Verses 9, 10. 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. And crying out with a great voice, saying, Salvation unto our God who sitteth upon the throne, and unto the Lamb. 9. "After these things I saw, and behold a great multitude," signifies all those who are in the good of life according to their religion, in which there are no genuine truths (n. 452); "which no one could number," signifies that the Lord alone knows of what kind and how much of good and truth there is in them (n. 453); "out of every nation and all tribes," signifies all who are in good in respect to life according to the doctrinals of their religion (n. 454); "and peoples and tongues," signifies all who are in falsities from ignorance and from various religions (n. 455); "standing before the throne and before the Lamb," signifies such in the Lord's kingdom (n. 456); "clothed in white robes," signifies that they are then in truths and protected against falsities (n. 457); "and palms in their hands," signifies and in good of life according to truths (n. 458). 10. "And crying out with a great voice," signifies adoration from the good of truth and from consequent joy of heart (n. 459); "saying, Salvation unto our God who sitteth upon the throne, and unto the Lamb," signifies confession that eternal life is from the Lord alone (n. 460).
Verse 9. After these things I saw, and behold a great multitude, signifies all those who are in the good of life according to their religion, in which there are no genuine truths, as is evident from this, that "the twelve thousand sealed" out of each tribe meant those who are of the church in which there are genuine truths; for "the twelve tribes of Israel" mean those who are in genuine goods and truths, and in an abstract sense all goods and truths of the church; therefore these now treated of mean those who are in the good of life according to their religion, in which nevertheless there are no genuine truths. That this is the meaning of "a great multitude" can be seen also from what follows in this chapter, where it is said, "These are they who come out of the great tribulation" (verse 14), which means out of temptations, for those who are in the good of life according to their religion, in which there are no genuine truths, in the other life undergo temptations, by which the falsities of their religion are scattered, and genuine truths implanted in their place (on this more will be said in what follows). From this it can be seen who are meant by "a great multitude" (which is treated of in what follows to the end of the chapter). It is to be known that no one, either within the church where the Word is or outside of that church, is damned who lives a good life according to his religion, for it is not the fault of such that they are ignorant of genuine truths. Moreover, as the good of life holds deep within it the affection of knowing truths, when such come into the other life they easily receive truths and drink them in. It is altogether different with those who have lived an evil life and have made light of religion. (Those who are not in genuine truths, and thus are in falsities from ignorance, and yet in the good of life, have been treated of above, n. 107, 195, 356; and in the work on Heaven and Hell, where the peoples and nations outside of the church who are in heaven are treated of. Also in the Arcana Coelestia, as follows: There may be falsities of religion that agree with good, and falsities that disagree, n. 9258, 9259; falsities of religion, if they do not disagree with good, produce evil only with those who are in evil, n. 8311, 8318; falsities of religion are not imputed to those who are in good, but only to those who are in evil, n. 8051, 8149; truths not genuine, and also falsities, may be consociated with genuine truths with those who are in good, but not with those who are in evil, n. 3470, 3471, 4551, 4552, 7344, 8149, 9298; falsities and truths are consociated by appearances from the sense of the letter of the Word, n. 7344; falsities are made truthlike by good and become soft when they are applied to good and lead to good, and evil is removed, n. 8149; falsities of religion with those who are in good are received by the Lord as truths, n. 4736, 8149; a good that derives its quality from a falsity of religion is accepted by the Lord if there be ignorance, and if there be in it innocence and a good end, n. 7887; the truths that are with man are appearances of truth and good, tinctured with fallacies, and yet the Lord adapts them to genuine truths in the man who lives in good, n. 2053; there are falsities in which there is good with those who are outside of the church and thence in ignorance of truth, also with those within the church where there are falsities of doctrine, n. 2589-2604, 2861, 2863, 3263, 3778, 4189, 4190, 4197, 6700, 9256.)
Which no one could number, signifies that the Lord alone knows of what quality and how much of good and truth there is in them. This is evident from the signification of "number," as meaning what is the quality of a thing, so "to number" means to know the quality of a thing, here, the quality of the good and truth with those now treated of. It also signifies that the Lord alone knows this, as is meant by "which no one could number;" for no man and no angel knows the quality of good and truth with another in every series and connection, but only something of it that is apparent in externals; and yet every quality is of infinite extension, for it joins and associates itself with innumerable things that lie concealed within, and that abide without, and that spread out in every direction. All this no one sees but the Lord alone; therefore it is the Lord alone by whom all are arranged and disposed according to their quality, for He sees the quality of everyone, thus what his nature is and what will happen to him to eternity, since the Lord's sight which is called omniscience, foresight, and providence, is eternal. This is why no one except the Lord alone knows the quality of good and truth with anyone. It may seem strange that "to number" signifies to know the quality of good and truth, for one reading these words and remaining in the meaning of the letter can have no other thought than that it means simply that the multitude was too great to be numbered; yet in the spiritual sense "number" signifies quality, and thus "to number" signifies to know the quality, and to arrange and dispose according to it. [2] Because of this signification of numbering a punishment was inflicted upon David for numbering the people, which is thus described in the second book of Samuel: Again the anger of Jehovah glowed against Israel, and He incited David against them saying, Go, number Israel and Judah. And the king said to Joab, Go now to and fro through all the tribes of Israel, from Dan even to Beersheba, and number ye the people, that I may know the number of the people. Joab dissuaded him, but the king's word prevailed. And David's heart smote him after that he had numbered the people; and David said, I have sinned exceedingly in that I have done; but now let, O Jehovah, I beseech thee, the iniquity of Thy servant pass away, for I have done very foolishly. So the prophet Gad was sent to David, announcing to him three punishments, and of these David chose the pestilence, of which seventy thousand died (24:1 to the end). Who does not know that there is no iniquity in numbering a people? Yet here the iniquity was so great that David, on account of it, was threatened with three punishments from which he was to choose one, and of the pestilence which he chose seventy thousand died. But there was a reason for this, namely, that "Israel and Judah" represented, and thence signified, the Lord's kingdom in the heavens and on the earth, and "to number" signified to know their quality, and to arrange and dispose accordingly, and that this belongs to the Lord alone; which shows that "to number" in the Word has this signification. [3] "To number" has a like meaning in Moses: When thou takest up the sum of the sons of Israel as to the numbering of them, then shall they give every man an expiation for his soul unto Jehovah in numbering them, that there be no plague among them in numbering them (Exod. 30:12). Here, also, "to number" signifies to know their quality, or the quality of the church with them, and to arrange and dispose according to it; and because this belongs to the Lord alone, it is said, "everyone shall give an expiation for his soul unto Jehovah in numbering them, that there be no plague among them in numbering them." (For a further explanation of this see Arcana Coelestia, n. 10216-10232.) [4] In Daniel: Because Belshazzar drank wine out of the vessels of gold and of silver from the temple at Jerusalem, a hand went forth and wrote on the wall, Numbered, thou art numbered, weighed, and divided. God hath numbered thy kingdom and finished it (5:2, 5, 25, 26). "Numbered, numbered," signifies here to be seen and explored as to the quality of good and truth; and "hath numbered the kingdom" signifies hath arranged and disposed. (What the rest signifies see above, n. 373.) [5] In like manner in Isaiah: By the relinquishment of my days I shall go to the gates of hell [of the grave]; I am numbered, the remainder of my years (38:10). These are the words of Hezekiah the king when he was sick, and "to be numbered" signifies to be explored and concluded. "To number" and "to be numbered" have a different signification in the spiritual sense of the Word from that which they have in the letter or its natural sense, as is evident from the fact that with angels in heaven, numbers and measures have no place in their spiritual idea, that is, they do not think from numbering or measuring, but from the quality of a thing; but this thought of theirs falls into numbers and measures when it comes down therefrom into the natural sphere; and yet the Word is written equally for angels as for men, consequently angels, in numbers and numbering in the Word, perceive the quality of the thing treated of, while men understand numbers and numbering. This can still further be seen from this, that every number in the Word signifies somewhat of thing or state (of which see above, n. 203, 336, 429, 430). [6] As numbering is mentioned in some passages of the Word, and it signifies to know the quality of a thing, and to arrange and to dispose according to it, I will also cite these passages in confirmation. In Isaiah: A voice of a tumult of the kingdoms of nations gathered together; Jehovah of Hosts numbering the host for war (13:4). The "kingdoms of nations gathered together" of which there was a tumult, do not mean nations gathered from kingdoms, for this passage is prophetical and not historical; but "kingdoms of nations gathered together" signifies the falsities of evils that have been made to cohere, and "their tumult" signifies their threats and eagerness to fight against truths; for "kingdoms" are predicated of truths, and in the contrary sense of falsities, while "nations" signify goods, and in the contrary sense evils (see above, n. 175, 331); and "tumult" is predicated of the eagerness for fighting, here against truths; "Jehovah of Hosts numbering the host" signifies the arrangement of truths from good by the Lord against the falsities from evil; the Lord is called in the Word "Jehovah of Hosts," from truths and goods fighting against falsities and evils, for "zebaoth" means hosts, and "hosts" signify the truths and goods of heaven and the church; and "to number" signifies to arrange these, and "war" signifies spiritual combat. [7] In the same: Lift up your eyes on high, and see who hath created these things, who hath led out their host in number, who calleth them all by name (Isa. 40:26). The "host of the heavens" means in the literal sense, the sun, moon, and stars, for these are called in the Word "the host of Jehovah," but in the spiritual sense "host" signifies all the goods and truths of heaven and the church in the complex, for the "sun" signifies the good of love, the "moon" the good of faith, and the "stars" signify the knowledges of good and truth; this makes clear the signification of "Lift up your eyes and see who hath created these things." "To create," when predicated of goods and truths, signifies to form them with man, and to regenerate him; "to lead out the host in number" signifies to arrange truths and goods according to the quality of those with whom they are; "who calleth them all by name" signifies who knows the quality of all and disposes accordingly, for "name" in the Word signifies the quality of a thing or state. [8] So, too, in John: The sheep hear His voice, and He calleth His own sheep by name and leadeth them out (10:3); where the same expressions, "to lead out" and "to call by name" are used as above in Isaiah, and they have a similar signification. (That "name" signifies the quality of a thing or state, see above, n. 102, 135, 148.) In David: Jehovah counteth the number of the stars; He called them all by their names (Ps. 147:4). "To count the number of the stars, and to call them all by their names," signifies to know all truths and goods, and to dispose them according to their quality in heaven and the church. For what other reason could it be said of Jehovah that "He numbers the stars, and calls them by their names"? [9] In Jeremiah: 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 by the hands of him that numbereth them (33:13). What "mountain," "lowland," "the south," "the land of Benjamin," "the circuits of Jerusalem," and "the cities of Judah," signify in the spiritual sense may be seen just above (n. 449, where they are explained). "The flocks shall pass by the hands of him that numbereth them" signifies that there will be interior goods and truths in the church according to their order and quality, for "flocks" signify interior goods and truths; "flocks" meaning lambs, sheep, she-goats, rams, and kids, and these signify interior goods and truths, which are spiritual goods and truths, while "herds," which consist of calves, bullocks, cows, and oxen, signify exterior goods and truths, which are natural truths and goods. (That this is so see Arcana Coelestia, n. 1565, 2566, 5913, 6048, 8937, 10609.) [10] In David: Mount Zion shall be glad, the daughters of Judah shall exult, because of Thy judgments. Encompass Zion and encircle her; number her towers, set your heart to the bulwarks, mark ye well her palaces; that ye may tell the generation following (Ps. 48:11-13). "Mount Zion which shall be glad," signifies the celestial church, in which are those who are in love to the Lord; "the daughters of Judah who shall exult," signify the affections of good and truth which those have who are of that church; "because of Thy judgments" signifies because of Divine truths which they have from the Lord; "encompass Zion and encircle her" signifies to embrace the things belonging to that church from love; "to number her towers" signifies to give thought to the higher or interior truths of that church, "to number" meaning to see and give thought to their quality, and "towers" meaning the higher or interior truths; "set your heart to the bulwarks" signifies to love the exterior truths that defend that church against falsities; "mark ye well her palaces" signifies to perceive the goods of truth, for "houses" mean goods, and "palaces" the more noble goods of truth; "that ye may tell the generation following" signifies their permanence to eternity. [11] In Isaiah: He that walketh in righteousness and speaketh uprightness, thine eyes 453-1 shall see the king in his beauty; they shall behold the land of wide extent. Thy heart shall meditate terror. Where is the scribe? where is the weigher? where is he that counteth the towers? Thou wilt not see an obstinate people, a people of depths of lip (33:15, 17-19). "To walk in righteousness and to speak uprightness" signifies to live in the good of love and charity, and to think and perceive truths; for "to walk" signifies to live, "righteousness" is predicated of good, and "uprightness" is truth; "thine eyes shall see the king in his beauty" signifies that they shall attain to wisdom, "king" signifying truth from good, and "beauty" its wisdom, for in wisdom Divine truth is in its beautiful form; "they shall behold the land of wide extent" signifies the extension of wisdom into heaven, "land" signifying the church, and also heaven, and "wide extent" extension there; "thy heart shall meditate terror; where is the scribe? where is the weigher? where is he that counteth the towers?" signifies remembrance of the state of the church, when there is no intelligence, no wisdom, and when interior truths are falsified; "terror" meaning that state, "scribe" intelligence, "weigher" wisdom, "towers" interior truths; to destroy the quality of these by falsifications is here signified by "numbering them;" "thou wilt not see an obstinate people" signifies not seeing those who are in the falsities of evil, or in an abstract sense those falsities themselves; "a people of depths of lip" signifies falsities of doctrine confirmed until they appear as truths, "lip" signifying the truths of doctrine, here falsity that will not be seen. [12] "To number" signifies also evil arrangement, consequently destruction by falsifications, as is evident in the same: Ye have seen the breaches of the house of David that they are many; and ye have brought together the waters of the lower pool. And ye have numbered the houses of Jerusalem, that ye might tear down the houses to fortify the wall (Isa. 22:9, 10). "The house of David" means the church in respect to the truths of doctrine; and "its breaches" signify falsities breaking in; "to bring together the waters of the lower pool" signifies to collect many things from the sense of the letter of the Word and from the natural man; the "pools in Jerusalem" signified such truths as are in the exterior and interior senses of the Word; "the waters of the higher pool" such truths as are in the interior sense of the Word, and "the waters of the lower pool" such as are in the exterior sense of the Word, that is, the sense of the letter, for "waters" mean truths, and the "pools" in Jerusalem have a similar signification as the "lakes" and "seas" outside of Jerusalem, namely, a collection of truths; "to number the houses of Jerusalem" signifies to falsify the goods of truth, "the houses of Jerusalem" signifying the goods of truth of the church, and "to number" signifying wrong apprehension and evil arrangement, which is to interpret falsely or to falsify; "that ye might tear down the houses to fortify the wall" signifies to destroy these goods in order to build up a doctrine consisting of mere falsities, "wall" meaning the truth of doctrine defending, here truth falsified, because without good. [13] These things make evident what is signified by "numbering days, steps, and hairs," as in the following passages. In David: To number our days (Ps. 90:12). In Job: Dost Thou not number 453-2 my steps? (16:16). Doth He not see my ways and number all my steps? (31:4). In Luke: The hairs of your head are all numbered (12:7). Here "to number" signifies to know the quality from least to greatest, and to arrange and dispose according to it, that is, to provide. What "days," "steps," and "hairs," signify has been told and shown elsewhere.
Out of every nation and all tribes, signifies all who are in good in respect to life according to the doctrinals of their religion. This is evident from the signification of "nation," as being those who are in the good (on which see above, n. 175, 331), here those who are in the good of life; also from the signification of "tribes," as being the goods and truths of the church in the whole complex (on which see also above, n. 431). But here, as those who are in the good of life according to their religion are treated of, "tribes" signify the doctrinals of religion that such believe to be truths and goods, and this is what is meant by "tribes" in the Word when such are treated of; while "the tribes of Israel," which were treated of above mean all who are in the genuine truths and goods of the church, and in an abstract sense those truths and goods. So here, "out of every nation and all tribes" signifies all who are in good in respect to life according to the doctrinals of their religion.
