times; "to speak from his own" means to speak from what is innate. [33] That thus everything of the church with them was destroyed, and they were therefore rejected, is evident from Isaiah: The Lord Jehovih of Hosts doth take away from Jerusalem and from Judah the stay and the staff, the whole stay of bread and the whole stay 433-10 of water, the mighty one and the man of war, the judge and the prophet, and the diviner and the old man. For Jerusalem hath stumbled, and Judah hath fallen; because their tongue and their doings are against Jehovah to rebel against the eyes of His glory (3:1, 2, 8). "To take away the whole stay of bread and the whole stay of water" signifies to take away all the good of love, and the truth of faith by which there is spiritual life; "bread" meaning the good of love, and "water" the truth of faith, and "stay" and "staff" powers, and from these are all things of spiritual life; "to take away the mighty one and the man of war" signifies to take away all resistance to evils and falsities; "to take away the judge and the prophet" signifies all good and truth of doctrine; "to take away the diviner and the old man" signifies all intelligence and wisdom; "their tongue and their doings are against Jehovah, to rebel against the eyes of His glory" signifies that everything of their doctrine and of their life is utterly opposed to Divine truth; "tongue" meaning doctrine, "doings" life, and "the eyes of Jehovah's glory" the Divine truth; "to rebel" means to be opposed to it. [34] In the same: What could have been done more to My vineyard? Judge between Me and My vineyard. What could have been done more to My vineyard that I have not done in it? Therefore I expected that it would bring forth grapes, but it brought forth wild grapes. Now I will make known to you what I will do to My vineyard; in taking away its hedge that it may be eaten up, in breaking down its wall that it may be trampled down, I will lay it waste, that there may come up the brier and the bramble; I will even command the clouds that they rain no rain upon it (Isa. 5:3-6). The "vineyard" here means the church with that nation; "I expected that it would bring forth grapes, but it brought forth wild grapes," signifies that with that nation in place of the goods of truth of the church there were the evils of falsity; "to take away its hedge that it may be eaten up, to break down the wall that it may be trampled down," signifies the destruction of the church in respect to goods and truths, so that evils and falsities rush in, which are "the brier and the bramble" that should come up; "I will command the clouds that they rain no rain upon it" signifies that with them there is no more any reception of truth and good through the Word out of heaven. [35] The destruction of the church with that nation is also treated of in Isaiah (7:17-19, and following verses), in Jeremiah (1:15), and in many other passages. For this reason that nation was driven out of the land of Canaan, first the Israelitish nation and afterwards the Jewish nation; and this because the land of Canaan signifies the heavenly Canaan, which is heaven and the church. The quality of each of these nations is fully described in the internal sense in Exodus 32 and 33, where the golden calf that they made for themselves is treated of, on account of which Jehovah wished to consume them, and to raise up from Moses another generation (all of which may be seen explained in Arcana Coelestia, n. 10393- 10512, and n. 10523-10557). [36] What the quality of the Jewish nation was is described also in the internal sense of Genesis 38, which treats of their origin, which was from a Canaanitish woman, and from whoredom with a daughter-in-law; for there were three stocks of that nation, one from the Canaanitish woman whom Judah took to himself for a wife, and two from Tamar his daughter-in-law, with whom he lay as with a harlot (for the explanation of which see Arcana Coelestia, n. 4813-4930). [37] What the quality of that nation was is also described by what is said of Judas Iscariot, for he represented the Jewish nation in respect to the church. For the Lord's twelve disciples represented the church of the Lord in general, and each one of them some universal essential of it, and Judas Iscariot represented it such as it was with the Jews. (Besides the above, see what has been written respecting that nation in Arcana Coelestia, as follows: a representative church was instituted with the Jewish nation, but in that nation itself there was no church, n. 4899, 4912, 6304.) Consequently in respect to the nation itself, there was a representative of a church, but not a church, n. 4281, 4288, 4311, 4500, 6304, 7048, 9320, 10396, 10526, 10531, 10698. The Israelitish and Jewish nation was not chosen, but was accepted to represent a church, because of the persistency with which their fathers and Moses urged it, n. 4290, 4293, 7051, 7439, 10430, 10535, 10632. Their worship was merely external, without any internal worship, n. 1200, 3147, 3479, 8871. They knew not at all the internals of worship, nor did they wish to know, n. 301-303, 3479, 4429, 4433, 4680, 4844, 4847, 10396, 10401, 10407, 10694, 10701, 10707. How they regard the internal things of worship, of the church, and of the Word, n. 4865. Their interiors, which are of thought and affection, were filthy, full of the loves of self and the world, and of avarice, n. 3480, 9962, 10454-10457, 10462-10466, 10575. Therefore the internals of the church were not disclosed to them, because they would have profaned them, n. 2520, 3398, 3479, 4289. The Word was altogether closed to them, and is yet, n. 3769. They see the Word from without, and not from within, n. 10549-10551. Consequently when they were in worship their internal was closed, n. 8788, 8806, 9320, 9377, 9380, 9962, 10396, 10401, 10407, 10492, 10498, 10500, 10575, 10629, 10694. Still that nation excelled all others in the ability to keep up a holy external, although the internal was closed, n. 4293, 4311, 4903, 9373, 9377, 9380. Their state at that time, n. 4311. They were preserved for the sake of the Word in the original tongue, and because they could be kept in such a state, n. 3479. Their holy external was miraculously raised up into heaven by the Lord, and in this way the interiors of worship, of the church, and of the Word, were there perceived, n. 3480, 4307, 4311, 6304, 8588, 10493, 10499, 10500, 10602. That this might be done they were forced by external means to observe strictly the rituals and statutes in external form, n. 3147, 4281, 10149. Because of their ability to be in a holy external, without the internal, they were able to represent the holy things of heaven and the church, n. 3479, 3881, 4208, 6306, 6589, 9377, 10430, 10500, 10570. Yet they themselves were not affected by the holy things, n. 3479. It does not matter of what quality the person is who represents, since representation has respect to the thing, not to the person, n. 665, 1097, 1361, 3147, 3881, 4208, 4281, 4288, 4292, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806. That nation was worse than other nations, their quality described from the Word of both Testaments, n. 4314, 4316, 4317, 4444, 4503, 4750, 4751, 4815, 4820, 4832, 5057, 5998, 7248, 8819, 9320, 10454-10457, 10462-10466. The tribe of Judah sank into worse evil than the other tribes, n. 4815. How cruelly from delight they treated the nations, n. 5057, 7248, 9320. That nation was idolatrous in heart, and worshiped other gods more than others, n. 3732, 4208, 4444, 4825, 5998, 6877, 7401, 8301, 8871, 8882. Their worship viewed in regard to the nation itself, was also idolatrous, being external, without any internal, n. 4281, 4825, 8871, 8882. They worshipped Jehovah only in name, n. 6877, 10559-10561, 10566; and solely because of miracles, n. 4299. Those are mistaken who believe that the Jews are to be converted at the end of the church, and brought back into the land of Canaan, n. 4847, 7051, 8301. Many passages cited from the Word concerning this, which must however be understood according to the internal sense, thus not according to the letter, n. 7051. The Word in respect to the external sense was changed because of that nation, but not in respect to the internal sense, n. 10453, 10461, 10603, 10604. Jehovah appeared to them from Mount Sinai according to their quality, in a consuming fire, in a dense cloud, and in smoke as of a furnace, n. 1861, 6832, 8814, 8819, 9434. The Lord appears to everyone according to his quality, as a vivifying and recreating fire to those who are in good, and as a consuming fire to those who are in evil, n. 934, 1861, 6832, 8814, 8819, 9434, 10551. One origin of this nation was from a Canaanite woman, and the other two from whoredom with a daughter-in-law, n. 1167, 4818, 4820, 4825, 4874, 4899, 4913. These origins signified what their conjunction with the church was, namely, that it was like that with a Canaanite woman and by whoredom with a daughter-in-law, n. 4868, 4874, 4899, 4911, 4913. Of their state in another life, n. 939, 940, 5057. Because that nation, although it was such, represented the church, and the Word was written with that nation and respecting it, therefore Divine celestial things were signified by their names, as by Reuben, Simeon, Levi, Judah, Ephraim, Joseph, and the rest; "Judah" in the internal sense signifying the Lord in respect to celestial love, and His celestial kingdom, n. 3654, 3881, 5583, 5603, 5782, 6363. The prophesy of Israel respecting Judah (Gen. 49:8-12), in which the Lord is treated of, explained, n. 6362-6381. The tribe of Judah, and Judea, signify the celestial church, n. 3654, 6364. The twelve tribes represented and thus signified all things of love and faith in the complex, n. 3858, 3926, 4060, 6335; consequently also heaven and the church, n. 6337, 6637, 7836, 7891. Their signification is according to the order in which they are named, n. 3862, 3926, 3939, 4603, et seq., 6337, 6640. The twelve tribes were divided into two kingdoms, that the Jews might represent the celestial kingdom, and the Israelites the spiritual kingdom, n. 8770, 9320. "The seed of Abraham, Isaac, and Jacob," signifies the goods and truths of the church, n. 3373, 10445.

Of the tribe of Reuben twelve thousand sealed, signifies the light of truth from that love, and that all who are in that light are in heaven and come into heaven. This is evident from the signification of "the tribe of Reuben," as being those who are in the light of truth (of which presently); from the signification of "twelve thousand," as being all things and all persons (of which above, n. 430), here all who are in the light of truth from the good of love to the Lord, which love is signified by "the tribe of Judah" (as was just shown above, n. 433); also from the signification of "the sealed," as being those who are in heaven and who come into heaven (of which also above, n. 427, 433). It has been said before, that the twelve tribes of Israel represented and thence signify in the Word all things of the church, that each tribe signifies some universal essential of the church, and that "Judah" signifies love to the Lord; but that "Reuben" signifies light from that love will be seen in what follows. [2] "Reuben," and thence the tribe named from him, signifies in the highest sense the Lord in respect to foresight or foreknowledge; in the internal sense spiritual faith and the understanding of truth; and in the external sense, sight; and as "Reuben" in the internal sense signifies faith and understanding he also signifies the light of truth, for faith exists from the light of truth, and the understanding is illustrated by it; for where there is the light of truth there is understanding and there is faith. [3] "Reuben," or the tribe of Reuben, has the same signification as "Peter" the apostle; for the twelve apostles in a similar manner as the twelve tribes of Israel, represented all things of the church, and each apostle some universal essential of the church; and as Peter had a similar representation with Reuben, therefore was he the first of the apostles, as Reuben was the first of the sons of Jacob. (That "Peter" signifies truth in the light, and faith, see above, n. 9, 411.) [4] Reuben was the first of the sons of Jacob, and thence the tribe called from him is named in the first place in most passages of the Word, because he was the firstborn; and "firstborn" in the Word signifies truth from good, or what is the same thing, truth in light, and thus faith from charity. For truth and what is of faith appears to man to be first, for it enters by the hearing into the memory and is called forth therefrom into the thought; and that which a man thinks he sees and perceives by interior sight, and that which is first in sight and perception is first, but merely in appearance, not actually. Actually, good is the firstborn, or the first constituent of the church, since truth exists from good, for good forms itself in truths, and by means of truths presents itself to be seen, therefore truth is good in form. This is why truth is said to be from good and faith from charity, for that which is from anything is that thing imaged forth; and [truth] viewed in itself is good formed and born; such therefore is the meaning of "firstborn" in the spiritual sense of the Word. Moreover, with infants the good of innocence is what is first imparted by the Lord, and it is from this that man first becomes a man; and because good is of love, and man does not reflect about his love but about his thought from the memory, and because good has no quality until it is formed into truths, and without quality nothing is perceived, so it is not known that good is first, and is the firstborn; for it is good that is first conceived from the Lord with man, and it is brought forth through truths, in which good is in its own form and effigy. [5] It is to be noted, furthermore, that the truths that man in his infancy and childhood imbibes from the Word and from doctrine therefrom, and from preaching, although they appear as truths, still they are not truths with him, they are only like shells without kernels, or like the form of the body or of the face without soul and life. These do not become truths until they are received in the will, for thus they are first received by the man and begin to live with him; for the will is the man himself, and all good is of the will, and all truth of the understanding therefrom. From this it can be seen why the tribe of Judah, which signifies the good of love to the Lord, is here named in the first place, and then the tribe of Reuben, which signifies truth in light from that good. [6] It should be known that all light in which truth is seen is from the light of heaven which is from the Lord; the light of heaven is from the Divine good of the Lord's Divine love; the light of heaven is Divine good in form. In heaven these two are one, and are received by the angels as one, and should be received by man as one that he may have communion with the angels. (But these things may be seen more fully explained in the Arcana Coelestia, as follows: When man is regenerating, truth is in the first place and good in the second, not actually but apparently, but when he is regenerated, good is in the first place and truth in the second actually and perceptibly, n. 3324, 3325, 3330, 3336, 3494, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4243, 4245, 4247, 4337, 4925, 4926, 4928, 4930, 4977, 5351, 6256, 6269, 6273, 8516, 10110; thus good is the first and the last of regeneration, n. 9337. Since truth appears to be in the first place and good in the second when man is regenerating, or what is the same, when he is becoming a church, because of this appearance it was a matter of controversy among the ancients whether the truth of faith or the good of charity is the firstborn of the church, n. 367, 2435. The good of charity is the firstborn of the church actually, and the truth of faith only apparently, n. 3325, 3494, 4925, 4926, 4928, 4930, 8042, 8080. And the "firstborn" in the Word signifies the first constituent of the church, which has priority and superiority, n. 3325. For this reason the Lord is called "the Firstborn," because in Him and from Him is all the good of love, of charity, and of faith, n. 3325.) [7] As truth is apparently in the first place, so Reuben was the firstborn, and was named from sight, as is evident in Moses: Leah conceived and bare a son, and she called his name Reuben; for she said, Jehovah hath seen my affliction; for now my man will love me (Gen. 29:32). Although these are historical facts, they nevertheless contain a spiritual sense; for every and each thing that is in the Word is from the spiritual world, because it is from the Lord; when these [spiritual] things are let down out of heaven into the natural world they are clothed with a correspondent natural sense, such as the sense of the letter of the Word is; therefore the nativities of the sons of Jacob signify spiritual nativities, which describe how good and truth are born in man when the Lord is regenerating him. This is why spiritual conception and birth are signified by "Leah conceived and bare a "she called his name Reuben" signifies its quality; "she said, because Jehovah hath seen" signifies in the highest sense foresight, in the internal sense faith, in the interior sense the understanding, and in the external sense sight, here faith from the Lord; "mine affliction" signifies the state of attaining to good; "for now my man will love me" signifies that the good of truth is therefrom. (But this may be seen explained in Arcana Coelestia, n. 3860-3866.) In the original language Reuben signifies sight, and in the spiritual sense "sight" signifies the understanding of truth and faith, in the highest sense Divine foresight (as can be seen from what is shown respecting the signification of seeing and sight in the Arcana Coelestia, as follows: "sight" in the highest sense, which has reference to the Lord, signifies foresight, n. 2807, 2837, 2839, 3686, 3854, 3863, 10428; "sight" in the internal sense signifies faith, because spiritual sight is sight from faith, and the things that pertain to faith are the objects of sight in the spiritual world, n. 897, 2325, 2807, 3863, 3869, 5400, 10705; also "to see" signifies to understand and perceive truth, n. 2150, 2325, 2807, 3764, 3863, 3869, 10705; the internal sight is the understanding, and this sees through the eyes of the body; and the sight of the understanding is from the light of heaven, n. 1524, 3138, 3167, 4408, 5114, 6608, 8707, 9128, 9399, 10569). [8] That "Reuben" signifies truth from good, or faith from charity, is evident also from the "mandrakes" that he found in the field and gave to his mother, respecting which it is thus written in Moses: Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them unto Leah his mother. And Rachel said to Leah, Give me, I pray, of thy son's mandrakes. And she said unto her, Is it a small matter that thou hast taken away my man? and wilt thou take away my son's mandrakes also? And Rachel said, Therefore he shall lie with thee tonight for thy son's mandrakes. And Jacob came from the field in the evening, and Leah went out to meet him, and said, Thou shalt come in unto me; because hiring I have hired thee with my son's mandrakes. And he lay with her that night. And she conceived, and bare Jacob a son, Issachar (Gen. 30:14-18). One who does not know what is signified by "mandrakes," also what was represented by "Reuben," "Jacob," "Leah," and "Rachel," must be wholly ignorant of why such things occurred, and why they have been recorded in the Word; but it can be seen that there is something Divine in them that is not apparent in the sense of the letter, because they are in the Word, and in it each and everything is Divine. The spiritual sense of these things makes evident the Divine that is contained in them; in that sense "mandrakes" signify the marriage of good and truth; "Reuben" represents truth from good; "Jacob" the church in respect to truth; "Leah" and "Rachel" the church in respect to good, but "Leah" the external church, and "Rachel" the internal church; therefore the "mandrakes" found by Reuben signify the conjugial [conjugiale] of truth with good; and as that conjugial is between truth and good in the internal or spiritual man, which constitutes the internal church, and yet that truth is first given in the external or natural man, which constitutes the external church, therefore the mandrakes were found by Reuben, who represented truth from good, and were first given to Leah his mother, who represented the external church, but still Leah afterwards gave them to Rachel, who represented the internal church, that Leah might be permitted to lie with Jacob. (But this may be seen more fully explained in Arcana Coelestia, n. 3940-3952.) [9] Because "Reuben" represented truth from good, or faith from charity: It was he who exhorted his brethren not to kill Joseph, wishing to deliver him out of their hand; and was greatly grieved when Joseph was not found in the pit (Gen. 37:21, 22, 29, 30). (This may be seen explained in Arcana Coelestia, n. 4731-4738, and n. 4751-4766.) [10] Because "Reuben" or his tribe signified truth from good, or faith from charity: The camp of that tribe in the wilderness was to the south, and the camp to the south was called the camp of Reuben (Num. 2:10-16); for the encampments of the tribes of Israel represented the arrangements of the angelic societies in heaven, and the angelic societies have their dwelling places in quarters according to their states in respect to good and truth (see above, n. 422), and in the southern quarter there those dwell who are in the light of truth from good; and because the tribe of Reuben represented truth from good or truth in light, it encamped on the south. [11] Because truth from good, which the tribe of Reuben represented, is in the natural man, to the tribe of Reuben an inheritance beyond Jordan was given (see Num. 32:1 to the end; Deut. 3:12-20; Josh. 13:1 to the end; 18:7); for by "the land of Canaan" the church was represented and thus signified in the Word, that region of it beyond Jordan signifying the external church, the region on this side, Jordan the internal church, and the river Jordan the boundary between them; and it is truth from good, or faith from charity that constitutes the church, truth from good in the natural man constituting the external church; and because the tribe of Reuben represented this constituent of the church, therefore to that tribe an inheritance beyond Jordan was given. Why inheritances beyond Jordan were given also to the tribe of Gad and the half tribe of Manasseh will be told in what follows. [12] The conjunction of these two churches, namely, the external and the internal, which is like the conjunction of the natural and the spiritual man, was represented, and in the spiritual sense is described by: The altar that the sons of Reuben, of Gad, and of Manasseh built beside the Jordan, about which there was a strife between these tribes and the other tribes; but it was said that the altar should be for a witness that although they dwelt beyond Jordan, they nevertheless served Jehovah in common with the rest; therefore they called that altar a witness between us that Jehovah is God (Josh. 22:9 to end). For "the Jordan" signified the medium between the external and the internal of the church; "the land of Canaan on this side Jordan" signifying the internal church, and "the land beyond Jordan" the external, and this also was represented by the tribes of Reuben, Gad, and Manasseh, which had their inheritances there; while that altar signified the common worship of the two churches, and thus conjunction thereby. [13] That "Reuben" signifies truth in the natural man is evident also from the prophecy of Deborah and Barak in the book of Judges: In the districts of Reuben there was much searching of the heart. Why did you stay among the campfires to hear the whistling for the flocks? In the districts of Reuben there was much searching of heart. Gilead dwelt 434-1 beyond the Jordan (5:15-17). This no one can understand unless he knows what the prophecy treats of, and what is signified by the "districts," "Reuben," "the campfires," "the whistling for the flocks," and "Gilead." This treats of the church among the sons of Israel in a state of vastation; and "the districts of Reuben" signify both all truths and all goods that are in the natural man; "the campfires" signify cognitions and knowledges there; "the whistling for the flocks" signify the perceptions and thoughts thereof; and "Gilead" signifies the natural man. When this is known, what these things mean in the spiritual sense becomes evident, namely, that when the church is destroyed the natural man with the things in it is separated from the spiritual man, whereas it ought to be conjoined to it; and when it is conjoined, there are truths there from good, by which truths there is a combat against the falsities from evil, for the natural man must combat against them from the spiritual man. "The statutes of the heart" and "the searchings of the heart" signify the truths from good, which are in the natural man from the spiritual man, "heart" signifying the good of love, and "the statutes and searchings of the heart" all things that are determined and arranged in the natural man from good in the spiritual man. This is said respecting Reuben because his tribe dwelt beyond Jordan in Gilead; and it was not conjoined with Deborah and Barak when they fought against Sisera, but only Issachar and Zebulun, "Sisera" in the spiritual sense meaning the falsity from evil destroying the church. [14] "Reuben" signifies the light of truth, and the understanding of the Word therefrom, in Moses: Let Reuben live and not die; yet his men shall be a number (Deut. 33:6). Here "Reuben" means the understanding of the Word illustrated by light from heaven; and because there are a few who receive such illustration it is said of Reuben, "Yet his men shall be a number," "number" signifying fewness and a few. [15] That "Reuben" signifies truth from good, or faith from charity, is evident also from the contrary sense, in which he is also mentioned. In that sense "Reuben" signifies truth separate from good, or faith separate from charity; and truth without good is not truth except merely in respect to expression and sound, for it is merely a matter of knowledge, having its seat in the memory of the natural man, thus only in the entrance to man, and not within him in his life. The memory of the natural man is merely an entrance to him, and what is in it does not become truth in him until he wills it and does it; then it first enters and receives life; not till then does the light from heaven flow in and illustrate. It is similar with faith separate from charity, for truth is of faith, and good is of charity. [16] That "Reuben" in the contrary sense signifies faith separate from charity can be seen from his adultery with Bilhah his father's concubine, which is thus described in Moses: It came to pass while Israel dwelt in the land Ephrath Bethlehem, that Reuben went and lay with Bilhah his father's concubine; and Israel heard (Gen. 35:22). "Ephrath Bethlehem" signifies the spiritual church, which is in truths from good, or in faith from charity; Reuben's adultery signifies the rejection of the good of charity from the truths of faith, for truth is profaned when it is not conjoined with its own good, which is the good of charity, since it is then conjoined with the love of self and the world, which is adulteration. All adulteries (of which many kinds are enumerated in Lev. 18:6-23) correspond to the adulterations of good and truth. That the adultery committed by Reuben corresponds to faith separate from charity has been made known and testified to me by things heard and seen in the spiritual world, where such a sphere of adultery is perceived to go forth from those who have separated charity from faith in doctrine and life. [17] Because this too was signified by "Reuben," the birthright was taken away from him by his father and given to Joseph and his sons. That it was taken from Reuben is evident from these words of his father: Reuben my firstborn, thou art my power and the beginning of my might, excelling in eminence and excelling in strength. Light as water, thou shalt not excel, because thou wentest up to thy father's bed, then profanedst thou it; he went up to my couch (Gen. 49:3, 4). "Reuben my firstborn" signifies faith, which is apparently in the first place, or truth born of good; "thou art my power and the beginning of my might" signifies that thereby good has its potency and truth has its first potency; "excelling in eminence and excelling in strength" signifies that from this is glory and power; "light as water" signifies that it is not so with faith separate from charity; "thou shalt not excel" signifies that such faith has neither glory nor power, "because thou wentest up to thy father's bed" signifies because the truth of faith separated from the good of charity has a filthy conjunction; "then profanedst thou it" signifies conjunction with the love of self and the world and with evil therefrom, which is a profane conjunction; "he went up to my couch" signifies the contamination of spiritual good in the natural. (This is fully explained in Arcana Coelestia, n. 6341-6350.) [18] That the birthright was therefore given to the two sons of Joseph, Ephraim and Manasseh, is meant by these words of Israel the father to Joseph: Now thy two sons born unto thee in the land of Egypt, before I came into Egypt, they are mine; Ephraim and Manasseh, even as Reuben and Simeon, shall be mine (Gen. 48:5). And in the first book of Chronicles: Reuben was the firstborn; but because he defiled his father's bed his birthright was given unto the sons of Joseph the son of Israel (5:1, 2). For "Ephraim" in the Word has a similar signification with "Reuben," namely, the understanding of truth, and truth in the light. It is said "Ephraim and Manasseh shall be the sons of Israel, even as Reuben and Simeon," because "Reuben" signifies the understanding of truth, and "Simeon" the will of truth, similar with "Ephraim" and "Manasseh." From this it can now be seen what universal essential of the church is signified in the Word by "Reuben."

