HEAVENLY SECRETS
Emanuel Swedenborg

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AC EXODUS Chapter 15

THE DOCTRINE OF CHARITY

AC 8252. With the man of the church there must be the life of piety, and there must be the life of charity: they must be joined together.  The life of piety without the life of charity is profitable for nothing; but the former together with the latter is profitable for all things.

AC 8253. The life of piety is to think piously and to speak piously, to devote one’s self much to prayers, to behave humbly at such times, to frequent places of worship, and while there to listen devoutly to the preachings, to engage in the sacrament of the Supper frequently every year, and in like manner in all other things of worship, according to the ordinances of the church. But the life of charity is to wish well and to do well to the neighbor, to act from what is just and fair, and from what is good and true, in every work, in like manner in everything we do; in a word, the life of charity consists in performing uses.

AC 8254. The veriest worship of the Lord consists in the life of charity, but not in the life of piety without this.  The life of piety without the life of charity is to wish to have regard for one‘s self alone, not for the neighbor; but the life of piety with the life of charity is to wish to have regard for one’s self for the sake of the neighbor. The former life is from love toward self, but the latter is from love toward the neighbor.

AC 8255. That to do what is good is to worship the Lord, is evident from the Lord‘s words in Matthew: ”Everyone who heareth My words, and doeth them, I will compare to a prudent man; but everyone that heareth My words, and doeth them not, shall be compared to a foolish man“ (Matt. 7:24, 26).

AC 8256. Moreover a man is such as is the life of his charity; but not such as is the life of his piety without this.  Consequently, the life of charity remains with the man to eternity; but not the life of piety, except in so far as the latter is in agreement with the former. That the life of charity remains with the man to eternity, is also evident from the Lord’s words in these passages:--

The Son of man will come in the glory of His Father with His angels; and then He will render to everyone according to his deeds (Matt. 16:27).

They shall go forth; they who have done goods, into the resurrection of life; but they who have done evils, into the resurrection of judgment (John 5:29);

and also from what is said in (Matt. 25:31-46).

AC 8257. By the life through which the Lord is chiefly worshiped, is meant a life according to His injunctions in the Word, for by these man is acquainted with what faith is and what charity is: this life is the Christian life, and is called spiritual life.  But a life according to the laws of what is just and honorable, without that life, is a civil and a moral life: this life makes a man to be a citizen of the world; but the other to be a citizen of heaven.

EXODUS 15:1-27

1. Then sang Moses and the sons of Israel this song to Jehovah, and they said, saying, I will sing to Jehovah because exalting He hath exalted; the horse and his rider hath He cast into the sea.

2. My strength and song is Jah, and He hath been my salvation; this is my God, and I will prepare Him a habitation; my father‘s God, and I will exalt Him.

3. Jehovah is a man of war; Jehovah is His name.

4. Pharaoh’s chariots and his army He hath cast into the sea: and the choice of the tertian captains are sunk in the sea Suph.

5. The abysses have covered them; they went down into the depths like a stone.

6. Thy right hand, O Jehovah, is magnified in strength; with Thy right hand, O Jehovah, Thou breakest in pieces the enemy.

7. And in the multitude of Thine excellency Thou destroyest those who are rising up against Thee; Thou sendest forth Thy wrath, it devoureth them as stubble.

8. And with the wind of Thy nostrils the waters were heaped up, the floods stood as a heap; the abysses were congealed in the heart of the sea.

9. The enemy said, I will pursue, I will overtake, I will divide the spoil; my soul shall be filled with them; I will draw my sword, my hand shall drive them out.

10. Thou didst blow with Thy wind, the sea covered them; they sought the deep like lead in the vast waters.

11. Who is like Thee, O Jehovah, among the gods? Who is like Thee, magnificent in holiness, to be revered with praises, doing what is wonderful?

12. Thou stretchedst out Thy right hand, the earth swallowed them.

13. In Thy mercy Thou hast led the people that Thou hast redeemed; Thou hast conducted them in Thy strength to the habitation of Thy holiness.

14. The peoples have heard, they have trembled; pain hath laid hold of the inhabitants of Philistia.

15. Then were the chiefs of Edom dismayed; the mighty ones of Moab, terror hath laid hold of them; all the inhabitants of Canaan are melted.

16. Fright and dread are fallen upon them; in the greatness of Thine arm they shall be destroyed as a stone, until Thy people shall pass over, O Jehovah, until shall pass over this people which Thou hast taken possession of.

17. Thou shalt bring them in, Thou shalt plant them in the mountain of Thine inheritance, in the place Thou hast wrought for Thee to dwell, O Jehovah, the sanctuary, O Lord, Thy hands have prepared.

18. Jehovah shall reign forever and to eternity.

19. Because the horse of Pharaoh came with his chariot and with his horsemen into the sea, and Jehovah brought back the waters of the sea upon them; and the sons of Israel went on the dry through the midst of the sea.

20. And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand, and all the women went out after her with timbrels and with dances.

21. And Miriam answered to them, Sing ye to Jehovah, because exalting He hath exalted; the horse and his rider hath He cast into the sea.

22. And Moses made Israel set out from the sea Suph, and they went out to the wilderness of Shur; and they went three days in the wilderness, and found no waters.

23. And they came to Marah, and they could not drink the waters for bitterness, because they were bitter; therefore he called the name thereof Marah.

24. And the people murmured against Moses, saying, What shall we drink?

25. And he cried unto Jehovah, and Jehovah showed him a piece of wood, and he cast it to the waters, and the waters were made sweet. There He set for him a statute and a judgment, and there He tempted him;

26. And He said, If hearing thou wilt hear the voice of Jehovah thy God, and wilt do what is right in His eyes, and wilt hearken to His commandments, and wilt keep all His statutes, all the diseases that I have put on the Egyptians, I will not put upon thee, because I am Jehovah thy healer.

27. And they came to Elim, and there were twelve springs of waters there, and seventy palm-trees; and they encamped there by the waters.

THE CONTENTS

AC 8258. In the internal sense of this chapter the Lord is celebrated, in that after He had glorified His Human, He cast down into the hells the evil who were infesting the good in the other life; and raised into heaven the good who had been infested. These are the things which are contained in this prophetic song in the internal sense.

AC 8259. Afterward the second temptation of those who were of the spiritual church is treated of in the internal sense, which is described by the murmuring of the people at Marah, where the waters were bitter; and after this, consolation is treated of, which is signified by the encampment at Elim, where were twelve springs and seventy palm trees.

THE INTERNAL SENSE

AC 8260. Verses 1, 2.  Then sang Moses and the sons of Israel this song to Jehovah, and they said, saying, I will sing to Jehovah, because exalting He hath exalted; the horse and his rider hath He cast into the sea. My strength and song is Jah, and He hath been my salvation; this is my God, and I will prepare Him a habitation; my father‘s God, and I will exalt Him. ”Then sang Moses and the sons of Israel this song to Jehovah,“ signifies a glorification of the Lord by those who are of the spiritual church, on account of liberation; ”and they said, saying,“ signifies in this manner from influx; ”I will sing to Jehovah,“ signifies that to the Lord alone is the glory; ”because exalting He hath exalted,“ signifies that He has manifested His Divine in the Human; ”the horse and his rider hath He cast into the sea,“ signifies in the fact that by His mere presence the falsities from evil were damned and cast into hell; ”My strength,“ signifies that everything of power is from Him; ”and song is Jah,“ signifies that everything of faith and of the consequent glory is from the Divine truth which is from Him; ”and He hath been my salvation,“ signifies that salvation is from thence; ”and I will prepare Him a habitation,“ signifies that in the good which is from Him, He shall be as in His heaven; ”my father’s God,“ signifies that there was no other Divine in the Ancient Churches; ”and I will exalt Him,“ signifies that now also He has Divine worship.

AC 8261. Then sang Moses and the sons of Israel this song to Jehovah.  That this signifies the glorification of the Lord by those who are of the spiritual church on account of liberation, is evident from the signification of ”singing a song,“ as being a glorification, that it denotes the glorification of the Lord is because by ”Jehovah“ in the Word is meant the Lord (n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6280, 6281, 6905, 6945, 6956); and from the representation of Moses and the sons of Israel, as being those who are of the spiritual church; for Moses together with the people represent that church, Moses its head, because he also represents the Divine truth, and the people or the sons of Israel the church itself. ”The sons of Israel“ denote those who are of the spiritual church, (n. 6426, 6637, 6862, 7035, 7062, 7198, 7201, 7215, 7223). That this glorification of the Lord is on account of liberation, is evident from what was shown in the preceding chapter; namely, that they who were of the spiritual church were saved solely by the coming of the Lord into the world, and that until then they had been detained in the lower earth, and there had been infested by spirits who were in falsities from evil, and were liberated by the Lord after He made the Human in Himself Divine. They who were of the spiritual church were saved solely by the coming of the Lord into the world, (n. 2661, 2716, 2833, 2834, 6372); and until then they had been detained in the lower earth, and were liberated by the Lord when He made the Human in Himself Divine, (n. 6854, 6914, 7035, 7091, 7828, 7932, 8018, 8054).

[2] That ”to sing a song“ denotes to glorify, and that thus a ”song“ denotes a glorification, is because in the Ancient Church and afterward in the Jewish Church the songs were prophetic and treated of the Lord, especially that He would come into the world, and would overthrow the diabolical crew, then raging more than ever, and would liberate the faithful from their assaults.  And because the prophetic utterances of the songs contained such things in the internal sense, therefore by these is signified a glorification of the Lord, that is, a celebration of Him from gladness of heart; for gladness of heart is especially expressed by a song, because in a song gladness breaks forth as it were of itself into sound. Hence it is that Jehovah - that is, the Lord - is called in songs ”Hero,“ a ”Man of war,“ the ”God of armies,“ ”Conqueror,“ ”Strength,“ ”Bulwark,“ ”Shield,“ ”Salvation;“ and the diabolical crew that is overthrown, ”the enemy“ that is ”smitten,“ ”swallowed up,“ ”overwhelmed,“ ”cast into hell.“

[3] They who knew nothing of the internal sense also believed in time past that such things as were in the world were meant, as worldly enemies, battles, victories, defeats, submersions, of which the songs treated in the external sense; but they who knew that all prophetic utterances involved things heavenly and Divine, and that these were represented in them, knew that the subject there treated of is the damnation of the unfaithful, and the salvation of the faithful by the Lord, when He would come into the world.  And then those who knew this, and meditated upon it, and were affected thereby, had internal gladness; but others only external. The angels also who were with the men were at the same time in the glorification of the Lord; consequently they who sang, and they who heard the songs, had heavenly gladness from the holy and blessed influx which flowed in from heaven, in which they seemed to themselves to be as it were taken up into heaven.  Such an effect had the songs of the church among the ancients.  Such an effect also they would have at this day; for the spiritual angels are especially affected by songs which are about the Lord, His kingdom, and the church.  That the songs of the church had this effect, was not only because by them gladness of heart became active, and burst forth from within even to the utmost fibers of the body, and set these in motion with a glad and at the same time a holy tremor; but also because there is a glorification of the Lord in the heavens by means of choirs, and thus by the harmonious music of many. From this also angelic speech is harmonious, falling into rhythmic measures.  Concerning choirs see (n. 2595, 2596, 3350, 5182, 8115); and concerning angelic speech, that it falls into rhythmic measures, (n. 1648, 1649, 7191). From this it is that the glorifications of the Lord among the ancients who were of the church were performed by means of songs, psalms, and musical instruments of various kinds; for the ancients who were of the church had a joy that surpassed all other joys from calling to mind the Lord‘s coming, and the salvation of the human race through Him.