And peoples and tongues, signifies all who are in falsities from ignorance and from various religions. This is evident from the signification of "peoples," as being those who are in the truths of doctrine, and in a contrary sense those who are in the falsities of doctrine (of which above, n. 175); but here, those who are in the falsities of doctrine from ignorance; for here are treated of those who are saved, although from the doctrine of their religion they have been in falsities. All those who are in the good of life in accordance with the dogmas of their religion, which they have believed to be true although they are not true, are saved, for falsity is not imputed to anyone who lives well according to the dogmas of his religion, because it is not his fault that he is ignorant of truths. For the good of life in accordance with a religion contains within itself the affection of knowing truths, and these truths are learned and accepted when such persons come into the other life, for every affection remains with man after death, and especially the affection of knowing truths, because this is a spiritual affection; and when man becomes a spirit, he is his affection; consequently the truths that are then desired are imbibed and thus received deeply in the heart. (That when a man lives well falsities of religion are accepted by the Lord as truths, see above, n. 452.) The above is evident from the signification of "tongues," as meaning their confessions from religion, for "tongues" mean speech, and "speech" signifies confession and religion, because the tongue utters and confesses the things that pertain to religion. [2] There is frequent mention in the Word of the "lip," the "mouth," and the "tongue;" and the "lip" signifies doctrine, the "mouth" thought, and the "tongue" confession. "Lip," "mouth," and "tongue," have this signification because these are the externals of man, by means of which things internal find expression, and it is things internal that are signified in the internal or spiritual sense. For the Word in the letter consists of external things that are manifest before the eyes and are perceived by the senses, therefore the Word in the letter is natural, and this in order that the Divine truth that it contains may be there in what is ultimate and thus in fullness. But these external things, which are natural, include in themselves things internal that are spiritual, and these therefore are the things that are signified. [3] That "tongues" signify confessions from religion, and according to the dogmas of religion, can be seen from the following passages. In Isaiah: The time shall come for bringing together all nations and tongues, that they may come and see My glory (66:18). This is said of the Lord's coming; "nations and tongues" signify all who are in the good of life according to their religions; "tongues" signify religions from confessions; it is therefore said "that they may come and see My glory," "glory" signifying Divine truth, by which the church exists. [4] In Daniel: Behold, with the clouds of the heavens one like the Son of man. And there was given Him dominion and glory and a kingdom, that all peoples, tongues, and nations might worship Him (7:13, 14). "The Son of man who was to come in the clouds of the heavens," evidently means the Lord, and "the clouds of the heavens" mean the Word in the letter, in which it is said that the Lord is to come, for the Word treats of Him, and in the inmost sense of Him alone. Therefore it is said "Son of man," because the Lord is called "the Son of man" from Divine truth, which is the Word. But respecting this see more above (n. 36) where these words are explained: Behold, He cometh with the clouds; and every eye shall see Him (Rev. 1:7). The Lord's power from Divine good is meant by "dominion," and from Divine truth by "glory," and heaven and the church are meant by "kingdom." "Peoples, tongues, and nations," signify all those who are in doctrine and in a life according to their religions; those who are in doctrine are called "peoples," those who are in life "nations," and "tongues" mean religions. [5] In Zechariah: In those days ten men out of all 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 (8:23). The spiritual sense of these words may be seen above (n. 433); namely, that a "Jew" means those who are in love to the Lord and in the truths of doctrine from Him; and that "all tongues of the nations" mean those who are of various religions. [6] "Tongues" have a like signification in the following passages. In Moses: From these were the islands of the nations separated in their lands, every man according to his tongue, according to their families, in their nations. The habitations of the sons of Shem, according to their families, after their tongues, in their lands, after their nations (Gen. 10:5, 31). In Revelation: Thou must prophesy again over many peoples and nations and tongues and kings (10:11). Again: And they of the peoples and tribes and tongues and nations shall see their bodies three days and a half (11:9). Again: And it was given unto the beast to make war with the saints and to overcome them; and there was given him power over every tribe and tongue and nation (13:7). Again: I saw an angel flying in the midst of heaven, having the everlasting Gospel to proclaim unto those that dwell on the earth, and unto every nation and tribe and tongue and people (14:6). And again: The waters which thou sawest, where the harlot sitteth, are peoples and multitudes and nations and tongues (17:15). "Waters" here signify the truths of the Word, for "waters" in the Word signify truths, and in the contrary sense falsities; therefore here "peoples, multitudes, nations, and tongues," mean those who are in truths falsified, which in themselves are falsities, and are consequently in evils of life. [7] In Luke: The rich man said to Abraham, Have mercy on me, and send Lazarus that he may dip the tip of his finger in water and may cool my tongue, for I am tortured in this flame (16:24). In this parable, as in others, the Lord spake by correspondences, as can be seen by this, that the "rich man" does not mean the rich, nor does "Abraham" mean Abraham, nor by "the water with which Lazarus might cool the tongue" are water and tongue meant, nor does the "flame" mean flame, for in hell no one is tortured by flames; but a "rich man" means those who are of the church where the Word is, from which they have spiritual riches, which are truths of doctrine; so the "rich man" here means the Jews, with whom was the Word at that time; "Abraham" means the Lord; the "water into which Lazarus might dip the tip of his finger" signifies truth from the Word; and "tongue" signifies a thirst and eagerness to pervert the truths that are in the Word; and the "flame" the punishment of that eagerness, which is various and manifold. This makes evident what these things signify in the series, and that "to cool the tongue with water" signifies to allay the thirst and the eagerness to pervert truths, and to confirm falsities thereby. Who cannot see that it does not mean that Lazarus should dip the tip of his finger in water to cool the tongue? [8] In Zechariah: This shall be the plague wherewith Jehovah will strike all the peoples that shall fight against Jerusalem; his flesh shall waste away as he stands upon his feet, and his eyes shall waste away in their sockets and his tongue shall waste away in his mouth (14:12). This is said of those who endeavor to destroy the truths of doctrine by means of falsities; and this is signified by "fighting against Jerusalem," "Jerusalem" signifying the church in respect to doctrine, and thence the truths of the doctrine of the church; "the flesh shall waste away" signifies that all good of love and of life will perish, for this is what "flesh" signifies; "standing upon his feet" means upon bones without flesh, which signifies that they will be wholly corporeal-natural, "feet" signifying the things that belong to the natural man, here its lowest things; "his eyes shall waste away in their sockets" signifies that all the understanding of truth will perish, "eyes" signifying the understanding; "his tongue shall waste away in his mouth" signifies that all the perception of truth and all the affection of good will perish; "tongue" signifying also the perception of truth and the affection of good, the perception of truth from its speaking, and the affection of good from its power of tasting, for "taste" signifies appetite, desire, and affection. [9] In the book of Judges: Jehovah said unto Gideon, Everyone that lappeth the waters with his tongue as a dog lappeth, him shalt thou set by himself; and everyone that boweth down upon his knees to drink. And the number of them that lapped in their hand were three hundred men; and these were led against Midian and smote him (7:5-7). "Midian" here means those who do not care for truth, because they are merely natural and external; therefore Midian was smitten by those who "lapped the waters in the hand with the tongue like a dog;" these mean such as have an appetite for truths, thus they who from some natural affection seek to know truths, a "dog" signifying appetite and eagerness, "waters" truths, and "lapping them with the tongue" to have an appetite for and eagerly seek. So it was by these that Midian was smitten. Anyone can see that such things would not have been commanded unless they had been significative. [10] In David: Thou hidest them in the hiding place of Thy faces from the pride of man; Thou concealest them in a pavilion from the strife of tongues (Ps. 31:20). "A hiding place of faces in which Jehovah hides them," signifies the Divine good of the Divine love, for "the face of Jehovah" signifies the good of love, and "the hiding place" signifies inwardly in man; "the pride of man" signifies the pride of self-intelligence; the "pavilion in which He hides them" signifies Divine truth; and "the strife of tongues" signifies the falsity of religion from which they reason against truths. This makes clear what these things signify in series. [11] In Jeremiah: Lo, I will bring upon you a nation, a nation whose tongue thou shalt not know nor shall thou understand what they speak. It shall eat up thy harvest and thy bread (5:15, 17). This does not mean that a nation of an unknown tongue or of an unintelligible speech should be brought; but an evil nation of an utterly different religion is meant, whose dogmas they shall not know nor understand the reasonings therefrom; and in an abstract sense the falsities of evil which are altogether contrary to the truths of good are signified; for "nation" in an abstract sense means evil, and "tongue" here means the falsity of religion, and "to speak" means to reason therefrom; therefore it is added, "it shall eat up thy harvest and thy bread," for "harvest" signifies truths by which there is good, "bread" the good therefrom, and "to eat up" to consume and deprive. [12] In Ezekiel: Thou art not sent to a people of deep lip and heavy of tongue, but to the house of Israel; not to great peoples of deep lip and heavy of tongue, whose words thou shalt not hear. If I should send thee to them, will they not hearken unto thee? (3:5, 6). "Peoples of deep lip and heavy of tongue, whose words are not heard," signify those who are in an unintelligible doctrine, and thus in an abstruse religion, whose dogmas cannot be comprehended, "lip" signifying doctrine, "tongue" religion, and "words" its dogmas; therefore these peoples mean the nations that do not have the Word, by which Jehovah, that is, the Lord, is known. That these will receive Divine truths when they are instructed is signified by "these would hearken if he should be sent unto them." [13] In Isaiah: Thou wilt not see an obstinate people, a people of depths of lip that thou canst not hear; barbarous in tongue, without intelligence (33:19). "A people of depths of lip and barbarous in tongue" has a similar signification here as "peoples of deep lip and heavy of tongue" above. Evidently a people with a speech that cannot be understood is not meant; for it is added, "barbarous in tongue, without intelligence," for there may be intelligence in the tongue or speech of such, but not in their religion. [14] In the same: I have sworn that unto Me every knee shall bow, every tongue shall swear (Isa. 45:23). This is said of the coming of the Lord; and "every knee shall bow" signifies that all who are in natural good from spiritual good will worship Him, the "knee" signifying the conjunction of natural good with spiritual. This shows that bending the knees signifies acknowledgment, thanksgiving, and adoration from spiritual good and delight in the natural; "every tongue shall swear" signifies that all will confess the Lord who are in good from religion, "to swear" signifying to confess, and "tongue" religion according to which one lives. [15] In David: And my tongue shall meditate of Thy righteousness and of Thy praise all the day (Ps. 35:28). Here, too, "tongue" signifies confession from the doctrine of the church, for it is said "to meditate of;" "righteousness" is predicated of the good of the church, and "praise" of its truth, as also elsewhere in the Word. So again in the same: My tongue shall meditate of Thy righteousness all the day (Ps. 71:24). [16] In the same: With gall the wicked compass me, the mischief of their lips doth cover them; burning coals overwhelm them; with fire let them be cast into pits, that they rise not again; a man of tongue shall not be established in the earth (Ps. 140:9-11). "Gall" signifies truth falsified, which in itself is falsity; "the mischief of their lips" signifies the falsity of doctrine therefrom, for "lips" signify doctrine; "burning coal by which they are overwhelmed," and the "fire with which they are to be cast into pits," signify the pride from self-intelligence and the love of self, through which they fall into mere falsities, "burning coals" signifying the pride of self-intelligence, "fire" the love of self, and "pits" falsities. Moreover all falsities of doctrine in the church and all falsifications of the Word spring from the pride of self-intelligence and from the love of self. This makes evident what is signified by "a man of tongue shall not be established in the earth," namely, a false religion. [17] In the same: My soul, I lie in the midst of lions, the sons of man are set on fire, their teeth are spear and arrows, and their tongue a sharp sword (Ps. 57:4). "Lions" signify those who plunder the church of truths, and thus destroy it; the "sons of man who are set on fire," signify those who are in the truths of the church, and in an abstract sense the truths themselves, which are said to be "set on fire" by the pride of self-intelligence, whence come falsities; "their teeth are spear and arrows" signifies reasonings from external sensuals and thus from the fallacies and falsities of religion, by which truths are destroyed, "teeth" signifying the ultimates of man's life, which are external sensual things, and here reasoning from these, and "tongue" signifying the falsities of religion; therefore it is said "their tongue a sharp sword," "sword" signifying the destruction of truth by falsities. [18] In Job: Wilt thou draw out leviathan with a fish-hook, and overwhelm his tongue with a cord? (12:1) In this and the preceding chapter the Behemoth and the leviathan are treated of, and both signify the natural man, the "Behemoth" the natural man in respect to goods which are called the delights of natural love, and the "leviathan" the natural man in respect to truths which are called knowledges and cognitions, from which is natural light. These are both described by pure correspondences according to the ancient style. That reasoning from the light of nature by means of knowledges [scientifica] can be restrained by God only, is described in that chapter and the subsequent one by the "leviathan," and also by these words, "Wilt thou draw out leviathan with a fish-hook, and overwhelm his tongue with a cord?;" "tongue" signifying reasoning from knowledges [scientifica]. That the "leviathan" signifies the natural man as regards knowledges [scientifica] can be seen from other passages where it is mentioned (as Isaiah 27:1; Psalm 74:14; Psalm 104:26). Also from the fact that the "whale," by which the leviathan is meant, signifies the natural man in regard to knowledges [scientifica]. [19] In Isaiah: The heart of the hasty shall have intelligence for knowing, and the tongue of the stammerers shall be swift to speak (32:4). The "hasty" mean those who readily seize upon and believe whatever is said, thus also falsities; of such it is said that "they shall be intelligent and know," that is, receive truths; "stammerers" mean those who are hardly able to apprehend the truths of the church; that they will confess them from affection is meant by "their tongue shall be swift to speak," "swiftness" is predicated of affection. [20] In the same: Then shall the lame leap as a hart, and the tongue of the dumb shall sing aloud; for waters shall break out in the wilderness, and brooks in the plain of the desert (Isa. 35:6). This is said of the coming of the Lord; the "lame" signifies those who are in good but not genuine good, because they are in ignorance of truth through which good comes; "to leap as a hart" signifies to have joy from the perception of truth; the "dumb" signifies those who on account of ignorance of truth are unable to confess the Lord and the genuine truths of the church; "he shall sing" signifies joy from the understanding of truth; "waters shall break out in the wilderness" signifies that truths shall be opened where they were not before; and "brooks in the plain of the desert" signify intelligence there, for "waters" signify truths, and "brooks" intelligence. [21] This makes clear what is signified in the spiritual sense by "the deaf man that had an impediment in his speech" whom the Lord healed, which is thus described in Mark: Jesus took aside the deaf man who had an impediment in his speech, and put His fingers into his ears, and spitting, touched his tongue; and looking up into heaven, He said to him, Ephphatha, that is, Be opened; and straightway his ears were opened, and the bond of his tongue was loosed, and he spake aright (7:32-35). The Lord's miracles, because they are Divine, all involved and signified such things as pertain to heaven and the church, therefore they were healings of the diseases which signified the various healings of the spiritual life, as may be seen in the Arcana Coelestia (n. 7337, 8364, 9031). The "deaf man" signifies those who are without the understanding of truth, and thence in no obedience; "his difficulty in speaking" signifies the difficulty of such in confessing the Lord and the truth of the church; the "ears" opened by the Lord signify the perception of truth and obedience; and the "tongue" whose bond was loosed by the Lord signifies the confession of the Lord and of the truths of the church. [22] Again, that the apostles and others after the Lord's resurrection spoke with new tongues signifies also the confession of the Lord and of the truths of the new church. This is thus referred to in Mark: Jesus said, These signs shall follow them that believe; in My name shall they cast out demons, and they shall speak with new tongues (16:17). "To cast out demons" signifies to remove and reject the falsities of evil; and "to speak with new tongues" signifies to confess the Lord and the truths of the church from Him. So: To the apostles there appeared divided tongues like as of fire, which sat on them. And being filled with the Holy Spirit they began to speak with other tongues (Acts 2:3, 4). The "fire" signified the love of truth, and "filled with the Holy Spirit" signified the reception of Divine truth from the Lord; and "new tongues" signified confessions from the love of truth or zeal; for, as was said above, all Divine miracles, consequently all miracles mentioned in the Word, involved and signified things spiritual and celestial, that is, such things that pertain to heaven and the church: by this Divine miracles are distinguished from miracles not Divine. It is unnecessary to quote more passages from the Word to show that "tongues" do not mean speech in the ordinary sense, but confessions from the truths of the church, and in the contrary sense confessions from the falsities of any religion.
Standing before the throne and before the Lamb, signifies those in the Lord's kingdom. This is evident from the signification of "throne," as being, in reference to the Lord, heaven and the church (of which above, n. 253). That "the Lamb" means the Lord in relation to the Divine Human may also be seen above (n. 314); consequently "standing before the throne and before the Lamb" signifies that they are in the Lord's kingdom. The Lord's kingdom is heaven and the church, where the Lord is worshiped, and where the Divine in His Human is acknowledged; all who acknowledge this in heart are in heaven and come into heaven; it is said those who acknowledge this in heart, since no one can acknowledge it unless he is in the good of life, and thence in the truths of doctrine. On the earth many can say this with the mouth, but yet they cannot acknowledge it in heart unless they live well; while after the life in the world only those who are in heaven and are coming into heaven can even say this with the mouth, still less acknowledge it. But more respecting this elsewhere.
Clothed in white robes, signifies that they are then in truths and protected against falsities. This is evident from the signification of "white robes," as being the reception of Divine truth, and protection against falsities (of which above, n. 395).