Of the tribe of Gad twelve thousand sealed, signifies the good of life therefrom. This is evident from the representation of "the tribe of Gad," as being the good of life (of which presently); also from the signification of "twelve thousand sealed," as being that all such are in heaven and come into heaven (as explained in the two preceding articles). Before showing from the Word what in the church was represented by "Gad" and by the tribe named from him, something shall be said respecting what is meant by the good of life, which is here signified by "the tribe of Gad." There is the good of life from a celestial origin, from a spiritual origin, and from a natural origin. The good of life from a celestial origin is the good of life that comes from the good of love to the Lord through truths from that good; the good of life is an effect of these. Such good of life is what is here signified by "the tribe of Gad;" therefore it is called "the good of life therefrom," namely, from the good of love to the Lord, which is signified by "the tribe of Judah," through truths from that good, which are signified by "the tribe of Reuben." The good of life from a spiritual origin is the good of life that comes from good of charity towards the neighbor through truths from that good; this good of life is meant by "Manasseh." [2] For the twelve tribes of Israel are here divided into four classes, and there are three tribes in each class, and the three in series signify such things as from beginning to end, or from first to last, fully constitute that universal essential of the church that is signified by the first tribe. The three tribes first named, that is, the tribes of Judah, Reuben, and Gad, signify those things that fully constitute celestial good; but the three following tribes, namely, the tribes of Asher, Naphtali, and Manasseh, signify those that fully constitute spiritual good. So it is with the tribes that follow. [3] Moreover, there are three things which fully constitute and form each universal essential, namely, the good of love, the truth from that good, and the good of life therefrom. The good of life is the effect of the other two; for unless there is a third that is brought forth, the two former can have no existence, that is, unless there is the good of life, the good of love and truth from that good can have no existence. These three are like the final cause, the effecting cause, and the effect. The good of love is the final cause, truth from that good is the effecting cause or that through which good is brought into effect, and the good of life is the effect in which the prior causes have existence; and these have no existence unless there is an effect in which they may exist and subsist. Again, these three are like the pulse of the heart, the respiration of the lungs, and the action of the body; these make a one: for if the body does not act, or does not let itself be put in action, as is the case when man dies, the other two cease. It is the same with the good of love, the truth from that good, and the good of life. The good of love is like the heart, and is also meant by "heart" in the Word; truth from that good is like the lungs, and is also meant by "breath" and "soul" in the Word; and the good of life is like the body in which the others act and live. Three like things are in everything that has existence, and when the three exist together there is full formation. [4] What is signified by "Gad," or "the tribe of Gad," in every sense shall first be explained. In the highest sense "Gad" signifies the Lord in respect to omnipotence and omniscience; in the internal sense the good of truth; and in the external sense works therefrom, which are the good of life. "Gad" signifies such things because in each and every thing of the Word there is an inmost, an internal, and an external sense. In the inmost sense is the Lord alone for it treats of Him, of His glorifying His Human, arranging the heavens in order, subjugating the hells, and establishing the church from Himself; therefore in the inmost sense each tribe signifies the Lord in respect to some attribute and work of His; while in the internal sense heaven and the church are treated of, and doctrine is taught. But the Word in the external sense is such as it is in the sense of the letter. There are three senses in the Word, because there are three heavens; the inmost or celestial sense is for the inmost or third heaven, the internal or spiritual sense is for the middle or second heaven, and the external or spiritual-natural sense is for the first or lowest heaven. [5] In this passage of Revelation, where the twelve tribes are mentioned, "the tribe of Gad" signifies the good of life, because it follows in order after Judah and Reuben, and "Judah" signifies the good of love, "Reuben" the truth from that good, consequently "Gad" signifies the good of life; for the good of life has existence from the good of love, through truths from that good, the good of life following as the third in order, being the effect of the two former as was said above. Because the good of life is the good of the natural man, therefore an inheritance was given to the tribe of Gad 435-1 beyond Jordan, together with the tribe of Reuben and the half tribe of Manasseh; for the land that was beyond Jordan signified the external church (as was shown in the article above), and the things that go forth from the natural man belong to the external church. The church itself regarded in itself is in the internal or spiritual man; but the external church is in the external or natural man, yet these must act as a one, like cause and effect. [6] That an inheritance beyond Jordan was given to the tribe of Gad is evident in Moses: To Reuben, Gad, and the half tribe of Manasseh an inheritance was given beyond Jordan, which was a place for cattle; and it was given with the condition that they should cross over, armed, with the rest, to take possession of the land of Canaan (Num. 32:1 to the end; 34:14). Unto the Reubenites and unto the Gadites I gave Gilead even unto the brook of Arnon within the brook and the border, and even unto the brook Jabbok, the border of the sons of Ammon; the plain also, and Jordan, and the border from Chinnereth even unto the sea, the plain, the salt sea, under the springs of Pisgah toward sunrise (Deut. 3:16, 17). And in Joshua: Moses gave to the sons of Gad that Jazer should be their border, and all the cities of Gilead, and half the land of the sons of Ammon, even unto Aroer that is before the faces of Rabbah; and from Heshbon unto Ramath of Mispeh, and Betonim (13:24-28). The signification of "Gad" can be seen not only from the passages in the Word where Gad is mentioned, but also from the lands given to that tribe for an inheritance, where these also are mentioned in the Word, as Heshbon, Jazer, Rabbah, Ramath of Mispeh, the brook of Arnon, Chinnereth, the springs of Pisgah, and many other places. What these lands signify in the spiritual sense no one can know unless he knows the signification of "the tribe of Reuben, of Gad, and of the half tribe of Manasseh," to whom these lands were given for a possession; for they signify such things as are signified by those tribes in a wide and in a restricted sense. [7] As in Jeremiah: Against the sons of Ammon: Hath Israel no sons? Hath he no heir? Why then hath their king inherited Gad, and his people dwelt in the cities thereof? Therefore behold, the days come in which I will cause an alarm of war to be heard against Rabbah of the sons of Ammon; and it shall become a heap of desolation, and her daughters shall be burned with fire, and Israel shall be heir unto them that were his heirs. Howl, O Heshbon, for Ai is devastated; cry out, ye daughters of Rabbah, gird ye with sackcloth; lament, and wander about among the walls, for their king shall go into exile, and his priests and his princes together (49:1-3). Unless one knows what is signified by "Gad" and by "Israel," he cannot know what is here signified by "the sons of Ammon," by "Heshbon," and by "Rabbah;" for Rabbah, Heshbon, and half of the land of Ammon were given to the tribe of Gad for an inheritance; therefore those lands signify such things in particular as are signified in general by Gad; for it is said "Why then hath the king of the sons of Ammon inherited Gad, and his people dwelt in the cities thereof?" For all names of lands, of regions, of cities, of rivers, and of peoples, in the Word signify the things of the church. "Gad" here signifies the good of life according to the truths of doctrine; "Israel" the church in respect to truth; "the sons of Ammon" signify the falsifications of truth; "Heshbon" signifies the fructification of truth in the natural man; "the daughters of Rabbah" signify the affections of truth in the natural man, and "Ai" the doctrine of truth. When these things are known, the spiritual sense of these words follows in this series: "Against the sons of Ammon" signifies against the falsifications of truth; "hath Israel no sons? hath he no heir?" signifies, are there in the church no knowledges of truth and good? "Israel" meaning the church, "his sons" truths, and "heir" the good of truth; "why then hath their king inherited Gad, and his people dwelt in the cities thereof?" signifies, why hath truth falsified destroyed the good of life, and also perverted the doctrinals according to which is life? "Behold, the days come, in which I will cause an alarm of war to be heard against Rabbah of the sons of Ammon, and it shall become a heap of desolation," signifies the destruction of that doctrine, that is, of truth falsified, and the destruction of those who are in it; "and her daughters shall be burned with fire," signifies that the affections of that doctrine shall become lusts of evil; "and Israel shall be heir unto them that were his heirs," signifies that the church in respect to goods is to perish; "howl, O Heshbon, for Ai is devastated," signifies that there is no longer any fructification of truth from good, because the doctrine of truth is destroyed; "cry out, ye daughters of Rabbah, gird ye with sackcloth, lament," signifies that there are no longer any affections of truth; "and wander about among the walls," signifies thought and life from falsities; "for their king hath gone into exile," signifies because truth is no more; "and his priests and his princes together," signifies that both goods and the truths of good are no more. This makes clear that "the lands of the inheritance of Gad" signify similar things in particular as "Gad" does in general, and that the significations of the lands mentioned in the Word can be known from the signification of the tribes to which they were given for inheritance. The lands that it is said would be given for an inheritance to the tribe of Gad, in Ezekiel (48:27), mean something else; evidently the tribe of Gad is not meant, but such a constituent of the church as is signified by "Gad," for there was then no tribe of Gad, nor will there be. [8] That "Gad" signifies the good of life from the truths of doctrine is evident from the blessing of that tribe by Moses: To Gad he said, Blessed is he who hath given breadth to Gad; as a lion he dwelleth, and he teareth the arm, yea, the crown of the head, and he seeth the firstfruits for himself; for there is the portion of the hidden lawgiver; whence came the heads of the people; he hath executed the righteousness of Jehovah, and judgments 435-2 with Israel (Deut. 33:20, 21). Here the good of life according to truths from the Word, and the influx of heaven into that good are described by "Gad;" the influx of truth from the Lord into that good is signified by "Blessed is he who hath given breadth to Gad;" "breadth" signifying truth, "Gad" the good of life, and "Blessed" the Lord. To be safe from falsities is signified by "as a lion he dwelleth;" to be nourished by truths external and internal is signified by "he teareth the arm, yea, the crown of the head," for "the arm" and "the crown of the head" in sacrifices have this signification; that these truths are from things primary is signified by "he seeth the firstfruits for himself;" truths Divine that lie hidden therein are signified by "for there is the portion of the hidden lawgiver;" intelligence therefrom is signified by "whence came the heads of the people;" good works therefrom are signified by "he hath executed the righteousness of Jehovah;" and truths of the church therefrom are signified by "His judgments with Israel." [9] "Gad" signifies the good of life because he was named from the Hebrew word for "troop" (Gen. 30:10, 11), "gad" in the Hebrew meaning troop, and "troop" in the spiritual sense signifies works; and the good of life consists in doing the goods which are works (respecting which see Arcana Coelestia, n. 3934). In the blessing given by Israel his father it is thus said in Moses: Gad, a troop shall ravage him; and he shall ravage the heel (Gen. 49:19). What "Gad" here signifies may be seen explained in Arcana Coelestia (n. 6403-6406); also (in n. 6405) what is signified by these words in Isaiah: Ye are they that forsake Jehovah, that forget the mountain of My holiness, that arrange a table for Gad, and fill a drink-offering for Meni (65:11).