[4] That in the internal sense the prophetic songs contained a glorification of the Lord, is evident from the songs in the Word, as in Isaiah:--

I Jehovah have called thee in righteousness, and I will take hold of thy hand, I will guard thee, and give thee for a covenant to the people, for a light to the nations, to open the blind eyes, to bring out the bound one from the prison, him that sitteth in darkness out of the house of confinement: sing ye to Jehovah a new song, His praise, extremity of the earth; let the wilderness and the cities thereof lift up a voice, let the inhabitants of the rock sing, let them give glory to Jehovah; Jehovah shall go forth as a hero, as a man of wars; He shall stir up the zeal, He shall prevail over His enemies (Isa. 42:6, 7, 10-13);

it is evident that this treats of the Lord, in that He would come to liberate those who were in spiritual captivity; wherefore it is said, ”sing to Jehovah a new song,“ and ”let the inhabitants of the rock sing.“ In like manner in the same:--

I have given thee for a covenant of the people, to restore the land, to divide the wasted heritages; to say to them that are bound, Go forth; to them that are in darkness, Be ye revealed: they shall feed upon the ways, and on all hillsides shall be their pasture. Sing, O ye heavens; and exult, O earth; and resound, ye mountains, with song, because Jehovah hath comforted His people, and will have mercy on his afflicted ones (Isa. 49:8, 9, 13);

here also the coming of the Lord and the liberation of the bound are treated of.

[5] In David:--

Sing ye to Jehovah a new song, bless His name, recount His glory among the nations: all the gods of the peoples are vanities; but Jehovah made the heavens, glory and honor are before Him; strength and comeliness are in His sanctuary; give ye to Jehovah glory and strength, give ye to Jehovah the glory of His name; say ye among the nations, Jehovah reigneth, the world also is established, and it shall not be removed; Jehovah cometh, He cometh to judge the earth (Ps. 96:1-13).

Jehovah hath made me come up out of the pit of vastation, out of the mire of clay; and hath set my feet upon a rock; and He hath put a new song into my mouth, even praise to our God; many shall see, and shall trust (Ps. 40:2, 3).

From these words also it is evident that a ”song“ denotes a glorification of the Lord on account of liberation; for the songs involved gladness of heart, and the exaltation of the Lord - gladness of heart, on account of the Lord’s coming and salvation then; and exaltation, on account of victory over spiritual enemies. Gladness of heart with exaltation of the Lord is what is meant by glorification.

[6] That gladness of heart was signified by ”songs,“ is evident in these passages:--

Confess ye to Jehovah on the harp, on a psaltery of ten strings, sing psalms to Him, sing ye to Him a new song; beat surpassingly with a loud noise, because He gathereth the waters of the sea together as a heap, He putteth the deeps in treasuries (Ps. 33:2, 3, 7).

The joy of timbrels shall cease, the tumult of them that are merry shall cease, the joy of the harp shall cease. They shall not drink wine with a song (Isa. 24:8, 9).

I will turn your feasts into mourning, and all your songs into lamentation (Amos 8:10).

That the exaltation of Jehovah, that is, of the Lord, was performed by means of songs, is plain in David:--

David the servant of Jehovah, who spake unto Jehovah the words of this song.  Jehovah, my strength, Jehovah is my rock, and my fortress, and my rescuer; my God, my rock in whom I trust; my shield, and the horn of my salvation, my refuge; I will call upon Jehovah, who is to be praised; then shall I be saved from mine enemies (Ps. 18:1-3).

Jehovah is my strength and my shield; whence in a song I will confess Him; Jehovah is their strength, and the strength of salvations of His anointed (Ps. 28:7, 8).

Thy salvation O God will bring me on high; I will praise the name of God with a song, and will magnify Him with confession (Ps. 69:29, 30).

[7] That the songs treated of the Lord, is evident also in John:

The twenty-four elders sang a new song, saying, Worthy art Thou who takest the book, and openest the seals thereof; because Thou wast slain, and hast redeemed us unto God with Thy blood (Rev. 5:8, 9).

I saw seven angels who sang the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are Thy works, O Lord, God the Almighty; just and true are Thy ways, O King of saints; who would not fear Thee, O Lord, and glorify Thy name? (Rev. 15:1, 2, 4);

”the song of Moses and of the Lamb“ is the song which is in this chapter: it is called ”the song of the Lamb,“ because the glorification of the Lord is treated of therein.

AC 8262. And they said, saying.  That this signifies in this manner from influx, is evident from the signification of ”saying,“ when the subject treated of is the glorification of the Lord by a song, as being influx. ”To say“ also denotes influx, (n. 5743, 6152, 6291, 7291, 7381, 8221).

AC 8263. I will sing to Jehovah.  That this signifies that to the Lord alone is the glory, is evident from the signification of ”to sing to Jehovah,“ as being to glorify the Lord (n. 8261); thus that to Him is the glory.  That it is to Him alone, is because the Lord is ”Jehovah“ in the Word (n. 8261); thus is the only God.  It is said in the Word throughout that to God alone shall be glory and honor.  He who knows not the interior things of the Word may believe that the Lord desires and loves glory like a man in the world; and also for the reason that it is due to Him in preference to all in the universe; but the Lord does not desire glory for the sake of Himself, but for the sake of the man who glorifies Him.  The man who glorifies Him does it from a holy reverence for Him in that He is the Supreme One, and from a humbling of himself as being relatively nothing; and because in the glorification of the Lord by the man there is thus both holy reverence and humiliation, the man is then in a state to receive the influx of good from the Lord, thus also to receive love to Him. It is from this that the Lord desires man to glorify Him (n. 4347, 4593, 5957). The influx of good from the Lord is into a humble heart, (n. 3994, 7478).

AC 8264. Because exalting He hath exalted.  That this signifies that He has manifested His Divine in the Human, is evident from the signification of ”exalting one‘s self,“ when said of the Lord, as being to manifest the Divine in the Human. The reason why this is signified by ”exalting He hath exalted Himself,“ is that the Divine is the Highest or Supreme; and the Lord, when He was in the world, made the Human in Himself Divine, and thus ”exalting He exalted.“ By what is ”high“ in the Word is signified what is Divine, (n. 8153). It is here said that ”exalting He hath exalted,“ and that thereby is signified the manifestation of the Divine in the Human, because in this song the subject treated of is the Lord, in that after He made His Human Divine, He cast the evil into the hells and raised the good into heaven (n. 8258), and this by His mere presence (n. 7989); for to cast the evil into the hells, and to raise the good into heaven, by mere presence, is Divine.

AC 8265. The horse and his rider hath He cast into the sea. That this signifies that by His mere presence the falsities from evil were damned and cast into hell, is evident from the signification of a ”horse,“ as being falsities from a perverted understanding. A ”horse“ denotes the understanding, (n. 2761, 2762, 3217, 5321); and in the opposite sense a perverted understanding, and as this is no understanding, in this sense by a ”horse“ is signified falsity, and by ”the horse of Pharaoh,“ false memory-knowledge, (n. 6125, 8146, 8148); from the signification of a ”rider“ or ”horseman,“ as being the consequent reasonings (n. 8146, 8148); and from the signification of ”casting into the sea,“ as being to damn and cast into hell. That ”the sea,“ here the sea Suph, denotes the hell where are the falsities from evil of those who being of the church have been in faith separate and in a life of evil, see (n. 8099, 8137, 8148); hence it is that they are called falsities ”from evil.“ That these falsities were damned and cast into hell by the mere presence of the Lord, was shown in the preceding chapter. For the evil can by no means endure and support the Divine presence, because by the Divine presence they are tortured, tormented, and as it were deprived of life, and comport themselves like those who are in the death agony. The reason is that in the Divine there is omnipotence, which destroys and extinguishes that which is opposed, thus what is false and evil; consequently the life of those who are in falsity and evil is distressed by the Divine presence, and hence feels hell in itself according to the degree of the presence. But lest they who are in falsities and evils should be tortured until they are utterly destroyed, they are veiled over by their falsities and evils as by thick mists, which are of such a nature as to mitigate the influx of the Divine, or to repel or to stifle it, as earthly mists or clouds do the rays of the sun.

[2] These things are meant by the words in John:--

They shall say to the mountains and to the rocks, Fall upon us, and hide us from the face of Him that sitteth on the throne, and from the anger of the Lamb; because the great day of His anger is come; who therefore shall be able to stand? (John 6:16, 17);

by ”the mountains and rocks to which they shall say, Fall upon us and hide us“ are signified evils and falsities; by ”the anger of the Lamb“ is signified torment, for it appears as if the Divine tormented from anger, when yet it is the falsities and evils themselves.  In like manner in (Isa. 2:10; Hosea 10:8; Luke 23:30). That damnation is from the mere presence of the Lord, is also signified by what follows in this Song:--Thou sendest forth Thy wrath, it devoureth them as stubble; and with the wind of Thy nostrils the waters were heaped up, the floods stood together like a heap; Thou didst blow with Thy wind, the sea covered them; they sought the deep; Thou stretchedst out Thy right hand, the earth swallowed them (verses 7, 8, 10, 12). In like manner in many other passages in the Word.

AC 8266. My strength.  That this signifies that everything of power is from Him, is evident from the signification of ”strength,“ as being force and power; and because it is said ”my strength“ when treating of Jehovah or the Lord, it denotes that everything of power is from Him.

AC 8267. And song is Jah. That this signifies that everything of faith and of the consequent glory is from the Divine truth which is from Him, is evident from the signification of a ”song“ when said concerning Jehovah, as being a glorification of the Lord (n. 8261) but when concerning man, as here, as being the glory which is from faith, thus faith from which is glory; for everything of glory that pertains to man is from faith in the Lord, because faith which is faith is from the Lord, and thus the Lord is in the faith, consequently so is the glory itself.  That the glory of man is from faith is also because the Divine truth, from which and through which is faith, appears before the eyes of the angels as light, and also as brightness and a beam of light.  This beam of light, together with the magnificences of heaven that are from the light, is called ”glory,“ which accordingly is nothing else than Divine truth, thus faith.

[2] That ”Jah“ denotes the Divine truth proceeding from the Divine Human of the Lord, is because ”Jah“ is from ”Jehovah“ and is called ”Jah“ because it is not being, but coming-forth from being; for Divine truth is coming-forth, but Divine good is being (n. 6880); and consequently it is said ”Jah is my song,“ because by ”song“ is signified the faith which is of Divine truth. By ”Jah“ is signified Divine truth in David also:--

Sing ye to God, praise ye His name; extol Him that rideth upon the clouds by His name Jah, and exult ye before Him (Ps.  68:4);

where ”to praise and extol God by His name Jah“ denotes by means of Divine truth. Again in the same:--

In distress I called on Jah; Jah answered me in breadth; Jehovah helped me; Jah is my strength and song; I shall not die, but live, and declare the works of Jah; I will enter through the gates of righteousness, and I will confess Jah (Ps. 118:6, 13, 14, 17, 19);

here ”Jah“ denotes the Lord as to Divine truth; in like manner ”Jah“ in ”Hallelujah“ (Ps. 105:45; 106:1, 48; 111:1; 112:1; 113:1, 9; 115:17, 18; 116:19).

AC 8268. And He hath been my salvation.  That this signifies that salvation is from thence, is evident without explication.