And palms in their hands, signifies in the good of life according to truths. This is evident from the signification of a "palm," as being the good of truth, that is, spiritual good (of which presently); also from the signification of "hands" as being power, and thus all ability in man (of which above, n. 72, 79); therefore that "palms were in their hands" signifies that the good of truth was in them, or that they were in good of truth. The good of truth, when it is with anyone, is the good of life, for truth becomes good by a life according to it; before that truth is not good in anyone. For when truth is merely in the memory and in thought therefrom it is not good, but it becomes good when it comes into the will and thence into act; for it is the will that transforms truth into good. This is shown by the fact that whatever a man wills he calls good, and whatever he thinks he calls truth. Man's interior will, which is the will of his spirit, is the receptacle of his love, for that which a man loves from his spirit he wills, and that which he thence wills he does; therefore the truth that is of his will is also of his love, and that which is of his love he calls good. This makes evident how good is formed in man by means of truths, and that every good that is good in man is the good of life. It is believed that there is good of thought also, although not of the will, since man can have in thought that this or that is good; but yet this is not good, but truth; the thought that there is such a thing as good is a truth; and knowing and thus thinking that a thing is good is regarded as a truth; but when that truth in the thought is so loved as to be willed, and from being willed is done, then, since it belongs to the love, it becomes good. [2] This may be illustrated by the following example. There were spirits who in the life of the body had believed charity, and not faith alone, to be the essential of the church, and thus essential to salvation; nevertheless they had not lived the life of charity, for this was merely their thought and conclusion. But they were told that merely thinking, and from thought believing, that charity saves, and not willing and acting accordingly, is similar to believing that faith alone saves; therefore they were cast out. This makes evident that merely thinking good, and not willing and doing it, does not constitute good with anyone. The like would be true if a man should gain a knowledge of truths and goods themselves, and from mere thought should bear witness to them, without giving them life by willing and doing them. This has been said to make known that the good of truth, that is, spiritual good, when it is in anyone, is the good of life; and it is this that is signified by "palms in their hands." [3] Because "palms" signify spiritual good, therefore in the temple built by Solomon there were, besides other things, palms sculptured on the walls, as described in the first book of Kings: Solomon carved all the walls of the house round about with openings of cherubim and palm-trees and openings of flowers, within and without. Likewise upon the two doors (6:29, 32). "The walls of the house" signify the ultimates of heaven and the church, which are effects that go forth from things interior, and the "doors" signify the entrance into heaven and the church; the "cherubim" upon them signify celestial good, which is the good of the inmost heaven; the "palms" spiritual good, which is the good of the second heaven; and "the flowers" spiritual-natural good, which is the good of the lowest heaven: thus these three signify the goods of the three heavens in their order. But in the highest sense, the "cherubim" signify the Lord's Divine Providence, and also guard; "palms" the Lord's Divine wisdom; and "flowers" His Divine intelligence; for Divine good united to Divine truth proceeding from the Lord, is received in the third or inmost heaven as Divine Providence, in the second or middle heaven as Divine wisdom; and in the first or lowest heaven as Divine intelligence. [4] The "cherubim and palms" in the "new temple" have a similar significance in Ezekiel: In the new temple there were made cherubim and palm-trees, so that a palm-tree was between a cherub and a cherub; and the cherub had two faces; from the ground unto above the door. Cherubim and palm-trees were made on the walls and on the folding doors (41:18-20, 25, 26). The "new temple" here signifies a new church to be established by the Lord when He came into the world; for this description of a new city, a new temple, and a new earth, signifies all things of a new church, and thence of a new heaven, and these are described by pure correspondences. Because "the feast of tabernacles" signified the implantation of good by means of truths, it was commanded: That they should then take the fruit of the tree of honor, leaves of palm-trees, and the boughs of thick trees, and willows of the brook; and should be glad before Jehovah seven days (Lev. 23:39, 40). "The fruit of the tree of honor" signifies celestial good, "palm-trees" spiritual good, that is, the good of truth, "boughs of thick trees" scientific truth with its good, and "willows of the brook" the lowest truths and goods of the natural man, which belong to external sensual things; thus these four signify all goods and truths in their order, from first to last in man. [5] Because "palms" signify spiritual good, and from spiritual good is all joy of the heart, for spiritual good is the affection itself or the love of spiritual truth, therefore formerly by "palms in their hands" men testified their joy of heart, and also that they were acting from good. This is the signification of the following: Many who came to the feast when they heard that Jesus was coming to Jerusalem, took branches of palm-trees, and went forth to meet Him, and cried out, Blessed is He that cometh in the name of the Lord, the King of Israel (John 12:12, 13). [6] The "palm" signifies also spiritual good, or the good of truth, in the following passages. In David: The righteous shall flourish as the palm-tree; he shall grow as the cedar in Lebanon. They that are planted in the house of Jehovah shall grow up in the courts of our God (Ps. 92:12, 13). "The righteous" signifies those who are in good, for by the "righteous" in the Word those who are in the good of love are meant, and by the "holy" those who are in truths from that good (see above, n. 204); consequently it is said of the "righteous" that "he shall flourish as the palm-tree, and grow as the cedar in Lebanon," for the fructification of good with him is meant by "he shall flourish as the palm-tree," and the multiplication of truth by "he shall grow as the cedar in Lebanon;" the "palm" signifying spiritual good, the "cedar" the truth of that good, and "Lebanon" the spiritual church. The "house of Jehovah in which they are planted," and "the courts in which they shall grow up," signify heaven and the church, "the house of Jehovah" the internal church, and "the courts" the external church; planting is effected in the interiors of man, where the good of love and of charity resides, and growing up takes place in the exteriors of man, where the good of life resides. [7] In Joel: The vine is withered, 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; joy is dried up from the sons of man (1:12). This describes the desolating of truth and good in the church, and thence of all joy of heart, that is, of all spiritual joy; for the "vine" signifies the spiritual good and truth of the church, the "fig-tree" the natural good and truth therefrom, and the "pomegranate" sensual truth and good, which is the ultimate of the natural; "palm" signifies joy of heart, from spiritual good, and "apple" the same from natural good derived from spiritual good; the "trees of the field that are dried up," signify the perceptions of good and the knowledges of truth, that there are none; and because spiritual joy and natural joy therefrom are signified by the "palm-tree" and the "apple-tree," it is added, "joy is dried up from the sons of man;" "sons of man" meaning in the Word those who are in truths from good, and "joy" signifying spiritual joy, which is solely from good through truths. Who cannot see that vine, fig-tree, pomegranate, palm-tree, apple-tree, and the trees of the field are not here meant? Why should it be said in the Word and of what consequence is it to the church to say that these trees are withered and dried up? [8] In Jeremiah: One cutteth wood out of the forest, the work of the hands of the workman with the axe. He doth deck it with silver and with gold; he doth fasten them with nails and with hammers, that it move not; they are firm like a palm-tree (x. 3-5). This describes natural good separate from spiritual, which is good from one's own (proprium), but this regarded in itself is not good, but the delight of cupidity chiefly from the love of self and the world, which is felt as a good. How man so forms this in himself as to give it the appearance of good, and to induce a persuasion that it is good, is described by "One cutteth wood out of the forest, the work of the hands of the workman with the axe;" "wood" signifying good, here such good; "forest" the natural, here the natural separate from the spiritual; "the work of the hands of the workman with the axe" signifies what is from one's own [proprium] and from self-intelligence; the confirmation of this by means of truths and goods from the Word, which are thereby falsified, is described by "he doth deck it with silver and with gold," "silver" meaning truth, and "gold" good from the Word; making these to cohere by confirmations from one's own [proprium] is described by "he doth fasten them with nails and with hammers, that it move not;" their thus appearing as good formed by truths is signified by "they are firm like a palm-tree." [9] In Moses: They came to Elim, where were twelve fountains of waters and seventy palm-trees; and they encamped there by the waters (Exod. 15:27; Num. 33:9). This history also contains a spiritual sense, for there is a spiritual sense in all the histories of the Word. Here "they came to Elim" signifies a state of illustration and affection, thus consolation after temptation; "twelve fountains of water" signify that they then had truths in all abundance; "seventy palm-trees" signify that they had goods of truths likewise; "and they encamped by the waters" signifies the arrangement of truth by good after temptation (this may be seen further explained in Arcana Coelestia, n. 8366-8370). [10] Because "Jericho" signifies the good of truth: That city was called the city of palm trees (Deut. 34:3; Judg. 1:16; 3:13); for all names of places and cities in the Word signify such things as pertain to heaven and the church, which are called spiritual; and "Jericho" signifies the good of truth. Because of this signification of "Jericho," the Lord in the parable of the Samaritan said: That he was going down from Jerusalem to Jericho (Luke 10:30); which signifies by means of truths to good; for "Jerusalem" signifies the truth of doctrine, and "Jericho" the good of truth, which is the good of life, and this he exercised towards the man wounded by robbers. [11] Again, because of this signification of Jericho: When Joshua was by Jericho he saw a man standing with a drawn sword in his hand, who said to Joshua, Put off thy shoe from off thy foot in the place whereon thou standest, for it is holy. And Joshua did so (Josh. 5:13, 15). So, too, when the sons of Israel had taken Jericho by carrying the ark round about it, the silver and the gold and the vessels of brass and of iron which they found there they put into the treasury of the house of Jehovah (Josh. 6:24). From the above it is evident why Jericho was called "the city of palm-trees." [12] Furthermore, in the spiritual world, in the paradises where the angels are who are in spiritual good or in the good of truth, palm-trees are seen in great abundance, from which also it is clear that the "palm-tree" signifies the good of truth; for all things that appear in that world are representatives of the state of life and of the affections, thus of the good and truth with angels.
Verse 10. And crying with a great voice, signifies adoration from the good of truth and from consequent joy of heart. This is evident from the signification of "crying with a great voice," as being adoration from the good of truth and from consequent joy of heart; for "to cry" signifies interior affection since crying is an effect of such affection; for when man is in interior affection, and from that comes into confession, he cries out; it is from this that "crying" signifies in the Word all spiritual affection, whether of joy or of grief, or some other affection (see above, n. 393, 424). Here adoration from the good of truth is signified, as is evident from what precedes and what follows; from what precedes because it is said "palms in their hands," which signifies the good of truth in such (as has been shown just above); and from what follows because they cried out, "Salvation unto our God who sitteth upon the throne, and unto the Lamb; and the angels, the elders, and the four animals, fell down before the throne and worshiped God." Furthermore, all adoration of the Lord, which is confession, is from the good of truth, that is, from good through truths. "A great voice" also signifies truth from good; "voice" signifies truth, and "great" is predicated of good. (That "voice" signifies truth may be seen above, n. 261; and that "great" and "greatness" are predicated of good see also above, n. 336, 337, 424).
Saying, Salvation unto our God who sitteth upon the throne, and unto the Lamb, signifies confession that eternal life is from the Lord alone. This is evident from the signification of "saying," as being to confess, for the confession follows; also from the signification of "unto Him who sitteth upon the throne and unto the Lamb," as being the Lord in relation to Divine good and in relation to Divine truth; that the "one sitting upon the throne" means the Lord in relation to Divine good, and "the Lamb" the Lord in relation to Divine truth may be seen above (n. 134, 253, 297, 314). It is evident also from the signification of "salvation" as being eternal life, for eternal life means in the Word eternal salvation. [2] "Salvation unto Him," signifies that salvation is from Him, since He is salvation; for everything of salvation and of eternal life is from the Lord and is with man and angel; for all the good of love and all the truth of faith with man are the Lord's with him, and not the man's; for it is the Divine proceeding, which is the Lord in heaven with the angels and in the church with men, and from the good of love and the truth of faith come salvation and eternal life; so when it is said that salvation is the Lord's, and that the Lord Himself is salvation, it is clear how this is to be understood, as in the following passages. In Isaiah: Lo, this is our God; we have waited for Him that He may save us; this is Jehovah; we have waited for Him; let us exult and be glad in His salvation (25:9). In the same: My salvation shall not delay; and I will give salvation in Zion, My splendor in Israel (46:13). In the same: I have given Thee for a light to the nations, that Thou mayest be My salvation unto the end of the earth (49:6). In the same: Say ye to the daughter of Zion, Behold thy salvation cometh (62:11). In David: Jehovah shall give out of 460-1 Zion the salvation of Israel, when He shall bring back the captivity of His people (Ps. 14:7; 53:6). This is said of the Lord, who is here called salvation, from the act of saving, and for the reason that He is salvation with man, for so far as the Lord is with man so far man has salvation. So in Luke: Simeon said, Mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples (2:30, 31). Again, this is why the Lord was called "Jesus," for Jesus means salvation. [3] It is said, "who sitteth upon the throne, and the Lamb," both of these meaning the Lord, "who sitteth upon the throne," meaning the Lord in relation to Divine good, and "the Lamb" meaning the Lord in relation to Divine truth, both from His Divine Human (as has been shown above in the passages cited). Wherefore, elsewhere, the Lamb alone upon the throne is mentioned, as in Revelation (5:6), "Behold in the midst of the throne a Lamb standing," also (7:17), "The Lamb who is in the midst of the throne shall feed them;" also in this chapter, the Lamb alone is called God (verses 11, 12), "They fell down before the throne, and worshiped God, saying, Strength unto our God." The meaning here is similar as when the Lord speaks of "the Father" and "the Son" as if they were two, when yet by "the Father" He meant the Divine in Itself, and by "the Son" His Human from that Divine; this He again clearly teaches when He says that the Father is in Him and He in the Father and that He and the Father are one. The meaning is similar in these words, "who sitteth upon the throne, and the Lamb." (That also "the Lamb" means the Lord's Divine Human, and in a relative sense the good of innocence, see above, n. 314.)
Verses 11, 12. 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. Saying, Amen: the blessing, and the glory, and the wisdom, and the thanksgiving, and the honor, and the power, and the strength, be unto our God unto ages of ages: Amen. 11. "And all the angels stood around the throne, and the elders and the four animals," signifies the conjunction of the Lord with the universal heaven (n. 462); "and they fell before the throne upon their faces, and worshiped God," signifies thanksgiving from a humble heart that so many have been saved (n. 463). 12. "Saying, Amen," signifies the Lord in relation to Divine truth from Divine good (n. 464); "the blessing, and the glory, and the wisdom," signifies that these are from Divine truth that proceeds from the Lord (n. 465); "and the thanksgiving, and the honor," signifies that these are from the Divine good that proceeds from the Lord (n. 466); "and the power, and the strength," signifies omnipotence from Divine good through Divine truth (n. 467); "be unto our God unto the ages of ages," signifies the Lord to eternity (n. 468); "Amen," signifies confirmation from the Divine (n. 469).
Verse 11. And all the angels stood around the throne, and the elders, and the four animals, signifies the conjunction of the Lord with the universal heaven. This is evident from the signification of "standing around the throne," as being conjunction with the Lord; for "who sitteth upon the throne, and the Lamb," means the Lord alone (as was said just above, n. 460), and "to stand around" signifies conjunction; for in the spiritual world those with whom there is conjunction appear to be present, and those with whom there is no conjunction appear to be absent; also from the signification of "the angels, the elders, and the four animals," as being those who are in the three heavens, thus who are in the universal heaven, "the angels" meaning those who are in the first or lowest heaven, "the elders" those who are in the second or middle heaven, and "the four animals" those who are in the third or inmost heaven. That "the four and twenty elders" and "the four animals" mean in general the higher heavens, and in particular "the elders" mean those who are in the second or middle heaven, and "the four animals" those who are in the third or inmost heaven, may be seen above (n. 313, 322, 362); from which it follows, that "the angels" here mean the lower heavens. All indeed who are in the heavens are called angels, but those who are in the higher heavens, since they are in greater intelligence and wisdom than the rest, are here called "elders," and are meant by "the four animals," so also they stood nearest around the throne, as was seen by John above. It is to be known that John saw a large number of angels, together with "four and twenty elders" and "the cherubim (or four animals)," and not all that are in the heavens, that is, the universal heaven; for this was a prophetic vision, which is such that the things seen are significative; here the few that were seen signified the entire or universal heaven, as "the four and twenty elders" signified the second or middle heaven, and the "four animals," the third or inmost heaven.
And they fell before the throne upon their faces, and worshiped God, signifies thanksgiving from a humble heart that so many have been saved by the Lord. This is evident from the signification of "falling upon the face and worshiping," as being here to give thanks from a humble heart; for "falling upon the face" signifies humiliation of heart, since to fall upon the face corresponds to such humiliation; for all the acts of the body so correspond to the affections of the mind that the two make one by correspondences; thus to fall upon the face before God in worship makes one by correspondence with humiliation of the heart. From this it became a custom with the ancients, and it still continues with many nations, to fall upon the very face in worship; while in the Christian world at present it is the custom simply to fall upon the knees. That "worshiping" signifies thanksgiving that so many have been saved is evident from what precedes and follows; for the salvation of those who have lived in good according to their religions, although they have not had genuine truths, is here treated of; thanksgiving on this account by the universal heaven is what now follows. It is said "they fell upon their faces and worshiped God;" "to fall upon the face" is a testification of humiliation of heart from the good of love, and "to worship God" is a testification of humiliation of heart by truths from that good.
Verse 12. Saying, Amen, signifies the Lord in relation to Divine truth from Divine good. This is evident from the signification of "Amen," as being truth; and because the Lord is truth itself (as He teaches in John 14:6), "Amen" in the highest sense signifies the Lord in relation to Divine truth; here this is signified by "Amen" because it is spoken by the angels of the three heavens to the Lord. "Amen" here stands at the beginning of what is said and also at the end to signify that the Lord in relation to Divine truth from Divine good is in things first and in ultimates, or that the Lord Himself is the First and the Last; for Divine truth united to Divine good is the Lord in the heavens, for this is the Divine proceeding from which are all things of heaven, and heaven itself (as may be seen in the work on Heaven and Hell, n. 13, 126-140, 275. That to be in things first and in ultimates signifies to be in all things, may be seen above, n. 41, 417, and in Arcana Coelestia, n. 10044, 10329, 10335; and that "Amen" signifies the Lord in relation to Divine truth, see above, n. 228).
The blessing, and the glory, and the wisdom, signifies that these are from Divine truth that proceeds from the Lord in the three heavens. This is evident from the signification of "blessing," as meaning the reception of Divine truth and the fructification from it, whence are felicity and eternal life. (That this is the meaning of "blessing" in the Word, see above, n. 340.) It is evident also from the signification of "glory," as being the reception of Divine truth in things interior (see above, n. 34, 288, 345); also from the signification of "wisdom" as being the reception of Divine truth in things inmost, for from this is wisdom. These three, "blessing, glory, and wisdom," are mentioned, because these things are said by the angels of the three heavens (see above, n. 462); and the reception of Divine truth in the lowest or first heaven is called "blessing," the reception of Divine truth in the middle or second heaven is called "glory," and the reception of Divine truth in the inmost or third heaven is called "wisdom." The saying, "The blessing, and the glory, and the wisdom, be unto God unto the ages of ages," signifies that these are in the heavens from Him, for "blessing, glory, and wisdom," are said to be "unto God" when they are with those who are in the heavens, for with them are Divine blessing, Divine glory, and Divine wisdom. This the Lord plainly teaches in John: Herein is My Father glorified, that ye may bear much fruit, and may become My disciples (15:8). And again: Father, all Mine are Thine, and all Thine are Mine, and I am glorified in them (17:10). This is like what is said above, "salvation be unto God" (see above, n. 460). Wherefore it was a custom with the ancients to say, "Blessed be God," and "Blessing be to God," likewise, "Glory and wisdom be to God," by which they did not mean that to Him be blessing, glory, and wisdom, since it is from Him that all blessing, glory, and wisdom come; but they meant that these are from Him with all men. They spoke in this way that the things they had received they might ascribe to God only, and nothing to themselves, and because, speaking thus, they spoke from the Divine, and not from themselves.
And the thanksgiving, and the honor, signifies that this is from the Divine good that proceeds from the Lord in the three heavens. This is evident from this, that as "blessing, glory, and wisdom," are predicated of the reception of Divine truth, so "thanksgiving and honor" are predicated of the reception of Divine good; for there are two things that proceed from the Lord, from which are all things in the heavens and on earth, namely, Divine truth and Divine good. Divine truth is the source of all intelligence and wisdom with angels and men, and Divine good is the source of all charity and love with them. These two united proceed from the Lord, so as to be one in their very origin; but with angels and men who receive them they are two, for the reason that there are two receptacles of life with them, which are called the understanding and the will. The understanding is the receptacle of Divine truth, and the will the receptacle of Divine good, or what is the same, the understanding is the receptacle of wisdom from the Lord, and the will is the receptacle of love from the Lord. But so far as these two, Divine truth and Divine good, and thus the understanding and the will, are one with angels and men, so far are they in conjunction with the Lord; but so far as these are not one, angels and men are not in conjunction. [2] As the Word was given to men in order that by it there may be conjunction of the Lord with angels and with men, therefore in every part of it truth is conjoined to good, and good to truth, since in the Word, especially in the prophecies, there are two expressions, one of them referring to Divine truth, and the other to Divine good; but this conjunction in the Word is seen only by the angels in heaven, and by those on earth to whom it is granted to see the spiritual sense. For there are expressions that have reference to truth, and expressions that have reference to good; so where there are two expressions that have nearly the same meaning, one is significative of such things as belong to truth, and the other of such things as belong to good. There is this union in the Word because the Word is Divine, and from the Divine Divine truth united to Divine good proceeds. (Respecting this union or this marriage of good and truth in the Word, which has been heretofore unknown on earth, see above, n. 238, 288; and in Arcana Coelestia, n. 683, 793, 801, 2516, 2712, 3004, 3005, 3009, 4158, 5138, 5194, 5502, 6343, 7022, 7945, 8339, 9263, 9314.) These things have been said to make known that "blessing, glory, and wisdom," are predicated of truths from the Divine (as was shown above, n. 465); and that "thanksgiving and honor" are predicated of goods from the Divine. That in the Word "glory" is predicated of truth, and "honor" of good, may be seen above, (n. 288, 345), where it is shown by various passages from the Word. "Thanksgiving" also is here predicated of good, for "blessing" is mentioned above, and blessing is expressed by the mouth by means of truths, while thanksgiving comes from the heart out of good.