From this it can now be seen what the three tribes first named, "Judah, Reuben, and Gad," signify in particular, as also what the three signify in the complex; for the names of persons and places in the Word signify things, not only each by itself signifying its own thing, but in the complex they signify the thing in series. The thing in series that is signified by these three names, "Judah, Reuben, and Gad," is that all who are in love to the Lord, and from that in truths, and through truths in the good of life, are in the inmost or third heaven; for such have the three degrees of life opened; the inmost degree is where love to the Lord has its seat, the middle degree is where truths from that good have their seat, and the ultimate degree is where the good of life has its seat. In every man there are three degrees of life; in those who are in the third heaven the inmost degree is open, for this is opened immediately from the Lord with those who are in love to Him, for through love there is conjunction and thus reception; because of this they are in all truths, which they see in themselves, and by means of these they are in the good of life. (That there are three degrees of life in every angel may be seen in the work on Heaven and Hell, n. 33, 34; that the third degree is opened with those who are in the third heaven, n. 208, 209; what the quality of the angels of the third heaven is, n. 24-26, 267, 270, 271.)

Verse 6. Of the tribe of Asher twelve thousand sealed; of the tribe of Naphtali twelve thousand sealed; of the tribe of Manasseh twelve thousand sealed. 6. "Of the tribe of Asher twelve thousand sealed," signifies charity towards the neighbor, and that all who are in it are in heaven and come into heaven (n. 438), "of the tribe of Naphtali twelve thousand sealed," signifies regeneration and temptation (n. 439); "of the tribe of Manasseh twelve thousand sealed," signifies the goods of life therefrom (n. 440). And that all these are in the second heaven, and come into that heaven (n. 441).

Verse 6. Of the tribe of Asher twelve thousand sealed, signifies charity towards the neighbor, and that all who are in it are in heaven and come into heaven. This is evident from the signification of "the tribe of Asher," as being the spiritual affection which is charity (of which presently); and from the signification of "twelve thousand sealed," as being those who are in heaven and who come into heaven (as above, n. 433). That "the tribe of Asher" signifies love towards the neighbor, which is called charity, will be made clear from what follows, and is also clear from this, that the twelve tribes taken together represented heaven and the church, and therefore signify these in the Word, and that each tribe represented, and thence signifies, some universal essential that is a constituent of heaven and the church. Heaven and the church are constituted, in general, of three universal essentials, namely, love to the Lord, charity towards the neighbor, and the obedience of faith; love to the Lord is signified by the first three tribes, Judah, Reuben, and Gad (as was shown above); charity towards the neighbor is signified by these three tribes, Asher, Naphtali, and Manasseh; while the obedience of faith is signified by the three tribes next named, Simeon, Levi, and Issachar; the conjunction of all of these with the Lord is signified by the last three tribes, Zebulun, Joseph, and Benjamin. This, in brief, is the signification of all these tribes named in this order, for their signification is determined by the order in which they are named (as has been said and shown above, n. 431, 435, 436). [2] Furthermore, the "sealed" mean those who have been separated from the evil and received into heaven; and the first three tribes mean those who have been received into the highest or third heaven, in which all are in love to the Lord; the three tribes next named, which are now under consideration, mean those who have been received into the middle or second heaven, in which all are in charity towards the neighbor; while the three tribes that next follow mean those who have been received into the lowest or first heaven, where those are who are in the obedience that is called the obedience of faith; and the last three tribes mean the reception of all these into the three heavens by the Lord; for there are three heavens, distinguished from one another according to the degrees of the good of love. From all this it can first be seen that this second class of tribes, that is, the three tribes, Asher, Naphtali, and Manasseh, mean those who are in charity towards the neighbor; "the tribe of Asher" meaning charity towards the neighbor; "Naphtali" the regeneration of those who are in that charity, and "Manasseh" their good of life. [3] But what "Asher" signifies in the Lord's kingdom, that is, in the church, shall first be told. "Asher" signifies the blessedness of spiritual affections, and thence spiritual affection itself; and as spiritual affection is what is called love towards the neighbor or charity, so "Asher" here signifies charity; consequently the "twelve thousand" of that tribe here signify all who are in charity, and are thus in the second or middle heaven. That Asher was so called from what is blessed or from blessedness is evident both from the meaning of the word in Hebrew and also from what was said of him by Leah the wife of Jacob, when he was born, which is the following: Zilpah, Leah's maidservant, bare Jacob a second son. And Leah said, In my blessedness, for the daughters will call me blessed; and she called his name Asher (Gen. 30:12, 13). "The daughters who should call her blessed" signify the spiritual affections of truth, which constitute the church, from which is every internal blessedness that is heavenly, in which blessedness those are who are in charity towards the neighbor, for charity towards the neighbor is the spiritual affection of truth (as was just said above); and the spiritual affection of truth is to love truth in its essence, that is, to love truth because it is truth; moreover, the neighbor, in the spiritual sense, is nothing else than good and truth, and charity is love for this (as can be seen from what is said and shown in the New Jerusalem and Its Heavenly Doctrine, on Love towards the Neighbor, which is called Charity, n. 84-107. The rest of the passage may be seen explained in Arcana Coelestia, n. 3936-3939). [4] That "Asher" signified blessedness which is of love and charity is further evident from the blessing of Asher by Israel his father: From Asher his bread is fat, and he shall yield the delicacies of a king (Gen. 49:20). "From Asher" signifies from celestial and spiritual affections, which are those of love to the Lord and of charity towards the neighbor; "his bread is fat," signifies delight from good; "and he shall yield the delicacies of a king" signifies pleasure from truth. (This is further explained in Arcana Coelestia, n. 6408-6410.) [5] "Asher" has a similar significance in Moses' blessing, namely, the delight of the affection of truth from the Word; the blessing is this: Of Asher he said, Blessed above sons be Asher; let him be acceptable unto his brethren, and let him dip his foot in oil; thy shoe is iron and brass; and as the days so thy fame (Deut. 33:24, 25). Moses' blessing of the sons of Israel contains arcana respecting the Word; and "Asher," who is the one last mentioned there signifies the spiritual affection of truth from the Word; therefore it is said, "Blessed above sons be Asher, let him be acceptable to his brethren," "sons" signifying truths, and "brethren" the church from truths; and "blessed" and "acceptable" are predicated of the affection of truths. The good of love, from which are the truths of the Word in the sense of the letter, is signified by "dipping his foot in oil;" "foot" signifies truth in ultimates, which is the truth of the sense of the letter of the Word, and "oil" signifies the good of love. That the ultimate of the Word is natural truth and good is signified by "thy shoe is iron and brass;" natural truth is signified by "iron," and natural good by "brass," and the ultimate by "shoe." That the Word is to endure to eternity is signified by "as the days so thy fame." (That "iron" signifies natural truth, see above, n. 176; that "brass" signifies natural good, n. 70; and that "shoe" signifies the ultimate of the natural, which is the sensual, see Arcana Coelestia, n. 1748, 2162, 6844.) [6] Because "Asher" signifies the delight of affections, such as those have who are in truths from the sense of the letter: That tribe encamped, together with the tribe of Dan and the tribe of Naphtali, to the north (Num. 2:25-31). The encampments of the sons of Israel in the wilderness represented the arrangements of the angelic societies in the heavens (see above, n. 431), and there to the north are the dwelling places of those who, from the good of charity, are in the affection of spiritual knowledges. [7] That "Asher" signifies spiritual blessedness, which is blessedness from love and charity, can be seen in Ezekiel, where the new land and the new city are treated of, and that land is distributed as an inheritance among all the tribes of Israel; and to the city twelve gates are assigned, one for each tribe. The inheritance of Asher is there described in chapter 48:1-3, and the gates in these words: The corner towards the sea four thousand and five hundred; 438-1 the gates of the city three; one gate of Gad, one gate of Asher, one gate of Naphtali. Round about eighteen thousand; and the name of the city from that day, Jehovah-is-there (verses 34, 35). The "land" that was to be distributed for an inheritance signifies the church; the "sons of Israel" among whom it was to be distributed, signify all truths from good in the complex that belong to the church; the "city" signifies the doctrine of truth from good of love, therefore it is called Jehovah shammah, or "Jehovah-is-there;" the "gates" signify introductory truths, which are doctrinals; the number "four thousand and five hundred" signifies all truths from good, and "eighteen thousand" all the truths of doctrine encompassing and defending. This makes clear not only that each and all things there mentioned, even to the numbers, signify the things of the church, but also that no tribe of Israel is there meant, each tribe named standing for some universal essential of the church. It is evident, moreover, that "Asher" here signifies the spiritual affection of truth, which makes one with charity towards the neighbor. (That "Asher" signifies eternity in the highest sense, in the internal sense the felicity of life from blessedness of affections that are of love and charity, and in the external sense natural delight therefrom, see in Arcana Coelestia, n. 3938, 3939, 6408.)

Of the tribe Naphtali twelve thousand sealed, signifies regeneration and temptation. This is evident from what is represented and thence signified by "Naphtali" and his tribe, as meaning temptation and the state after it; and as temptations occur for the sake of regeneration, regeneration too is signified by "Naphtali." (That those who are regenerated undergo temptations see in The Doctrine of the New Jerusalem, n. 187-201.) That "Naphtali" and thence the tribe named from him, signify temptation and the state after it, and accordingly regeneration, can be seen from the words of Rachel, when Bilhah her handmaid bare him, which are these: And Bilhah, Rachel's handmaid, conceived again, and bare Jacob a second son. And Rachel said, With wrestlings of God have I wrestled with my sister, and I have prevailed; and she called his name Naphtali (Gen. 30:7, 8). "Wrestlings of God" signify spiritual temptations; and as Rachel represented the internal church, which is spiritual, and Leah the external church, which is natural, Rachel's wrestling with her sister and prevailing signifies evidently the combat between the spiritual and the natural, since every temptation is a combat between the spiritual man and the natural; for the spiritual man loves and wills the things that are of heaven, since it is in heaven, while the natural man loves and wills the things that are of the world, since it is in the world; consequently the desires of the two are opposite, which gives rise to collision and combat, and this is called temptation. [2] That "Naphtali" signifies temptation and the state after it, and thence regeneration, is further evident from the following passages. From the blessing he received from his father Israel: Naphtali is a hind let loose; giving sayings of elegance (Gen. 49:21). "Naphtali" here signifies the state after temptation, which state is full of joy from affection, that the spiritual and the natural, and good and truth, have been conjoined, for these are conjoined by temptations; "a hind let loose" signifies the freedom of the natural affection; "giving sayings of elegance," signifies gladness of mind. (This is more fully explained in Arcana Coelestia, n. 6412-6414.) [3] Again, from the blessing he received from Moses: And of Naphtali he said, O Naphtali, satisfied with the good pleasure and full of the blessing of Jehovah; possess thou the west and the south (Deut. 33:23). This, too, describes the state after temptation, in which man is filled with every good of love and with truths therefrom; for after temptations he is filled with joy, and good bears fruit, and truth is multiplied with him; to be filled with the good of love is meant by "satisfied with the good pleasure of Jehovah;" and to be filled with truths therefrom is signified by "full of the blessing of Jehovah;" the consequent affection of truth and illustration are signified by "possess thou the west and the south," the affection of truth is signified by "the west," and illustration by "the south." It is said "possess thou the west and the south," because those who are raised up into heaven after having been instructed are carried through the west to the south, that is, through the affection of truth into the light of truth. [4] "Naphtali" has a similar signification in the song of Deborah and Barak, in the book of Judges: Zebulun, a people that devoted their soul to death, and Naphtali upon the heights of the field (5:18). These were the two tribes that fought against Sisera, the captain of the host of Jabin, king of Canaan, and conquered him, the other ten tribes remaining quiet; and this represented the spiritual combat against the evils that infest the church; as is evident also from the prophetic song of Deborah and Barak, of which this is the subject. Only the tribes of Zebulun and Naphtali fought, because "Zebulun" signifies the conjunction of good and truth which constitutes the church, and "Naphtali" the combat against the evils and falsities that infest it and that resist the conjunction of good and truth, consequently the two signify reformation and regeneration; "the heights of the field" signify the interiors of the church, from which combat is maintained. Again "Zebulun and Naphtali" together also signify reformation and regeneration by means of temptations (in Isaiah 8:22; 9:1, 2; also in Matthew 4:12-16). [5] In the highest sense however "Zebulun and Naphtali" signify the uniting of the Divine and the Human in the Lord, for the highest sense treats solely of the Lord, in general of the glorification of His Human, and the subjugation of the hells, and the arranging of the heavens by Him. In this sense Zebulun and Naphtali are mentioned in David: They have seen Thy goings, O God; the goings of my God, my King in the midst of the sanctuary. The singers went before, the minstrels after, in the midst of the maidens playing on timbrels. Bless ye God in the assemblies, the Lord from the fountain of Israel. There little Benjamin is set over them, the princes of Judah their company, the princes of Zebulun, the princes of Naphtali. Thy God hath commanded thy strength; put on strength, O God; this Thou hast wrought for us out of Thy temple at Jerusalem; kings shall bring oblations to Thee. Rebuke the wild beast of the reed, the congregation of the mighty among the calves of the peoples; trampling upon the plates of silver, He hath scattered the peoples, they desire combats. Those that are fat shall come out of Egypt. Ethiopia shall hasten her hands unto God (Ps. 68:24-31). This treats in the spiritual sense of the coming of the Lord, of the glorification of His Human, of the subjugation of the hells, and the consequent salvation. Celebration of the Lord because of His coming is described in these words: "They have seen Thy goings, O God, the goings of my God, my King, in the sanctuary. The singers went before, the minstrels after, in the midst of the maidens playing on timbrels. Bless ye God in the assemblies, the Lord from the fountain of Israel." (What the particulars here signify see explained above, n. 340.) The innocence of the Lord, by which He wrought and accomplished all things, is signified by "there little Benjamin is set over them;" Divine truth from Divine good is signified by "the princes of Judah their company;" His glorification, or the uniting of the Divine and Human by His own power, is signified by "the princes of Zebulun and the princes of Naphtali;" that from this the Lord's Human has Divine power is signified by "thy God hath commanded thy strength; put on strength, O God; this Thou hast wrought for us out of Thy temple at Jerusalem," "temple" meaning here the Lord's Divine Human, and "Jerusalem" the church for which He did this. The subjugation of the hells is signified by "rebuke the wild beast of the reed, the congregation of the mighty, among the calves of the peoples; trampling upon the plates of silver, He hath scattered the peoples, they desire combats;" "the wild beast of the reed and the congregation of the mighty" mean the knowing faculty of the natural man perverting the truths and goods of the church; "the calves of the people" mean the goods of the church; "the plates of silver" mean the truths of the church; "He hath scattered the people, they desire combats," signifies to pervert truths and reason against them. [6] The subjugation of the hells means the subjugation of the natural man; for evils from hell are in the natural man, for in it, too, are the delights of the love of self and of the world and the knowledges [scientifica] that confirm these delights; and when these delights are regarded as ends and become dominant they are against the goods and truths of the church. That when the natural man has been subjugated it supplies accordant knowledges [scientifica)], and also cognitions of truth and good, is signified by "those that are fat shall come out of Egypt, Ethiopia shall hasten her hands unto God." "Egypt" meaning the natural man in respect to knowledges [scientifica], and "Ethiopia" the natural man in respect to cognitions of good and truth. From these few instances the signification of "Naphtali" and his tribe in the Word can be seen, namely, that it signifies in the highest sense the Lord's own power, by which He subjugated the hells and glorified His Human, in the internal sense temptation and the states after temptation, and in the external sense resistance by the natural man; therefore "Naphtali" signifies also reformation and regeneration, because these are results of temptations.