AC 8269. And I will prepare Him a habitation.  That this signifies that in the good which is from Him, He shall be as in His heaven, is evident from the signification of ”a habitation,“ when said of Jehovah or the Lord, as being good.  That ”the habitation of the Lord“ denotes good, is because all good is from the Lord, thus good is the Lord’s, insomuch that it may be said that the Lord is good, and when the Lord dwells in this, He dwells in His Divine, nor can He dwell anywhere else, according to His own words in John:--

Jesus said, If anyone love me, he keepeth My word; and My Father loveth him, and We will come unto him, and make an abode with him (John 14:23);

good from the Divine is here described by ”loving the Lord and keeping His word,“ for good is of love; it is said that ”they will make an abode with him,“ that is, in the good with him.  It is said ”as in His heaven,“ because heaven is called ”the habitation of God“ from the fact that good, which is from the Lord, is there and constitutes heaven.  Moreover the Lord is in every man as in His heaven when He is in good there; for man‘s heaven is good, and through good man is with the angels in heaven.  From this it is now evident that by ”I will prepare Him a habitation“ is signified that in the good which is from Him, He will be as in His heaven.

AC 8270. My father’s God.  That this signifies that there was no other Divine in the Ancient Churches, is evident from the signification of ”father,“ as being the Ancient Church (n. 6050, 6075, 7649, 8055), consequently ”father‘s God“ denotes the Divine in the Ancient Churches. The Divine in those churches was the Lord, (n. 6846, 6876, 6884); and by ”Jehovah“ they understood no other than the Lord, (n. 1343, 5663).

AC 8271. And I will exalt Him.  That this signifies that now also He has Divine worship, is evident from the signification of ”to exalt,“ when it is said of man that he ”will exalt Jehovah,“ as being worship; for Divine worship consists in the exaltation of the Lord relatively to one’s self, which is done according to the degree of the self-humiliation before the Lord. Humiliation is the essential of Divine worship. When man is in this essential he is hence in a state of receiving from the Lord the truth which is of faith and the good which is of charity, consequently in a state of worshiping Him. But if man exalts himself before the Lord, he hence closes the interiors of his mind for the reception of good and truth from the Lord. What is meant by ”exalting one‘s self,“ when it is said of the Lord that He ”exalts Himself,“ see (n. 8264).

AC 8272. Verses 3-5 Jehovah is a man of war; Jehovah is His name.  Pharaoh’s chariots and his army He hath cast into the sea; and the choice of the tertian captians are sunk in the sea Suph.  The abysses have covered them; they went down into the depths like a stone. ”Jehovah is a man of war,“ signifies that the Lord protects against all evils and falsities that are from the hells; ”Jehovah is His name,“ signifies that it is He alone from whom all things are; ”Pharaoh‘s chariots and his army He hath cast into the sea,“ signifies that the falsities from evil, in particular and in general, of those who were of the church and in a life of evil there, at His presence cast themselves into the hells; ”and the choice of the tertian captains,“ signifies all with each; ”are sunk in the sea Suph,“ signifies that they have shut themselves up in falsities from evil; ”the abysses have covered them,“ signifies that falsities from cupidities have enveloped them; ”they went down into the depths like a stone,“ signifies that they fell down toward lower things as if by reason of weight.

AC 8273. Jehovah is a man of war. That this signifies that the Lord protects against all evils and falsities that are from the hells, is evident from the signification of ”a man of war,“ as being one who fights against falsities and evils, that is, against the hells, and conquers them, here who protects man against them; for, as before shown, the Lord alone fights for man and protects him when he is assaulted by the hells, and this continually, especially in temptations, which are spiritual combats. The Lord is called ”a man of war“ primarily from the fact that when He was in the world, He alone, that is, from Himself, fought against the hells, which were then for the most part open, and attacked and endeavored to subjugate all who came into the other life. The reason why the diabolical crew--that is, the hells--were at that time so rampant, was that the Divine passing through heaven, which before the coming of the Lord was the Divine Human, did not avail against evils and falsities, then so immensely increased.  Therefore it pleased the Divine Itself to assume the Human and to make this Divine, and then at the same time through combats admitted into Himself to cast that diabolical crew into the hells, and shut them in there, and to make them subject to the heavens; and at the same time also to reduce the heavens themselves into order.  From these combats the Lord is first called ”a man of war,“ and also afterward, because when He had thus conquered the hells and had become righteousness, He protects men by His Divine power, and this continually, and especially in the combats of temptations.

[2] That the Lord alone and from Himself fought against the hells and overcame them, see in Isaiah:--

Judgment hath been cast backward, and righteousness stood afar off; for truth hath stumbled in the street, and uprightness cannot approach; while truth hath been taken away; and he that departeth from evil is insane: Jehovah saw, and it was evil in His eyes that there was no judgment; and He saw that there was no man, and He was amazed that there was no one interceding; therefore His arm wrought salvation for Him; and His righteousness stirred Him up; hence He put on righteousness as a breast-plate, and a helmet of salvation upon His head (Isa. 59:14-17);

there is here described the state of that time in both worlds, and that the Lord from Himself alone restored the fallen estate.  In like manner elsewhere in the same:--

Who is this that cometh from Edom, with sprinkled garments from Bozrah? this that is honorable in his apparel, marching in the multitude of his strength? I that speak in righteousness, great for salvation; I have trodden the winepress alone; and of the peoples not a man with Me, whence their victory hath been sprinkled upon My garments; for the day of vengeance is in My heart, and the year of My redeemed had come; I looked around, but there was no one helping; and I was amazed, but there was no one supporting; therefore Mine arm wrought salvation for Me (Isa. 63:1, 3-5);

from these words it can be seen that in the world the Lord fought alone against the hells, and overcame them.

[3] As regards combats and victories over the hells, the case is this. He who once overcomes them overcomes them perpetually; because through victory he procures for himself power over them, for in the same proportion he confirms in himself, and appropriates to himself, the good which is of love and the truth which is of faith, against which the hells afterward dare nothing.  When the Lord was in the world He admitted combats of temptations into Himself from all the hells, and through these He made the Human in Himself Divine, and at the same time He forever reduced the hells to obedience (n. 1663, 1668, 1690, 1692, 1737, 1813, 1820, 2776, 2786, 2795, 2803, 2814, 2816, 4287).  From this it is that the Lord alone has power over the hells eternally; and from Divine power fights for man.  From this then it is that the Lord is called ”a man of war,“ and also a ”Hero,“ as also in these passages:--

Jehovah shall go forth like a Hero, He shall stir up zeal like a man of wars, He shall prevail over His enemies (Isa. 42:13).

Who is this King of glory? Jehovah strong and a Hero, Jehovah a Hero of war. Who is this King of glory? Jehovah Zebaoth (of armies) (Ps. 24:8, 10).

[4] In the Word, where mention is made of ”war,“ in the internal sense there is meant spiritual war, which is against falsities and evils; or what is the same, which is against the devil, that is, the hells (n. 1664, 2686).  The wars or combats of the Lord against the hells are treated of in the internal sense in both the historicals and the propheticals of the Word; in like manner the wars and combats of the Lord for man.  Among the ancients with whom was the Lord’s church, there was also a Word both historic and prophetic, which at this day is not extant. The historic Word was called ”The Book of the Wars of Jehovah,“ and the prophetic Word ”The Enunciations.“ This Word is mentioned in Moses (Num. 21:14, 27). That by this word ”Enunciations“, used in the 27th verse, are signified prophetical things, is evident from the meaning of this word (here ”parable“) in (Num. 23:7, 18; 24:3, 15).  By ”the  wars of Jehovah“ were there meant the Lord‘s combats and victories against the hells  when He was in the world, and also His subsequent perpetual combats and victories for man, for the church, and for His kingdom. For the hells continually wish to raise themselves up, because they breathe nothing but domination; but they are repressed by the Lord alone.  Their attempts to force their way out appear like bubblings up, and like the dorsal ejections from man; but as often as they attempt this, so often many of them are cast down more deeply there.

AC 8274. Jehovah is His name.  That this signifies that it is He alone from whom all things are, is evident from the signification of the name ”Jehovah,“ as being all things of faith and love, or all things of truth and good, in the complex, by which the Lord is worshiped (n. 2724, 3006, 6674); and as being in the supreme sense the Divine Human of the Lord (n. 2628, 6887), from which all these things are. From this cause and also from the fact that Jehovah is Being itself, thus the being of all things, it is evident that by, ”Jehovah is His name,“ is signified that the Lord alone is He from whom all things are.

AC 8275. Pharaoh’s chariots and his army He hath cast into the sea.  That this signifies that the falsities from evil, in particular and in general, of those who had been of the church and in a life of evil there, at His presence cast themselves into the hells, is evident from the signification of ”chariots,“ as being falsities (n. 8146, 8148, 8215), here falsities in particular, because the ”army“ also is mentioned, by which are signified falsities in general. ”Armies“ denote falsities, (n. 3448, 8138, 8146, 8148); from the representation of Pharaoh and of the Egyptians, as being those of the church who are in faith separate and in a life of evil, and consequently are in mere falsities from evil (n. 7926, 8132, 8135, 8138, 8148); and from the signification of ”the sea,“ here the sea Suph, as being the hell where they are who are in these falsities (n. 8099, 8137, 8148).  Consequently, ”He cast into the sea,“ denotes that He cast into hell; in the internal sense, that at the mere presence of the Lord they cast themselves there (n. 8265). From all this it is evident that by ”Pharaoh‘s chariots and his army He hath cast into the sea“ is signified that the falsities from evil, in particular and in general, of those who had been of the church and in a life of evil there, at the presence of the Lord cast themselves into the hells.

AC 8276. And the choice of the tertian captains.   That this signifies all with each, is evident from the signification of ”the tertian captains,“ as being the generals under which are particulars in a series (n. 8150); thus all and each.  For when mention is made of generals, the particulars which are under them and in them are also meant, and likewise the singulars which are under the particulars and in them; for a general without particulars and singulars is not anything, since it is called a ”general“ from these, because it is a complex of many. Hence it is that by ”tertian captains“ are signified all with each.  It is said ”the choice,“ and by this are signified the chief falsities, under which the rest are.

AC 8277. Are sunk in the sea Suph.  That this signifies that they have shut themselves up in falsities from evil, is evident from the signification of ”to be sunk,“ here in the waters of the sea Suph, as being to shut themselves up in falsities from evil, for by the waters of that sea are signified falsities (n. 8137, 8138), and by ”to be sunk“ is signified to be shut up; for they who are in the hells are shut up and encompassed with falsities, like those who are sunk in waters.  They immerse or shut up themselves in them, (n. 7926, 8227, 8228).

AC 8278. The abysses have covered them.  That this signifies that falsities from cupidities have enveloped them, is evident from the signification of ”the abysses,“ as being falsities which are from cupidities.  By ”abysses“ in the Word are meant waters and abundance of waters in the deeps; and by ”waters“ in a good sense are signified truths, and in the opposite sense falsities (n. 739, 790, 2702, 3058, 3424, 4976, 5668), and by ”deeps“ are signified the hells.  Hence it is that ”abysses“ denote falsities from cupidities; also that they denote the hells. That by ”abysses“ in the Word are meant waters in the deeps and abundance of waters, is evident in these passages:--

The waters made the cedar to grow, the abyss made it high; so that with its rivers it went round thy plant, and it sent out water-channels unto all the trees of the field (Ezek. 31:4).

He clave the rocks in the wilderness, and made them drink the great abysses; He brought forth streams out of the rock, and made the waters to come down like streams (Ps. 78:15, 16).