And the power, and the strength, signifies omnipotence from Divine good through Divine truth. This is evident from the signification of "power and strength," when predicated of the Lord, as being omnipotence; but "power" is predicated of Divine truth, and "strength" of Divine good; thus both "power and strength" signify omnipotence through Divine truth from Divine good. (That "power" [potestas] when predicated of the Lord, means omnipotence, see above, n. 338; and that truths have all power [potentia] from good, or good has all power by means of truths, and that the Lord has omnipotence from Divine good by means of Divine truth, see also above, n. 209, 333; and in the work on Heaven and Hell, n. 228-233.) For the sake of the marriage of good and truth in every particular of the Word, mention is made of both "power" and "strength," otherwise to mention one of them would have been sufficient; this is true also of many other passages.
Be unto our God unto the ages of ages, signifies unto the Lord to eternity; for "our God" means "He who sitteth upon the throne, and the Lamb," and these two mean the Lord alone; "who sitteth upon the throne" meaning the Lord in relation to Divine good, and "the Lamb," the Lord in relation to Divine truth (as was said and shown above, n. 460); and "unto the ages of ages" in reference to the Lord signifies eternity. The expression "unto the ages of ages" is used, and not "to eternity," because "ages of ages" is a natural expression, but "to eternity" a spiritual expression, and the sense of the letter of the Word is natural, while the internal sense is spiritual, and the latter is contained within the former. It is the same elsewhere in the Word. Thus in Daniel: To the Son of man there was given dominion, and glory, and a Kingdom; His dominion is a dominion of an age, which shall not pass away (7:14). In Isaiah: Trust ye in Jehovah, for in Jah Jehovah is the rock of ages (26:4). In the same: Israel hath been saved by Jehovah with a salvation of ages; ye shall not be ashamed to the everlasting ages (45:17). My salvation shall be for an age, and My righteousness shall not be broken. My righteousness shall be for an age, and My salvation for generation and generations (51:6, 8). In David: Before the mountains were brought forth, and before the earth and the world were formed, even from age to age, thou art God (Ps. 90:2). The mercy of Jehovah is from age to age upon them that fear Him (Ps. 103:17). In Revelation: To Him be the might unto the ages of the ages. Behold I am alive unto the ages of the ages (1:6, 18). Again: Unto Him that sitteth upon the throne and unto the Lamb be the blessing, and the honor, and the glory, and the strength, unto the ages of the ages; and they worshiped Him that liveth unto the ages of the ages (5:13, 14). Again: And sware by Him that liveth unto the ages of the ages, who created heaven (10:6). And again: The kingdoms of the world are become our Lord's and His Christ's; and He shall reign unto the ages of the ages (11:15). And many other passages. Moreover, "age" in the Word signifies the time from antiquity, as well as time even to the end; it also has a similar signification as world; but these significations of "age" will be treated of elsewhere.
Amen, signifies confirmation from the Divine, as is evident from the signification of "amen," as meaning truth, and thence Divine truth, from the Lord (see above, n. 464), but here confirmation from the Divine, because it is the close of the angels' worship; confirmation from the Divine means that this is Divine truth, and thus that it is so. When anyone speaks Divine truth from the heart the Lord confirms it; confirmation cannot come from any other source. This is the signification of "amen" at the end of prayer. (That "amen" means confirmation from the Divine may be seen above, n. 34.)
Verses 13-17. And one of the elders answered, saying to me, These clothed with the white robes, who are they, and whence came they? 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. 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. They shall hunger no more, neither thirst anymore; neither shall the sun fall on them, nor any heat. 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. 13. "And one of the elders answered, saying to me," signifies influx out of heaven from the Lord, and perception therefrom (n. 471); "These clothed with the white robes, who are they [and whence came they]?" signifies respecting those who are now in truths, and in the protection of the Lord, of what quality they are and of what they have been (n. 472). 14. "And I said unto him, Lord, thou knowest," signifies that the Lord alone knows this (n. 473). "And he said unto me, These are they who come out of the great tribulation," signifies information that these are they that have been in temptations (n. 474); "and have washed their robes," signifies the removal of falsities by means of temptations (n. 475); "and have made their robes white in the blood of the Lamb," signifies the implantation of Divine truth from the Lord (n. 476). 15. "Therefore are they before the throne of God," signifies that for this reason they are conjoined to the Lord (n. 477); "and they serve Him day and night in His temple," signifies that they are constantly held in truths in heaven (n. 478); "and He that sitteth on the throne shall dwell over them," signifies the influx of Divine good into truths with them (n. 479). 16. "They shall hunger no more, neither thirst anymore," signifies that good and truth shall not fail them, nor consequent felicity (n. 480); "neither shall the sun fall on them, nor any heat," signifies that evil and falsity from lusts shall not come to them (n. 481). 17. "For the Lamb who is in the midst of the throne shall feed them," signifies that the Lord will instruct them out of heaven (n. 482); "and shall guide them unto living fountains of waters," signifies in Divine truths (n. 483); "and God shall wipe away every tear from their eyes," signifies a state of blessedness from the affection of truth, after falsities have been removed by temptations (n. 484).
Verse 13. And one of the elders answered, saying to me, signifies influx out of heaven from the Lord, and perception therefrom. This is evident from the signification of "answering and saying," when predicated of the "elders," who signify heaven where the Lord is, as being influx and perception, "to answer" meaning influx, and "to say" perception; also from the signification of the "elders," as being those who are in the second or middle heaven, where those are who are in intelligence, and through whom answers come (of which above, n. 462); and because all influx is from the Lord alone, although through the angels, these words signify influx and perception out of heaven from the Lord. That there is such a meaning in these words may seem strange; but in no other way are these words perceived in heaven. This seems strange because this is said as if it were historical, and historical things conceal the spiritual sense more than those purely prophetical; but all the historical parts of the Word also contain a spiritual meaning, and still more those that are historical-prophetical, which are such as appeared to and were said to the prophets when they were in the vision of the spirit; for all such things are representative and significative; as for instance, "the four and twenty elders" and "four animals" seen by John; this is historical-prophetical, representing and signifying the angels of the higher heavens, as has been shown above; so it follows that "one of the elders speaking to him" was likewise significative, signifying influx and perception out of heaven from the Lord. [2] "He answered" does not signify here to answer in the ordinary sense, as can be seen from its being said when there is no question, for to answer implies a question; so here it has reference to thought respecting those who were seen in white robes. Moreover, the expression "to answer" frequently occurs in the Word, and it signifies, in reference to the Lord, influx, inspiration, perception, and information, likewise mercy and aid, as in the following passages. In Isaiah: In the time of My good pleasure have I answered thee, and in the day of salvation have I helped thee (49:8). In David: Save me, O Jehovah; let the king answer us in the day when we call (Ps. 20:9). In the same: Answer me when I shall call, O God of my righteousness (Ps. 4:1). In the same: Look, answer me, O Jehovah, my God (Ps. 13:3). In the same: I call upon Thee, for Thou wilt answer me, O God (Ps. 17:6). In the same: I sought Jehovah and He answered me (Ps. 34:4). In the same: He calleth 471-1 upon Me and I will answer him (Ps. 91:15). In the same: In my distress I cried out unto Jehovah, and He answered me (Ps. 120:1); and elsewhere. In these and other passages, "to answer" means not to answer but to flow into the thought, to give perception, and to give help from compassion; from this it is that "answers," in reference to the Lord, signify perceptions from influx. It is to be noted that whatever comes from the Lord into the perception is called influx.
These clothed with the white robes, who are they, and whence came they? signifies respecting those who are now in truths and in the protection of the Lord, of what quality they are and of what they have been. This is evident from the signification of "clothed with the white robes," as being those who are now in truths and in the protection of the Lord (of which above, n. 395, 457); also from the signification of "who are these, and whence came they?" as being of what quality they are and of what they have been. "Who are they and whence came they?" signifies of what quality they are and what they have been, because angels in the spiritual world, when they see and meet others, never inquire who they are and whence they come, but of what quality they are; so this is the spiritual idea signified by these words. Angels inquire only respecting the quality of those they see, because the dwelling places of all in the spiritual world are in accordance with the quality of the affections with them, also because asking "who they are" involves person, and "whence they came" involves place; and in the spiritual thought and consequent spiritual speech of the angels there is no idea of person and of place, but in their stead an idea of the thing and of the state in respect to quality; so, too, everyone there is given a name from his quality. (That angels think abstractedly from person and from place, and that their wisdom is from that, see above, n. 99, 100, 270, 325.) From this it can be seen that "Who are they and whence came they?" signifies in the spiritual sense, of what quality they are and of what they have been; their quality is also described in what follows.
Verse 14. And I said unto him, Lord, thou knowest, signifies that the Lord alone knows this. This is evident from what has been said above (n. 471); namely, that by "one of the elders" who answered, and to whom it is now said "Lord, thou knowest," is meant out of heaven from the Lord; for whatever in the Word is said to men by angels, is not said by the angels but by the Lord through them, for this reason here and there in the Word the angels that speak are called Jehovah; and for this reason the Word, even where it was spoken by angels, is Divine; for no one of himself, not even an angel, can speak such things as are Divine which are in the Word, nor in fact any truth which is in itself Divine; this the Lord only can do through the angels. This makes clear that "Lord, thou knowest," signifies that the Lord alone knows it.
And he said unto me, These are they who come out of the great tribulation, signifies information that these are they that have been in temptations. This is evident from the signification of "he said to me," as being information; also from the signification of "great tribulation" (or affliction) as being temptations (of which presently). Here something shall first be said about temptations which those in the spiritual world undergo who are in falsities from ignorance, and who are here treated of. In the spiritual world, those only undergo temptations who had lived well in the world according to their religion, in which there were falsities of doctrine which they believed; for by means of temptations falsities are shaken off and truths are implanted, and thus they are prepared for heaven; for all who are to come into heaven must be in truths; therefore so long as they are in falsities they cannot come into heaven. The reason is that Divine truth proceeding from the Lord makes heaven, and makes the life of the angels there; consequently as falsities are the opposites of truths, and opposites destroy, these must first be removed, and they can be removed only by means of temptations. (That temptations perform this use, see in The Doctrine of the New Jerusalem, n. 187-201, where temptations are treated of.) Such after their life in the body are let into temptations in the spiritual world because they could not be tempted while in the world on account of the falsities of their religion which reigned. Everywhere it is to be noted, that all who are let into temptations are saved; while the evil, who are in falsities from evil, are not tempted, for truths cannot be implanted in them; their evils of life stand in the way; but from these their truths are taken away, and thus they remain in mere falsities, and then they are plunged into hell, to a depth according to the quality of evil from which is falsity. In a word, those who are to come into heaven are vastated in respect to falsities, while those who are to come into hell are vastated in respect to truths; that is, from those who are to come into heaven falsities are taken away, and from those who are to come into hell, truths are taken away; for no one with falsities can enter heaven, and no one with truths can enter hell, since truths from good make heaven, and falsities from evil make hell. The temptations which those undergo with whom falsities are to be scattered are treated of in many passages in the Word, especially in David, and are called "afflictions," "tribulations," and "vastations;" but there is no need to cite these passages here, because it can be known without them that "tribulations" and "afflictions," when predicated of the good, mean in the spiritual sense temptations.
And have washed their robes, signifies the removal of falsities by means of temptations. This is evident from the signification of "to wash," as being to purify from falsities and evils, consequently to remove them; for the evils and falsities that are with man, spirit, and angel, are not taken away, but are removed, and when they have been removed the appearance is that they have been taken away (respecting this see in The Doctrine of The New Jerusalem, n. 166, 170) thence "to wash" signifies to remove falsities, and thus to purify. Also from the signification of "robes," as being protecting truths in general (of which above, n. 395); but "robes" here, before they have been washed and made white, signify falsities from which they have [not yet] been purified; for those who are in falsities from ignorance appear in the spiritual world at first in dusky garments of diverse colors, and while they are in temptations in filthy garments; but when they come out of temptations they appear in white robes, glistening according to their purification from falsities. Each one in the other life appears in garments according to the truths and according to the falsities that are with him; 475-1 this is why "garments" signify truths, and in the contrary sense falsities (see above, n. 195, 271). From this the signification of "they have washed their robes and have made them white" can be seen. [2] In ancient times, when all the externals of the church were representative and significative of things spiritual and celestial, washings were made use of, and they represented purifications from falsities and evils; "washings" had this signification because "waters" signified truths, and "filth" falsities and evils, and all purification from falsities and evils is effected by truths (that "waters" signify truths see above, n. 71). This is why washings were instituted with the sons of Israel by command; for with them there was a representative church, all things of which were significative of things spiritual, and "washings" signified purifications from falsities and evils, and thence regeneration. For this purpose: A laver of brass was placed at the entrance of the tent of meeting (Exod. 30:18-20); Also lavers of brass were placed outside of the temple, one great laver which was called the sea of brass, and ten smaller ones (1 Kings 7:23-39). [3] Because of this signification of "washings," when Aaron and his sons were consecrated to the priesthood: Moses was commanded to wash them with water at the entrance of the tent, and thus to sanctify them (Exod. 29:4; 40:12; Lev. 8:6); for the priests represented the Lord in relation to Divine good, as kings represented Him in relation to Divine truth, consequently the priests represented also the Divine holiness which is pure without blemish. Aaron and his sons were inducted into this representation by the washing by Moses; therefore it is said that "thus they should be sanctified," although no sanctity was conferred upon them by the washing. [4] It was therefore also commanded that: Aaron and his sons should wash their hands and feet before entering into the tent of meeting, and before they came near to the altar to minister; and it is said that they were to do this that they die not; and that it should be to them a statute of an age (Exod. 30:18-21; 40:30, 31). Also that Aaron should wash his flesh before he put on the garments of ministry (Lev. 16:4, 24). "Washing the hands and feet" signified the purification of the natural man, and "washing the flesh" the purification of the spiritual man. It was therefore commanded also: That the Levites should be sanctified by being sprinkled with the water of expiation, and by causing a razor to pass over their flesh, and that they should wash their garments (Num. 8:6, 7). This was done to the Levites because they ministered in the external things of the church under Aaron and his sons, and the purification of the external things of the church was represented by the sprinkling of the water of expiation, by shaving the hairs of the flesh, and by washing the garments. [5] Furthermore, all who were made unclean by touching unclean things also washed themselves and their garments, and were said to be made clean thereby, as: Those who ate of the dead body of a clean beast, or of what was torn (Lev. 17:15, 16). One who touched the bed of one who had an issue, or sat upon the vessel that he sat on, or who touched his flesh (Lev. 15:4-12). It was also commanded that the leper, after his cleansing, should wash his garments, shave off his hair, and wash himself with water (Lev. 14:8, 9). Also that such vessels as had become unclean by the touch of the unclean, should be passed through water (Lev. 11:32; besides other statutes). He is much mistaken who supposes that those who washed their flesh or hands and feet, or garments, were cleansed and sanctified, that is, purified from their sins; for sins are not washed away or taken away by water as filth is, but they are washed away, that is, removed, by means of truths and a life according to them, and this alone was what was represented by the washings; for "waters" signify truths, and truths when there is life according to them, purify the man. [6] That these external things contribute nothing to purification from evils and falsities, is clearly taught by the Lord in Matthew: Woe unto you Scribes and Pharisees, hypocrites! for ye cleanse the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first the inside of the cup and of the platter that the outside of them may become clean also (23:25, 26). Like things were taught by the Lord when the Jews and Pharisees rebuked His disciples for not washing their hands before eating, for He taught: That by this a man is not rendered unclean, but by every evil that goeth forth from the heart (Matt. 15:1, 2, 19, 20; Mark 7:1-23; Luke 11:38, 39). From this it can be seen that the Jews by their washings were never sanctified and cleansed from their spiritual defilements, which are the evils going forth from the heart, since these evils reside within; and in the world they have nothing in common with the filth that adheres to the body. It is said that "the inside of the cup and platter must be cleansed that the outside may become clean also;" for the outside with man cannot be cleansed until the inside is cleansed, for the outside is cleansed by means of the inside. "The cup and platter" signify the interiors and exteriors of man, which receive truth and good, for the cup is what contains wine, and the platter is what contains food, and "wine" signifies truth, and "food" has a similar signification as "bread," namely, good. This makes clear the signification in the spiritual sense of "cleanse first the inside of the cup and of the platter, that the outside may become clean also." [7] What the Lord says here has a similar meaning as His washing the feet of the disciples, respecting which He thus said to Peter, in John: He that hath bathed needeth not save to wash his feet, but is wholly clean (13:10). "He that hath bathed" signifies one who is inwardly clean; and "needeth not save to wash his feet" signifies that then he must be cleansed outwardly, for "the feet" signify the external or natural man (see above, n. 69). More may be seen respecting this arcanum in The Doctrine of the New Jerusalem, n. 179, 181; and in Arcana Coelestia, where the following are made clear: For a man to be purified, both the internal or spiritual and the external or natural must be purified, and the external by means of the internal, n. 3868, 3870, 3872, 3876, 3877, 3882. The internal man is purified before the external, because the internal is in the light of heaven, and the external in the light of the world, n. 3321, 3325, 3469, 3493, 4353, 8746, 9325. The external or natural man is purified by the Lord through the internal or spiritual, n. 3286, 3288, 3321. A man is not purified until the external or natural man is also purified, n. 8742-8747, 9043, 9046, 9061, 9325, 9334. If the natural man is not purified the spiritual man is closed up, n. 6299; and in respect to the truths and goods of faith and love, it is as it were blind, n. 3493, 3969). The internal man is purified by knowing, understanding, and thinking the truths of the Word, and the external man by willing and doing them. This makes clear how the Lord's words to Peter must be understood, "He that hath bathed needeth not save to wash his feet;" likewise how the Lord's words to the Pharisees must be understood, "cleanse first the inside of the cup and of the platter, that the outside may become clean also." [8] That the internal man is purified by truths which are of faith, and the external by a life according to them, is meant also by