Of the tribe of Manasseh twelve thousand sealed, signifies the goods of life therefrom. This is evident from the representation and consequent signification of "the tribe of Manasseh," as meaning the voluntary [principle] of the church, and the good of life therefrom. It means the good of life because the good of life makes one with the voluntary of the church or of the man of the church, since that which a man wills he does when he can, for doing is nothing but the will acting, as can be seen from the fact that doing stops when the will stops, and doing goes on as long as there is a will; that which the will of a regenerated man does is called the good of life. For this reason, as the voluntary of the church is signified by "Manasseh" and his tribe, so the good of life is also signified. Moreover, the good of life is the outcome of charity towards the neighbor after regeneration, which is signified by "Asher and Naphtali," like an effect from its cause; for they who are in charity towards the neighbor are regenerated by the Lord, and those who are regenerated are in the good of life, since they act from charity, and all action from charity is good of life. [2] There are two things that constitute the church, namely, the truth of doctrine and the good of life; both of these must be in a man that he may be a man of the church. "Ephraim and Manasseh" represented and thence signify in the Word these two, "Ephraim" the truth of doctrine, and "Manasseh" the good of life. The truth of doctrine is also called the intellectual of the church, and the good of life is called its voluntary; for truth is of the understanding, and good is of the will; for this reason also "Ephraim and Manasseh" signify the intellectual and the voluntary of the church, "Ephraim" its intellectual, and "Manasseh" its voluntary. That these might be represented and thence signified by "Ephraim and Manasseh" they were born to Joseph in the land of Egypt; for "Joseph" signifies the celestial-spiritual, or the spiritual kingdom itself that is adjoined to the celestial kingdom, and "the land of Egypt" signifies the natural; consequently "Manasseh" signifies the good of the will in the natural born of the celestial-spiritual, and "Ephraim" signifies truth of the understanding in the natural, also born from the same. The nativity of these is thus described in Moses: And unto Joseph were born two sons before the year of famine came, whom Asenath the daughter of Potiphera priest of On bare unto him. And Joseph called the name of the firstborn Manasseh, For God hath made me forget all my toil and all my father's house. And the name of the second called he Ephraim, For God hath made me to be fruitful in the land of my affliction (Gen. 41:50-52). The meaning of these words in the spiritual sense can be seen in the Arcana Coelestia (n. 5347-5356), namely, that the name of the firstborn, "Manasseh," means the new voluntary in the natural and what is its quality; and the name of the second, "Ephraim," means the new intellectual in the natural, and what is its quality; or what is the same, "Manasseh" means the good of the new natural man, and "Ephraim" its truth (see n. 5351, 5354). [3] That this is the signification of "Manasseh and Ephraim" can be seen from the fact that they were adopted by Jacob as "Reuben and Simeon," which is thus described in Moses: And Jacob said unto Joseph, Now thy two sons, born unto thee in the land of Egypt, before I came unto thee into Egypt, they are mine; Ephraim and Manasseh, even as Reuben and Simeon, shall be mine. They shall be called after the name of their brethren in their inheritance (Gen. 48:3, 5, 6). As "Reuben" signifies truth in the understanding, which is the truth of doctrine, and "Simeon" truth in the will, which is the good of life, therefore Jacob says that "Ephraim and Manasseh should be to him as Reuben and Simeon;" consequently "Ephraim" signifies intellectual truth, and "Manasseh" voluntary good. (But this may be seen more fully explained in Arcana Coelestia, n. 6234-6241.) [4] The same can be seen from the blessing of Ephraim and Manasseh by Jacob, then Israel, as follows: Israel blessed Joseph, and said, The God before whom my fathers Abraham and Isaac did walk, the God which fed me from then unto this day, the Angel that hath redeemed me from all evil, bless the boys; and in them shall my name be called, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth (Gen. 48:15-16). That here, too, "Ephraim" means intellectual truth, and "Manasseh" voluntary good, both in the natural, may be seen in the Arcana Coelestia (n. 6274-6285). And again, in the blessing of Ephraim and Manasseh by Moses, as follows: Respecting Joseph, In the firstborn of his ox he hath honor, and his horns are the horns of a unicorn; with them he shall push the peoples together to the ends of the earth; and these are the myriads of Ephraim and these the thousands of Manasseh (Deut. 33:17). This may be seen explained above (n. 316 and 336). That "Ephraim" signifies the understanding of truth, and "Manasseh" the will of good, both in the natural, can be seen also from the following passages. In Isaiah: In the fury of Jehovah of Hosts is the land darkened, and the people are become as fuel of the fire; a man shall not pity his brother; and if he shall cut down on the right hand he shall still be hungry, and if he shall eat on the left hand they shall not be satisfied; they shall eat every man the flesh of his own arm, Manasseh Ephraim, and Ephraim Manasseh, they together against Judah 440-1 (9:19-21). "Manasseh shall eat Ephraim, and Ephraim Manasseh," here signifies that every good and truth of the church is to perish, the good through falsity, and the truth through evil, as may be seen above (n. 386, where the particulars are explained). [5] In David: Gilead is Mine, and Manasseh is Mine, and Ephraim is the strength of My head; Judah is My lawgiver (Ps. 60:7; 108:8). "Manasseh" here signifies the good of the church, "Ephraim" its truth, and "Gilead" the natural; and since truth from good in the natural has Divine power it is said, "Ephraim is the strength of My head." Divine power is through truth from good in the natural, because the natural is the ultimate into which things interior flow, which are spiritual and celestial, and where they are together and subsist; consequently where they are in fullness, and in this and from this is all Divine operation. For this reason the sense of the letter of the Word, because it is natural, has in it Divine power (respecting which see above, n. 346, and Arcana Coelestia, n. 9836); from this it can be seen why Ephraim is said to be "the strength of Jehovah's head;" Judah is said to be "His lawgiver" because "Judah" signifies internal Divine truth, or the Word in the spiritual sense, and "lawgiver" and "law" have a similar signification. [6] In the same: Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that sittest upon the cherubim, shine forth. Before Ephraim, Benjamin, and Manasseh stir up Thy might and come for salvation to us (Ps. 80:1, 2). From the spiritual sense it is clear that these words contain a supplication to the Lord to instruct those who are of the church, and to lead them by truths to good, thus to heaven. The Lord is called "the Shepherd of Israel" because He instructs and leads; it is therefore said, "Thou that leadest Joseph like a flock," "Joseph" meaning those of the church who are in truths from good; "Thou that sittest upon the cherubim" signifies the Lord above the heavens, whence He sends forth the light that illustrates minds, therefore it is said "shine forth." That the light of truth may penetrate even to those who are in natural truth and good, thus to the lowest in the church, is signified by "before Ephraim, Benjamin, and Manasseh stir up Thy might;" "Ephraim" meaning those who are in natural truth; natural truth is such truth as the truth of the Word is in the sense of the letter; "Manasseh" means those who are in natural good, which is the delight of doing good and learning truth; "Benjamin" means the conjunctive of truth and good, or the conjoining medium in the natural; "to stir up might" means the penetration of light even to that; "come for salvation to us" means that such may be saved. [7] Because all the good that the natural man has flows in from the Lord through the spiritual, and without that influx there can be no good in the natural, and because "Manasseh" represented and thus signified good in the natural man from a spiritual origin, therefore to that tribe an inheritance was given both beyond or without Jordan and on this side or within Jordan, that is, to half the tribe beyond or without Jordan, and to the other half on this side or within Jordan (see Num. 32:33, 39, 40; Deut. 3:13; Josh. 13:29-31; 17:5-13, 16-18). The land beyond or without Jordan represented and signified the external church, which is with men in the natural man; but the land on this side or within Jordan represented and signified the internal church, which is with men in the spiritual man (on which see above, n. 434). Again, it is good that constitutes the church, and this good flows in immediately out of the spiritual man into the natural, and without this influx the church is not with man; and this is the reason that to the tribe of Manasseh, by which the good of the church was signified, was given an inheritance both within and without Jordan. That spiritual good flows into natural good immediately, but into natural truth mediately, may be seen in the Arcana Coelestia (n. 3314, 3573, 3576, 3616, 3969, 3995, 4563); thus that there is a parallelism between spiritual good and natural good, but not between spiritual truth and natural truth (n. 1831, 1832, 3514, 3564). That "Manasseh" signifies the good of the church, or the good of life, which is the same as the good of the will, can be seen from the representation and consequent signification of "Ephraim," as being the truth of the church, or the truth of doctrine, which is the same as the truth of the understanding; for these were brethren, and good and truth are called brethren in the Word. (That "Ephraim" signifies the truth of doctrine, and thus the intellectual of the church, may be seen in Arcana Coelestia, n. 5354, where many passages from the Word in which Ephraim is mentioned are cited and explained; see also n. 3969, 6222, 6234, 6238, 6267, 6296.)

It has been shown that "the tribe of Asher" signifies charity towards the neighbor, which is the spiritual internal itself of those who are in the second or middle heaven, and that "the tribe of Manasseh" signifies the good of life, which is the spiritual external that flows from their spiritual internal; while temptation, which is signified by "the tribe of Naphtali," is the uniting medium, for the internal and external are united by means of temptations. This makes clear what these three tribes involve in their order. It is to be known, that there must be with man and with angel, that they may be in heaven, both an internal and an external in accord with each other. It is impossible for anyone to be in only one of these and be in heaven; that is, in the internal only or in the external only; for the internal is like the soul, and the external like the body; the soul can effect nothing except by means of the body, nor can the body effect anything except from the soul; so the internal, unless the external corresponds or is correspondently concordant, lies powerless and as it were lifeless, for there must be an external in 441-1 and through which the internal must work, as the soul works in and through its body; likewise the external, unless there is an internal corresponding to it, lies as if dead, for there must be an internal from which the external must work. This has been said to make known that "Asher" signifies the internal, and "Manasseh" the corresponding external; as also above, "Judah" signifies the internal, and "Gad" the corresponding external. 441-2 It is similar in everything; therefore in man there is an internal and an external, an internal called his spiritual, and an external called his natural, one conjoining itself with the other by correspondences; therefore of what quality the one is such is the other, and everything that does not make one with the other by correspondences is dissipated and perishes.

Verse 7. Of the tribe of Simeon twelve thousand sealed; of the tribe of Levi twelve thousand sealed; of the tribe of Issachar twelve thousand sealed. 7. "Of the tribe of Simeon twelve thousand sealed," signifies obedience, and that all who are in obedience are in heaven and come into heaven (n. 443); "of the tribe of Levi twelve thousand sealed," signifies good works (n. 444); "of the tribe of Issachar twelve thousand sealed," signifies faith and salvation (n. 445).

Verse 7. Of the tribe of Simeon twelve thousand sealed, signifies obedience, and that all who are in obedience are in heaven, and come into heaven. This is evident, from the representation and consequent signification of "the tribe of Simeon," as being obedience (of which presently); and from the signification of "twelve thousand sealed," as being all who are in heaven and who come into heaven (of which above). The tribes of Simeon, Levi, and Issachar, which are now mentioned, and which constitute the third class of the sealed, signify those who are in the first or lowest heaven, and who come into that heaven. For, as was said above, all who are in heaven, and who come into heaven are here treated of; and as there are, three heavens, the third or inmost, the second or middle, and the first or lowest, those who are in the third, in the second, and in the first are separately treated of. Those who are in the third or inmost heaven and who come into that heaven are signified by "Judah, Reuben, and Gad," these constituting the first class of those sealed; those who are in the second or middle heaven and who come into that heaven are signified by "Asher, Naphtali, and Manasseh," these, therefore, constituting the second class of those sealed; but those who are in the first or lowest heaven and who come into that heaven are signified by "Simeon, Levi, and Issachar," these constituting the third class of those sealed. [2] Those belonging to this first or lowest heaven are all obedient in doing the truths and goods that are commanded in the Word or in the doctrine of the church in which they were born, or that they have heard from some master or religious teacher, from whom they have heard that this or that is true and good, and ought to be done. Most of these are not in truths themselves, but in falsities from ignorance, nevertheless these falsities are accepted by the Lord as truths because they have the good of life for their end, and by this the evils that usually cling to falsities are removed (respecting these falsities, and those who are in them, see in The Doctrine of the New Jerusalem, n. 21). Such, then, are in the lowest or first heaven. But in the second or middle heaven are all such as are in the spiritual affection of knowing and understanding truth and good, and in the affection of doing it; while in the third or inmost heaven are all such as are in love; but these two classes have already been spoken of above. [3] "Simeon" and his tribe signify those who are in obedience, because Simeon, the father of the tribe, was named from the word that means "to hear," and "to hear" signifies to obey. This can be seen from the words of Leah his mother when she bare him, which are these: And Leah conceived again and bare a son, and said, Because Jehovah hath heard that I was hated He hath therefore given me this one also; and she called his name Simeon (Gen. 29:33). (For explanation of these words see Arcana Coelestia, n. 3867-3872; and that "to hear" signifies to obey there, n. 2542, 3869, 4653-4660, 5017, 5471, 5475, 7216, 8361, 8990, 9311, 9397, 9926, 10061; and above, n. 14, 108, 249.) Because "Simeon" signifies obedience he also signifies faith, for faith becomes faith in man when he obeys and does the commandments; before this is done the knowledge of such things as man has drawn from the Word, from the doctrine of the church and from preaching, appears as faith, but this is not faith until man does these things; until then it is merely a matter of thought from the memory, in which there is nothing of the will, consequently nothing of the man, for the will is the man himself; it is therefore when a man does this, that is, obeys, that it enters the will, thus the man himself and becomes faith. [4] This faith, which is obedience, is signified also by Peter, when he is called "Simon;" and the faith that is the affection of truth is signified by Peter when he is called "Simon son of Jonah" (as in Matt. 16:17-19, et seq.; Mark 1:16-18, 36; 14:37, 38; Luke 5:3-11; 7:40-43; 22:31-33, et seq.; 24:34; John 1:40-42; 21:15-21). Because "Simeon" in the Hebrew signifies hearing and hearkening, and thence obedience, as was said above, and "the son of Jonah" signifies truth from good, but "Peter" truth itself, Peter is called by the Lord sometimes "Peter," sometimes "Simon Peter," and sometimes "Simon son of Jonah." That these names have such a signification anyone can see from Peter's having been called by the Lord now "Peter," now "Simon," now "son of Jonah," which was not done without cause or meaning. What was said to him at the time makes clear what is meant; thus when he confessed that the Lord was the Son of God, and in consequence the keys of the kingdom of the heavens were given to him, he is called "Simon son of Jonah" (Matt. 16:17, et seq.) and is also called a rock (petra), as the Lord Himself often is in the Prophets. Again, he is called "Simon son of Jonah" when the Lord said to him, "Lovest thou Me," and he answered, "I love Thee;" but when he presently turned himself away from the Lord and was indignant because John, who signifies the good of charity, was following Jesus, he is called "Peter" (John 21:15-21), "Peter" here signifying truth without good, or faith separate from charity. [5] From this it can be seen that "Simon," when Peter is so named, has a similar signification as "Simeon" the son of Jacob, namely, obedience, the faith of charity, the affection of truth, and in general, truth from good; for in the Hebrew Simon means hearing, hearkening, and obedience, and Jonah in the Hebrew means a dove, which signifies in the spiritual sense the good of charity; and "the son of Jonah" signifies the truth of that good, or the faith of charity; while "rock" [petra], from which he is named Peter, signifies truth and faith, and in the contrary sense, falsity and absence of faith (see above, n. 411). [6] That "Simeon" the son of Jacob, with the tribe named from him, signifies obedience, and truth in the will, and thence faith, can also be seen from the contrary sense, in which he signifies non-obedience, and falsity in the will, and thus faith separate from the will, which is no faith; for most things in the Word have also a contrary sense, in which they signify the opposite things. It is in this sense that Simeon is mentioned by Israel his father in the prophecy respecting his sons, where it is said: Simeon and Levi are brethren; instruments of violence are their swords; into their secret let not my soul come; in their assembly let not my glory be united. For in their anger they slew a man, and in their good pleasure 443-1 they houghed an ox. Accursed be their anger, for it is fierce, and their fury, for it is hard. I will divide them in Jacob, and scatter them in Israel (Gen. 49:5-7). "Simeon and Levi are brethren" signifies faith separate from charity; "instruments of violence are their swords" signifies that their doctrinals serve to destroy the works of charity, thus charity itself; "into their secret let not my soul come" signifies that spiritual good does not wish to know the evils of their will; "in their assembly let not my glory be united" signifies that spiritual truth does not wish to know the falsities of their thoughts; "for in their anger they slew a man" signifies that they have wholly turned themselves away from truths, and in their aversion have extinguished faith; "and in their good pleasure they houghed an ox" signifies that from their depraved will they have wholly disabled external good which is of charity; "accursed be their anger, for it is fierce" signifies a grievous aversion from good, and consequent damnation; "and their fury, for it is hard" signifies aversion from truth that is from good; "I will divide them in Jacob" signifies that this faith is to be exterminated from the external church; "and scatter them in Israel" signifies from the internal church also. (For fuller explanation of this see Arcana Coelestia, n. 6351-6361.) [7] The first three sons, Reuben, Simeon, and Levi, were rejected and condemned by their father Israel because that prophecy describes the establishment of the church, and the church is not established by faith separate from charity, but by truth and good from the Lord; for the church, even at that time, had fallen into the error that merely knowing the Word, and saying that it is holy, is the essential of the church, and not life or charity, and that the God of heaven and earth is some other than the Lord. For this reason in that prophecy the three sons born first, Reuben, Simeon, and Levi, were rejected, because "Reuben" there signifies faith alone, "Simeon" faith without charity, and "Levi" the absence of the good of charity; consequently these three in the series signify no church; for when faith alone is assumed as the essential of salvation, charity is immediately rejected and regarded as nonessential and of no value in respect to salvation; and because these three things were signified by these three sons, therefore they were rejected by Israel their father, who signified the church. Moreover, each of these three destroyed the representative of the church, Reuben: By lying with Bilhah, the maidservant and concubine of his father (Gen. 35:22). and Simeon and Levi: By slaying Hamor, his son Shechem, and the whole city, which was the nation descended from Hamor, for no other reason than that Shechem loved their sister Dinah (Gen. 34:1 to the end). This deed signifies in the spiritual sense that these two sons of Jacob, in other words, that constituent of the church which they represented, extinguished the truth and good of the Ancient Church, which church yet survived in the nation of Hamor; for this deed signifies in the spiritual sense that every truth and good of the church is extinguished by faith separated from charity. This, therefore, is what is meant in particular by the words of Israel, "into their secret let not my soul come; in their assembly let not my glory be united; for in their anger they slew a man, and in their good pleasure they houghed an ox;" for "man" [vir] signifies in the Word truth and intelligence, and "ox" moral and natural good. (For fuller explanation of this see Arcana Coelestia, n. 4426-4522.) [8] And for this reason Simeon was passed by in the blessing of Moses (Deut. 33), and instead of him Ephraim and Manasseh are mentioned, by whom the truth and good of the church are signified. But although Simeon and Levi were such, yet elsewhere they signify the faith of charity and charity, "Simeon" the faith of charity, and "Levi" charity. Yea, the tribe of Levi was appointed to the priesthood; for it matters not of what quality the person is who represents, provided he is in external worship according to the laws and statutes; for representation does not regard the person, but only the thing, and nothing is required in the person except the external of worship. (On this see Arcana Coelestia, n. 665, 1097, 1361, 3147, 3670, 3881, 4208, 4281, 4288, 4292, 4309, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806, 9229.) For this reason "the tribe of Simeon" in this passage of Revelation and elsewhere in the Word signifies obedience, the faith of charity, the affection of truth, and in general, truth from good, as has been said above. (That "Simeon" and his tribe, when mentioned in a good sense, signify in the highest sense providence, in the internal sense faith in the will, in the interior sense obedience, and in the external sense hearing, may be seen in Arcana Coelestia, n. 3869.)