A good land, a land of rivers of water, of fountains and abysses, going forth from valley and from mountain (Deut. 8:7).

In these passages ”abysses“ denote waters in abundance; and waters in abundance, or ”abysses,“ denote truths of faith in abundance. ”He made them to drink great abysses out of the rock“ denotes that He made them receive truths of faith without lack, for ”rock“ denotes faith from the Lord, thus the Lord as to faith; ”the abysses going forth from valley and from mountain“ denote truths of faith from love. Consequently also among the blessings of Joseph were ”blessings of the abyss that lieth beneath“ (Gen. 49:25; Deut. 33:13).

[2] That ”abysses“ denote falsities from cupidities, consequently also the hells, is evident in the following passages:--

Awake, as in the days of old, the generations of eternity; dost Thou not dry up the sea, the waters of the great abyss, and make the depths of the sea for a way, that the redeemed may pass over? (Isa. 51:9, 10).

Jehovah who cleft asunder the waters before them, who led them through the abysses, like a horse in the wilderness; they stumbled not (Isa. 63:12, 13).

Thus said the Lord Jehovih, When I shall make thee a desolate city, like the cities that are not inhabited; when I shall make the abyss to come up against thee, and many waters shall cover thee (Ezek. 26:19).

I saw a star from heaven fallen to the earth, to which was given the key of the pit of the abyss, and he opened the pit of the abyss (Rev. 9:1, 2, 11).

The beast that cometh up out of the abyss made war with them (Rev. 11:7).

The beast that thou sawest was, and is not, and is about to come up out of the abyss, and go into perdition (Rev. 17:8).

In these passages the ”abyss“ denotes the hells, thus also falsities from cupidities, for these are in the hells and make them.

[3] As these things are signified by ”abysses,“ by them are also signified temptations, for temptations are effected by means of falsities and evils that are injected by the hells.  In this sense ”abyss“ is used in these passages:--

The waters compassed me about, even to the soul; the abyss was round about me (Jonah 2:5).

Abyss crieth unto abyss at the voice of thy water-channels; all thy breakers and thy waves have passed over me (Ps. 42:7).

Who hast shown me many and evil straitnesses, return and quicken me, and make me return and come up from the abysses of the earth (Ps. 71:20).

AC 8279. They went down into the depths like a stone.  That this signifies that they fell down to lower things as if by reason of weight, is evident from the signification of ”to go down,“ when to lower things as if by reason of weight, as being to fall; from the signification of ”depths,“ as being the lower places where the hells are, of which below; and from the signification of ”like a stone,“ as being as if by reason of weight. It is said ”like a stone,“ because by ”a stone“ in the genuine sense is signified truth (n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426), consequently in the opposite sense falsity.  Moreover falsity from evil is of such a nature that it sinks down toward lower things, as does a heavy body in the world. But truth from good is of such a nature that it ascends to higher things, as does something light in the world. Hence it is that so long as the evil have not been as yet devastated as to truths, they are in a region above the hells but as soon as they have been devastated, that is, deprived of truths, it is as if their wings were cut off, and then they sink down like weights, and the deeper in proportion as their falsities from evil are worse.  From this it is that by ”depths,“ equally as by ”abysses,“ are signified the hells; but by ”depths,“ the hells relatively to evils, and by ”abysses,“ the hells relatively to the falsities that are from evils; as in these passages:--

Flee ye, they have turned away, they have let themselves down into the depth to dwell (Jer. 49:8, 30).

The waters have come even unto the soul, I have been sunk in the mire of depth, there is no standing; I have come into the depths of the waters, and the billow overflows me: rescue me out of the mire, lest I be sunk, I shall be rescued from those who hate me, and out of the depths of the waters, lest a billow of waters overflow me, and lest the depth swallow me up; let not the pit shut its mouth upon me (Ps. 69:1, 2, 14, 15).

He shall cast into the depths of the sea all their sins (Micah 7:19).

The reason why ”depth“ denotes hell relatively to evil, is that it is opposite to ”high,“ by which is signified heaven, and which is predicated of good (n. 8153).  Moreover evil corresponds to what is heavy on earth, which sinks by its own weight; thus also to the heaviness of a stone, when by a ”stone“ is signified falsity.

AC 8280. Verses 6-10.  The right hand, O Jehovah, is magnified in strength; with Thy right hand, O Jehovah, Thou breakest in pieces the enemy.  And in the multitude of Thine excellency Thou destroyest those who are rising up against Thee; Thou sendest forth Thy wrath, it devoureth them as stubble.  And with the wind of Thy nostrils the waters were heaped up, the floods stood as a heap; the abysses were congealed in the heart of the sea.  The enemy said, I will pursue, I will overtake, I will divide the spoil; my soul shall be filled with them; I will draw my sword, my hand shall drive them out.  Thou didst blow with Thy wind, the sea covered them; they sought the deep like lead in the vast waters. ”Thy right hand, O Jehovah, is magnified in strength,“ signifies the Lord’s omnipotence shown; ”with Thy right hand, O Jehovah, Thou breakest in pieces the enemy,“ signifies the effect of omnipotence on evils and the derivative falsities, the power of which is being annihilated; ”and in the multitude of Thine excellency Thou destroyest those who rise up against Thee,“ signifies that by virtue of the Divine, things opposed are rejected as nothing; ”Thou sendest forth Thy wrath,“ signifies the fury of cupidities, and the endeavor to inflict violence, with the evil; ”it devoureth them as stubble,“ signifies the consequent devastation and damnation from themselves; ”and with the wind of Thy nostrils the waters were heaped up,“ signifies that falsities were gathered together into a one through the presence of heaven; ”the floods stood as a heap,“ signifies that those who are continually attempting evil could not in the least infest; ”the abysses were congealed in the heart of the sea,“ signifies that mere falsities from the evil of the cupidities of the love of self could not possibly emerge; ”the enemy said,“ signifies the thought of those who were in evils and the derivative falsities before the coming of the Lord; ”I will pursue,“ signifies infestation; ”I will overtake,“ signifies subjugation; ”I will divide the spoil,“ signifies servitude; ”my soul shall be filled with them,“ signifies delight; ”I will draw my sword,“ signifies the continual combat of falsity from evil; ”my hand shall drive them out,“ signifies that by virtue of power, heaven shall be destroyed; ”Thou didst blow with Thy wind,“ signifies the presence of the Lord with the angels; ”the sea covered them,“ signifies that all falsity enveloped them; ”they sought the deep like lead,“ signifies that evils dragged them down to lower things, like weights in the world; ”in the vast waters signifies an environment by a boundless abundance of falsities.

AC 8281. Thy right hand, O Jehovah, is magnified in strength. That this signifies that the Lord‘s omnipotence has been shown, is evident from the signification of the “right hand of Jehovah,” as being omnipotence, of which below; and from the signification of “is magnified in strength,” as being shown, for Divine power is shown by the strength by which it is magnified. That the “right hand of Jehovah” denotes omnipotence, is because by “hand” in the Word is signified power, and thus by “right hand” eminent power; consequently when the “hand” or “right hand” is said of Jehovah, it denotes Divine power, or omnipotence. “Hand” and “right hand” denote power, (n. 878, 4931-4937, 6292, 6947, 7188, 7189, 7518); and when predicated of Jehovah, omnipotence, (n. 3387, 7518, 7673, 8050, 8069, 8153).

[2] That the “right hand of Jehovah” denotes Divine power, or omnipotence, is also evident from the following passages in the Word:--

Jesus said, Henceforth ye shall see the Son of man sitting at the right hand of power, and coming upon the clouds of heaven (Matt. 26:64; Mark 14:62).

From henceforth shall the Son of man be sitting at the right hand of the power of God (Luke 22:69).

The saying of Jehovah unto my Lord, Sit at my right hand, until I make thine enemies a footstool for thy feet; thou art a priest forever after the manner of Melchizedek, the Lord at thy right hand hath smitten kings in the day of anger (Ps. 110:1, 4, 5; Matt. 22:44).

He who does not know that the “right hand,” when said of Jehovah, signifies omnipotence, cannot receive any other idea from these words of the Lord, than that the Lord will sit at the right hand of His Father, and have dominion like one who sits at the right hand of a king on earth.  But the internal sense teaches what is meant in these passages by “sitting at the right hand,” namely, the Divine omnipotence; consequently it is also said, “to sit at the right hand of power,” and “at the right hand of the power of God.”

[3] That it is the Lord who has omnipotence, is manifest; for this is said of the Lord, and by “the Lord” in David is meant the Lord in respect to Divine truth, and also by the “Son of man” in the Evangelists; for Divine truth is that which has omnipotence from Divine good. Divine truth has omnipotence, (n. 6948, 8200); in general power belongs to truth from good, (n. 3091, 3563, 4231, 6344, 6493); and consequently “hand” is predicated of truth, (n. 3091, 4931); and the “Son of man” denotes the Divine truth proceeding from the Lord, (n. 2159, 2803, 2813, 3704).

[4] Divine power or omnipotence is also signified by the “right hand” in the following passages in David:--

Now know I that Jehovah saveth His anointed; they will answer Him in heaven through the powers of the salvation of His right hand (Ps. 20:6).

O Jehovah, look from the heavens, and see, and visit this vine; and the shoot which Thy right hand hath planted, upon the son Thou hadst made strong for Thyself (Ps. 80:14, 15, 17).

Thou hast an arm with might; strong is Thy hand, exalted shall be Thy right hand (Ps. 89:13).

My strength and song is Jah, He is become my salvation; the voice of shouting and of salvation is in the tents of the righteous, the right hand of Jehovah hath done valiantly, the right hand of Jehovah is exalted, the right hand of Jehovah hath done valiantly (Ps. 118:14-16).

[5] In these passages the “right hand of Jehovah” denotes omnipotence; and in the supreme sense the Lord as to Divine truth. This is more evident elsewhere in David:--

Let Thy hand, O Jehovah, be for the man of Thy right hand, for the son of man Thou hast made strong for Thyself (Ps. 80:17);

where “the man of the right hand of Jehovah,” and “the son of man,” denote the Lord as to Divine truth. In the same:--

Thou hast driven out the nations with Thy hand, not by their sword have they possessed the land, and their arm hath not saved them, but Thy right hand, and Thine arm, and the light of Thy faces (Ps. 44:2, 3);

where “the light of the faces of Jehovah” denotes Divine truth from Divine good; so also “the right hand,” and “the arm.” And in Isaiah:--

God hath sworn by His right hand, and by the arm of His strength (Isa. 62:8);

here also the “right hand of God,” and the “arm of His strength” denote the Lord as to Divine truth; for Jehovah or the Lord does not swear by any other than Himself (n. 2842), thus by the Divine truth, for this is Himself, because from Himself.

[6] Hence it is that in the Word throughout the Lord is called not only the “right hand” and “arm” of Jehovah, but also “the strength by which He breaks in pieces enemies,” and likewise “the hammer,” as in (Jer. 51:20, 21). Moreover the Lord came into the world, and there became Divine truth, and afterward Divine good from which is Divine truth, in order that He might shut up all evils and falsities in the hells, and gather together goods and truths into the heavens, and there dispose them into Divine order.  From all this it is now evident that by “the right hand of Jehovah” in the Word is signified the omnipotence which the Divine has by means of Divine truth.  That “the right hand” denotes eminent power, derives its origin from the fact that they who in the Grand Man or heaven have relation to the shoulders, the arms, and the hands, are they who are powerful from the truth which is from good; that is, from the faith which is from love (n. 4931-4937, 7518).