these words of the Lord: Except one be born of water and of the spirit he cannot enter into the kingdom of God (John 3:5). "Water" signifying the truths of faith, and "spirit" a life according to them. [9] From this it can now be seen what "washing" signifies in the following passages. In Ezekiel: I washed thee with waters; yea, I rinsed away thy bloods from upon thee, and I anointed thee with oil (16:9). This was said of Jerusalem, by which the church is signified; its purification from falsities and from evils is signified by "I washed thee with waters; yea, I rinsed away thy bloods from upon thee," "to wash with waters" signifying to purify the church by truths, and "to rinse away the bloods" signifying purification from falsities and evils. To imbue the church with the good of love is signified by "I anointed thee with oil," "oil" meaning the good of love. [10] In Isaiah: When the Lord shall have washed away the filth of the daughters of Zion, and shall have washed away the bloods of Jerusalem out of the midst thereof, in the spirit of judgment, and in the spirit of cleansing (4:4). "To wash away the filth of the daughters of Zion" signifies to purify the affections of those who are of a celestial church from the evils of love of self, "filth" meaning the evil of the love of self," "daughters" the affection, and "Zion" the church that is in love to the Lord, which is therefore called a celestial church; "to wash away the bloods of Jerusalem" signifies to purify the same affections from the falsities of evil, "bloods" meaning the falsities of evil; "in the spirit of judgment and in the spirit of cleansing" signifies by means of the understanding of truth and the affection of truth, "spirit" meaning the Divine truth proceeding from the Lord, "the spirit of judgment" the understanding of truth therefrom, and "the spirit of cleansing" the spiritual affection of truth, for that is what cleanses. [11] In Job: If I shall wash myself in waters of snow, and cleanse my hands with soap, yet wilt thou plunge me into the pit, and mine own garments shall abhor me (9:30, 31). This means that if one attempts to purify himself by his own efforts, although by means of truths and goods that are or that appear to be genuine, he will yet lead himself into falsities; "to wash oneself" means to purify oneself; "waters of snow" mean truths that are or that appear to be genuine; "soap" means the good from which they come, and "the pit" falsity. That from this come truths falsified is meant by "mine own garments shall abhor me;" "garments" meaning truths, which are said "to abhor one" when they are falsified, and this is done when man from self-intelligence speculates and draws conclusions. [12] In Moses: He washed his vesture in wine, and his covering in the blood of grapes (Gen. 49:11). This is said of Judah, by whom is here meant the Lord in relation to Divine truth; that He altogether purified this in His Human, when He was in the world, is signified by "he washed his vesture in wine, and his covering in the blood of grapes," "vesture" and "covering" signifying His Human, and "wine" and "the blood of grapes" Divine truth. (This may be seen explained in Arcana Coelestia, n. 6377, 6378.) [13] That "to wash" signifies to purify from falsities and evils is clearly evident in Isaiah: Wash you, make you pure; put away the evil of your doings from before Mine eyes; cease to do evil (1:16). Because "to wash" signifies to put away falsities and evils, it is added, "put away the evil of your doings from before Mine eyes; cease to do evil." [14] In Jeremiah: Wash thine heart from wickedness, O Jerusalem, that thou mayest be saved. How long shall the thoughts of thine iniquity lodge in the midst of thee? (4:14). This has a similar signification. In David: Wash me from mine iniquity, and cleanse me from my sin. Thou shalt purge me with hyssop, and I shall be clean; Thou shalt wash me, and I shall be whiter than snow (Ps. 51:2, 7). Here "to wash" plainly means to purify from falsities and evils, for it is said, "Wash me from iniquity, and cleanse me from sin," and afterwards, "Thou shalt wash me, and I shall be whiter than snow;" "to wash from iniquity" means from falsities, and "from sin" means from evils, for "iniquity" is predicated of falsities, and "sin" of evils; and because the water of expiation was prepared from hyssop, it is said, "Thou shalt purge me with hyssop and I shall be clean." [15] In Jeremiah: Although thou shalt wash thee with niter and take thee 475-2 much soap, thine iniquity shall still retain its spots before Me (2:22). Here, too, it is clear that washings only represented and thence signified spiritual washings, which are purifications from falsities and evils, for it is said, "Although thou shalt wash thee with niter, and take thee much soap, thine iniquity shall still retain its spots." [16] Thus also in David: In vain have I cleansed my heart, and washed my hands in innocence. All the day have I been plagued, and in the mornings was my reproof (Ps. 73:13, 14). "To wash the hands in innocence" means to bear witness that one is innocent and pure from evils and falsities; for washing the hands was a testification of innocence; as can be seen also from the fact that: Pilate washed his hands and said, I am innocent of the blood of this righteous person (Matt. 27:24). [17] Because "washings" signified purifications from falsities and evils, and "one blind" signified those who do not see truths, and are therefore in falsities: The Lord told the blind man whose eyes He anointed with clay made with spittle, to wash himself in the pool of Siloam, and when he had washed himself he came seeing (John 9:6, 7, 11, 15). The "blind man" here represented those who can see nothing of truth because they are sensual, and see only those things that appear before the external senses, from which come fallacies instead of truths, and to the confirmation of these they apply the sense of the letter of the Word; "the clay made of spittle" signifies sensual truth, such as the Word contains for such persons; "the waters of the lake or pool of Siloam" signify the truths of the Word, for all things, even to the waters in Jerusalem were significative; and "to wash" signifies to purify from fallacies, which in themselves are falsities. From this it can be seen what these things signify in series; for all the miracles and works of the Lord when He was in the world signified Divine celestial and Divine spiritual things, that is, such things as pertain to heaven and the church, and this because they were Divine, and the Divine always operates in ultimates from first things, and thus in fullness; ultimates are such as appear before the eyes in the world. This is why the Lord spoke and the Word was written by means of such things in nature as correspond. [18] It is similar with the miracle performed on Naaman the leper by command of Elisha, which is thus described in the second book of Kings: Naaman of Syria, being affected with leprosy, was commanded by a messenger from Elisha to wash himself seven times in the Jordan, and his flesh would come again and he would be clean. At length Naaman went down, and dipped himself seven times in Jordan; and his flesh came again like unto the flesh of a little lad, and he was clean (5:10, 14). "Naaman a leper of Syria" represented and signified those who falsify the knowledges of truth and good from the Word, for "leprosy" signifies falsifications, and "Syria" the knowledges of truth and good. "The waters of Jordan" signified the truths that introduce into the church, which are the knowledges of truth and good from the Word, for the river Jordan was the first boundary across which the land of Canaan was entered, and "the land of Canaan" signified the church; this is why "the waters of Jordan" signified introductory truths, which are the first knowledges of truth and good from the Word. Because of this signification of "the waters of Jordan," Naaman was commanded to wash himself in them seven times, which signified purification from falsified truths; "seven times" signifies fully, and is predicated of things holy, such as truths Divine are. Because "seven times" has this signification, it is said that "his flesh came again like unto the flesh of a little lad," the flesh coming again signifying spiritual life, such as those have who are regenerated through Divine truths. [19] Because "the waters of Jordan" signified the truths that introduce into the church, which are the knowledges of truth and good from the Word, and "washing" therein signified purification from falsities, and consequent reformation and regeneration by the Lord, therefore baptism was instituted, which was first performed in Jordan by John (Matt. 3:11-16; Mark 1:4-13). This rite signified initiation into the knowledges from the Word respecting the Lord, His coming, and salvation by Him; and as man is reformed and regenerated by the Lord by means of truths from the Word, baptism was commanded by the Lord (Matt. 28:19); for it is by means of truths from the Word that man is reformed and regenerated, and it is the Lord who reforms and regenerates. (Respecting this more may be seen in The Doctrine of the New Jerusalem, n. 202-209.) [20] It was said by John: That he baptized with water; but that the Lord would baptize with the Holy Spirit and with fire (Luke 3:16; John 1:33). This means that John only inaugurated them into knowledges from the Word respecting the Lord, and thus prepared them to receive Him, but that the Lord Himself regenerates man by means of Divine truth and Divine good proceeding from Him; for John represented the like as Elijah, namely, the Word; "the waters" with which John baptized signified introductory truths, which are knowledges from the Word respecting the Lord; "the Holy Spirit" signifies Divine truth proceeding from the Lord; and "fire" signifies Divine good proceeding from Him; and "baptism" signifies regeneration by the Lord by means of Divine truths from the Word. [21] Washings were instituted in the ancient churches, and afterwards baptisms in their place, which nevertheless are only representative and significative rites, in order that heaven might be conjoined with the human race, and in particular with the man of the church; for heaven is conjoined to man when man is in ultimates, that is, in such things as are in the world in regard to his natural man, while he is in such things as are in heaven in regard to his spiritual man; in no other way is conjunction possible. This is why baptism was instituted; also the holy supper; likewise why the Word was written by means of such things as are in the world, while there is in it a spiritual sense, containing such things as are in heaven, that is, that the sense of the letter of the Word is natural, while in it there is a spiritual sense. (That by means of this sense the Word conjoins the angels of heaven with the men of the church, may be seen in the work on Heaven and Hell, n. 303-310; and in the small work on The White Horse from beginning to end. That the holy supper likewise conjoins, see in The Doctrine of the New Jerusalem, n. 210-222, and the same is true of baptism.) But he is much mistaken who believes that baptism contributes anything to a man's salvation unless he is at the same time in the truths of the church and in a life according to them; for baptism is an external thing, which without an internal contributes nothing to salvation, but it does contribute when the external is conjoined to an internal. The internal of baptism is, that by means of truths from the Word and a life according to them, falsities and evils may be removed by the Lord, and thus man be regenerated, as the Lord teaches (Matt. 23:26, 27), as explained above in this article.
And have made their robes white in the blood of the Lamb, signifies the implantation of Divine truth from the Lord. This is evident from the signification of "making robes white," as meaning to put off falsities and to put on truths, for "white" and "to be made white," are predicated of truths, and these are signified by "robes." (That "white" and "to be made white," are predicated of truths, see above, n. 196; and that "robes" signify truths in general see above, n. 395.) It is said "made their robes white," because the garments of those who are in falsities appear in the spiritual world dusky and also spotted, and the garments of those who are in temptations appear filthy; but as soon as they emerge from temptations, as they have then been imbued with Divine truths, white and shining garments without spots appear upon them, as was mentioned just above. This is why "they have made their robes white" signifies that they have put off falsities and put on truths. The above is evident also from the signification of "the blood of the Lamb" as being Divine truth proceeding from the Lord (of which above, n. 329); and because in temptations falsities are shaken off, and truths are implanted, so in general, "they have made their robes white in the blood of the Lamb" signifies the implantation of Divine truth from the Lord. In the sense of the letter of the Word, "the blood of the Lamb" means the passion of the cross, but in the internal or spiritual sense it means Divine truth proceeding from the Lord; for it is by this that man is purified from falsities and evils, that is, his garments are made white. The passion of the cross was the Lord's last temptation, by which He fully subjugated the hells, and glorified His Human; and when this was accomplished and completed, the Lord sent the Comforter, the Spirit of Truth, by which is meant Divine truth proceeding from His glorified Human, as the Lord teaches in John (7:39) and elsewhere. It is by means of Divine truth, when it is received, that man is reformed and regenerated by the Lord and saved, and not by the shedding of blood on the cross. (On this more may be seen in The Doctrine of the New Jerusalem, n. 293, 294, and in the extracts there from the Arcana Coelestia.) This can be seen from this also, that the garments of angels appear glistening from what is white and bright, not from faith in and thought about the blood of the Lord on the cross, but from Divine truth with them from the Lord; for, as was said above, their garments are all in accord with the truths with them; nor is any angel permitted to think of the Lord's passion, but only of His glorification, and of the reception by Him of the Divine.
Verse 15. Therefore are they before, the throne of God, signifies that for this reason they are conjoined to the Lord. This is evident from the signification of "are before the throne of God," as being to be conjoined to the Lord. (That conjunction with the Lord is signified by "standing around the throne of God," may be seen above, n. 462; and the like is signified by "are before the throne of God.") "Before the throne of God" means before the Lord, for the Lord was upon the throne, as is said in verse 17 following, "The Lamb who is in the midst of the throne shall feed them."
And they serve Him day and night in His temple, signifies that they are constantly held in truths in heaven. This is evident from the signification of "serving," which is said of those who are in truths (of which presently); also from the signification of "day and night," as being constantly and in every state (of which also presently); also from the signification of "the temple" of God, as being heaven where Divine truth reigns (of which above, n. 220, 391); therefore these words signify that they are constantly held in truths in heaven. This is the signification, because this treats of those who had been during their life in the world in falsities from ignorance, as was shown above; and those who are in falsities from ignorance and yet in good of life according to their religion cannot be saved before the falsities in them have been withdrawn and truths have been implanted in their place; and truths are implanted by means of temptations. When, therefore, these come out of temptations the falsities still remain, although they have been withdrawn by means of truths; for nothing evil and false can be wholly wiped away from man, spirit, or angel, but only withdrawn; for the Lord withholds them from their evils and falsities and holds them in good and truth; and when this is done they seem to themselves to be without evils and falsities. For this reason, unless those who had been in falsities from ignorance in the world were constantly held in truths by the Lord, they would fall back into falsities. This, therefore, is what is meant by "they serve Him day and night in His temple," "temple" also signifying heaven where truths reign. [2] Their having been in the good of life according to their religion saves them, indeed, but it does not save so long as they are in falsities, therefore after their life in the world the falsities in them are withdrawn. They cannot be saved before, because good derives its essence from truths; for good is the esse of truth, and truth is the form of good, therefore according to the quality of the truths is the good. From this it is clear that even though one lives well he cannot come into heaven until he is in truths. On this account there are places of instruction for those who are to come into heaven, because no one can come thither until he has been instructed (of this instruction and the places of instruction for those who are to come into heaven, see in the work on Heaven and Hell, n. 512-520). [3] It is said "they serve Him day and night in His temple," but this does not mean that they are continually in a temple, or continually in worship and prayers, for this is not done in the heavens. Everyone there, as in the world, is in his vocation and employment, and on occasion, as in the world, in the temple; and yet they are said "to serve God day and night in the temple" when they are constantly in truths; for thus inwardly they constantly serve Him. For every good spirit and angel is his own truth and his own good, for they are the affections of truth and good. Affection or love constitutes the life of everyone; consequently those who are in the affection of truth constantly serve the Lord, even when they are in their vocations, business, and employments, for the affection that is within reigns continually and serves. Moreover, this is the service the Lord desires, but not being constantly in temples and in worship. To be in temples in worship there, and not in truths, is not serving the Lord, but serving the Lord is to be in truths, and to act sincerely and justly in everything; for then the principles of truth, sincerity, and justice, that are with man, serve the Lord. Again, through these, but not through worship alone, a man after his life in the world can be in heaven, for worship without these, consequently without truths, is empty worship, into which no influx enters. In the Word mention is made of "serving" and "ministering," also of "servants" and "ministers," and those who are in truths are said to be "servants of the Lord," and "to serve Him," while those who are in good are said to be "ministers of the Lord," and "to minister to Him." (That those are called "servants" in the Word who are in truths, may be seen above, n. 6; and that those are called "ministers" who are in good, n. 155.)
And He that sitteth on the throne shall dwell over them, signifies the influx of Divine good into the truths with them. This is evident from the signification of "He that sitteth on the throne," as being the Lord in relation to Divine good (of which above, n. 297, 343, 460); also from the signification of "dwelling over them," as being to flow in with good into their truths; for "to dwell" is predicated in the Word of good, thus "dwellers" signify those who are in good; so when "to dwell" is predicated of the Lord, as here, "to dwell over them" signifies the influx of Divine good; this is into truths, because the truths in such are what have just been treated of, also because all who are in the heavens are held in truths by the influx into truths of Divine good from the Lord; for it is only into truths that Divine good can flow, because truths are from good, for they are forms of good; this is why it is necessary for man to be in good, since by it the Lord flows into the truths corresponding to the good. He is much mistaken who supposes that the Lord flows immediately into truths with man. (This influx is treated of in the Arcana Coelestia, namely, the influx of the Lord is into the good with man, and through the good into the truths that are with him, but not the reverse, n. 5482, 5649, 6027, 8685, 8701, 10153; influx is through good into truths of every kind, but especially into genuine truths, n. 2531, 2554; in good there is a faculty of receiving truths, n. 8321; there is no influx of the Lord into truths separate from good, n. 1831, 1832, 3514, 3564.) From this it can now be seen how the things contained in this and the preceding verses cohere, namely, that those in whom truths from the Lord are implanted by means of temptations, are constantly held in truths by the influx into them of Divine good. (That "to dwell" is predicated in the Word of good, see Arcana Coelestia, n. 2268, 2451, 2712, 3613, 8269, 8309, 10153; and that "the dwelling place of the Lord" means heaven and the church in respect to good, consequently the good of heaven and the church, and in reference to man the good with him, n. 8269, 8309.)
Verse 16. They shall hunger no more, neither thirst anymore, signifies that good and truth shall not fail them, nor consequent felicity. This is evident from the signification of "to hunger," as being the lack of good, therefore here "they shall not hunger," means that there will be no lack of good; also from the signification of "to thirst," as being the lack of truth, therefore here "they shall not thirst" means that there shall be no lack of truth. These same words signify also felicity, because all the felicity and blessedness that angels have in heaven are from and according to the good and truth they receive from the Lord, that is, according to the reception of these. That all heavenly felicity, or all heavenly joy, is in the affection of good and truth, consequently in the marriage of good and truth, in which the angels are, may be seen in the work on Heaven and Hell (n. 395-414). "They shall not hunger" signifies that good shall not fail them, because "bread" signifies the good of love, and "to hunger" is predicated of bread and of food. "They shall not thirst" signifies that truth shall not fail them, because "water" and "wine" signify truth, and "to thirst" is predicated of water and of wine. This is why "to hunger" and "to thirst" are frequently mentioned in the Word, by which are meant not natural hunger and thirst but spiritual hunger and thirst, which are the deprivation, lack, and ignorance of the knowledges of truth and good, together with a desire for them. That this is the signification in the Word of "hungering and thirsting," or of "hunger and thirst," may be seen above, (n. 386), where many passages respecting hunger and thirst are cited and explained.