Of the tribe of Levi twelve thousand sealed, signifies good works. This is evident from the representation and consequent signification of "Levi" and his tribe, as being spiritual love, which is called charity towards the neighbor. "The tribe of Levi" here signifies good works because spiritual love or charity consists in doing things that are good, and these are good works. Charity, itself, viewed in itself, is the affection of truth and good, and where that affection is, there is a life according to truths and goods, for there is no affection without a life according to the truths and goods for which there is affection. If such affection is thought to be possible and to be present, it is a natural not a spiritual affection. These two kinds of affection differ in this, that natural affection has self and the world for an end; thus the truths and goods by which it is affected are loved 444-1 for the sake of reputation, that honors and wealth may be acquired, and then a life according to the doctrinals that have been learned is put on merely from self for the sake of appearance, which is thus a feigned life and inwardly hypocritical; while spiritual affection has the Lord, heaven, and eternal life for an end, and has regard to these in truths and goods; thus it loves truths and goods spiritually. When this affection is with man he loves to think and to will these truths and goods, and consequently to live according to them. To live according to truths and goods is what is meant in the Word by "doing," and the life itself is meant by "deeds" and "works" which are so often mentioned in the Word; these, therefore, are what were represented and signified by "Levi" and his tribe in the church with the Jews. [2] Because this affection is the very essential of the church, the tribe of Levi was assigned to the priesthood; this, too, is why Levi's staff in the tent of meeting blossomed with almonds; and this is why no inheritance was given to that tribe as to the other tribes, but among them all. It is known that the tribe of Levi was appointed to the priesthood; for not only was Aaron made high priest, but also his sons after him, and all the Levites were made ministers to them. That Moses and Aaron were of the tribe of Levi may be seen in Exod. 6:20; Num. 18:2; and that the Levites were made ministers to Aaron and his sons, in Moses: The tribe of Levi was taken for the priesthood, to keep the charge of the whole congregation before the tent of meeting, to serve the service of the tabernacle. And the Levites were given to Aaron, and accepted in place of all the firstborn; and further respecting their ministries and functions (Num. 3:1 to the end). [3] The priesthood was given to this tribe because it represented and thence signified love and charity. Love and charity are the spiritual affection of good and truth; since affection is predicated of love in its continuity, for affection is the continuation of love. This, too, is what the priesthood and its ministry signify in the Word, for this affection is the essential of the church, for where it is there the church is, and where it is not there the church is not; for the affection of good and truth is the very spiritual life of man, and when man is affected by good and truth he is in good and truth in respect to his life, and his thought itself is nothing but affection in a different form, for whatever a man thinks he derives from affection; no one can think without affection. This is why the tribe of Levi was appointed to the priesthood. The like is said of the Levites in Ezekiel, where a new land, a new city, and a new temple are treated of (40:46; 43:19; 44:15; 48:11, 12). [4] Because the tribe of Levi represented and thence signified charity in act, thus the goods of charity, which are good works, therefore: The rod of Levi, upon which was written the name of Aaron, when placed in the tent of meeting before the testimony, blossomed with almonds (Num. 17:2-11); "almonds" signifying the goods of charity, since by these all things of the church flourish in man, for when the goods of charity are with man there are also intelligence and faith, for man is then in the affection of understanding what he knows from the Word, and in the will to do according to what he knows. Because the good of charity must be in all things of the church that the church may be in them, and because the affection itself of good and truth, which is charity, is what gives understanding and instruction to all, so not only was the tribe of Levi appointed to the priesthood, but there was no lot and inheritance granted to that tribe like that granted to the other tribes, but was among them all (as is evident in Moses, Num. 35:1 to the end; and in Josh. 21:1 to the end). So it is said in Moses: Therefore no part or inheritance with his brethren fell to Levi; Jehovah Himself is his inheritance (Deut. 10:9). [5] And because (as has been said) every man acquires knowledge (scientia), intelligence, and wisdom, according to the affection of good and truth that is in him, it is said in Moses: Jehovah God hath chosen the sons of Levi to minister unto Him and to bless in His name, and according to their mouth shall be every controversy and every stroke (Deut. 21:5). This signifies in the spiritual sense that the affection of good and truth, which is charity, ministers to the Lord, and teaches those things that are of the church and worship, and discerns between falsities and truths, and between evils and goods; for "the sons of Levi" signify in the spiritual sense the affection of good and truth, which is charity. From this it can be seen that the tribe of Levi was chosen for the priesthood, and an inheritance was given to it among all the tribes, not because that tribe was better than the others, but because it represented charity in act, and good works, which are the effects of all good and truth in man. [6] That "the tribe of Levi" signifies in the Word the goods of charity, which are good works, can be seen also from the following passages. In Jeremiah: In those days and at that time I will cause a righteous shoot to sprout up unto David; and He shall do judgment and righteousness in the land. In those days shall Judah be saved, and Jerusalem 444-2 shall dwell safely; and this is the name whereby He shall be called, Jehovah our righteousness. There shall not be cut off from David a man to sit on the throne of the house of Israel, and from the priests the Levites there shall not be cut off a man from before My faces to offer up the burnt-offering and to burn the meal-offering, and to do sacrifice all the days. If ye shall have rendered void My covenant of the day and My covenant of the night, My covenant also with David My servant shall become void that he shall not have a son to reign, and with the Levites, the priests My ministers. As the host of the heavens is not numbered, neither the sand of the sea measured, 444-3 so will I multiply the seed of David My servant and the Levites My ministers (33:15-18, 20-22). This treats of the coming of the Lord, who is "the shoot of David," and who shall be called "Jehovah our Righteousness." "Judah shall then be saved, and Israel shall dwell safely," signifies that then those who are in love to the Lord shall be saved; "Israel shall dwell safely" signifying that those who are in charity towards the neighbor shall not be infested by evils and falsities; "there shall not be cut off from David a man to sit upon the throne of the house of Israel" signifies that Divine truth proceeding from the Lord is then to reign perpetually in the church, "the throne of the house of Israel" meaning the church wherein Divine truth reigns; "and from the priests the Levites there shall not be cut off a man from before My faces to offer up the burnt-offering and to burn the meal-offering, and to do sacrifice" signifies that then there shall be worship perpetually from the good of love and charity, and from the truths of faith; "Levites" signifying those who are in such worship; "burnt-offering" the worship from the good of love, "meal-offering" worship from the good of charity towards the neighbor; and "sacrifice" worship from the truths of faith. [7] "If ye shall have rendered void My covenant of the day and My covenant of the night," signifies if they did not observe the two things, love and faith, that effect conjunction with the Lord; "covenant" meaning conjunction; "covenant of the day" conjunction by love, and "covenant of the night" conjunction by faith; "My covenant also with David My servant shall become void, that he shall not have a son to reign, and with the Levites the priests, My ministers," signifies that they shall then have neither Divine truth nor Divine good; "Levites, priests, ministers," are such as are in the good of love to the Lord and in worship therefrom; "as the host of the heavens is not numbered, neither the sand of the sea measured," signifies the knowledges of truth and good in the spiritual and in the natural man; "host of the heavens" meaning such knowledges in the spiritual man, and "sand of the sea" meaning such knowledges in the natural man; "so will I multiply the seed of David My servant, and the Levites My ministers," signifies the multiplication of Divine truth, and the fructification of Divine good in those who have conjunction with the Lord; here as elsewhere "the Levites, the priests," signify those who are in the good of love and charity, and in an abstract sense, that good itself. [8] In Malachi: Behold I send My messenger, and He shall prepare the way before Me; and the Lord whom ye seek shall suddenly come to His temple, even the angel of the covenant, whom ye desire. For He is like a refiner's fire, and like fuller's soap; and He shall sit refining and purifying silver, and shall purify the sons of Levi, and shall purge them as gold and silver, that they may bring to Jehovah an offering in righteousness. Then shall the offering of Judah and Jerusalem be sweet unto Jehovah; according to the days of an age and according to former years (3:1-4). What this signifies in the spiritual sense may be seen explained above (n. 242 and 444-4 433); and that "the sons of Levi" here mean all who are in the good of charity, and thence in the good of faith. This treats of the Lord who was to come; His Divine Human is what is meant by "His temple" to which Jehovah the Lord was to come; that He will purify those who are in the good of charity, and thence in the good of faith, is meant by "He shall purify and purge the sons of Levi." Evidently the sons of Levi are not meant, for it is said that "He shall then purify and purge them," and that "the offering of Judah and Jerusalem shall then be sweet unto Jehovah," and it is known that the Lord did not purify and purge the Levites, and that the offering of Judah and Jerusalem was not sweet to the Lord, for they were utterly opposed to the Lord, and worship by sacrifices and offerings was then abrogated. For "Judah" here means all who are in the good of love to the Lord, and "Jerusalem" the church that is in the truths of doctrine (see above, n. 433). [9] In Moses: Moses said of Levi, Thy Thummim and Thy Urim for Thy holy man, whom thou didst tempt in Massah, with whom thou didst strive at the waters of Meribah; who said to his father and to his mother, I have not seen him; 444-5 and his brethren he did not recognize, and his sons he did not know; they shall keep Thy word and they shall observe Thy covenant. They shall teach Jacob Thy judgments, and Israel Thy law; they shall put incense in Thy nostrils, and whole burnt offering upon Thine altar, and accept the work of his hands; smite through the loins of them that rise against him and of them that hate him, that they rise not again (Deut. 33:8-11). This is in the blessing of the sons of Israel by Moses, which treats of the Word, because this is signified in the representative sense by "Moses;" and "Urim and Thummin" signify the Divine truth shining forth from Divine good, thus the Word; and "Levi" here means the spiritual affection of truth; the "holy man whom they tempted in Massah and at the waters of Meribah" means the Lord in respect to Divine truth, for the "rock" at which that temptation took place signifies the Lord, and the "waters" from it signify Divine truths; "the father and mother to whom he said I have not seen you" signify the Israelitish church, which did not acknowledge the Lord; the church is called "father" from good, and "mother" from truth; "his brethren whom he did not recognize, and his sons whom he did not know," mean the goods and truths of the church, which were not with them, "brethren" meaning goods, and "sons" truths. [10] But as "the sons of Levi" signify the goods and truths of the church, and in general the spiritual affection of truth and good, it is said of them "they shall keep Thy Word, they shall observe Thy covenant; they shall teach Jacob Thy judgments, and Israel Thy law," which signifies that those who are in the spiritual affection of truth do the Word and teach the goods and truths of the church, for the spiritual affection of truth is what does and teaches, since it is into that affection that the Lord flows, doing the good with man and teaching the truth with him; "the Word" here means Divine truth, and "to keep it" means to do it; "covenant" means conjunction thereby with the Lord; "judgments" mean the truths of doctrine from the Word; the "law" means the good of truth; "Jacob and Israel" mean the church; "to put incense in the nostrils" signifies worship from the truths of doctrine, and "to put whole burnt offering upon the altar" signifies worship from the good of love. The dispersion of falsities by truth is signified by "smiting through the loins of them that rise against him;" and the dispersion of evils by "smiting through the loins of them that hate him, that they rise not again." This is said of Levi, because Divine truth, which is the Word, can only be with those who are in the spiritual affection of truth. The spiritual affection of truth consists in loving the truth itself, and esteeming it above every good of the world, because through it man has eternal life, and the only means by which eternal life is implanted in man are truths, consequently the Word, for through the Word the Lord teaches truths. The spiritual affection of truth, which is to love truths above every good of the world, is thus described by the Lord in Matthew: The kingdom of the heavens is like unto a man that is a merchant seeking beautiful pearls; who, when he had found one pearl of great price, going away, sold all that he had and bought it (13:45-46); "pearl" signifying truth. (That man has eternal life from no other source than through truths from good, which is from the Lord, see in The Doctrine of the New Jerusalem, n. 24 at the end.) [11] That "Levi" signifies love and charity is evident from the words of his mother Leah when she bare him, which are these: Leah conceived again and bare a son, and said, Now this time will my husband (vir) cleave unto me, because I have borne him three sons; therefore she called his name Levi (Gen. 29:34). "She conceived again and bare a son" signifies spiritual conception and birth; "and said, Now this time will my husband (vir) cleave unto me," signifies spiritual love, that is charity, by which conjunction is effected; "because I have borne him three sons" signifies what is successive; "therefore she called his name Levi" signifies conjunction by love, and its quality. (For a further explanation of this see Arcana Coelestia, n. 3873-3877.) "Levi" means a cleaving, and "to cleave" signifies conjunction by spiritual love. The three sons of Leah born in succession, "Reuben, Simeon, and Levi" signify in series the first and chief essentials of the church, namely, truth in the understanding, truth in the will, and truth in act; the same as the three disciples of the Lord, "Peter, James, and John," "Peter" signifying truth in the understanding, "James" truth in the will, and "John" truth in act, which is the good of life or the good of charity. In the original tongue Levi means a cleaving, which signifies conjunction through love and charity. (That this is the signification of "cleaving," see Arcana Coelestia, n. 3875.) [12] That "Levi" in the highest sense signifies the Lord in relation to love and mercy, is evident in Malachi: That ye may know that I have sent this commandment unto you, that My covenant may be with Levi. My covenant with him was of life and peace; which I gave to him in fear, that he might fear Me, therefore because of My name he was dismayed. The law of truth was in his mouth, and perversity was not found in his lips; he walked with Me in peace and uprightness, and did turn many away from iniquity. The priest's lips, they shall seek the law from his mouth, for he is the messenger of Jehovah of Hosts. But ye have turned aside out of the way; ye have caused many to stumble in the law; ye have corrupted the covenant of Levi (2:4-8). Here "Levi" in the highest sense means the Lord in respect to His Divine Human, for it is said of Levi, that "the law of truth was in his mouth, and perversity was not found in his lips," and that "the priest's lips they shall seek the law from his mouth, for he is the messenger of Jehovah of Hosts;" therefore "the covenant of Levi" means conjunction with the Lord through love and charity; "the covenant of life and peace" signifies that conjunction; "fear," which is also predicated of Him, signifies love. "The priest's lips they shall seek the law from his mouth" signifies that all truth of doctrine is from the Lord, and is with such as are in love to Him. He is called "the messenger of Jehovah" because of the Divine truth that the Lord teaches in the Word and through the Word; "they turned aside out of the way and caused many to stumble in the law, they corrupted the covenant of Levi," signifies that the church that was among the Israelites perverted the truths of the Word and the goods of life therefrom, and thus destroyed conjunction with the Lord; "way" signifying the truths of doctrine, "law" its goods, and the "covenant of Levi" conjunction with the Lord. From this what is signified in the representative sense by Levi and his tribe can be seen, namely, the good of charity, which is the good of life, also the spiritual affection of good and truth, and in the highest sense, the Lord in relation to spiritual love. [13] As most things in the Word have also a contrary sense, so has "Levi" and his tribe; and in this sense "Levi" signifies the evil of falsity, which is the opposite of the good of charity; also life apart from charity, consequently no charity towards the neighbor. This is signified by "Levi" in the prophecy of Israel the father respecting his sons: Simeon and Levi are brethren; instruments of violence are their swords; into their secret let not my soul come; unto their assembly let not my glory be united; for in their anger they slew a man, and in their good pleasure they houghed an ox. Accursed be their anger, for it is strong, and their fury, for it is hard. I will divide them in Jacob, and scatter them in Israel (Gen. 49:5-7). For the explanation of this see the article above (n. 443), where "Simeon" is treated of. [14] Again, the "Levite" in the Lord's parable of the man wounded by robbers has this contrary signification; and that parable shall here be explained, because it treats of charity towards the neighbor, and because the Lord there spoke from beginning to end by correspondences, which have heretofore been unknown. In Luke: The lawyer wishing to justify himself, said unto Jesus, And who is my neighbor? And Jesus continuing said, A certain man was going down from Jerusalem into Jericho, and he fell among robbers, who both stripped him and smote him, and departed leaving him half dead. And by chance a certain priest was going down that way; and seeing him he passed by. And in like manner a Levite, when he was at the place, came and saw and passed by. But a certain Samaritan, as he journeyed, came to him; and when he saw him he was moved with compassion, and coming near he bound up his wounds, pouring in oil and wine, and then setting him on his own beast he led him to an inn and took care of him. And on the morrow when he departed he took out two denaries and gave them to the host, and said to him, Take care of him, and whatsoever thou spendest more, when I come back again I will repay thee. Which now of these three seems to thee to have been a neighbor unto him that fell among the robbers? He said, He that showed mercy unto him. And Jesus said unto him, Go, and do thou likewise (Luke 10:29-37). This treats of charity towards the neighbor, and of good works by which charity is in its effect and in its fullness. "Jerusalem" here signifies the church where there is true doctrine, and "Jericho" the church where there are knowledges of truth and good; so the "priest" signifies those who have no love to the Lord, and the "Levite" those who have no charity towards the neighbor, such as those were who were in Jerusalem at that time; but the "Samaritan" signifies the nations that were in the good of charity; the "man going down from Jerusalem to Jericho" signifies those who wished to be instructed in the truths and knowledges of the church; the "robbers among whom he fell" signify those in the perverted church, such as the Jewish church was at that time; "they stripped him and smote him, and left him half dead," signifies that they deprived him of truths and imbued him with falsities, and thus doing injury to spiritual life to such a degree that scarcely any spiritual life remains; "to strip" signifying in the Word to deprive of truths, "to smite" signifying to injure the mind and spiritual life by falsities, and "to be half dead" signifying to be almost destitute of that life; "to be moved with compassion" signifies mercy and charity from within, mercy and charity also forming a one; "to bind up the wounds and to pour in oil and wine" signifies providing a remedy against the falsities that have injured his life, by instructing him in the good of love and the truth of faith, "oil" in the Word signifying the good of love, and "wine" the good and truth of faith; "to set him on his own beast" signifies according to his understanding so far as he was able, "horse" (in like manner as beast), signifying the understanding; "to lead him to an inn and to take care of him" signifies to lead him to those who are better instructed in the knowledges of good and truth, an "inn" being a place where foods and drinks are bought, which signify the knowledges of good and truth, thence spiritual nourishment which is communicated by instruction; "he gave to the host two denaries, and said to him, Take care of him, and whatsoever thou spendest more, when I come back again I will repay thee," signifies all things of charity in the measure of his ability and capacity. From this it can now be seen what "Levi," "his tribe," and "the Levites" signify in each sense. (More respecting what is represented and thence signified by "Levi," and the tribe named from him, may be seen in Arcana Coelestia, n. 3875-3877, 4497, 4502, 4503, 6352, 10017.)