AC 8282. With Thy right hand, O Jehovah, Thou breakest in pieces the enemy. That this signifies the effect of omnipotence on evils and the derivative falsities, the power of which is being annihilated, is evident from the signification of “the right hand of Jehovah,” as being the Lord’s omnipotence (n. 8281); from the signification of “to break in pieces,” as being to annihilate, and from the signification of “the enemy,” as being evil and falsities, for nothing else is meant in the spiritual sense by the “enemies,” “foes,” and “haters” mentioned in the Word.  They are not called “enemies,” “foes,” and “haters,” because the Lord is an enemy, or bears hatred to them, but because they are haters and enemies against the Divine; yet when they devastate themselves, and cast themselves into damnation and into hell, it appears as if this comes from the Divine.  This appearance, or fallacy, is circumstanced like one who sees the sun making every day a revolution round our earth, and consequently believes that this motion is of the sun, when yet it is of the earth; and it is circumstanced like one who sins against the laws, and on this account is judged by a king or judge, and punished, and who believes that the punishment comes from the king or judge; when yet it comes from himself, who acts contrary to the laws; also it is like one who casts himself into the water, or into the fire, or against a drawn sword, or against a troop of enemies, and should believe that his perdition comes therefrom; when yet it comes from himself.  Such is the case with those who are in evil, who rise against the Divine, and cast themselves into the midst of perdition.

AC 8283. And in the multitude of Thine excellency Thou destroyest those who rise up against Thee. That this signifies that by virtue of the Divine, things opposed are rejected as nothing, is evident from the signification of “the multitude of excellency,” as being the Divine as to power over those things which oppose themselves to Him; from the signification of “to destroy,” as being to reject as nothing; and from the signification of “those who rise up against,” as being those who oppose themselves, thus things opposed.

AC 8284. Thou sendest forth Thy wrath. That this signifies the fury of cupidities, and the endeavor to inflict violence, with the evil, is evident from the signification of “wrath,” when it is attributed to Jehovah or the Lord, as being the destruction and punishment of their endeavors, in the case of those who oppose themselves to the Divine and wish to inflict violence on those whom the Divine protects. It appears as if anger and wrath were from the Divine, and yea they are in those who set themselves in opposition, (n. 5798, 6071, 6997); and not only anger and wrath, but also all the evils that happen, are attributed to the Divine, when yet they are from the evil themselves, (n. 2447, 6071, 6991, 6997, 7533, 7632, 7643, 7679, 7710, 7877, 7926, 8223, 8227, 8228). The sphere of endeavors to do evil is perpetual from the hells, but the sphere of endeavors to do good is perpetual from the heavens (n. 8209).

AC 8285. It devoureth them as stubble.  That this signifies the consequent devastation and damnation from themselves, is evident from the signification of “devouring,” as being to consume, and in the spiritual sense to devastate and damn, for the consumption of those who are in evil is devastation and damnation, because they are then not in any truth, but in mere falsities from evil, consequently they are no longer in any spiritual life.  It is said “as stubble,” because a complete vastation, that is, devastation, is signified.

AC 8286. And with the wind of Thy nostrils the waters were heaped up.  That this signifies that falsities were gathered together into a one through the presence of heaven, is evident from the signification of “the wind of Thy nostrils,” as being heaven; from the signification of “to be heaped up,” as being to be gathered together into a one; and from the signification of “waters,” as being falsities (n. 7307, 8137, 8138). Damnation and casting into hell is a gathering together of all falsities derived from evil and an environment by them, (n. 8146, 8210, 8232); and this is effected by the mere presence of the Lord, (n. 8265). That “the wind of the nostrils of Jehovah,” or of the Lord, denotes heaven, is because by it is meant the breath of life, thus the Divine life, and as this makes the life of heaven, by “the wind of the nostrils of Jehovah” is signified heaven; hence also it is that the same word in the original tongue means both “wind” and “spirit.”

[2] That by “the wind of Jehovah,” or “His breath,” is signified the life that belongs to heaven, and that belongs to the man who is in heaven, that is, to one who is regenerate, is evident in these passages:--

By the Word of Jehovah were the heavens made, and all the army of them by the breath (wind) of His mouth (Ps. 33:6).

Thou gatherest their breath, they expire, and return to their dust Thou sendest forth Thy spirit (wind), they are created (Ps. 104:29, 30).

Jehovah said unto me, Will these bones live? Then said He, Prophesy upon the breath, prophesy, son of man, and say to the wind, Thus said the Lord Jehovih, Come from the four winds, O breath, and breathe into these slain, that they may live; and the breath came into them, and they revived (Ezek. 37:3, 9, 10).

I saw four angels standing upon the four corners of the earth, holding back the four winds of the earth, that the wind should not blow upon the earth, nor upon the sea, nor upon any tree (Rev. 7:1);

“the wind” here denotes the life of heaven, that is, Divine life, as also in Job:--

The spirit of God hath made me, and the breath of Shaddai hath vivified me (Job 33:4).

[3] As “ wind” signifies life, therefore, when the Lord teaches; about the regeneration of man, He also says:--

The spirit (or wind) bloweth where it willeth, and thou hearest the voice thereof, yet knowest not whence it cometh, or whither it goeth; so is everyone that is begotten of the spirit (John 3:8).

And because by the “wind of Jehovah,” or “His breath,” was signified life from the Divine, therefore where the new life of Adam is treated of, it is said:--

Jehovah breathed into his nostrils the breath of lives, and man became a living soul (Gen. 2:7);

it is said “through the nostrils,” because through them respiration is effected, and through respiration, life, as in these passages:--

Cease ye from man, in whose nose is breath (Isa. 2:22).

The breath of our nostrils, the anointed of Jehovah, was taken in their pits; of whom we had said, In his shadow we shall live among the nations (Lam. 4:20);

“the anointed of Jehovah” denotes the Lord; “the breath of our nostrils,” life from Him.  In Job:--

As long as my breath (anima) is in me, and the wind of God is in my nose (Job 27:3).

[4] As, then, by “the wind of the nostrils of Jehovah” is signified the life which is from the Lord, and thus in the universal sense, heaven; and as by the presence of the Lord, or by the presence of heaven where the Lord is, evils and falsities are cast into hell (n. 8265) therefore also this effect is signified by “the wind of the nostrils of Jehovah” in these passages:--

The channels of the sea appeared, the foundations of the world were revealed, at the rebuke of Jehovah, at the blast of the breath of His nose (Ps. 18:8, 15; 2 Sam. 22:16).

The blast of Jehovah, like a stream of sulphur, doth kindle it (Isa. 30:33).

Nay, they are not planted; nay, they are not sown; nay, their trunk is not rooted in the earth; and He even bloweth on them, and they wither, that the whirlwind may take them away like stubble (Isa. 40:24).

He sendeth His word, and melteth them; He causeth His wind to blow, the waters flow (Ps. 147:18).

Hence also it is, that by “the nose,” when predicated of Jehovah or the Lord, is also signified wrath, thus the punishment, vastation, and damnation of those who are in evils and falsities (Num. 25:4; Deut. 7:4; Judges 2:14; Isa. 9:21; Jer. 4:8; Hosea 14:4; Ps. 6:1; 86:15; 103:8; 145:8); and also by “blowing with the nostrils,” or “breathing,” is signified to be angry (Deut. 4:21; Isa. 12:1; Ps. 2:12; 6:1; 60:3; 79:5; 85:5).

AC 8287. The floods stood as a heap.  That this signifies that those who are continually attempting evil could not in the least infest, is evident from the signification of “standing as a heap,” when said of falsities from evil, as being to continually attempt evil, for when floods stand as a heap, they are a menace, and are in the effort to flow in, but are withheld by a stronger force; and from the signification of “the floods,” as being falsities from evil, in like manner as “waters” (n. 7307, 8137, 8138); but they are called “floods” on account of their effort to flow in, that is, to infest.

AC 8288. The abysses were congealed in the heart of the sea. That this signifies that mere falsities from the evil of the cupidities of the love of self could not possibly emerge, is evident from the signification of “being congealed,” when said of those who are in the hells, as not being able to emerge; from the signification of “the abysses,” as being falsities from cupidities and as being the hells (n. 8278, 8279); and from the signification of “the heart of the sea,” as being the evil of the love of self and the derivative falsities.  For in the genuine sense “the heart” signifies celestial good, which is of love to the Lord (n. 3635, 3883-3895, 7542), consequently in the opposite sense it signifies the evil of the love of self, for this evil is opposite to the good of love to the Lord, and the evil of the love of the world is opposite to spiritual good, which is of love toward the neighbor.  From this it is plain that by “the abysses were congealed in the heart of the sea,” is signified that mere falsities from the evil of the cupidities of the love of self could not possibly emerge.  It is said that they could not emerge, because by “abysses,” and by “the heart of the sea,” are signified the hells where are falsities from cupidities, or where are falsities from evil; consequently, as they are there surrounded by their falsities from evil, they cannot any longer climb up, because the Divine of the Lord withstands the falsities there.

AC 8289. The enemy said.  That this signifies the thought of those who were in evils and the derivative falsities before the coming of the Lord, is evident from the signification of “he said,” as being thought (n. 3395, 7244, 7937); and from the signification of “the enemy,” as being those who are in evils and falsities, for in the spiritual sense no others are “the enemy” (n. 8282). Their thought before the Lord‘s coming is signified, because the infernal crew at that time raged almost freely, and infested and endeavored to subjugate all there.  Their thought at that time is described in this verse by, “I will pursue, I will overtake, I will divide the spoil, my soul shall be filled, I will draw my sword, my hand shall drive them out.” But this glorying of theirs was changed into lamentation when the Lord came into the world.  This is described in the verse which next follows: “Thou didst blow with Thy wind, the sea covered them; they sought the deep like lead in the vast waters.” Concerning the change of state among them through the coming of the Lord, see (n. 6854, 6914, 7091, 7828, 7932, 8018, 8054).

AC 8290. I will pursue.  That this signifies infestation, is evident from the signification of “pursuing,” when it is said by those who are in evil concerning those who are in good, as being to infest, and to endeavor to subjugate.

AC 8291. I will overtake.  That this signifies subjugation, is evident from the signification of “overtaking,” when it is said by those who are in evil concerning those who are in good, as being to subjugate.

AC 8292. I will divide the spoil. That this signifies servitude, is evident from the signification of “the spoil,” as being those who have been subjugated; consequently “to divide the spoil” denotes to distribute among themselves those who have been reduced into slavery, thus it denotes servitude.

AC 8293. My soul shall be filled with them. That this signifies delight, is evident without explication.  It is said, “my soul shall be filled,” because the very delight of those who are in hell is to inflict evil on others; with some, for no other end than for the sake of the delight; with some, to the end that they may be reduced to slavery, and whom they desire to treat cruelly afterward.  That they who are in evil of life have such a delight in the other life, scarcely any can believe, not even themselves; for so long as they are in the world they are restrained by fears of legal penalties, also of the loss of honors, wealth, reputation, and even of life.  These fears cause them at that time to abstain from evils in externals; and from this they suppose that they are not of such a character; but when reflections upon the loss of life, of wealth, of honors, and of reputation are taken away from them, as is the case in the other life, and they are left to their evil, then the delight of doing evil, which had lain hidden in the will and had put itself forth whenever they could remove these fears, shows itself clearly.  This delight then makes their life, which life is infernal life.