Neither shall the sun fall on them, nor any heat, signifies that evil and falsity from lusts shall not come to them. This is evident from the signification of "the sun," as meaning the Lord in relation to Divine love, and with men, spirits, and angels, the good of love to the Lord from the Lord; and as meaning in the contrary sense as here the love of self and evil therefrom out of lusts (of which above, n. 401; and in the work on Heaven and Hell, n. 116-125); also from the signification of "heat," as meaning falsity from that evil, and therefore falsity from lusts; for when man is in heat, that is, when he burns with heat, he craves drink that his heat may be allayed, for he is thirsty; and "to have drink" and "to drink" signifies to imbibe truths, and in the contrary sense, to imbibe falsities, because "water" and "wine," which are for drink, signify truths. [2] That "heat" signifies falsity from lust or lust for falsity can be seen from the following passages. In Jeremiah: Blessed is the man that trusteth in Jehovah; and he shall be like a tree planted by the waters, that sendeth out his roots by the river; he shall not see when heat cometh, but his leaf shall be green; therefore he shall not be careful in the year of drought, neither shall he cease from bearing fruit (17:7, 8). A man who suffers himself to be led by the Lord is compared to a tree and its growth and fructification, because a "tree" signifies in the Word the knowledge and perception of truth and good, consequently the man in whom these are; "a tree planted by the waters" means a man with whom there are truths from the Lord, "waters" meaning truths; "that sendeth out his roots by the river" signifies the extension of intelligence from the spiritual man into the natural; this is said because a "river" signifies intelligence, and because "roots" are sent forth from the spiritual man into the natural; "he shall not see when heat cometh" signifies not to be affected by the lust of falsity; "but his leaf shall be green" signifies knowledges made alive by truths; "therefore he shall not be careful in the year of drought, neither shall he cease from bearing fruit" signifies that in a state when there is no truth and no good, there shall be no fear of the loss and deprivation of these, but that even then truths conjoined to good shall be fruitful, "year of drought" signifying a state of loss and deprivation of truth. This is said because with spirits and angels there are alternations of state (respecting which alternations see in the work Heaven and Hell, n. 154-161). [3] In Isaiah: For Thou art become a stronghold to the poor, a stronghold to the needy in his distress, a refuge from the inundation, a shadow from the heat; for the blast of the violent ones is as an inundation against a wall, as a drought in a dry place; the tumult of strangers shalt Thou humble, the heat by the shadow of a cloud, the branch of the violent ones shall he repress (25:4, 5). "The poor and needy" signify those who are in the lack of good from the ignorance of truth, and yet have a desire for these; "inundation" and "heat" have reference to evils and falsities that rise up and flow in from the selfhood [proprium] and also from others who are in evil; "the blast of the violent ones" signifies things contrary to the goods and truths of the church; those are called "violent" who endeavor to destroy goods and truths, and "their blast" signifies eagerness to destroy; "the tumult of strangers shalt thou humble" signifies that the Lord will allay and remove the irruption of falsities from evil, "tumult" signifying irruption, "strangers" the falsities from evil, and "to humble" to allay and remove; "he shall repress the heat by the shadow of a cloud" signifies to defend from the lust of falsity, "heat" meaning the lust of falsity, and "the shadow of a cloud" defense from it, for the shadow of a cloud tempers the heat of the sun, and allays its fervor. [4] In Jeremiah: His dead body shall be cast out in the day to the heat, and in the night to the frost (36:30). This was said of Jehoiakim, king of Judah, after he had burned the scroll written by Jeremiah, which act signifies that the truths of the church will perish by a lust for falsities and a consequent aversion from truths. The kings of Judah represented and thence signified in the Word truths from good, and this king the truth of the church about to perish; "the scroll that he burned" signifies the Word, which is said to be burned when it is falsified and adulterated, and this is done by the lust of falsity from evil; "the dead body" signifies the man of the church without spiritual life, which is had by means of truths from the Word; when this life is extinct, only falsities are desired and truths are avoided, and in consequence man becomes dead, and in the spiritual sense "a dead body." The lust for falsities is signified by "the heat in the day," and aversion from the truths by "the frost in the night;" for when the light of heaven, which in its essence is Divine truth, flows in, those who are in falsities from evil become cold with an intensity corresponding to the warmth of the falsity from evil. [5] In the same: When they are heated I will set their banquets and I will make them drunken, that they may triumph, that they may sleep the sleep of an age and not awake (Jer. 51:39). This is said of Babylon, which signifies the profanation of good and truth. "When they are heated" signifies the warmth and lust of falsifying truths and adulterating goods; "to set their banquets, to make drunken, and to triumph," signifies to be insane from falsifications to the last degree, "their banquets" signifying the adulterations of good and truth, "drunkenness and rejoicing" insanities in the highest or last degree; "to sleep the sleep of an age and not to awake" signifies not to have perception of truths to eternity. [6] In Hosea: They are all hot as an oven, and devour their judges; all their kings are fallen; not one among them calleth unto Me (7:7). "To be hot as an oven" signifies their lusting after falsity from the love of it; "they devour judges, and all their kings are fallen" signifies the destruction of all intelligence when the truths that constitute it are lost, "judges" signifying the intelligent, and in an abstract sense the things that belong to intelligence, and "kings" signifying truths; "not one among them calleth unto Me" signifies that no one cares for truths from the Divine. [7] In Job: He beholdeth not the way of the vineyards; drought and heat shall seize upon the waters of snow (24:18, 19). "Not to behold the way of the vineyards" signifies to make the truths of the church of no account; "drought and heat shall seize upon the waters of snow" signifies that the lack of truth, and the consequent lust for falsity will destroy all genuine truths, "the waters of snow" meaning genuine truths. [8] In Isaiah: He shall say to the bound, Go forth, to them that are in darkness, Reveal yourselves. They shall feed upon the ways, and in all the bare hills shall be their pasture. They shall not hunger nor thirst neither shall the heat or the sun smite them; for He that hath compassion on them shall guide them, even unto springs of waters shall He lead them (49:9, 10). What the particulars signify need not be explained, for they are similar to those in Revelation now being explained, where it is said "They shall hunger no more, neither thirst anymore, neither shall the sun fall on them nor any heat smite them; for the Lamb shall feed them and shall guide them unto living fountains of waters." In Revelation, in like manner as in the prophet, these things are said of the Lord; "the bound, to whom He shall say, Go forth, and those who are in darkness, to whom He shall say, Reveal yourselves," signify the nations that had lived in good according to their religion, and yet were in falsities from ignorance; these are called "bound" when in temptations; and "darkness" means falsities from ignorance. "The heat shall not smite them" signifies that falsity from lust shall not affect them. [9] In Revelation: The fourth angel poured out his bowl upon the sun; and it was given unto him to scorch men with fire; and men were heated with great heat, and they blasphemed the name of God (16:8, 9). These words will be explained hereafter in their proper place. As "the sun" signifies Divine love, so also "heat" signifies an ardent desire for truth, as in Isaiah 18:4; and Zechariah 8:2, where "heat" is attributed to Jehovah, that is, to the Lord. In many passages "anger" and "wrath" are predicated of God, "anger" signifying zeal for good, and "wrath" zeal for truth; for wrath and heat in the original language come from the same word.
Verse 17. For the Lamb who is in the midst of the throne shall feed them, signifies that the Lord will instruct them out of heaven. This is evident from the signification of "the Lamb," as being the Lord in relation to Divine truth (of which see above, n. 297, 343, 464); also from the signification of "throne," as being heaven (of which also above, n. 253); "in the midst of the throne" signifies in the universal heaven, for "in the midst" signifies in each and every thing, that is, in the whole (see above, n. 213); also from the signification of "to feed" as being to instruct (of which presently). This makes evident that "the Lamb who is in the midst of the throne shall feed them" signifies that the Lord will instruct them out of heaven. It is here said, "the Lamb who is in the midst of the throne shall feed them," and above, "He who sitteth on the throne shall dwell over them" which makes it very clear that it is the Lord who is meant both by "He who sitteth on the throne," and by "the Lamb in the midst of the throne," but "He who sitteth on the throne" means the Lord in relation to Divine good, and "the Lamb in the midst of the throne" means the Lord in relation to Divine truth; for "to dwell," which is said of Him that sitteth upon the throne, is predicated of good (see above, n. 470); and "to feed," which is said of the Lamb, is predicated of truths; for "to feed" signifies to instruct in truths. [2] In the Word of the Old Testament mention is frequently made of "Jehovah" and "God," also of "Jehovah" and "the Holy One of Israel," and both mean the Lord alone, "Jehovah" the Lord in relation to Divine good, and "God" and "the Holy One of Israel" the Lord in relation to Divine truth; it is thus said because of the marriage of Divine good and Divine truth in every particular of the Word. That "to feed" signifies to instruct can be seen without further explanation, since it is a custom derived from the Word to call those who teach "pastors" (or feeders), and those who are instructed "a flock;" but why they are so called is not yet known, and shall therefore be told. In heaven where all things that appear before the eyes are representative, representing under a natural appearance the spiritual things that angels think and by which they are affected; thus are their thoughts and affections presented before their eyes in such forms as exist in the world, that is, in forms similar to natural things, and this by virtue of the correspondence that is established by the Lord between spiritual things and natural. (This correspondence has been treated of in many places; also in the work Heaven and Hell, n. 87-102, and 103-115.) It is from this correspondence that in heaven flocks of sheep, lambs, and goats appear feeding in green pastures, and also in gardens; and these appearances spring from the thoughts of those who are in the goods and truths of the church, and who from these think intelligently and wisely. It is from this that mention is so often made in the Word of "flock," "pasture," as also of "feeding," and "feeder" (or shepherd); for the Word in the letter consists of such things as appear in heaven before the eyes, and these signify correspondent spiritual things. [3] As it is known in the church that "to feed" signifies to instruct, "pasture" instruction, and "shepherd" an instructor, a few passages only in which "feeding" and "pasture" are mentioned shall be quoted without further explanation. In Isaiah: In that day shall thy cattle feed in a broad meadow (30:23). He shall feed His flock like a shepherd; He shall gather the lambs into His arm, and shall gently lead them that give suck (40:11). He shall say to the bound, Go forth; to them that are in darkness, Reveal yourselves. They shall feed upon the ways, and in all the bare hills shall be their pasture (49:9). In Jeremiah: Against the shepherds that feed My people, ye have scattered My flock. Because of cursing the land mourneth; the pastures of the desert are dried up (23:2, 10). He shall feed Israel on Carmel and Bashan (50:19). In Ezekiel: I will seek My flock and I will search them out. I will feed them upon the mountains of Israel by the watercourses, and in all the inhabited places of the land. I will feed them in a good pasture, and upon the mountains of the height of Israel shall their sheepcote be; there shall they lie down in a good sheepcote, and in a fat pasture shall they feed upon the mountains of Israel (34:11, 13, 14). In Hosea: I did know thee 482-1 in the wilderness, in a land of drought; where they had pasture (13:5, 6). In Joel: The droves of cattle are perplexed, because they have no pasture; and the droves of sheep are made desolate (1:18). In Micah: Out of Bethlehem of Ephrathah shall go forth one who shall stand and feed in the strength of Jehovah (5:2, 4). Feed Thy people with Thy rod, the flock of Thine heritage; they shall feed in Bashan and Gilead (7:14). In Zephaniah: The remnants of Israel shall feed and lie down (3:13). In David: Jehovah is my Shepherd, I shall not want; He will make me to lie down in pastures of herbage (Ps. 23:1, 2). The Lord chose David; 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 (Ps. 78:70-72). Jehovah hath made us His people, and the flock of His pasture [keri]. Therefore we are His people and the flock of His pasture (Ps. 100:3). In John: Jesus said to Peter, Lovest thou Me? He said that he loved Him. He said unto him, Feed My lambs. He said a second time, Feed My sheep. Again He said a third time, Feed My sheep (21:15-17). Also in many other passages, in which "to feed" signifies to instruct in truths, and "pasture" truths in which they are instructed.
And shall guide them unto living fountains of waters, signifies in Divine truths. This is evident from the signification of "living fountains of waters," as being Divine truths, "living" signifying living from the Divine, "fountain" the Word, and "waters" truths therefrom. "Living waters" are often mentioned in the Word, and by them are meant truths that come from the Lord and are received. These are living, because the Lord is Life itself, as He Himself teaches, and that which comes from Life itself is living; while that which comes from man is dead. That the Lord may give life to truths, He flows into them through good, and good makes alive. The Lord also flows in out of the higher or interior parts, and opens the spiritual mind, and imparts to it the affection of truth; and the spiritual affection of truth is the very life of heaven with man. This life is what the Lord insinuates into man by means of truths. This makes clear what is meant here by "living fountains of waters," and by "living waters" in the following passages. [2] In Isaiah: When the poor and needy seek water and there is none, their tongue faileth for thirst. I will open rivers on the bare heights, and fountains will I place in the midst of the valleys; I will make the wilderness into a pool of waters, and the dry land into springs of waters (41:17, 18). This treats of the saving of the nations by the Lord, who are called "poor and needy" from the lack and ignorance of truth; their desire to learn truths from those who are in the church, where there were no truths, is described by "they seek waters and there are none, and their tongue faileth for thirst," "water," meaning truth, and "thirst" the desire for truth. That the Lord will instruct them is signified by "I will open rivers on the bare heights, and fountains will I place in the midst of the valleys;" "to open rivers" meaning to give intelligence, "on the bare heights" meaning in the interior man, "in the midst of the valleys" in the exterior man, and "to place fountains" to instruct in truths; "to make the wilderness into a pool of waters, and the dry land into springs of waters" signifies abundance of truth with those who before were in the lack and ignorance thereof, "wilderness" meaning where there is no good because there is no truth, and "dry land" where there is no truth and thence no good; a "pool of waters" and "fountains of waters" signify abundance of the knowledges of truth. This makes clear that "waters," "fountains," "springs," "rivers," and "pools of water," are not here meant, but the knowledges of truth and intelligence therefrom, whence comes salvation. [3] In the same: Behold your God will come for vengeance, and will save you. Then the dry place shall become a pool, and the thirsty place springs of water (Isa. 35:4, 7). This, too, is said of the instruction of the nations in truths, and their reformation by the Lord when He should come into the world; and "the dry place shall became a pool, and the thirsty place springs of waters," has a similar signification as "the wilderness shall become a pool (or collection) of waters, and the dry land springs of waters," in the passage above. [4] In Jeremiah: They shall come with weeping and with supplication will I lead them; I will make them go unto the brooks 483-1 of waters in the way of right, they shall not stumble in it (31:9). This, too, treats of reception of the Lord by the Gentiles; that He would instruct them in genuine truths is signified by "He will lead them unto brooks of waters in the way of right, they shall not stumble in it." In Isaiah: They shall not hunger nor thirst, neither shall the heat or the sun smite them; for He that hath compassion on them shall guide them, and unto fountains of waters shall He lead them (49:10). This also is said of the instruction of the Gentiles by the Lord; instruction in truths is meant by "unto fountains of waters shall He lead them." (What "to hunger" and "to thirst" signify see above, n. 480; also what "heat" and "sun" signify, n. 481.) [5] 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 (3:18). What is signified by "the mountains shall drop down must, and the hills shall flow with milk, and all the water-courses of Judah shall flow with waters," may be seen explained above (n. 433); and that "a fountain shall go forth out of the house of Jehovah and shall water the brook of Shittim" signifies that there shall be truth out of heaven from the Lord illustrating the knowledges and cognitions that are in the natural man. [6] In David: Before Thee 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). "Pool of waters" and "fountain of waters" here mean truths in abundance, by means of which is the church; for "thou art in travail, O earth," signifies the commencement of the church, which is said "to be in travail" when truths are brought forth therein, "the earth" meaning the church. [7] In the same: Jehovah sendeth forth springs into the brooks; they go between the mountains. They give drink to the wild beast of the fields; the wild asses quench their thirst. By them the fowl of the heavens dwell (Ps. 104:10-12). "To send forth springs into the brooks" signifies to give intelligence by means of truths from the Word; "they go between the mountains" signifies that truths will be from the good of love; "the springs" meaning truths from the Word, "the brooks" the things that are of intelligence, and "mountains" the good of love. The instruction of those who are in the good of the church is signified by "they give drink to the wild beast of the fields;" the instruction of those in the church who desire truths is signified by "the wild asses quench their thirst;" that the understanding is thus perfected is signified by "the fowl shall dwell by them." "The wild beast of the fields" mean in the spiritual sense the Gentiles that are in the good of life, "the wild asses" natural truth, "thirst" the desire for truths, and "the fowl of the heavens" thoughts from the understanding. [8] In the highest sense, a "fountain" means the Lord in relation to Divine truth or Divine truth from the Lord, consequently the Word, as can be seen from the following passages. In Jeremiah: My people hath done two evils; they have forsaken Me, the fountain of living waters, to hew out for themselves cisterns, broken cisterns, that hold no waters (2:13). Here Jehovah, that is, the Lord, calls Himself "the fountain of living waters," which signifies the Word, or Divine truth, consequently the Lord Himself, who is the Word; for it is said, "they have forsaken Me, the fountain of living waters." "To hew out for themselves cisterns, broken cisterns, that hold no waters," signifies to frame for themselves doctrinals from self-intelligence, in which there are no truths, "cisterns" meaning doctrinals, "broken cisterns" doctrinals that do not hold together, "that hold no waters" signifies in which there are no truths. Such are the doctrinals that are not from the Word, that is, from the Lord through the Word (for the Lord teaches through the Word), but are from self-intelligence; that these are not from the Lord through the Word is meant by "they have forsaken the fountain of living waters." [9] In the same: All that forsake Thee shall be ashamed, and they that depart from Me shall be written on the earth, because they have forsaken the fountain of living waters, Jehovah (Jer. 17:13). Here in like manner Jehovah, that is, the Lord, calls Himself "the fountain of living waters" from the Divine truth, which is from Him; "to be written on the earth" signifies to be damned (see above, n. 222). [10] In David: They shall be filled with the fatness of Thy house; and Thou makest them drink of the brook of Thy delights; for with Thee is the fountain of life, in Thy light shall we see light (36:8, 9). "Fatness" signifies the good of love, and "the brook of delights" truth from that good; "to make to drink" means to teach; "with Thee is the fountain of life" signifies that with the Lord and from Him is Divine truth; because that is what is signified by "the fountain of life" it is added, "in Thy light shall we see light," for "the light of the Lord" means Divine truth. [11] In Zechariah: In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for impurity. And in that day I will cut off the names of the idols out of the land; and I will cause the prophets and the unclean spirit to pass out of the land (13:1, 2). This also treats of the Lord's coming. That those who are in the Lord's kingdom will then understand the Word, that is, the Divine truth therein, is signified by "In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem," "a fountain" signifying the Word, "the house of David and the inhabitants of Jerusalem" the Lord's spiritual kingdom. The Lord's spiritual kingdom is with those in the heavens and on the earth who are in Divine truths; "for sin and for impurity" signifies the removal of evils and falsities by means of truths from the Word. Because the Word or the Divine truth therein is meant by a "fountain" it is said, "In that day I will cut off the names of the idols out of the land, and I will cause the prophets and the unclean spirit to pass out of the land;" "idols" signifying a false religion, "prophets" false doctrine, and "the unclean spirit" evils flowing from the falsities of doctrine; for when a man lives according to the falsities of religion and doctrine he becomes an unclean spirit. [12] That Divine truth from the Lord is meant by a "fountain" the Lord Himself teaches in plain words in John: When the Lord sat by Jacob's fountain in the field of Samaria, He said to the woman of Samaria, Everyone that drinketh of this water shall thirst again; but whosoever shall drink of the water that I shall give him shall not thirst forever; but the water that I shall give him shall become in him a fountain of water springing up unto everlasting life (4:5-20). It is clear that the "water" that the Lord gives does not mean water, but Divine truth; for it is said that in drinking of the water the woman of Samaria came to draw, one thirsts again, but not of the water that the Lord gives. That "that water shall become in him a fountain of water springing up unto everlasting life" means that in that truth is life. That there is life in truths when the Lord gives them may be seen in this article above. The Lord said these things to the woman of Samaria, when He sat by Jacob's fountain, because by the "Samaritans" the Lord meant the Gentiles that were to receive Divine truths from Him; and by the "woman of Samaria" a church constituted of such; and by "Jacob's fountain" Divine truth from Himself, that is, the Word. [13] In Moses: Thus Israel dwelt securely alone by the fountain of Jacob (Deut. 33:28). This is in the prophecy of Moses respecting the sons of Israel, in the conclusion of that prophecy. Because "Israel" here signifies the church that is in Divine truths from the Word, therefore it is said "by the fountain of Jacob," which means the Word; so, too, the Lord in relation to the Word, for He is the Word because He is Divine truth, as He Himself teaches in John (1:1-3, 14). This is said at the end of that prophecy, because in that prophecy the Word is treated of. "Fountain" has a similar meaning in the prophecy of Israel the father respecting Joseph: The son of a fruitful one is Joseph, the son of a fruitful one by the fountain (Gen. 49:22). "Fountain" here means the fountain of Jacob, for the field that contained that fountain was given to Joseph by his father (John 4:5, 6). What is signified by "Joseph the son of a fruitful one, the son of a fruitful one by the fountain," may be seen above (n. 448). A "fountain" also means the Word, and "fountains" mean Divine truths from the Word, in David: Bless ye God in the congregations, the Lord from the fountain of Israel (Ps. 68:26). In Revelation: I will give unto him that is athirst of the fountain of the water of life freely (21:6). In Isaiah: Then with gladness shall ye draw waters out of the fountains of salvation (12:3). In David: All my fountains are in Thee, Jehovah (Ps. 87:7). [14] As most things in the Word have also a contrary sense, so have "fountain" and "fountains," and in that sense they signify the doctrine of falsities, and falsities of doctrine. Thus in Jeremiah: I will dry up her sea and make her fountain dry (51:36). This is said of Babylon; and her "sea" signifies falsities in one complex, and "fountain" the doctrine of falsity. [15] In Hosea: An east wind shall come, the wind of Jehovah, coming up from the wilderness; and his fountain shall become dry, and his spring shall be dried up (13:15). This is said of Ephraim, and by him is here meant a perverted understanding of the Word which confirms falsities by means of the Word; its destruction is signified by "his fountain shall become dry, and his spring shall be dried up by the east wind, the wind of Jehovah from the wilderness;" "his fountain" meaning the doctrine of falsity thence, "spring" its falsity, and "the east wind from the wilderness" its destruction by fallacies that are from external sensual things; for external sensual things, when they are not illustrated from things internal, destroy man's understanding, because all fallacies are from that source. [16] In David: Thou hast broken up the sea by Thy strength; Thou hast broken the heads of the whales in the waters. Thou hast crushed in the heads of leviathan, and hast given him to be food to the people, for the Ziim. Thou didst cleave fountains and brooks; Thou hast dried up the rivers of strength (Ps. 74:13-15). Here, too, "fountains" and "brooks" signify false doctrine, which is from self-intelligence; "the rivers of strength" are confirmed principles of falsity therefrom; "the whales" and "leviathan" signify knowledges [scientifica] belonging to the sensual and natural man, from which is all falsity when the spiritual man is closed over them. The sensual and natural man are the seat of what is man's own [proprium], therefore conclusions drawn from those alone are conclusions from one's own [proprium] or from self-intelligence; for the Divine flows in through the spiritual man into the natural, and not into the natural when the spiritual is closed over it, but the spiritual man is opened by means of truths and a life according to them. The "people, the Ziim to whom leviathan is to be given for food," signify those who are in infernal falsities.