Of the tribe of Issachar twelve thousand sealed, signifies faith and salvation. This is evident from the representation and consequent signification of "Issachar" and his tribe, as being that which makes heaven and salvation with man, for "Issachar" in the original means reward, and love and faith are what make heaven and salvation with man, consequently both are signified by "the tribe of Issachar." "Reward" is frequently spoken of in the Word, as "that reward is to be received," and by it is understood eternal life, salvation, and by many, heavenly joy; and in the nearest sense this is the signification of "reward." If a man is living according to the Lord's commandments, it is permissible for him to think of eternal life, salvation, and heavenly joy; but it is not permissible for him to keep his mind intent upon reward, for if he does so he has reward as an end, and easily falls into the thought that by his life he deserves heaven and salvation, and this thought causes him to have regard to self in every particular, and such regard to self removes him from heaven; for so far as man looks to self in what he does, he does not look to heaven. Because of this, "reward" signifies in the Word that in which heaven and salvation are, that is, in general, love and faith, and thence intelligence and wisdom, for in these are salvation and heaven, and consequently heavenly joy, so far as man does not think about reward. From this the signification of "Issachar" and his tribe can be seen. [2] Here faith is signified, because "the tribe of Simeon" signifies obedience, and "the tribe of Levi" signifies good works, and they who are in good works from obedience are in faith; while such as are in the goods of life from the spiritual affection of truth and good are in charity, and they who are in the goods of life from celestial affection are in love to the Lord. This, too, is the way in which angels are distinguished in the heavens: those who are in the goods of life from a celestial affection are in the inmost or third heaven; those who are in the goods of life from a spiritual affection are in the middle or second heaven; and those who are in good works from obedience are in the lowest or first heaven, and these also are said to have faith, for the things they hear from the sense of the letter of the Word and from preachers they believe according to their apprehension, but they neither see nor perceive whether they are true, therefore their thought about what is to be believed is called faith; for that is properly called faith which is believed without intellectual sight and perception as to its being so, consequently such persons can believe falsity equally with truth. But when what is believed is seen and perceived this is not called faith, but apperception and perception; for the understanding illustrated by the Lord sees, and the will is affected, and action flows from the two. [3] "Issachar" and his tribe here signify faith, because these three tribes, from each of which were twelve thousand sealed, mean all who are in the lowest or first heaven; and they who are in that heaven are said to be in good works from obedience, and in faith. Moreover, many of these call faith alone the essential of salvation, and yet do not separate faith from good works, for they say that faith is bestowed upon them by the Lord because they are in good works, and that if they were not in good works faith would not be given. But those who separate faith from good works, and declare it to be the sole means of salvation, and that they are saved by it howsoever they live, confirming this by their life, such are not in the lowest heaven but are in hell. [4] Those who have regard to reward on account of the good works they do, and thus place merit in works, are meant by "Issachar" in the prophecy of Israel respecting his sons: Issachar is a bony ass couching down between the burdens. And he shall see rest that it is good, and the land that it is pleasant; and he shall bow his shoulder to bear burdens, [and shall be one who serves for hire] (Gen. 49:14, 15). Here "Issachar" signifies reward or recompense on account of works; "a bony ass" signifies the lowest servitude; "couching down between the burdens" signifies life among works; "and he shall see rest that it is good" signifies works of good without recompense full of felicity; "and the land that it is pleasant" signifies that those who are in the Lord's kingdom are in such felicity; "and he shall bow his shoulder to bear burdens" signifies that they, nevertheless, labor in every work; "and shall be one who serves for hire" signifies with a view to merit. (For further explanation of this see Arcana Coelestia, n. 6387-6394.) [5] But those who do not place merit in the good works they perform, by having regard for reward, but place heaven and the felicity of eternal life in thinking and willing well, and thence in acting well, and are in the spiritual affection of truth and good, which is with those who are in the heavenly marriage, that is, in the marriage of good and truth; such are meant by these words in Moses: Of Zebulun he said, Be glad, Zebulun, in thy going out; and Issachar in thy tents. They shall call the people unto the mountain; there they shall sacrifice sacrifices of righteousness; for they shall suck the abundance of the seas, and the hidden things of the secret things of the sand (Deut. 33:18, 19). This is said of those who are in the marriage of good and truth, that is, in truths in respect to the understanding and thought, and in goods in respect to the will and affection. "Zebulun" signifies that marriage, and "Issachar" the affection of truth and good; "to be glad in thy going out" signifies to have delight in all genuine truths and goods, "going out" signifying all things, because it signifies the ultimate, the effect, and the conclusion; "to be glad in the tents" signifies in all worship; "to call the peoples unto the mountain" signifies, because such are in heaven, where there is the good of love; "to sacrifice the sacrifices of righteousness" signifies worship from truths that are from good; "to suck the abundance of the sea" signifies to imbibe the truths of doctrine from the Word, and thus intelligence; and "to suck the hidden things of the secret things of the sand" signifies the spiritual things that lie concealed in the sense of the letter of the Word. [6] Because "the tribes of Judah, of Issachar, and of Zebulun," signified the heaven where the good of love is, "the tribe of Judah" that good itself, "the tribe of Issachar" its affection, and "Zebulun" its conjunction with truths: These three tribes pitched to the east of the tent of meeting (Num. 2:3-9); for in heaven those dwell to the east who are in the good of love and thus in the affection of good and truth, and in the marriage or conjunction of these, that is, in truths in respect to doctrine and in goods in respect to life.

Verse 8. Of the tribe of Zebulun twelve thousand sealed; of the tribe of Joseph twelve thousand sealed; of the tribe of Benjamin twelve thousand sealed. 8. "Of the tribe of Zebulun twelve thousand sealed," signifies the conjunction with the Lord of those who are in the third heaven (n. 447); "of the tribe of Joseph twelve thousand sealed," signifies the conjunction with the Lord of those who are in the second heaven (n. 448); "of the tribe of Benjamin twelve thousand sealed," signifies the conjunction with the Lord of those who are in the lowest heaven (n. 449).

Verse. 8. Of the tribe of Zebulun twelve thousand sealed, signifies the conjunction with the Lord of those who are in the third heaven. This is evident from the representation and consequent signification of "Zebulun" and the tribe named from him, as meaning the conjunction with the Lord of those who are in the third heaven; because "Zebulun" in the Hebrew means cohabitation, and cohabitation signifies in the spiritual sense conjunction, such as exists with those who love each other. Here "Zebulun" signifies the conjunction with the Lord of those who are in the third heaven, because the nine preceding tribes signify all those who are in the heavens and who come into the heavens; and there are three heavens, the inmost, the middle, and the lowest, and no one comes into heaven except those whom the Lord conjoins to Himself; therefore the three tribes last mentioned signify conjunction with the Lord, "the tribe of Zebulun" the conjunction with the Lord of those who are in the third heaven, "the tribe of Joseph" the conjunction with the Lord of those who are in the second heaven, and "the tribe of Benjamin" the conjunction with the Lord of those who are in the lowest heaven. [2] "Zebulun" signifies in the highest sense the union of the Divine Itself and the Divine Human in the Lord, in the internal sense the Lord's conjunction with heaven and the church; and in particular, the conjunction of good and truth therein, for by this conjunction the conjunction with the Lord of those who are in the three heavens and in the church is effected; for with such the Lord flows in with the good of love and charity, and conjoins that good to the truths that are with them, and thereby conjoins man and angel to Himself. This is what is signified by "cohabitation," which is the meaning of "Zebulun." That this is the meaning of "Zebulun" can be seen in the Arcana Coelestia (n. 3960, 3961), where the words of Leah his mother when he was born are explained, which are as follows: And Leah conceived, and bare a sixth son to Jacob. And Leah said, God hath endowed me with a good dowry; this time will my husband cohabit with me, because I have borne him six sons; and she called his name Zebulun (Gen. 30:19, 20). [3] From this signification of "Zebulun" what is signified by him in the following passages can be seen. As in the prophecy of Israel respecting his sons: Zebulun shall dwell at the haven of the seas; and he shall dwell at a haven of ships; and his side shall be unto Zidon (Gen. 49:13). Here "Zebulun" signifies the conjunction of good and truth, which is called the heavenly marriage; "to dwell at a haven of the sea" signifies the conjunction of things spiritual with natural truths, "seas" meaning knowledges (scientifica), which are natural truths; "to dwell at a haven of ships" signifies the spiritual conjunction with doctrinals from the Word, "ships" meaning doctrinals and knowledges of all kinds; "his side shall be unto Zidon" signifies extension to the knowledges of good and truth from the celestial kingdom. (For further explanation of this see Arcana Coelestia, n. 6382-6386.) [4] The like is meant in the prophecy of Moses respecting the sons of Israel: Of Zebulun he said, Be glad, Zebulun; in thy going out, and Issachar in thy tents. They shall call the peoples unto the mountain; there they shall sacrifice sacrifices of righteousness; for they shall suck the abundance of the seas, and the hidden things of the secret things of the sand (Deut. 33:18, 19). Here, too, "Zebulun" signifies the marriage of good and truth, as may be seen in the preceding article (n. 445), where the prophecy is explained. So again in the prophecy of Deborah and Barak in the book of Judges: Out of Machir shall come down lawgivers, and out of Zebulun they that draw the staff of the scribe. Zebulun was a people that devoted the soul to death, and Naphtali upon the heights of the field. The kings came, they fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of silver. They fought from heaven; the stars from their courses fought with Sisera (5:14, 18-20). This prophecy treats of the combat of truth from good against falsity from evil; "the king of Canaan" who reigned in Hazor, and "Sisera" the captain of his army who fought against Barak and Deborah, signify the falsity of evil, and "Barak and Deborah" the truth of good; and as "the tribes of Naphtali and Zebulun" signify combat from truth that is from good, "the tribe of Naphtali" combat, and "the tribe of Zebulun" the conjunction of good and truth, therefore these two tribes only, and not the other tribes, were taken to fight (see Judges 4:6). That this was what this combat signified can be seen from the prophecy uttered by Barak and Deborah, which treats in the spiritual sense of the victory of truth from good over falsity from evil, and of the purification and reformation of the church. So here "Out of Machir shall come down lawgivers" signifies that the truths of good shall flow forth from the good of life, for "Machir" has a like signification as "Manasseh," because Machir was the son of Manasseh (Gen. 50:23; Josh. 13:31); and "lawgivers" signify those who are in the truths of good, and in an abstract sense the truths of good; "and out of Zebulun they that draw the staff of the scribe" signifies intelligence from the conjunction of truth and good, "Zebulun" signifying here, as above, the conjunction of truth and good, and the "staff of the scribe" intelligence. "Zebulun was a people that devoted the soul to death, and Naphtali upon the heights of the field," signifies combat in the natural man by means of truths from the spiritual man and from its influx and conjunction, "the heights of the field" signifying the interior things that are of the spiritual man, from which the natural man combats; "the kings came, they fought, then fought the kings of Canaan" signifies the falsities of evil against which is combat; "in Taanach by the waters of Megiddo" signifies those falsities and of what quality they are; "they took no gain of silver" signifies that they took and carried away nothing of truth from good, "silver" meaning truth from good; "they fought from heaven, the stars from their courses fought with Sisera" signifies combat by means of the knowledges of truth and good, which are from the Lord through heaven, "stars" meaning such knowledges, and "courses" truths. [5] Again, "Zebulun and Naphtali" signify the conjunction of truth and good through combat against falsities and evils, and consequent reformation. In Matthew: Jesus leaving Nazareth, came and dwelt in Capernaum, which is by the sea, in the borders of Zebulun and Naphtali; that it might be fulfilled which was spoken through Isaiah the prophet, saying, The land of Zebulun and the land of Naphtali, by the way of the sea, beyond Jordan, Galilee of the nations; the people sitting in darkness saw a great light; and to those sitting in the region and shadow of death to them did light spring up. From that time Jesus began to preach, and to say, Repent ye, for the kingdom of the heavens hath come nigh (4:13-17; Isa. 9:1, 2). In Isaiah this was evidently said respecting the Lord, for it is said "that it might be fulfilled which was spoken through the prophet;" therefore "the land of Zebulun and the land of Naphtali, and Galilee of the nations," signify the establishment of the church with the Gentiles that are in the good of life and that receive truths and are thus in the conjunction of good and truth, and in combat against evils and falsities. That this means the establishment of the church and the reformation of such nations is evident also from its being said "beyond Jordan, Galilee of the nations," and also "the people sitting in darkness saw a great light, and to those sitting in the region and shadow of death did light spring up." [6] "Zebulun and Naphtali" signify in the highest sense the union of the Divine Itself and the Lord's Divine Human by means of temptations admitted into Himself, and victories gained by His own power; as in David, Ps. 68:27-29 (which may be seen explained above, n. 439). Because of this signification of "Zebulun": The tribe of Judah, together with the tribe of Issachar and the tribe of Zebulun, pitched to the east about the tent of meeting (Num. 2:3-10); for the encampments of the sons of Israel about the tent of meeting represent and thence signify the arrangements of the angelic societies in heaven; and to the east in heaven are those who are in conjunction with the Lord through love to Him; for "the tribe of Judah" represented love to the Lord, and "the tribe of Zebulun" conjunction with Him.