AC 8294. I will draw my sword.  That this signifies the continual combat of falsity from evil, is evident from the signification of a “sword,” as being truth fighting against falsity and evil, and in the opposite sense falsity fighting against truth and good (n. 2799, 4499); and from the signification of “drawing” or “baring it,” as being continual combat, even until the enemy has been laid prostrate.  Continual combat is also signified by an “unsheathed” or “drawn sword” in these passages:--

I will scatter you among the nations, and I will draw the sword after you (Lev. 26:33).

I will scatter all his troop into every wind, and I will draw the sword after them (Ezek. 12:14).

Thus said Jehovah, Behold Me against thee, I will draw forth My sword out of its sheath, and I will cut off from thee the righteous and the wicked, My sword shall go forth out of its sheath against all flesh from the south to the north, that all flesh may know that I Jehovah have drawn forth My sword out of its sheath, neither shall it return any more (Ezek. 21:3-5);

here “to unsheathe” or “draw the sword” denotes not to cease from fighting until the enemies are laid prostrate; thus continual combat. Continual combat against evils and falsities is also signified by “the unsheathed sword of the prince of the army of Jehovah,” who was seen by Joshua when he came into the land of Canaan (Josh. 5:13, 14), by which was signified that they would fight against the nations there and destroy them.  By the nations which at that time possessed the land of Canaan are signified those who before the coming of the Lord occupied the region of heaven which was afterward given to those who are of the Lord’s spiritual kingdom (n. 6914, 8054).

AC 8295. My hand shall drive them out. That this signifies that by virtue of power, heaven shall be destroyed, is evident from the signification of “driving out,” as being to cast down, and thus to destroy; and from the signification of “hand,” as being power (n. 878, 4931-4937, 6292, 6947, 7188, 7189, 7518). That heaven is signified, is because it is said that “he will drive them out,” thus from heaven; for when the reins are loosened, the evil are of such audacity and impudence as to suppose themselves able to destroy heaven itself.  For all who are in the hells are in opposition against heaven, because against good and truth, and consequently are in the continual cupidity of destroying it, and in so far as this is permitted them, they continually endeavor to do it (n. 8273).

[2] The will to destroy heaven, or the will to cast down those who are there, is not accomplished by hostile invasion, as on earth, for such invasion or such combat is not possible in the other life; but it is accomplished through the destruction of the truth which is of faith, and of the good which is of love, for the truth of faith and the good of love are heaven.  Herein consist combats and wars in the other life, and how direful and frightful these combats and wars are, will be told at the end of the chapters, where of the Lord‘s Divine mercy I will speak about the hells.  The war described by John: “there was war in heaven, Michael and his angels fought against the dragon, and the dragon fought and his angels, but prevailed not” (Rev. 12:7, 8), is to be understood in no other way.

AC 8296. Thou didst blow with Thy wind. That this signifies the presence of the Lord with the angels, is evident from what was unfolded above (n. 8286).

AC 8297. The sea covered them. That this signifies that all falsity enveloped them, is evident from the signification of “covering,” as being to envelop; and from the signification of “the sea,” here the waters of the sea Suph, as being falsities from evils, and because this sea denotes hell (n. 8099, 8137, 8138, 8148); they were enveloped by falsities from evil, (n. 8210, 8232).

AC 8298. They sought the deep like lead. That this signifies that evils dragged them down to lower things, like weights in the world, is evident from the signification of “the deep,” as being lower things, and the hells in respect to evils (n. 8279), consequently “to seek the deep” denotes to be dragged down by evils to these lower things. The evil sink down by their evils to the hells, like weights in the world, (n. 8279). It is said “like lead,” because by “lead” is signified evil; above, however, it was said “they went down into the depths of the sea like a stone” (verse 5), because by “a stone” is there signified falsity. Both falsity and evil are heavy, consequently both sink down; but still it is evil which makes heaviness in the spiritual sense, and thus sinks down just as from a weight; but not falsity by itself except from the evil which is in it; for from itself falsity has no weight; but from evil it has its tendency to sink.

[2] Be it known that all metals signify good or truth, and in the opposite sense, evil or falsity.  “Lead,” being more ignoble than the rest of the metals, signifies the evil which is lowest, such as is the evil of the exterior natural; but in the good sense it signifies good of the same degree, as in these passages:

They are all stubborn ones of stubborn ones, detractors, brass and iron; they are all destroyers. The bellows grew hot; the lead is consumed by the fire; in vain fusing he hath fused; for the evil have not been pulled away. They shall call them rejected silver, because Jehovah hath rejected them (Jer. 6:28-30).

Son of man, the house of Israel is become scoria to Me; all of them are brass, and tin, and iron, and lead, in the midst of the furnace; they have become scoriae of silver (Ezek. 22:18).

AC 8299. In the vast waters.  That this signifies an environment by a boundless abundance of falsities, is evident from the signification of “waters,” as being falsities from evil (n. 8297), consequently “vast waters” denote falsities in boundless abundance; they were environed or surrounded by these, (n. 8210, 8232).

AC 8300. Verses 11-13. Who is like Thee, O Jehovah, among the gods?  Who is like Thee, magnificent in holiness, to be revered with praises, doing what is wonderful?  Thou stretchedst out Thy sight hand, and the earth swallowed them.  In Thy mercy Thou hast led this people that Thou hast redeemed; Thou hast conducted them in Thy strength to the habitation of Thy holiness. “Who is like Thee, O Jehovah, among the gods,” signifies that all the truth of good proceeds from the Divine Human; “who is like Thee, magnificent in holiness,” signifies that from Him is all that is holy; “to be revered with praises,” signifies that to Him alone belong glory and thanksgiving; “doing what is wonderful,” signifies that from Him are all the means by which is power; “Thou stretchedst out Thy right hand,” signifies that the rule of power over all things thence appeared; “the earth swallowed them,” signifies that by virtue of mere presence they had damnation and hell; “in Thy mercy Thou hast led this people,” signifies the Divine influx with those who had abstained from evils, and so had received good; “that Thou hast redeemed,” signifies whom He liberated from hell; “Thou hast conducted them in Thy strength to the habitation of Thy holiness,” signifies that the Divine power of the Lord raised them to heaven into the Divine there.

AC 8301. Who is like Thee, O Jehovah, among the gods.  That this signifies that all truth of good proceeds from the Divine Human of the Lord, is evident from the signification of “gods,” as being truths (n. 4402, 7268, 7873), here truths from good, because comparison is made with Jehovah, for it is said “who is like Thee, O Jehovah, among the gods?” That “Jehovah” in the Word denotes the Lord, see (n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6280, 6281, 6303, 6905, 6945, 6956). That the Divine Human is here meant by “Jehovah,” is because in this song the subject treated of is the salvation of those who had been of the spiritual church, by the coming of the Lord into the world, and by His Divine Human then (n. 2661, 2716, 2833, 2834, 6372, 6854, 6914, 7035, 7091, 7828, 7932, 8018, 8054).  That by these words is signified that all the truth of good proceeds from the Divine Human of the Lord, is because truths can proceed from everybody; but the truths of good only from the Lord, consequently from those who are in good from the Lord.  Truths separate from good are indeed thought and spoken by those who are in persuasive faith and nevertheless in a life of evil, and likewise by many others within the church; but these truths are not of good, thus do not proceed from the Lord, but from themselves.

[2] That truths from good proceed from the Lord can be seen from the fact that the Lord is good itself, because He is love itself; from this proceeds truth, like light from the flame of the sun; and this truth is like the light in the time of spring and summer, which has heat in its bosom, and causes all things of the earth as it were to receive life; whereas the truth which is not from good is like the light in the time of winter, when all things of the earth die.  That “gods” denote the truths of good, is because by “gods” in a good sense are meant the angels, who are called “gods” because they are substances or forms recipient of truth in which is good from the Lord.

[3] Angels, and consequently the truths of good which are from the Lord, are also meant by “gods” in the following passages:--

God standeth In the assembly of God, He shall judge in the midst of the gods, I said, Ye are gods, and all of you sons of the Most High (Ps. 82:1, 6);

that the truths which proceed from the Lord are what are here meant by “gods,” is evident from the fact that it is first said “the assembly of God,” in the singular number; and afterward, “in the midst of the gods.” “God” is mentioned in the Word where truth is treated of, (n. 2769, 2807, 2822, 3921, 4287, 4402, 7010); and “God” in the supreme sense denotes the Divine truth proceeding from the Lord, (n. 7268). In the same:--

I will confess to Thee in my whole heart, before the gods will I sing psalms to Thee (Ps. 138:1).

There is none like Thee among the gods, O Lord (Ps. 86:8).

Jehovah is a great God, and a great King above all gods (Ps. 95:3).

Thou, Jehovah, art high above all the earth; Thou art exalted exceedingly above all gods (Ps. 97:9).

I know that Jehovah is great, and that our Lord is above all gods (Ps. 135:5).

Therefore also Jehovah is called “Lord of lords and God of gods” (Deut. 10:17; Josh. 22:22; Ps. 136:2, 3).

[4] That it is so often said that “Jehovah is above all gods,” and that He is “God of gods,” is because at that time many gods were worshiped, and the nations were distinguished by the gods whom they worshiped, and each nation believed that its own god was the supreme of all, and because from this the idea of a plurality of gods was seated in all minds, and it was disputed which of them was the greater, as can be sufficiently evident from the historicals of the Word in many passages; and this opinion was seated in the minds of the Jews above others, for which reason it is so often said in the Word that “Jehovah is greater than all gods,” and that “He is King,” and “God of gods.” That this opinion concerning many gods was seated in the minds of the Jews above other nations, can be sufficiently evident from their frequent apostacy to the worship of other gods, of which frequently in the historic books of the Word (Judges 2:10-13, 17, 19; 3:5-7; 8:27, 33; 10:6, 10, 13; 18:14, 17, 18, 20, 24, 31; 1 Sam. 7:3, 4; 8:8; 1 Kings 14:23, 24; 16:31-33; 18:20; 21:26; 22:53; 2 Kings 16:1, 10; 17:7, 15-17; 21:3-7, 21; 23:4, 5, 7, 8, 10-13).

[5] That nation was so demented that they confessed Jehovah solely with the mouth; but nevertheless at heart they acknowledged other gods, as can be clearly seen from the fact that after they had seen so many miracles in Egypt, and so many also afterward: the sea divided before them, and the army of Pharaoh immersed therein; the pillar of cloud and of fire continually appearing; the manna raining down daily from heaven; and the very presence of Jehovah with majesty and with terror so great upon Mount Sinai; and after they had uttered a confession that Jehovah alone is God, nevertheless after some weeks, merely because Moses delayed, they demanded for themselves molten gods to worship, and when these gods were made by Aaron, paid them divine worship by a feast, by burnt-offerings and sacrifices, and by dances. From this it can be seen that the worship of many gods clung to their hearts.  That this nation was of such a character above every other nation in the whole earth, is also evident in Jeremiah:--

Hath a nation changed gods? and My people hath changed its glory for that which doth not profit. Be ye amazed, O heavens, at this, and shudder ye, be ye in exceeding trepidation: according to the number of thy cities were thy gods, O Judah (Jer. 2:11, 12, 28).

Moreover the native quality of that nation is such that above all other nations they adore external things, thus idols, and are unwilling to know anything whatever about internal things. For they are the most avaricious of all nations; and avarice such as theirs, which loves gold and silver for the sake of gold and silver, and not for the sake of any use, is an affection in the highest degree earthly, which drags down the mind wholly to the body, and immerses it therein, and so completely closes the interiors that it is utterly impossible for anything of faith and love from heaven to enter.  From this it is evident how greatly those err who believe that that nation will be again chosen, or that the church of the Lord will again pass to them, all others being rejected; when yet it would be more easy to convert stones, rather than them, to faith in the Lord.  It is believed that the church will again pass to them, because in the prophetics of the Word it is said in many passages that they are to return. But it is not known that in these passages, by “Judah,” by “Jacob,” and by “Israel,” is not meant that nation, but those with whom is the church.