And God shall wipe away every tear from their eyes, signifies a state of blessedness from the affection of truth, after falsities have been removed by temptations. This is evident from the signification of "wiping away tears from the eyes," as being to take away grief of mind on account of falsities and from falsities; and as blessedness through truths from good follows when that grief ceases after the temptations that have been endured, so this too is signified; for angels have all their blessedness through truths from good, or through the spiritual affection of truth; the spiritual affection of truth is from good, and good constitutes it. This is the source of all blessedness with angels, because Divine truth proceeding from the Lord constitutes heaven in general and in particular, therefore those who are in Divine truths are in the life of heaven, consequently in eternal blessedness. [2] A "tear from the eyes" signifies grief of mind on account of falsities and from falsities, because the "eye" signifies the understanding of truth; a "tear" therefore signifies grief because there is no understanding of truth, consequently because of falsities. "Tear" has a similar signification in Isaiah: He will swallow up death forever, and the Lord Jehovih will wipe away tears from off all faces (25:8). This signifies that the Lord by His coming will remove evils and falsities with those who live from Him, so that there will be no grief of mind on account of them and from them; "death" signifies evil, because spiritual death is from it; and "tear" is predicated of falsity. [3] It is to be noted, that both "shedding tears" and "weeping" signify grief on account of falsities and from falsities, but "shedding tears" grief of mind, and "weeping" grief of heart on account of falsities. Grief of mind is grief of the thought and understanding, which pertain to truth, and grief of heart is grief of the affection or will, which pertain to good; and as there is everywhere in the Word a marriage of truth and good, both "weeping" and "tears" are mentioned in the Word when grief is expressed on account of falsities of doctrine or of religion. That "weeping" means grief of heart can be seen from the fact that "weeping" bursts forth from the heart and breaks out into lamentations through the mouth; and that "shedding tears" is grief of mind can be seen from this, that it issues forth from the thought through the eyes. In both weeping and in the shedding of tears water comes forth which is bitter and astringent, and this occurs through an influx into man's grief from the spiritual world, where bitter water corresponds to the lack of truth because of falsities, and to consequent grief; therefore those who are in truths grieve on account of falsities. From this it can be seen why it is that in the Word, where "tears" are mentioned "weeping" also is mentioned, namely, that it is on account of the marriage of good and truth in every particular of the Word. [4] I will only adduce the following passages in evidence of this. In Isaiah: I will weep with weeping for Jazer, the vine of Sibmah; I will water thee with my tears, O Heshbon and Elealeh (16:9). In Jeremiah: In secret places my soul shall weep, and mine eyes shall run down with tears (13:17). In the same: Who will give mine eyes a fountain of tears, that I may weep day and night (9:1). In Lamentations: In weeping she will weep in the night, and her tears are on her cheeks (1:2). In Malachi: Covering the altar of Jehovah with tears, with weeping, and with sighing (2:13). In David: They that sow with tears and he that weeping beareth the casting of seed (Ps. 126:5, 6). In Jeremiah: Refrain thy voice from weeping, and thine eyes from tears (31:16). In the same: Let the mourning-women make haste and take up a lamentation over us, that our eyes may flow down with tears (9:18). Here we have "lamentation" in place of weeping, because it is the voice of weeping. In David: I am weary with my sighing, all the night do I bathe my bed; with my tears I make my couch to melt (Ps. 6:6). Here "to bathe the bed" means by weeping, which is of the mouth, because it is said of sighing; while "to drench the couch," which has a like meaning, has reference to tears. These passages have been cited that from them also it may be known that two like expressions in the Word, especially in the Prophets, are not vain repetitions, but that one has reference to good, and the other to truth. Revelation 8 1. And when he opened the seventh seal there was silence in heaven as it were for half an hour. 2. And I saw the seven angels who stood before God; and there were given unto them seven trumpets. 3. And another angel came and stood at the altar, having a golden censer; and there were given unto him much incense that he should offer it with the prayers of all the saints upon the golden altar which is before the throne. 4. And the smoke of the incense with the prayers of the saints ascended out of the angel's hand before God. 5. And the angel took the censer, and filled it from the fire of the altar, and cast it unto the earth; and there were voices, and thunders, and lightnings, and an earthquake. 6. And the seven angels having the seven trumpets prepared themselves to sound. 7. And the first angel sounded, and there was hail and fire mingled with blood; and they were cast unto the earth; and the third part of the trees was burnt up, and all green grass was burnt up. 8. And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea; and the third part of the sea became blood. 9. And there died the third part of the creatures in the sea having souls; and the third part of the ships was destroyed. 10. And the third angel sounded, and there fell from heaven a great star, burning as a lamp; and it fell upon a third part of the rivers and upon the fountains of the waters. 11. And the name of the star is called Wormwood; and the third part of the waters became wormwood; and many men died of the waters, because they were bitter. 12. And 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; so as the third part of them was darkened, that the day shone not for the third part of it, and the night likewise. 13. And I saw, and I heard one angel flying in midheaven, saying with a great voice, Woe, woe, woe, to those that dwell on the earth, from the remaining voices of the trumpet of the three angels who are about to sound.
EXPOSITION. Verses 1-4. And when he opened the seventh seal, there was silence in heaven as it were for half an hour. And I saw the seven angels who stood before God; and there were given unto them seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all the saints upon the golden altar which is before the throne. And the smoke of the incense with the prayers of the saints ascended out of the angel's hand before God. 1. "And when he opened the seventh seal," signifies prediction respecting the last state of the church (n. 486); "there was silence in heaven," signifies astonishment that the church is such and that its end is at hand (n. 487); "as it were for half an hour," signifies a time corresponding to, or the delay before, the preparation of all things for undergoing the changes that follow (n. 488). 2. "And I saw the seven angels who stood before God," signifies all the heavens more interiorly and more closely conjoined to the Lord (n. 489); "and there were given unto them seven trumpets," signifies influx from them, and consequent changes of state and separations (n. 489). 3. "And another angel came and stood at the altar," signifies the conjunction of heaven with the Lord through celestial good (n. 490); "having a golden censer," signifies the conjunction of that good with spiritual good, and thus the conjunction of the higher heavens (n. 491); "and there was given unto him much incense," signifies truths in abundance (n. 492); "that he should offer it with the prayers of all the saints upon the golden altar which is before the throne," signifies the conjunction [of the heavens] with those who must be separated from the evil and saved (n. 493). 4. "And the smoke of the incense with the prayers of the saints ascended out of the angel's hand before God," signifies the conjunction of all with the Lord (n. 494).
Verse 1. And when he opened the seventh seal, signifies the prediction respecting the last state of the church. This is evident from the signification of "opening a seal," as being to foretell and manifest the successive states of the church (as above, n. 352, 361, 369, 378, 390, 399); also from the signification of "seventh," as being what is full and consummated (of which above, n. 257, 299), thence also the last, for what is full and consummated is also the last. It is the last state of the church when there is no truth because there is no good, or what is the same, when there is no faith because there is no charity (that then is the last state of the church see in the small work on The Last Judgment, n. 33-39); what took place in this state is predicted in what now follows. [2] That which took place and is here predicted, occurred in the spiritual world before the judgment; for the state of the church in the spiritual world was then similar to that in the natural world, but under another appearance. In the spiritual world there are societies, distinguished according to the affections of good and truth and their varieties, and each one after death comes into one of these according to his affection. It is not so in the natural world. Because of these distinctions in the spiritual world, the church appears there such as it is on the earth, and the church in the two worlds also makes a one by correspondences. When it was the last state of the church in the spiritual world, all the things that are foretold in what now follows were accomplished; some of these shall be related in the following pages, because they were seen.
There was silence in heaven, signifies astonishment that the church is such and that its end is at hand. This is evident from what follows, which describes the destruction of the church and the damnation of all in whom there was no church; that is, in whom there was no conjunction of truth and good or of faith and charity; for this conjunction makes the church in everyone. As these things, when the seventh seal was opened, were perceived in heaven, and therefore engaged the minds of angels, there was astonishment, and from astonishment silence. "Silence" has many significations; in general it signifies all things that cause it, and among these it is especially induced by astonishment.
As it were for half an hour, signifies a time corresponding to, or the delay before, the preparation of all things for undergoing the changes that follow. It is said "half an hour" because a "half" signifies as much as is correspondent and as much as is sufficient, and an "hour" signifies a delay. "Hour" is frequently mentioned in the Word, by which duration greater or less is meant, but the period of a certain hour is not thought of; and when a number is added, as when it is said the first, the second, the sixth, the tenth, or the twelfth hour, the duration of state is signified, and then also the quality of state according to the signification of the number added. (Of the signification of "hour" see above, n. 194; and that "half" signifies as much as is correspondent, and as much as is sufficient, see Arcana Coelestia, n. 10255.)
Verse 2. And I saw the seven angels who stood before God, signifies the heavens more interiorly and more closely conjoined to the Lord. This is evident from the signification of "seven angels," as meaning all the heavens; "seven" signifying all persons and all things (see above, n. 257, 299), and "angels" signifying the heavens (see also above, n. 90, 302, 307); also from the signification of "standing before God," as being to be conjoined to the Lord (of which see above, n. 462, 477). Why "the seven angels who stood before God" signify that now all the heavens were more interiorly and more closely conjoined to the Lord, will be explained in the following article. [2] And there were given unto them seven trumpets, signifies influx from them, and consequent changes of state and separations. This is evident from the signification of "trumpet" or "horn," as meaning Divine truth that is to be revealed, and is revealed clearly and plainly (of which see above, n. 55, 262), here the influx of Divine good and truth through the heavens from the Lord, for through that influx all changes and separations are effected, which are treated of in what follows; for each time an angel sounded a trumpet, a change is described and a separation was effected; therefore "sounding a trumpet" in what follows, signifies influx. [3] That all changes of state and separations of the evil from the good, and of the good from the evil, that occurred before the judgment and during the judgment, were effected by an interior influx, more intense or more moderate, of divine good and truth from the Lord out of heaven, has been said and shown above (n. 413, 418, 419, 426); also how it was done, and the kind of effect that followed; this is signified by "the angel filled the censer with the fire of the altar, and cast it unto the earth" (verse 5), and afterwards that "the angels sounded." As this was done by the Lord through the heavens, therefore the Lord first conjoined the heavens to Himself more interiorly and closely, for otherwise the heavens also would have been endangered; therefore this is signified by "the seven angels stood before God," "to stand before God" meaning to be conjoined to Him; and when they are conjoined to Him more interiorly and closely, those in whom there is no spiritual good are separated; for it is spiritual good only that conjoins, and not any external or natural good that does not derive its essence, and its existence, from spiritual good. [4] This separation of the evil from the good when the Lord conjoins the angels to Himself more interiorly and closely by a strong influx into their spiritual good, and through this into the interiors of the evil, may be comprehended by those who are in some measure of intelligence; for through such influx the interiors in the evil also who have only feigned goodness in externals are opened, and when their interiors are opened the evils and falsities that lie inwardly concealed are manifested; this is done because they have no spiritual good; and external good without spiritual good is only apparent good, in itself feigned and hypocritical. That it is such is not evident until the interiors are uncovered and laid open. Spiritual good is formed with man by the Lord by means of truths and a life according to them; but external good, separate from internal spiritual good, is formed by a moral life having for its end self and the world, or honors, gain, and the enjoyments of the flesh; and if these alone are considered, Divine truths are regarded as of no account except as means of acquiring reputation; and this has as its sole end the external things above mentioned. (Of internal and external good with the good, and of these with the evil, see in The Doctrine of the New Jerusalem, n. 36-53.) These things have been mentioned in advance in order that what follows may be understood. (See also what has been said and shown on this subject in the places cited above, n. 413, 418, 419, 426.)
Verse 3. And another angel came and stood at the altar, signifies the conjunction of heaven with the Lord through celestial good. This is evident from the signification of an "angel," as being heaven (of which presently); also from the signification of "altar," as being the good of love to the Lord (of which also presently). An "angel" signifies the angelic heaven because the things seen by John were representative; and as heaven could not be presented to his view, therefore instead of the heavens angels were seen; as also above, "seven angels who stood before God" (n. 488); so also "four and twenty elders and four animals" which represented the heavens (above, n. 313, 332, 362, 462); so here, "the angel who stood at the altar." The angels seen by John represented heaven, because the whole heaven before the Lord is as one angel-man, likewise each society of heaven; also because the angel derives his angelic form, which is the human form, from the universal heaven. (Respecting this see in the work on Heaven and Hell, n. 51-58, 59-67, 68-72, 73-77, 78-86, where this arcanum is fully unfolded.) For this reason when an angel appears representatively, he represents either the society of heaven from which he is, or many societies together, or the universal heaven in respect to that in heaven and the church that is treated of. That "angels" in the Word signify entire societies in heaven, and also the whole heaven, may be seen above (n. 90, 302, 307). This angel "who stood at the altar" signifies the inmost or third heaven, because the "altar" signifies the good of love to the Lord, and all who are in the inmost or third heaven are in that good. [2] An altar was seen in heaven not because any altar exists there such as the Israelitish nation had; but as that altar is frequently mentioned in the Word, and it signifies the good of love to the Lord and worship from that good, so an altar was seen by John, by whom the Word was also written, in order that the Word may be everywhere consistent with itself. For a similar reason he saw a golden altar, which was for the offering of incense, also a censer and incense, which are also presently mentioned; as also the ark of the Covenant (chap. 11:19). For many representatives appear in heaven to those who stand below, which nevertheless do not actually exist there, but are only representative forms of such things as the angels there are thinking from the influx of the Lord; consequently they are all significative of Divine things; as for instance, animals appeared which were cherubim, also a book sealed with seven seals, and at the opening of the first four seals there went forth horses, besides other like things mentioned elsewhere. So here also an altar, a censer, and incense appeared, which were exhibited before John's sight because these are mentioned in the Word and there signify things Divine, and because the Word in Revelation was to be written by means of similar things. There were two altars in use with the Israelitish nation, one called "the altar of burnt-offering," the other "the altar of incense," and because this one was overlaid with gold it was called "the golden altar." The altar of burnt-offering was a representative of the Lord and of the worship of Him from celestial good; and the altar of incense was a representative of the Lord and of the worship of Him from spiritual good. Celestial good is the good of love to the Lord, and spiritual good is the good of charity towards the neighbor. But what altars represented and signified in general and in particular, may be seen above (n. 391).