Of the tribe of Joseph twelve thousand sealed, signifies the conjunction with the Lord of those who are in the second heaven. This is evident from the representation and consequent signification of "Joseph" and his tribe, as being the spiritual of the Lord's kingdom and church; here "Joseph" signifies the conjunction with the Lord of those who are in the second heaven, because "Joseph" signifies the spiritual kingdom of the Lord, and this kingdom constitutes the second heaven. For there are two kingdoms of which heaven consists, the celestial kingdom and the spiritual kingdom; the celestial kingdom consisting of those who are in the third or inmost heaven, and the spiritual kingdom of those who are in the second or middle heaven. The conjunction with the Lord of those who are in this heaven is signified by "Joseph," because "Joseph" signifies this heaven and because this fourth class of the tribes treats of the conjunction with the Lord of all who are in the heavens and who come into the heavens, and this conjunction is signified by "the tribe of Zebulun," the first tribe of this class; for the first tribe of each class and series indicates the subject treated of in what follows, and the tribes that follow continue the same subject in general; here, therefore, conjunction. This is why "the tribe of Zebulun" signifies the conjunction with the Lord of those who are in the third heaven, "the tribe of Joseph" the conjunction with the Lord of those who are in the second heaven, and "the tribe of Benjamin" the conjunction with the Lord of those who are in the first heaven. [2] That "Joseph" in the Word represented and thence signifies the Lord in relation to the Divine spiritual, and in a relative sense the spiritual kingdom, can be seen from all that is related and told of him in the Word, both in the histories and prophecies. In the historical Word it is said of Joseph: That he dreamed a dream that eleven sheaves came round about his sheaf, and bowed themselves down to it; also that the sun and the moon and eleven stars bowed themselves down to him (Gen. 37:4-11). This means in the nearest sense that his brethren and parents were to come into Egypt and there do homage to him as the lord of the land; but in the spiritual sense it signifies that the church which was represented by Jacob and his sons would submit itself to the Lord; for "Joseph," as was said, represents the Lord in relation to the Divine spiritual, and in a relative sense the Lord's spiritual kingdom in heaven and on earth. The Lord's spiritual kingdom on earth is the spiritual church; this church is what is meant in the internal sense by Jacob and his sons when they were in Egypt. [3] Afterwards by "Joseph" the establishment of a church that was to be represented by the sons of Israel is described; and this also is why Joseph was carried down into Egypt, and obtained dominion over the whole land, and invited thither his father and brethren, and supported them; and so long as he was lord of the land, the land of Egypt represented the spiritual church in the natural, and Jacob and his sons the spiritual church; but the representation of the spiritual church in the natural by Egypt was ended when Moses was born and he began to lead the Israelites out of Egypt. (These things, as they are many and various, are explained in the Arcana Coelestia.) [4] The representation of the Lord in relation to the Divine spiritual, and thence the representation of the Lord's spiritual kingdom, is contained in these words in Moses (which may be seen explained in Arcana Coelestia, n. 5306-5329): And Pharaoh said unto his servants, Shall we find one like this man, in whom the spirit of God is? And Pharaoh said unto Joseph, Forasmuch as, God hath made thee to know all this, there is no one so intelligent and wise as thou; thou shalt be over my house, and upon thy mouth shall all my people kiss; only in the throne will I be greater than thou. And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from upon his hand, and put it upon Joseph's hand, and clothed him in garments of fine linen, and put a necklace of gold upon his neck; and he made him to ride in the second chariot which he had, and they cried out before him, Bow the knee; and he set him over all the land of Egypt. And Pharaoh said unto Joseph, I am Pharaoh, besides thee shall no man lift up his hand or foot in all the land of Egypt (Gen. 41:38-44). [5] Since it is said that "Joseph" in the highest sense represents the Lord in relation to the Divine spiritual, it shall first be told what is meant by the Lord's Divine spiritual. Heaven is divided into two kingdoms, one of which is called the celestial kingdom, and the other the spiritual kingdom. The Divine Itself proceeding from the Lord makes heaven, and the Divine proceeding from the Lord is Divine good united to Divine truth. All those in heaven who receive more of Divine good than of Divine truth constitute the Lord's celestial kingdom, while all who receive more of Divine truth than of Divine good constitute the Lord's spiritual kingdom; therefore the Divine of the Lord that is received by the angels in the Lord's celestial kingdom is called the Divine celestial, and the Divine of the Lord that is received by the angels in the Lord's spiritual kingdom is called the Divine spiritual. But it is to be known that the Divine proceeding from the Lord is so called from its reception, and that there are not two Divines, a celestial and a spiritual proceeding; for the Divine good, which from reception is called the Divine celestial, and the Divine truth, which from reception is called the Divine spiritual, proceed so united as to be not two but one. (These things may be seen more fully explained in the work on Heaven and Hell, n. 20-28 where The Two Kingdoms into which the Three Heavens are Divided are treated of; also n. 13, 133, 139, which treat of the Divine proceeding, which is the Divine good united to Divine truth, and that they are two only in the recipients.) [6] That the Lord in relation to the Divine spiritual and thence the spiritual kingdom is signified by "Joseph" can be seen also from the following passages. In the blessing of the sons of Israel by their father: The son of a fruitful one is Joseph, the son of a fruitful one by a fountain; the daughters (she walketh upon a wall), and they shall embitter him and shall shoot at him, the archers shall hate him; and he shall sit in the strength of his bow, and the arms of his hands shall be strengthened by the hands of the Mighty One of Jacob; thence is he the shepherd, the stone of Israel; from the God of thy father, and He shall help thee; and with Shaddai, and He shall bless thee with blessings of heaven from above, with the blessings of the deep that lieth below, with blessings of the breasts and of the womb. The blessings of thy father shall prevail over the blessings of my progenitors, even to the desire of the hills of an age; they shall be for the head of Joseph, and for the crown of the head of the Nazirite of his brethren (Gen. 49:22-26). "The son of a fruitful one is Joseph" signifies the Lord's spiritual kingdom and spiritual church, and in the highest sense the Lord in relation to the Divine spiritual; "the son of a fruitful one by a fountain" signifies the fructification by truths from the Word, the "son of a fruitful one" meaning the fructification by truths, and "fountain" the Word; "the daughters (she walketh upon a wall)" signifies to combat by truths that are from good against the falsities that are from evil, a "wall" meaning truth defending; "they shall embitter him" signifies resistance by falsities; "and shall shoot at him" signifies that they will fight from falsities; "and the archers shall hate him" signifies with every hostility from the falsities of doctrine; "darts" and "arrows," and thence "the throwers of darts" and "archers," signifying combat from truths against the falsities of doctrine, but here from the falsities of doctrine against truths; "and he shall sit in the strength of his bow" signifies to be kept safe by the truths of doctrine combating against falsities, "bow" meaning doctrine; "and the arms of his hands shall be strengthened" signifies the potency of the powers of combating; "by the hands of the Mighty One of Jacob" signifies by the omnipotence of the Lord's Divine Human; "thence is he the shepherd, the stone of Israel," signifies that all spiritual good and truth in the kingdom is therefrom; "from the God of thy father" signifies that he was the God of the ancient church; "and with Shaddai" signifies the Lord as Benefactor after temptations; "and He shall bless thee with the blessings of heaven from above" signifies with goods and truths from within; "with blessings of the deep that lieth below" signifies with the knowledges of truth and good and with corroborating knowledges [scientifica] from without; "with the blessings of the breasts and of the womb" signifies the spiritual affections of these and conjunction; "the blessings of thy father shall prevail above the blessings of my progenitors" signifies that the church that is signified by "Joseph" is from spiritual truth and good; "even to the desire of the hills of an age" signifies from mutual celestial love; "they shall be for the head of Joseph" signifies these things in respect to interiors; "and for the crown of the head of the Nazirite of his brethren" signifies also in respect to exteriors. (For further explanation of this see Arcana Coelestia, n. 6416-6438.) [7] In the blessing of the sons of Israel by Moses: Of Joseph he said, Blessed of Jehovah be his land, for the precious things of heaven, for the dew, and for the deep that lieth beneath, and for the precious things of the increase of the sun, and for the precious things of the produce of the months, and for the firstfruits of the mountains of the east, and for the precious things of the hills of an age, and for the precious things of the earth and of the fullness thereof; and the good pleasure of him that dwelleth in the bush; they shall come to the head of Joseph, and to the crown of the head of the Nazirite of his brethren (Deut. 33:13-16). This describes the Lord's spiritual church with those who are in the doctrine of truth from the Word, and in a life in accordance with it, "the land of Joseph" signifying that church; "to be blessed for the precious things of heaven, for the dew, and for the deep that lieth beneath," signifies from Divine truths from the Word in the spiritual man, and from the influx of the spiritual man into the natural; "the precious things of heaven" meaning Divine spiritual truths or truths in the spiritual man; "dew" signifying influx therefrom, and "the deep lying beneath" signifying the natural man in which are the knowledges of truth and good for perception, and confirming knowledges; "for the precious things of the increase of the sun, and for the precious things of the produce of the months," signifies from the truths flowing forth from the Lord's celestial kingdom, and from the truths flowing forth from the Lord's spiritual kingdom; "the precious things of the sun" meaning truths from the celestial kingdom; "the precious things of the months" truths from the spiritual kingdom, and "increase" and "produce" the things that flow forth; "for the firstfruits of the mountains of the east and for the precious things of the hills of an age," signifies genuine truths such as were in the Most Ancient Church, and such as were in the ancient church, "the mountains of the east" signify the Most Ancient Church which was in love to the Lord; that church is described by "the mountains of the east" because "mountain" signifies love, and the "east" the Lord; "the hills of an age" signify the Ancient Church, which was in charity towards the neighbor; that church is described by "the hills of an age" because "hills" signify charity towards the neighbor. (That such is the signification of "mountains" and "hills," see above, n. 405.) "And for the precious things of the earth and of the fullness thereof" signifies the external spiritual church, which is with those who live according to the knowledges of truth and good; the "earth" meaning that church, and "fullness" the knowledges in the external man; "and the good pleasure of him that dwelleth in the bush," signifies the Lord in respect to the Divine spiritual, that all these things are from Him; "they shall come to the head of Joseph, and to the crown of the head of the Nazirite of his brethren" signifies in respect both to interiors and to exteriors (as above). [8] In Zechariah: And I will make the house of Judah mighty, and I will save the house of Joseph; and they shall be as the mighty Ephraim, and their heart shall be glad as if with wine (10:6, 7). "The house of Judah" here means the church that is in love to the Lord, which is called the celestial church; and "Joseph" means the church that is in the good of charity and in the truths of faith, which is called the spiritual church; because the truths of that church have power from good, it is said, "they shall be as the mighty Ephraim," for "Ephraim" signifies truth from good in the natural man, which truth has power; the joy of such from truths is signified by "their heart shall be glad as if with wine," "wine" signifying truth from good. [9] In Ezekiel: Jehovah said, Son of man, take thee one stick, and write upon it, For Judah and for the sons of Israel, his companions; then take thee one stick, and write upon it, For Joseph, the stick of Ephraim, and of all the house of Israel; and then join them for thee one to another into one stick, that the two may be one in thy 448-1 hand. I will take the stick of Joseph, which is in the hand of Ephraim, and of the tribes of Israel his companions, and I will add them upon the stick of Judah, and will make them into one stick, and they shall be one in My hand. And I will make them into one nation in the land, in the mountains of Israel; and one king shall be for a king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms anymore at all (Ezek. 37:16-22). Here, too, "Judah" signifies the celestial church which is in the good of love, and "Joseph" and "Ephraim" signify the spiritual church which is in the good of charity and in the truths of faith. That these two churches will be one church with the Lord, as good and truth are one, is meant by "I will make them into one stick, and they shall be one in My hand. And I will make them into one nation in the land; and one king shall be for a king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms anymore." (But this also may be seen explained above, n. 433.) [10] In David: O God, Thou hast with Thine arm redeemed Thy people, the sons of Jacob and of Joseph (Ps. 77:15). "The sons of Jacob and of Joseph" mean those who are in the good of life according to their religious principles; for "Jacob" means in the Word the external church which is with those who are in the good of life; and "Joseph" here means Manasseh and Ephraim, for it is said "Thou hast redeemed the sons of Joseph," by whom those are meant who are in good and truth in respect to the external man, thus in respect to life. (That Manasseh and Ephraim, the "sons of Joseph," have this signification, see above, n. 440.) "To redeem them with His arm," signifies to save them by omnipotence, for those who had been such were saved by the Lord through His coming into the world, and could not have been saved otherwise. [11] In Obadiah: In Mount Zion there shall be escape, and there shall be holiness; and the house of Jacob shall be heir to their inheritances; and the house of Jacob shall become a fire and the house of Joseph a flame, and the house of Esau for stubble, that they may kindle them and devour them, that there be no residue of the house of Esau (verses 17, 18). "Esau and his house" mean those who believe themselves to be intelligent and wise not from the Lord but from self; for in the eighth verse of this chapter it is said "I will destroy the wise out of Edom, and the intelligent out of the mount of Esau," meaning those who from the letter of the Word have confirmed themselves in such things as favor their own loves. "The house of Jacob and the house of Joseph" mean such as are in the good of life according to the truths of doctrine, "the house of Jacob" meaning those who are in the good of life, and "the house of Joseph" those who are in the truths of doctrine; "Mount Zion," where there will be escape and holiness, signifies love to the Lord, from whom is salvation and from whom is Divine truth; "the house of Jacob shall be heir to the inheritances of the house and mountain of Esau," and "the house of Jacob shall be to him a fire, and the house of Joseph a flame," signifies that in place of those meant by "Esau" those will succeed who are in the good of life according to the truths of doctrine. In the spiritual world this so occurs, that those who have been in pride from self-intelligence, and have confirmed themselves from the Word in such things as favor the loves of self and the world, occupy certain tracts and mountains, and make for themselves a semblance of heaven, believing that heaven belongs to them more than to others; but when the time has been fulfilled they are cast out of their places, and those succeed them who are in the good of life according to the truths of doctrine from the Lord. (See respecting this in the small work on The Last Judgment.) This makes clear what is signified in the internal sense by "the house of Jacob shall be heir to their inheritances, and shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble." [12] In Amos: Who play upon the psaltery, and devise for themselves instruments of music like David; who drink out of bowls of wine, and anoint themselves with the firstfruits of the oils, but are not grieved over the breach of Joseph (6:5, 6). This treats of those who counterfeit good affections in externals, and bring together for confirmation many things from the Word, and yet are interiorly evil. To counterfeit good affections in externals is signified by "playing upon the psaltery, devising for themselves instruments of music, and anointing themselves with the firstfruits of the oils;" to bring forth many things from the Word for the sake of appearance is signified by "drinking out of bowls of wine;" that they have no regard for the truths of doctrine of the church, even though the church should perish by falsities, is signified by "they are not grieved over the breach of Joseph," "Joseph" meaning the spiritual church, which is with those who are in the truths of doctrine. [13] In David: Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that sittest upon the cherubim, shine forth. Before Ephraim, Benjamin, and Manasseh stir up Thy might, and come for salvation to us (Ps. 80:1, 2). Here, too, "Joseph" signifies the spiritual church, which is with those who are in truths from good, that is, in the truths of doctrine also as to life. What "Ephraim, Benjamin, and Manasseh," here mean may be seen above (n. 440). [14] In Amos: Thus said Jehovah unto the house of Israel, Seek ye Me, and ye shall live; lest He fall like fire upon 448-2 the house of Joseph, and He shall devour and there shall be none to quench. Hate evil, and love good, and place judgment in the gate; it may be that Jehovah the God of Hosts will be gracious unto the remnant of Joseph (5:4, 6, 15). "The house of Israel" signifies the spiritual church, and "the house of Joseph" that church in respect to the truths of doctrine. That truths of doctrine will perish unless they are in the affection of truth and good and a life according to them, is meant by "lest He fall like fire upon the house of Joseph;" and "Jehovah will be gracious to his remnant" means that He will preserve with them the remaining truths of doctrine, provided they live according to the goods and truths from the Word, which is meant by "hate evil and love good, and place judgment in the gate." [15] In David: Lift up a psalm, and strike the timbrel, the pleasant harp with the psaltery. Sound with the trumpet in the new moon, in the fixed time at the day of our feast. For this was a statute of Israel. He appointed a testimony for Joseph, in His going out against the land of Egypt; I heard a lip that I knew not (Ps. 81:2-5). To "lift up a psalm, to strike the timbrel, the pleasant harp with the psaltery," signifies confession from spiritual and celestial truths and the delights of the affection of truth and good (see above, n. 323, 326); "sound with the trumpet in the new moon, in the fixed time for the day of our feast," signifies worship from the delight of these affections; "for this was a statute for Israel, and He appointed a testimony for Joseph," signifies that these things were for the new church instituted among the sons of Israel which was in the truths of doctrine; "in His going out against the land of Egypt; I heard a lip that I knew not" signifies when the old church was destroyed, which had come to be in falsities of doctrine, "a lip that I knew not" signifying falsities of doctrine; for "Egypt," when Joseph was lord there, represented the church that is in the cognitions of truth and good, and in confirming knowledges (scientiae); but when the sons of Israel began to be hated and ill-treated, "Egypt" represented the church destroyed, in which are mere falsities, for it is said that: There arose a new king over the Egyptians who knew not Joseph (Exod. 1:8); and consequently the Egyptians with Pharaoh, who pursued the sons of Israel, were drowned in the Red Sea. [16] That "Joseph" means in the highest sense the Lord in respect to the Divine spiritual, is evident also in David: Joseph was sold for a servant; his foot they hurt with a fetter, his soul came into the iron; until the time that his word came, and the saying of Jehovah explored him. Then the king sent and loosed him; the ruler of the nations let him go free. He set him as a lord to his house and ruler over all his possessions, to bind his princes according to his will, and that he might instruct his elders. Then Israel came into Egypt, and Jacob became a sojourner in the land of Ham (Ps. 105:17-23). How the Lord was received when He came into the world, and how He was tempted and then became Lord of heaven and earth, and subjugated the hells, reduced the heavens to order and established the church is described by the story of Joseph; how He was received and tempted is described by "he was sold for a servant, his foot they hurt with a fetter, and his soul came into iron;" "he was sold for a servant" signifying that the Lord was held in low esteem; "his foot they hurt with a fetter" signifying that He was as it were bound and in prison because there was no longer any natural good; "his soul came into the iron" signifying that it was so because there was no longer any natural truth but only falsity. The Lord's conquering the hells through Divine truth from 448-3 His Divine is described by "until the time that his word came, and the saying of Jehovah explored him;" "his word" signifying Divine truth, and "the saying of Jehovah" Divine good from which is Divine truth. That the Lord thus acquired power over all things of heaven and earth for His Human from His Divine is described by "the king sent and loosed him, the ruler of the nations let him go free; he set him as a lord to his house, and ruler over all his possession;" the "king who sent," and the "ruler of the nations who let him go free," signifying Divine truth and Divine good which were in Him and from Him, "king" Divine truth, and "ruler" Divine good; for the Lord is called "King" in the Word from Divine truth, and "Lord" and "Ruler" from Divine good. The "house over which he was set" signifies heaven and the church in respect to good, and "possession" heaven and the church in respect to truth. This has a similar signification as the words of the Lord Himself, that all things of the Father are His and all His are the Father's; and that all power over heaven and earth was given to Him (John 17:10; Matt. 28:18). That the Lord from His Divine withholds the heavens from falsities and keeps them in truths, and thus gives them intelligence and wisdom, is described by "he bound the princes according to his will, and that he might instruct his elders," "princes" signifying those who are in truths, and "elders" those who are in intelligence and wisdom. That the Lord then established the church on the earth is meant by "then Israel came into Egypt;" "Israel" signifying the church, for the establishment of the church by the Lord was represented by the sons of Israel coming into Egypt, as also by the Lord's being carried into Egypt when He was an infant (Matt. 2:14, 15; Hos. 11:1). That all things of the church then perished is meant by "Jacob became a sojourner in the land of Ham;" "Jacob" signifying the church with all who are in the good of life, and "the land of Ham" signifying the church destroyed. [17] Here and elsewhere in the Word "Israel and Jacob" do not mean the sons of Israel and the posterity of Jacob, but all those with whom is the church, wherever they were and wherever they are; as "Judah" in the Word does not mean the Jewish nation, but the church consisting of such as are in love to the Lord (of which above, n. 433). For with the sons of Israel or the posterity of Jacob there was no church, but the church was merely represented; therefore they signify all who are of the church, and this not only in the prophecies of the Word but also in its histories, as has been shown in what precedes. So, too, "Joseph" and his tribe do not mean Joseph and his tribe, but in the highest sense the Lord in respect to the Divine spiritual, and thence in a relative sense the Lord's spiritual kingdom in the heavens and on the earths, likewise the things that constitute that kingdom, which are the truths of doctrine. [18] In Ezekiel there is a description of a new spiritual church to be established by the Lord, and this church with its doctrine is meant by "the new city, the new temple, and the new earth," therefore it is said: This is the border unto which ye shall inherit the land, according to the twelve tribes of Israel, to Joseph cords [portions] (47:13). "Joseph" signifies the spiritual church, and "cords" signify conjunction, and preaching from that tribe to the rest, and from the rest to it; and "the twelve tribes of Israel" signify all things of that church.