AC 8302. Who is like Thee, magnificent in holiness. That this signifies that from Him is all that is holy, is evident from the signification of “Who is like Thee in holiness?” as being that no one is so holy; but in the internal sense, that from Him is all that is holy, because He is holiness itself. By “holy” is meant the Divine truth proceeding from the Lord; this is called “holy,” and is also meant by the “Holy Spirit,” which is for this reason called “the Spirit of truth” (John 14:16, 17; 15:26, 27; 16:13), and is said “to be sent by the Lord” (John 15:26, 27); and it is said that “He shall receive from the Lord that which He will proclaim” (John 16:15).  As “holiness” is predicated of the Divine truth which proceeds from the Lord, therefore the angels are called “holy,” because they receive it (Matt. 25:31; Mark 8:38; Luke 9:26), and also the prophets, especially the Word, which is truth Divine itself. Moreover from the Divine truth which is Himself, because from Himself, the Lord is called “the Holy One of Israel,” “the Holy One of Jacob,” and “the Holy thing of God.”

AC 8303. To be revered with praises.  That this signifies that to Him alone belong glory and thanksgiving, is evident from the signification of “to be revered with praises,” when said of Jehovah, as being that He is to be celebrated and worshiped, thus that to Him alone belong glory and thanksgiving.

AC 8304. Doing what is wonderful.  That this signifies that from Him are all the means by which is power, is evident from the signification of “wonders” and “miracles,” as being means of Divine power (n. 6910).  That “wonders” denote means of Divine power, is because by them men were brought to believe that Jehovah was the supreme of the gods, nay, that there was no God besides Him, consequently that He alone was to be worshiped; and they who were in this truth were afterward introduced into the truths of the worship of Him, which truths are means of power; for in the spiritual sense all power is in truths from the Divine (n. 3091, 6344, 6423, 6948, 8200).  Power in the spiritual sense is to put to flight and cast out from one’s self the infernal crew, which is effected solely by means of truths.  From this then it is that by “doing what is wonderful” is signified that from the Lord are all the means through which is power.  The means of Divine power are also signified by “wonders” in David:--

Sing ye to Jehovah, sing psalms to Him, meditate ye in all His wonders, glory ye in the name of His holiness, seek ye Jehovah, and His strength, seek ye His faces continually, make mention of His wonders, His prodigies, and the judgments of His mouth (Ps. 105:2-5).

That all power is in the truths which are of faith from the Lord, is clear from the Lord‘s words to Peter:--

I say to thee, Thou art Peter, and upon this rock I will build My church, and the gates of hell shall not prevail against it; and I will give thee the keys of the kingdom of the heavens (Matt. 16:18, 19);

where by Peter is represented faith; and by “rock” in the Word is signified faith; and by “key” is meant power (n. 2759, 4738, 6344).

AC 8305. Thou stretchedst out Thy right hand. That this signifies that the rule of power over all things thence appeared, is evident from the signification of “stretching out,” as being predicated of the rule of power, and when said of Jehovah, as being predicated of omnipotence (n. 7673); and from the signification of the “right hand,” as being Divine power (n. 8281). That it denotes which thence appeared, namely, the rule of power over all things, is evident from what now follows, that “the earth swallowed them,” by which is signified that from the mere presence of the Lord they had damnation, or hell.

AC 8306. The earth swallowed them.  That this signifies that by virtue of mere presence they had damnation and hell, is evident from the signification of “to be swallowed by the earth,” as being damnation and hell; for by this swallowing is signified a falling down, or casting down, into hell; moreover hell is deep down below, because it is very far from the sun of heaven, which is the Lord, and there is what is Most High. Removals from thence are according to the qualities and quantities of evils and the derivative falsities.  Hence it is that heaven appears above, and hell beneath.  Moreover the place where they are who are in falsities from evil, consequently in damnation, appears like a desert land, which is called “the damned land,” under which are cast down those who are cast into hell (n. 7418).  That this takes place by virtue of the mere presence of the Lord, see (n. 8265).  From this then it is that by “the earth swallowed them,” is signified damnation and hell, as is clear in Moses:--

Moses said unto the assembly of Korah, Dathan, and Abiram, If Jehovah create a creation, and the earth open its mouth, and swallow them, and all that appertains to them, that they go down alive into hell, ye shall know that these men have provoked Jehovah. And the earth that was under them was sundered, and the earth opened its mouth, and swallowed them, and they, and all that appertained to them, went down alive into hell (Num. 16:30-33).

AC 8307. In Thy mercy Thou hast led this people.  That this signifies the Divine influx with those who had abstained from evils, and so had received good, is evident from the signification of “to lead in mercy,” as being to receive the Divine; and because those receive the Divine who abstain from evils, the Divine influx with them is signified.  With regard to mercy from the Lord the case is this. The mercy of the Lord is perpetual with every man, for the Lord wills to save all men, who ever they are; but this mercy cannot flow in until evils have been removed, for evils and the derivative falsities stand opposed, and prevent it. But as soon as evils are removed, mercy flows in, that is, good from mercy from the Lord, which good is charity and faith.  From this it can be seen that the mercy of the Lord is universal, that is, toward all, and that it is also special toward those who abstain from evils. Man can abstain from evils from himself; but he cannot receive good from himself. That man can abstain from evils from himself is because the Lord continually inflows into the will of man with this endeavor, and thereby puts in his freedom to desist from evils, as also to apply himself to good. The Lord also gives him the faculty of understanding truth, but that he does not understand is because he does not wish to understand, and this on account of the evil that is of the life; for falsity defends evil, and truth condemns it.  Hence it is that a man cannot be presented with spiritual good by the Lord, thus cannot be led through mercy, unless he desists from evils.

AC 8308. That Thou hast redeemed.  That this signifies whom He liberated from hell, is evident from the signification of “to redeem,” as being to liberate from hell (n. 7205, 7445).,

AC 8309. Thou hast conducted them in Thy strength to the habitation of Thy holiness.  That this signifies that the Divine power of the Lord raised them to heaven into the Divine there, is evident from the signification of “to conduct in strength,” when said of elevation into heaven by the Lord, as being to raise by virtue of Divine power. “Strength” denotes power; and from the signification of “the habitation of holiness,’ as being heaven where the Divine is; for ”holiness“ is predicated of the Divine truth which proceeds from the Lord (n. 8302), and this Divine truth makes heaven.

[2] That ”the habitation of Jehovah,“ or of the Lord, denotes heaven, and also good--because in good there is heaven--is evident from the following passages:--

Look Thou from the habitation of Thy holiness out of heaven, and bless Thy people Israel (Deut. 26:15).

Look Thou forth from heaven, and see, from the habitation of Thy holiness and of Thy comeliness (Isa. 63:15).

Shall I give sleep to mine eyes, until I find a place for Jehovah, habitations for tin Strong One of Jacob? Lo, we heard of Him in Ephratah, we found Him in the fields of tin forest, we will enter into His habitations (Ps. 132:4-7).

[3] That the habitation of Jehovah, that is, of the Lord, is in good, is evident in these passages:--

Shout for joy, and be glad, O daughter of Zion; lo, I come, that I may dwell in the midst of thee. Many nations shall cleave to Jehovah in that day, and they shall be to Me for a people; for I will dwell in thee (Zech. 2:10, 11).

I will set My sanctuary in the midst of them eternally, thus My habitation shall be with them (Ezek. 37:26, 27);

”the sanctuary“ denotes where is Divine truth in which is Divine good.

AC 8310. Verses 14-16. The peoples have heard, they have trembled, pain hath laid hold of the inhabitants of Philistia.  Then were the chiefs of Edom dismayed, the mighty ones of Moab, terror hath laid hold of them, all the inhabitants of Canaan are melted.  Fright and dread are fallen upon them; in the greatness of Thine arm they shall be destroyed as a stone, until Thy people shall pass over, O Jehovah, until shall pass over this people which Thou hast taken possession of. ”The peoples have heard,“ signifies all who are in falsity from evil everywhere; ”they have trembled,“ signifies terror; ”pain hath laid hold of the inhabitants of Philistia,“ signifies despair of enlarging their dominion on the part of those who are in faith separate from good; ”then were the chiefs of Edom dismayed,“ signifies the like with those who are in a life of evil from the love of self; ”the mighty ones of Moab,“ signifies those who are in a life of falsity from this love; ”terror hath laid hold of them,“ signifies that they have dared nothing; ”all the inhabitants of Canaan are melted,“ signifies the like with those who had been of the church, and have adulterated goods, and falsified truths; ”fright and dread are fallen upon them,“ signifies that they are without any hope of domination; ”in the greatness of Thine arm,“ signifies by virtue of omnipotence; ”they shall be destroyed as a stone,“ signifies a falling down like a weight; ”until Thy people shall pass over,“ signifies that thus without danger of infestation all shall be saved who are capable of receiving the truth of good and the good of truth; ”until shall pass over this people,“ signifies that thus shall be saved those of the church who are in truth and good; ”which Thou hast taken possession of,“ signifies who have thus become the Lord‘s.

AC 8311. The peoples have heard.  That this signifies all who are in falsity from evil everywhere, is evident from the signification of ”peoples,“ as being those who are in truths from good, and in the opposite sense those who are in falsities from evil (n. 1259, 1260, 3295, 3581, 4619).  It is said ”in falsities from evil,“ to distinguish them from those who are in falsities and yet in good. In falsities and at the same time in good are, within the church, those who are in heresies and in a life of good; and, without the church, all who are in good. But with these, falsities do not condemn, unless they are such falsities as are opposed to good, and destroy the very life of good.  But the falsities which are not opposed to good are indeed in themselves falsities, but relatively to the good of life, to which they are not opposed, they almost put off the quality of falsity, which is done through application to good. For such falsities can be applied to good, and they can be applied to evil. If they are applied to good, they become mild; but if to evil, they become hard; for falsities can be applied to good equally as truths can be applied to evil, for all truths whatever are falsified through applications to evil.  Take as an example that faith alone saves.  In itself this is a falsity, especially with the evil, who thus shut out the good of charity as contributing nothing at all to salvation. But this falsity becomes mild with those who are in the good of life, for they apply it to good, saying that faith alone saves, but that it is not faith except together with its fruit, consequently except where good is.  So in all other cases.

[2] In what now follows, all those are treated of who had been in falsities from evil, and in evil from falsities, and who were cast into hell when the Lord came into the world.  For there are very many kinds of evil, and consequently also of falsity, because every kind of evil has its falsity adjoined to it.  For falsity is produced from evil, and is evil in form, just as the understanding with man is the form of his will; because the will shows itself in the light through what is of the understanding, and effigies and forms itself, and presents itself by means of images, and these by means of ideas, and these again by means of words.  These things have been said that it may be known that there are many binds of evil and of the derivative falsity.  These were first described under the name of ”the Egyptians;“ and nod in these verses under the name of ”the inhabitants of Philistia,“ under the name of ”the leaders of Edom,“ ”the mighty ones of Moab,“ and ”the inhabitants of Canaan,“ of all of whom it is said that consternation and terror had taken possession of them, because they had heard that those who were in faith separate from charity and in a life of evil, who were signified by ”the Egyptians,“ had been cast into bell, and that they in like manner were to be cast down into hell, in order that those who were in truth and good might pass through safe and unhurt, and he brought to heaven.  This last is signified by the words of the following verses (verses 16, 17): ”fright and dread are fallen upon them, in the greatness of Thine arm they shall be destroyed as a stone, until Thy people shall pass over, O Jehovah, until shall pass over this people which Thou hast taken possession of; Thou shall bring them in, and plant them in the mountain of Thine inheritance, the place of Thy dwelling.“

AC 8312. They have trembled.  That this signifies terror, is evident without explication.