Having a golden censer, signifies the conjunction of celestial good with spiritual good, and thus the conjunction of the higher heavens. This is evident from the signification of a "censer," as being worship from spiritual good, for such worship was represented by incense from the censers (see above, n. 324). "Having a golden censer" signifies the conjunction of celestial good with spiritual good, because the angel standing at the altar had a censer, and the "altar" signifies worship from celestial good, and "a golden censer" spiritual good from celestial good, "gold" signifying celestial good. The censers that were in use with the Jewish and Israelitish nation were of brass; and the offerings of incense from those censers represented worship from spiritual good, and conjunction at the same time with natural good, for "brass" signifies natural good; so here "a golden censer" signifies the conjunction of celestial good with spiritual good. It also signifies the conjunction of the two higher heavens, because the good of the inmost heaven is celestial good, and the good of the middle heaven is spiritual good; when therefore the conjunction of these goods is mentioned, the conjunction of the heavens is also meant, because the good is what constitutes the heaven. Celestial good is the good of love to the Lord, and it constitutes the highest or inmost heaven; and spiritual good is the good of love towards the neighbor, and it constitutes the heaven next below, which is called the second or middle heaven. [2] "Frankincense" in the Word signifies spiritual good, the same as the censer that contained it (where the containant is taken for the content), as can be seen in the following passages. In Isaiah: I have not made thee to serve by a meal-offering, nor wearied thee by frankincense (43:23). "A meal-offering and frankincense" are mentioned, because the "meal-offering," which was made of fine flour and was therefore bread, signifies celestial good, consequently "frankincense" signifies spiritual good. Both are mentioned because in every part of the Word there is a marriage of good and truth, that is, where it treats of good it also treats of truth, and spiritual good in its essence is truth; this shows that "frankincense" means spiritual good, or the truth of celestial good. This can be seen further from other passages in which "meal-offering" and "frankincense" are mentioned together. Thus in Isaiah: Causing the meal-offering to ascend, offering frankincense (66:3). [3] In Jeremiah: They shall offer the whole burnt-offering and the sacrifice, the meal-offering and frankincense (17:26). "Burnt-offering" also signifies worship from the good of celestial love, and "sacrifice" worship from the good of spiritual love; these two goods are signified also by "meal-offering and frankincense." The like is true of "meal-offering and incense-offering," for the incense-offering was chiefly of frankincense. In Malachi: In every place incense is offered to My name, and a clean meal-offering (1:11). In David: My prayers are accepted as incense before Thee; and the lifting up of my hands as the evening meal-offering (Ps. 141:2). Therefore: Oil was poured upon the meal-offering, and frankincense put on it (Lev. 2:1, 2, 15). This was done that the meal-offering might represent the conjunction of celestial good and spiritual good, for "oil" signified celestial good, and "frankincense" spiritual good. [4] So again: Frankincense was put upon the bread of faces in the tabernacle (Lev. 24:7); and this was done on account of the conjunction of the two kinds of good, for the "bread" signified celestial good, and "frankincense" spiritual good; so when the frankincense was put upon the bread the conjunction of the two goods was represented. For the sake of representing the conjunction of celestial good and spiritual good, a table for the bread was placed in the tabernacle, and on the other side an altar for incense offerings was placed. [5] Where "meal-offering and frankincense" are not mentioned, "oil and frankincense" are mentioned, and "gold and frankincense," since "oil" and "gold," in like manner as "meal-offering," signify celestial good. "Oil and incense" are mentioned in Ezekiel: Thou hast taken my oil and my incense and hast set them before them (16:18). "Gold and frankincense" are mentioned in Isaiah: All they from Sheba shall come; they shall bring gold and frankincense, and they shall proclaim the praises of Jehovah (60:6). And in Matthew: The wise men from the east who came to the newborn Christ opened their treasures, and offered unto Him gifts, gold, frankincense, and myrrh (2:11); "gold" signifying celestial good, "frankincense" spiritual good, and "myrrh" natural good therefrom, thus the three goods of the three heavens. This makes evident the signification of the angel that was seen at the altar having a golden censer, for the "altar" was representative of celestial good, and the censer was representative of spiritual good, and the two together were representative of the conjunction of celestial good with spiritual good, or what is the same, of the conjunction of the higher heavens, or of the heaven where celestial angels are with the heaven where the spiritual angels are.
And there was given unto him much incense, signifies truths in abundance. This is evident from the signification of "incense," as being the truths of spiritual good; also from the signification of "much," as being an abundance of truths, for "multitude" is predicated in the Word of truths, and "magnitude" of good. "Incense" signifies truths, because the offerings of incense represented worship from spiritual good, and "frankincense" signified that good, as was shown in the article above; therefore "incense-offerings" of frankincense represented what proceeds from that good, and truths are what proceed from that good; for truths are what that good, that is, what man from that good, thinks and speaks. Moreover, spiritual good is formed in man by means of truths; for truth becomes spiritual good with man when he lives according to it (see above, n. 458); thus spiritual good is in its essence truth (see also above, n. 376). But offerings of incense and their signification have been further treated of above (n. 324), which see.
That he should offer it with the prayers of all the saints upon the golden altar which is before the throne, signifies the conjunction of the heavens with those who are to be separated from the evil and saved. This is evident from the signification of "offering incense with prayers," as being to conjoin the good of the higher heavens by means of truths with those who are in worship from spiritual good (of which presently); also from the signification of "all the saints," as being those who are in good by means of truths, thus who are in spiritual good; that these are called "saints" may be seen above (n. 204); again, from the signification of "the golden altar," as being the heaven where there is spiritual good, for the altar upon which incense was offered was called "the golden altar;" again, from the signification of "before the throne," as being conjunction with heaven, "to be before the throne" signifies that conjunction, as may be seen above (n. 462, 477, 489). [2] That these words signify the conjunction of the heavens with those who are to be separated from the evil and saved, can be seen from the series of things in the internal sense, and from the connection of what goes before with what is now said and with what follows, and also from the signification of the words in the internal sense. For this and the following chapters treat of the last state of the church, or its state when its end has come and the judgment is at hand; but before this state is described, the separation of those who were to be saved is treated of, who are all such as are meant by "those sealed on their foreheads," and by "those clothed in white robes" who were treated of in the preceding chapter. Because these were at that time associated in societies with those who were to be damned, in this chapter the means by which they were separated and saved are described, namely, that the higher heavens were first closely conjoined with the Lord by Divine influx into celestial good, and through that into spiritual good, and afterwards by Divine influx through these goods, conjoined into one, into the lower regions where those who were to be saved and those who were to be damned were together in societies. This influx of the Lord out of the higher heavens was received by those who in the world had lived in good, for that good continued with them, therefore by means of that good they were conjoined to the higher heavens, and thus separated from those who were unable to receive the influx, because they had not lived in good but in evil while they were in the world. [3] This also is what is meant by the Lord's words in the Gospels: Then shall two men be in the field, one shall be taken, the other shall be left. Two women shall be grinding, one shall be taken, the other shall be left (Matt. 24:40, 41; Luke 17:34-36). This is the series of things in the internal sense, and the connection of those that precede with what is now said and with what follows (respecting which see more above, n. 413, 418, 419, 426, 489). From this it can now be seen what the spiritual sense is of these words, "that he should offer the incense with the prayers of all the saints upon the golden altar which is before the throne," namely, the conjunction of the higher heavens with those who were to be separated from the evil and saved. The "prayers" with which the incense was to be offered do not mean prayers, but truths from good, by means of which prayers are offered; for truths with man are what pray, and man is continually in such prayers when he lives according to truths. (That "prayers" mean in the Word truths from good which are with man, and not prayers of the mouth, may be seen above, n. 325.)
Verse 4. And the smoke of the incense with the prayers of the saints ascended out of the angel's hand before God, signifies the conjunction of all with the Lord. This is evident from the signification of "the smoke of the incense" as being the truths of spiritual good (of which presently); also from the signification of "the prayers of the saints," as being truths from good with those who were to be separated from the evil and saved (of which above, n. 493); also from the signification of this "angel" as being heaven (as above, n. 490); therefore "out of the hand of the angel" means by means of heaven; also from the signification of "before God," as being to be conjoined with the Lord (see above, n. 462, 477, 488); therefore "the smoke of the incense with the prayers of the saints ascended out of the angel's hand before God" signifies the conjunction of all with the Lord effected by means of heaven. "The smoke of the incense" signifies truths from spiritual good, because "frankincense," from which the smoke came, signified spiritual good, and the "fire" with which the frankincense was kindled signified celestial good; thence the "smoke" ascending therefrom signifies truth from good, for all truth proceeds from good. This is why "smoke" became representative; "the smoke of the incense," which was agreeable from its fragrance and sweet odor, was a representative of truth from good; for "fragrance and sweet odor" signify what is agreeable and acceptable (see above, n. 324). "Smoke" has a similar signification in Moses: The sons of Levi put smoke in Thy nostrils, and a whole burnt-offering upon Thine altar (Deut. 33:10). "The sons of Levi" mean those who are in truths of spiritual good; these truths are signified by "smoke," and celestial good is signified by "the whole burnt-offering." The smoke of incense is also called "a cloud of incense" (Ezek. 8:11). Thence also "smoke" in the contrary sense signifies falsity from evil (in Isa. 34:10; Joel 2:30; Nah. 2:13; Ps. 18:8; 37:20), because the fire that makes such smoke signifies the evil of love.
Verses 5, 6. And the angel took the censer, and filled it from the fire of the altar, and cast it unto the earth; and there were voices, and thunders, and lightnings, and an earthquake. And the seven angels having the seven trumpets prepared themselves to sound. 5. "And the angel took the censer, and filled it from the fire of the altar," signifies the conjunction of celestial love and spiritual love (n. 496); "and cast it unto the earth," signifies influx into the lower parts, where those were who were to be separated and removed (n. 497); "and there were voices, and thunders, and lightnings," signifies reasoning from the disturbance of the affections and of the thoughts therefrom, respecting good and evil and respecting truth and falsity (n. 498); "and an earthquake," signifies changes of state of the church (n. 499). 6. "And the seven angels having the seven trumpets prepared themselves to sound," signifies changes in their order to arise from the influx out of heaven (n. 500).
Verse 5. And the angel took the censer and filled it from the fire of the altar, signifies the conjunction of celestial love and spiritual love. This is evident from the signification of a "censer," as being spiritual good (of which above, n. 491), and therefore also spiritual love, since all good is of love; also from the signification of "the fire of the altar," as being celestial love, for "fire" signifies in the Word love in both senses, namely, celestial love and infernal love. "The fire of the altar" signifies celestial love, because the altar of burnt-offering, upon which was the fire, was the chief representative of the worship of the Lord from that love (see above, n. 490); and because this love of the Lord is perpetual, therefore it was appointed that a fire should burn continually upon the altar, and that they should take of that fire in the censers for burning incense, which was done to represent the conjunction of celestial love with spiritual love. [2] That a fire should burn continually upon the altar is evident from Moses: And the fire upon the altar shall be kept burning, and shall not be put out; and the priest shall kindle wood on it every morning, and shall arrange on it the burnt-offering and he shall burn on it the fats of the peace-offerings. The fire shall be kept burning continually upon the altar, it shall not be quenched (Lev. 6:12, 13). This represented that the Lord's Divine love is unceasing and eternal. [3] That they should take from the fire of the altar in the censers for burning incense see also in Moses: Aaron shall take burning coals of fire from off the altar before Jehovah in a censer; and he shall put the incense upon the fire before Jehovah (Lev. 16:12, 13). And that Aaron took fire from off the altar, and put incense on it, by which expiation was made for the people (Num. 16:46, 47). This represented that all propitiation and expiation were from the Lord's Divine love, as also that everything that has that love in it is heard and received by the Lord; and the rising of the smoke of the incense represented also hearing and reception. [4] And because Korah, Dathan, and Abiram and their company, took fire from the altar and burned incense, and thence their censers were sanctified: It was commanded that after they had been swallowed up by the earth, their censers, which were of brass, should be gathered up, and the fire be scattered yonder, and the censers be beaten into plates for covering the altar (Num. 16:36-39). This also represented the holiness of the Lord's Divine love. And as incense-offerings were holy from the fire of the altar, so incense-offerings with strange fire were profane, therefore: Nadab and Abihu, the sons of Aaron, were consumed by fire from heaven, because they offered incense with strange fire (Lev. 10:1, 2). Incense offering from strange fire represented worship from love other than Divine, and worship from any other love is profane. [5] These passages have been cited to make known that "the fire of the altar" signifies the Lord's Divine love, which love in heaven is called Divine celestial love and Divine spiritual love; Divine celestial love is in the Lord's celestial kingdom, and Divine spiritual love is in the Lord's spiritual kingdom. For there are two kingdoms, into which all the heavens are divided, the celestial kingdom and the spiritual kingdom; Divine celestial love constitutes the celestial kingdom, and Divine spiritual love the spiritual kingdom. (That all the heavens are divided into these two kingdoms, see in the work on Heaven end Hell n. 20-28; and that these two loves constitute these two kingdoms, or all the heavens, n. 13-19.) But it must be noted that the Lord's Divine love in the heavens is called celestial and spiritual from its reception by the angels, and not from its being divided in itself; also that spiritual love springs from celestial love as an effect from its effecting cause, and as truth from good; for the good of spiritual love is in its essence the truth of the good of celestial love. For this reason these two kingdoms are conjoined with each other and are one in the Lord's sight. But this has been said for those who love to search into interior things. That "fire" signifies love in both senses will be seen confirmed from the Word in what follows.
And cast it unto the earth, signifies influx into the lower parts where those were who were to be separated and removed. This is evident from the signification of "casting down the censer filled with the fire of the altar," as being the influx of Divine love out of the heavens (of which presently); also from the signification of "the earth," as being the lower parts, where those were who were to be separated and removed from each other. For in the spiritual world there are lands, hills, and mountains, and these lands, hills, and mountains are inhabited: on the hills and mountains the angels dwell, and these are the heavens; and upon the lands which are below the hills and mountains those who were to be separated from each other dwell; so "lands" (earths) here signify the lower parts. (That the face of things in the spiritual world is similar in this respect as upon our globe is shown in many passages in the work on Heaven and Hell; also in the small work on The Last Judgment; as well as frequently in the above explanations.) From this it can be seen that "he cast the censer filled with the fire of the altar unto the earth" signifies the influx of the Divine love out of the heavens into the lower parts, where those were who were to be separated and removed. For there were societies below upon the lands there, in which the good and the evil were together, and these had to be separated from each other before the Last Judgment could take place; for from the time of the Lord until the time of the Last Judgment, all who could live an external moral life, and thus imitate a spiritual life in appearance were tolerated. (That these were tolerated even until the judgment, and why, see in the small work on The Last Judgment, n. 59, 69, 70; and that "the former heaven" which was destroyed was formed out of these, n. 65-72.) And in the same societies, or "in the former heaven," there were also the simple good, some associated with the others there, and some elsewhere, but conjoined with the others by a holy and pious external; and yet it was necessary that the good should be separated from the evil before the judgment, in order that the good might be elevated into heaven and the evil be cast into hell; and as this separation was effected by the influx of Divine good and truth out of the heavens into those lower parts where they all were, thence it can be seen that "He cast down the censer filled with the fire of the altar" signifies this influx into the lower parts. (Respecting the operation of this influx with the good and its operation with the evil see above, n. 413, 418, 419, 426, 489, 493.)
And there were voices, and thunders, and lightnings, signifies reasonings from the disturbance of the affections and of the thoughts therefrom respecting good and evil and respecting truth and falsity. This is evident from the signification of "voices," as being reasonings (of which presently); also from the signification of "thunders and lightnings," as being conflicts and disturbances of the affections and the thoughts therefrom respecting good and evil and truth and falsity. The cause of such conflicts and disturbances is the closing of the externals with the evil by influx out of the heavens, and the opening of the internals, the externals being that which simulated goods and truths, while the internals thought evil and falsity; when therefore their externals were closed and their internals were opened, there arose a conflict and disturbance of the affections and thoughts respecting good and evil and truth and falsity, and consequent reasonings. Such things are heard in the spiritual world as the voices of a multitude, murmuring, grating, menacing, and combating; and at a distance, where the voices are not heard, they are heard and seen as thunders and lightnings; as thunders from the conflict of the affections, and as lightnings from the conflict of the thoughts therefrom. As these things arise from the flowing down of Divine good and truth out of the higher heavens into the lower parts, therefore the voices, thunders, and lightnings, when heard and seen by the good, signify Divine truth in respect to perception and illustration (on the signification of these, see n. 273, 353); but it is otherwise when these are heard and seen by the evil.
And an earthquake, signifies changes of state of the church. This is evident from the signification of "earthquakes," as meaning changes of state of the church (of which above, n. 400). In the same place it is shown that in the spiritual world the lands quake, and the hills and mountains are shaken, when the state of the church there is changed for the worse and evil and falsity begin to rule. Earthquakes occur in the spiritual world for the reason that all the lands there are from a spiritual origin, and are changed with the changing of the church with those there. Where the church is flourishing the country is beautiful, and full of paradises, flower gardens, and lawns; but where the church is perverted, it is unbeautiful, and full of deserts and rocks; and the change is in exact accord with the decline of the church from good and truth into evil and falsity; but this takes place only in the lower parts (on this see in the work on Heaven and Hell, n. 156, and elsewhere). Such being the origin of the lands there it can be seen that earthquakes occur there from changes in the state of the church.
Verse 6. And the seven angels having the seven trumpets prepared themselves to sound, signifies changes in their order to arise from the influx out of heaven. This is evident from the signification of "the seven angels who stood before God," as being the heavens conjoined to the Lord more interiorly and closely (of which above, n. 488); also from the signification of "sounding the trumpets," as being influx, and the consequent changes of state and separations (of which see also above, n. 489); and because what now follows treats in order of the changes of state arising from influxes out of heaven, this is signified by "the seven angels having the seven trumpets prepared themselves to sound."
453-1 Photolithograph as "he," the Hebrew "thine eyes;" see AE n. 152, 304; AC n. 3863.
453-2 Photolithograph has "thou numberest."
460-1 Photolithograph has "in Zion," the Hebrew "out of Zion" is found in AE n. 811.
471-1 Photolithograph has "call thou," the Hebrew "he calleth."
475-1 Photolithograph has "them."
475-2 Photolithograph has "he take thee."
482-1 Photolithograph has "them," but cf. AE n. 780; AC n. 6078.
483-1 Photolithograph has "fountains," the Hebrew "brooks."