Of the tribe of Benjamin twelve thousand sealed, signifies the conjunction with the Lord of those who are in the lowest heaven. This is evident from the representation of "Benjamin" and the tribe named from him, as being the spiritual-celestial in the natural man, as "Joseph" represents it in the spiritual. The spiritual-celestial is truth conjoined to good; for truth regarded in itself is spiritual, and good is celestial; therefore by "Benjamin" and his tribe the conjunction of truth and good in the natural is signified, and thus here the conjunction with the Lord of those who are in the lowest heaven; for in the lowest heaven are those who are in natural good and truth from the spiritual and the celestial. Those who are in the lowest heaven are either spiritual-natural or celestial-natural; the spiritual-natural there belong to the Lord's spiritual kingdom, and the celestial-natural to His celestial kingdom, therefore the spiritual-natural communicate with the second heaven where all are spiritual, while the celestial-natural communicate with the third heaven where all are celestial (as was said in the article above). [2] From all this the signification in the Word of "Joseph" and of "Benjamin," who were brothers, can be seen. As "Benjamin" signifies truth conjoined to good in the natural man, and thus truth conjoined to good in those who are in the lowest heaven, so he was born to Jacob last, and was called by him "son of the right hand," (Benjamin, in the original, means son of the right hand); also he was born in Bethlehem, and that city signifies truth conjoined to good in the natural. (That he was born in Bethlehem, see Gen. 35:16-19.) He was born the last because the natural, consisting of truth conjoined to good, is the ultimate of the church with man. For with man there are three degrees of life, the inmost, the middle, and the ultimate; in the inmost degree are those who are in the inmost or third heaven, in the middle degree are those who are in the middle or second heaven, and in the ultimate degree are those who are in the lowest or first heaven; so those who are in the inmost degree are called celestial, those who are in the middle are called spiritual, and those who are in the ultimate degree are called either spiritual-natural, or celestial-natural, and the conjunction of these in the ultimate degree is signified by "Benjamin." (Respecting these three degrees of life in man and angel, see in the work on Heaven and Hell, n. 33, 34, 38, 39, 208, 209, 211, 435.) This now is why Benjamin was born the last of the sons of Jacob. [3] He was called "the son of the right hand" because "son" signifies truth, and "right hand" signifies the power of truth from good, and in the spiritual world truth that is from good in the natural man has all power. All the power the spiritual man has is in this, because the effecting cause is in the spiritual man, and the effect is in the natural, and all the power of the effecting cause puts itself forth through the effect. (That all the power of the spiritual man is in the natural, and through the natural, see Arcana Coelestia, n. 9836.) For this reason he was called "Benjamin," that is, "the son of the right hand." And as "Bethlehem" has a like signification, namely, truth conjoined to good in the natural man, David too was born there, and also anointed as king (1 Sam. 16:1-14; 17:12); for David as king represented the Lord in respect to truth from good, and this, too, is signified by "king" (as may be seen above, n. 29, 31, 205). For the same reason the Lord was born in Bethlehem (Matt. 2:1, 5, 6) because He was born a king, and truth conjoined to good was with Him from birth. For every infant is born natural, and the natural, because it is next to the external senses and the world, is first opened, and this with all men is ignorant of truth and desirous of evil; but in the Lord alone the natural had a desire for good and a longing for truth; for the ruling affection in man, which is his soul, is from the father; and with the Lord, the affection or soul from the Father was the Divine Itself, which is the Divine good of the Divine love. [4] Because "Benjamin" and his tribe signify truth conjoined to good in the natural man: His lot in the land of Canaan was between the sons of Judah and the sons of Joseph; Jerusalem also, where the Jebusites then were, fell to that tribe for an inheritance (Josh. 18:11-28); so that the sons of Benjamin dwelt there with the Jews, who afterwards occupied that city. The tribe of Benjamin had its lot among the sons of Joseph, because that tribe represented and thence signified the conjunction of good and truth; for "Judah" signifies the good of the church, and "Joseph" the truth of the church. Jerusalem fell to that tribe because "Jerusalem" signified the church in respect to doctrine and worship, and all doctrine of the church is the doctrine of truth conjoined to good, and all worship is effected according to doctrine through the natural man; for, as was said above, worship is an effect from the effecting cause which is in the spiritual man. [5] From this the signification of "Benjamin" in the following passages can be seen. In Jeremiah: In hallowing the sabbath they shall come from the cities of Judah and from the circuits of Jerusalem and from the land of Benjamin, and from the lowland and from the mountain and from the south, bringing burnt-offering and sacrifice and meal-offering and frankincense (17:26). This was done for hallowing the sabbath because the "sabbath" signifies the union of the Divine and the Divine Human in the Lord, and in a relative sense the conjunction of His Divine Human with heaven and with the church, and in general the conjunction of good and truth (see Arcana Coelestia, n. 8495, 8510, 10356, 10367, 10370, 10374, 10668, 10730). "The cities of Judah, the circuits of Jerusalem, and the land of Benjamin," signify truths conjoined to good in the natural man; "the cities of Judah" the truths of good; "the circuits of Jerusalem" the truths of doctrine in the natural man, and "the land of Benjamin" their conjunction; for "cities" signify truths, "Judah" the good of the church, "Jerusalem" the doctrine of truth, "circuits" such things as are round about or below, which are the truths of good in the natural man, and "the land of Benjamin" the church in respect to the conjunction of these in the natural man; "from the lowland, from the mountain, and from the south," signifies good and truth in the natural man from a celestial origin and from a spiritual origin; "lowland" signifying good and truth in the natural man, because in lowlands, that is, below the mountains and hills, those dwell who are in the lowest heaven, and are called celestial-natural and spiritual-natural, as was said above; "mountains" signifying those who are in celestial good, and "south" those who are in spiritual good, and thence in the light of truth; "to bring burnt-offering and sacrifice, and meal-offering and frankincense," signifies worship from celestial good and from spiritual good in the natural man; "burnt-offering" signifying worship from celestial good; "sacrifice" worship from spiritual good; "meal-offering and frankincense" good and the truth of good in the natural man. Such is the signification of these words. Why else should it be said that in hallowing the sabbath they should come "from the cities of Judah, from the circuits of Jerusalem, from the land of Benjamin, from the lowland, the mountain, and the south," and why not from the whole land of Canaan? [6] Because all these particulars signify such things as belong to heaven and the church, like things are also mentioned elsewhere in the same Prophet: In the cities of the mountain, in the cities of the lowland, and in the cities of the south, and in the land of Benjamin, and in the circuits of Jerusalem, and in the cities of Judah, shall the flocks pass again under the hands of him that numbereth them (Jer. 33:13). They shall buy fields with silver, and this by writing in a book, and by causing witnesses to witness, in the land of Benjamin, and in the circuits of Jerusalem, and in the cities of Judah, and in the cities of the mountain, and in the cities of the lowland, and in the cities of the south, for I will turn back their captivity (Jer. 32:8, 44). In these passages "the land of Benjamin, the circuits of Jerusalem, the cities of Judah, the mountain, the lowland, and the south," have a similar signification as above; thus "Benjamin" signifies the conjunction of truth and good in the natural man, and accordingly the conjunction of truth and good with those who are in the lowest heaven. [7] In the same: Gather yourselves, ye sons of Benjamin, out of the midst of Jerusalem, and sounding sound the trumpet, and upon the house of the vineyard kindle a conflagration, for evil looketh forth from the north, and a great breaking up (Jer. 6:1). In the spiritual sense this treats of the devastation of the church in respect to truth and good, because it is against Zion and Jerusalem, for "Zion" signifies the good of the church, and "Jerusalem" its truth; and as "the sons of Benjamin" signify the conjunction of good and truth, they are told "to gather themselves out of the midst of Jerusalem, to sound the trumpet, and upon the house of the vineyard to kindle a conflagration;" "to sound the trumpet" signifying combat against that church from truths that are from good; "house of the vineyard" that church itself, and "to kindle a conflagration" its destruction by evil loves; the "north from which the evil looks forth" signifies the falsity of evil, and "a great breaking up" signifies the dispersion of good and truth. [8] In David: Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that sittest upon the cherubim shine forth. Before Ephraim and Benjamin and Manasseh stir up Thy might, and come for salvation to us (Ps. 80:1, 2). "Ephraim, Benjamin, and Manasseh," do not mean Ephraim, Benjamin, and Manasseh, but those who are in natural truth and good, and with whom there is a conjunction of these (see above, n. 440, where this is explained). [9] In the same: Bless ye God in the assemblies, the Lord from the fountain of Israel. There little Benjamin is over them, the princes of Judah, the princes of Zebulun, and the princes of Naphtali (Ps. 68:26, 27). Here Benjamin, the princes of Judah, of Zebulun, and of Naphtali, are not meant, but those things of the church that are signified by these tribes; and "little Benjamin" here signifies the innocence of the natural man; the innocence of the natural man is in the conjunction of good and truth there. (This too may be seen explained above, n. 439.) [10] In the blessing of the sons of Israel by Moses: Of Benjamin he said, The beloved of Jehovah, he shall dwell safely by him. He shall cover him all the day, and he shall dwell between His shoulders (Deut. 33:12). "Benjamin" here signifies the Word in the ultimate sense, which is natural; for in this blessing by Moses the Word is described, and each tribe signifies something of it; and as the ultimate sense of the Word, which is natural, has in it a marriage of good and truth, as has been shown in many places, therefore Benjamin is called "the beloved of Jehovah," and it is said "he shall dwell safely by him, and He shall cover him all the day, and he shall dwell between His shoulders," "to dwell between the shoulders" meaning in safety and in power. [11] The signification of "Benjamin" in the prophecy of Israel the father respecting his son (Gen. 49:27) has been explained in the Arcana Coelestia (n. 6439-6444). In that prophecy, Benjamin is the last one treated of, because he signifies the ultimate of the church and of heaven; the ultimate is the natural, in which truth is conjoined to good. [12] Because this is the signification of "Benjamin": The tribes of Ephraim, Manasseh, and Benjamin pitched in the wilderness about the tent of meeting, on the west side (Num. 2:18-24); and these three tribes signify all who are in natural truth and good, and in the conjunction of these, "Ephraim" signifying truth in the natural man, "Manasseh" good there (as has been shown above), and "Benjamin" the conjunction of these. These tribes pitched on the west side, because in heaven those dwell at the west and at the north who are in the obscurity of good and in the obscurity of truth, thus who are in natural good and truth; but those dwell at the east and at the south in heaven who are in clearness of good and truth. (Respecting this see in the work on Heaven and Hell, n. 141-153.) [13] From this it can now be seen what "Benjamin" signifies in the Word, namely, the conjunction of good and truth in the natural man, and its conjunction through good with the spiritual; for all good that is good in the natural man flows in from the spiritual man, that is, through the spiritual man from the Lord. Without such influx there is no good in the natural man; therefore "Benjamin" signifies also the conjunction of the spiritual man with the natural, and "Joseph" the conjunction of the celestial man with the spiritual.

Among these twelve tribes, out of each of which twelve thousand are said to have been sealed, the tribe of Dan is not mentioned, but in its stead the tribe of Manasseh. The tribe of Dan is not mentioned because that tribe represented and signified such as are treated of in what now follows in this chapter, whom John thus describes, "After these things I saw, and behold a great multitude which no one could number, out of every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, and palms in their hands" (verse 9 et seq.). For these are such as were not in the very truths of heaven and the church, but in the good of life according to the doctrinals of their religion, and these were for the most part not genuine truths but falsities, and yet these falsities were accepted by the Lord as truths, because such were in the good of life, and on account of this the falsities of their religion were not tainted with evil, but inclined to good. The others were taken in place of the tribe of Dan because the tribe of Dan was the last of the tribes, and therefore signified, in the Lord's kingdom, the ultimates in which those are who are in the good of life and of faith according to their religion in which there are no genuine truths. (Respecting the tribe of Dan see Arcana Coelestia, n. 1710, 3920, 3923, 6396, 10335.)

Footnotes

401-1 Photolithograph has "my," as also AC n. 612; HH n. 348; but Greek has "their," as also AC n. 9192.

401-2 Photolithograph has "Lord Jehovih," but the Hebrew and other passages have simply "Jehovah," cf. AE n. 527, 610, 768.

401-3 Photolithograph has "Chiskias;" the king in 2 Kings 23 is "Josiah."

401-4 Photolithograph has "because thou didst become the son of death, and the son of death perished;" the Hebrew has, "which was the son of a night and perished a son of the night."

401-5 Photolithograph has "thousands;" the Hebrew has "myriads."

401-6 Cf. 887.

403-1 Photolithograph has "its host;" the Hebrew "their host;" the latter is found in AE n. 573.

403-2 Photolithograph has "immense teeth," but AC n. 556 and AC n. 9052 have "immense lion" with Hebrew.

403-3 Photolithograph has "I saw;" Hebrew has "I found;" this is also found in the explanation AE n. 403, as well as AE n. 918, and in AC n. 217, 1971, 5117.

405-1 Hebrew has "God," which we find in AC n. 8331; in his own copy of TCR he corrected the reading (n. 303) of "King" in the margin to "God." The reading "King" is found in AE n. 365, 612; also AR n. 306, 478; AC n. 3780.

405-2 Photolithograph has "out of;" Hebrew "in," which we also find in AE n. 502; AR n. 397.

405-3 Photolithograph has "light;" the Greek has "city," which is also found in AE n. 223; AR n. 194.

405-4 Photolithograph has "my;" for Hebrew "thy," which we also find in the text as quoted before.

405-5 Photolithograph has "our" twice; Hebrew has "your," which is also found in AE n. 526.

406-1 Photolithograph has "upon their thrones;" the Hebrew "from their thrones," as is also given in the following explanation.

406-2 Photolithograph has "of the nations;" Hebrew "of the earth," as also found in AE n. 50; AC n. 1158.

409-1 Photolithograph has "My," but Hebrew has "of Jehovah," as also found in AC n. 2159.

409-2 Photolithograph has "He hath made," but Hebrew has "I have made," as also in AE n. 205, 608, 684, 701, etc.

409-3 Photolithograph has "you;" for Hebrew "us."

409-4 Photolithograph has "for I trust;" Hebrew "that trusteth."

411-1 Photolithograph has "for I trust;" Hebrew "that trusteth."

411-2 Photolithograph has "thou wast seen;" for Chaldean "thou sawest," which is also found in App. 2.

411-3 Photolithograph has "I would feed," but Hebrew has "He would feed." The former reading is also found in AE n. 374, 619; AC n. 5620, 5943; the latter in AC n. 3941, 8581.

411-4 Photolithograph has "my;" Hebrew has "our," which is also found in AC n. 4402

411-5 Photolithograph has "I set;" the Hebrew "she set."

412-1 Photolithograph has "faces;" the Greek has "face," which is also found in AE n. 148; AR 938; but the former reading is found in AC n. 9936, 10579.

412-2 Photolithograph has "us," but this is rectified in the explanation.

412-3 Photolithograph has "trust;" Hebrew has "confess." IB, IV n. 107, 767 have the latter translation.

415-1 "Of the sons" is lacking in the Latin here, also in the edition of Schmidius as used by Swedenborg; but it is found in all Greek MSS. It is also omitted in the Arcana Coelestia, n. 3272, 3858, 4592, etc, and in SS 11, but found in AE n. 39.

419-1 Photolithograph has "soul," for "nostrils." Elsewhere Swedenborg has "nostrils," as in AC n. 94, 3623, 8286, etc.

419-2 Photolithograph has "out of," Hebrew "behold."

419-3 Photolithograph has "it was filling."

422-1 Photolithograph has "great," but we find "to be praised" in AE n. 401, and AR n. 809.

430-1 Photolithograph has "which" for "because."

430-2 Photolithograph has "in" for "from."

430-3 Photolithograph has "itself" for "twelve."

430-4 Photolithograph has "twelve" for "twelve thousand."

430-5 Photolithograph has "sons" for "tribes." The latter is found in AC n. 9389.

433-1 Photolithograph has "my," as also elsewhere in Swedenborg, but Hebrew has "thy."

433-2 Photolithograph has "I," but Hebrew has "they," which we also find in AC n. 9594.

433-3 This is the Photolithograph, the Hebrew is "saved" or "saving." The latter translation is found in AE n. 31, 850, and "saved" in AC n. 2781, Lord n. 6.

433-4 Photolithograph has "and the house of Israel shall go;" the Hebrew has "shall go unto the house of Israel," which is also found in Lord n. 4 and AC n. 3654.

433-5 Photolithograph for "written" has "I will write."

433-6 Photolithograph has "in that day;" the Hebrew "those days" is found in AE n. 455, 675, etc.

433-7 Photolithograph has "it is," the Hebrew "they are" is found in AE n. 412; AC n. 4317, 7051.

433-8 Photolithograph has "all this is," the Hebrew "is it not" is found in AC n. 7051, 9320.

433-9 Photolithograph has "hast thou," the Hebrew "have ye" is found in AE n. 324, 652.

433-10 Photolithograph has "staff," but see AE n. 727.

434-1 Photolithograph has "thou dwellest," "dwelling" is found in AC n. 4117, 4255.

435-1 Photolithograph has "Dan" for "Gad."

435-2 Photolithograph has "judgment;" but in explanation below with the Hebrew "judgments."

438-1 Photolithograph has "five hundred and four thousand" for "four thousand and five hundred."

440-1 Photolithograph has "Jehovah;" we find the Hebrew "Judah" in AC n. 5354.

441-1 Photolithograph has "out of" for "in."

441-2 Photolithograph has "internal."

443-1 Photolithograph has "wrath," the Hebrew "good pleasure" is found on p. 1117, and in AC.

444-1 Photolithograph has "it is."

444-2 Photolithograph has "Israel," the Hebrew has "Jerusalem."

444-3 Photolithograph has "numbered."

444-4 Photolithograph has "to."

444-5 Photolithograph has "you."

448-1 Photolithograph has "my," the Hebrew "thy."

448-2 Photolithograph has "devour," the Hebrew "fall upon" (invadat) is found in AC n. 3969.

448-3 Photolithograph has "and."