AC 8313. Pain hath laid hold of the inhabitants of Philistia. That this signifies despair of enlarging their dominion on the part of those who are in faith separate from good, is evident from the signification of ”pain,“ as being despair on account of their being no longer able to enlarge their dominion; and from the signification of ”the inhabitants of Philistia,“ as being those who are in faith alone separate from the good of charity (n. 1197, 1198, 3412, 3413, 8093, 8096, 8099). They are distinguished from the Egyptians in the fact that they shut out the goods of charity, believing that man is saved through faith without these goods.  From this foremost of their doctrine many errors are born; as that salvation is of mercy howsoever the man has lived; that through faith all sins and evils are washed away; and that thus the man marches along justified; also that salvation can be effected in a moment, even in the last hour of death, through the trust of faith; consequently that it is not the affection of celestial love that makes heaven with a man.  These are ”Philistines,“ and they were called ”the uncircumcised“ by reason of the evils of the love of self and of the world, in which is their life.

[2] That ”pain“’ here denotes despair, is because utmost pain is meant, such as is that of women in travail.  Moreover in the original tongue the word signifies such pain.  Despair or utmost pain is also described in the Word by ”the pain of a woman in travail,“ as in these passages:--

The kings gathered themselves together, terror seized them, pain as of a woman in travail (Ps. 48:4, 6).

O dweller in Lebanon, having a nest in the cedars, how much of grace shalt thou find when pains come to thee, the pain as of a woman in travail? (Jer. 22:23).

The king of Babylon hath heard the fame of them, and his hands became slack, distress took hold of him, pain as of a woman in travail (Jer. 50:43).

The day of Jehovah is near, as a devastation from Shaddai, therefore all hands are slackened, and every heart of man melteth, and they are terrified, the gripes and pains take hold of them, they are in travail as a woman bringing forth (Isa.  13:6-8).

[3]

Behold a people cometh forth from the land of the north, and a great nation shall be stirred up from the sides of the earth, they lay hold on bow and spear, he is cruel and shall not have compassion, their voice resoundeth like the sea, and they ride upon horses, he is prepared as a man for war, against thee O daughter of Zion, we have heard the fame thereof, our hands have slackened, distress hath taken hold of us, pain as of a woman in travail (Jer. 6:22-24);

the vastation of truth with those who are in evil is here treated of; ”a people from the land of the north“ denotes those who are in falsities from evil; ”a great nation from the sides of the earth“ denotes those who are in evils utterly opposed to good; ”they lay hold on bow and spear“ denotes that they fight from false doctrine; ”their voice resoundeth like the sea“ denotes the derivative reasoning; ”they ride upon horses“ denotes argumentation as if from what is of the understanding; ”he is prepared as a man for war“ denotes the cupidity of assaulting truth; ”the daughter of Zion“ denotes the church where good is; ”distress hath taken hold“ denotes pain because truths are being infested; ”pain as of a woman in travail“ denotes despair because good is being injured.  From this it is evident that by ”pain“ is here signified despair on account of the injuring of good.

[4] That ”pain hath laid hold of the inhabitants of Philistia“ denotes despair, or no hope of enlarging their dominion, is because the Philistines, that is, those who establish salvation by faith alone without the goods of charity, in the other life continually aspire to dominion, by fighting against others; and this so long as they are not yet devastated as to the memory-knowledge of the knowledges of faith.  For in the other life everyone retains the principles of his faith which he had in the life of the body, and no others change them into truths than those who have been in the good of life; for good longs for truth, and receives it willingly, because it is homogeneous. But they who have been in evil of life do not change them (they are as it were hard), and they even reject truths and are also in obscurity, so that they cannot even see them: they see only such things as confirm their own principles, and not the least of what is opposed to these.  Such also believe that they are the most intelligent of all; but they know nothing except how to reason from an assumed principle; and therefore it is these who most assault charity, consequently who desire to have dominion.  For they who are in charity are humble, and desire to serve all, as being the lowest; whereas they who are in faith without charity are lofty, and desire to be served by all, as being the highest ones; and therefore they make heaven consist in the glory of having dominion, and because they believe themselves to be more intelligent than all others, they suppose that they will be archangels, and thus that many others will serve them; and also, according to the words in Daniel, that ”the intelligent shall shine as the brightness of the expanse, and they that turn many to righteousness, as the stars forever and to eternity“ (Daniel 12:3).  But instead of brightness these have darkness.

AC 8314. Then were the chiefs of Edom dismayed.  That this signifies the like with those who are in a life of evil from the love of self, is evident from the signification of ”the chiefs,“ as being the principal ones, thus all and each; and from the representation of Edom, as being those who from the evil of the love of self readily learn falsities and reject truths, and in the sense abstracted from person, as being the evil of the love of self to which falsity is adjoined and from which truth is rejected, thus also those who are in a life of evil from this love, namely, from the love of self. As regards these ”chiefs,“ by them are signified the principal ones; in the sense abstracted from person, the principal things, thus all things and each; for when ”the chiefs“ are mentioned, general things are signified, under which are the rest; or the principal things; as for instance the ”tertian captains“ (n. 8150, 8276); and they are predicated of good, and in the opposite sense of evil; while by ”princes“ are also signified general things under which are the rest, or primary things (n. 1482, 2089, 5044), but these are predicated of truth.

[2] Be it known that in the Word there are words that belong to the class of spiritual things, and words that belong to the class of celestial things; that is, there are those which express such things as belong to truth or faith, and those which express such things as belong to good or love. There are also words which are predicated of both.  He who knows these things can know from the first view or reading of the Word, especially in its original tongue, where in the internal sense it treats of such things as are of truth, or of such things as are of good.  The case is so with the signification of ”princes,“ and of ”chiefs;“ ”princes“ signify primary things, and are predicated of the truths of faith; but ”chiefs“ signify principal things, and are predicated of the good of love. In the opposite sense, ”princes“ are predicated of the falsities of faith, and ”chiefs“ of the evils of love.

[3] From this it is that those who reigned in Edom were called ”chiefs“ (Gen. 36:15-21, 29, 30, 40-43).  The reason is that by ”Edom“ was signified the good of celestial love, and in the opposite sense the evil of the love of self; but with the sons of Ishmael, those who presided over the rest were not called ”chiefs,“ but ”princes“ (Gen. 25:16), because by ”Ishmael“ were signified those who are in truth (n. 3263, 3265, 4747).  For this reason also those were called ”princes“ who presided in Israel (Num. 7:2, 10, 18, 24, 30, 36, 42, 48, 54), for by Israel were represented those who are in the truth and good of faith. But those who presided over Judah were called ”chiefs,“ because by Judah were represented those who are in the good of love, as in Zechariah:--

Let him be as a chief in Judah (Zech. 9:7).

The chiefs of Judah shall say in their heart, I will confirm to me the inhabitants of Jerusalem in Jehovah Zebaoth their God; in that day I will make the chiefs of Judah like a furnace of fire in pieces of wood (Zech. 12:5, 6).

AC 8315. The mighty ones of Moab.  That this signifies those who are in the life of falsity from this love, is evident from the signification of ”mighty ones,“ as being things that reign and prevail; and from the representation of Moab, as being those who are in natural good and suffer themselves to be easily led astray (n. 2468), thus who are in a consequent life of falsity; for they who are in natural good, and not in good from the truth of faith, thus not in spiritual good, suffer themselves to be led away to believe any falsities whatever, thus to live according to them.  They are led away from truths to falsities especially by those things which favor their loves.  These are they who are meant by ”Moab.“ They who are in natural good, and not in spiritual good, cannot possibly be led by any influx from heaven, (n. 3470, 3471, 3518, 4988, 4992, 5032, 6208, 7197, 8002). The word by which ”the mighty ones“‘ are expressed in the original tongue, is predicated of those who are in truth from good, and in the opposite sense, of those who are in falsity from evil; in this latter sense is this word in (Ezek. 31:11); 2 Kings 24:15).

AC 8316. Terror hath laid hold of them.  That this signifies that they have dared nothing, is evident from the signification of ”to be laid hold of by terror,“ as being to dare nothing, for with those who are in terror the blood grows cold and rushes into the veins; the circulation stops; thence the sinews become flaccid; and the strength fails, so that they dare nothing.

AC 8317. All the inhabitants of Canaan are melted.  That this signifies the like with those who are of the church and have adulterated goods, and falsified truths, is evident from the signification of ”the inhabitants of Canaan,“ as being those who are of the church, and as being those there who have adulterated goods, and falsified truths.  That by ”the inhabitants of Canaan“ are signified those who are of the church, is because the church of the Lord had been in the land of Canaan from the most ancient times (n. 3686, 4447, 4454, 4516, 4517, 5136, 6516).  Moreover that they are signified who have adulterated goods and falsified truths, is because by the nations there, whom the sons of Israel were to drive out, are represented evils, and likewise falsities, of faith (n. 8054), and this because these nations had previously been of the church.

AC 8318. Fright and dread have fallen upon them.  That this signifies that they are without any hope of domination, is evident from the signification of ”fright and dread,“ when said of those who are in the love of self and in the consequent falsities and evils, who are signified by ”the chiefs of Edom and the mighty ones of Moab,“ as being that they are without hope of domination; for they who are in the evil of the love of self continually desire to domineer, but when terror falls upon them on account of a victorious enemy, then the hope of domineering falls.

[2] Be it known that evils are from a double origin; namely, from the love of self, and from the love of the world.  They who are in evils from the love of self, love themselves only, and despise all others except those who make one with themselves, in loving whom they do not love them, but themselves, because they see themselves in them.  The evils from this origin are the worst of all; for they who are in them not only despise all others in comparison with themselves, but also pursue them with invectives, and bear hatred toward them for slight cause, and then breathe their destruction.  In this way revenge and cruelty become the delight of their life.  They who are in the evil of this love are at a depth in hell according to the quality and amount of this love.

[3] But they who are in evil from the love of the world also hold their neighbor in slight estimation, and esteem him solely by reason of his wealth, thus they esteem his riches; not him. These desire to possess all that belongs to their neighbor, and when they are in this cupidity, they are then devoid of all charity and mercy; for to deprive their neighbor of his goods is the delight of their life, especially of those who are sordidly avaricious, that is, who love gold and silver for the sake of gold and silver, but not for the sake of any use from them. Those with whom the evil of this love has dominion are also in the hells, but not in hells so deep as are they who are in the evil of the love of self.  Besides these two origins of evil there is also a third, which is to do evil from the principles of a false religion; but this evil has a bad character with those who are in the love of self and of the world; but not with those who are in love toward the neighbor and to their God; for the end is good, and the end qualifies all the rest (n. 8311).

AC 8319. In the greatness of Thine arms.  That this signifies by virtue of omnipotence, is evident from the signification of ”arm,“ as being power (n. 878, 4931-4937), and when said of the Divine, as being omnipotence.

AC 8320. They shall be destroyed as a stone.  That this signifies a falling down like a weight, is evident from what was unfolded above (n. 8279, 8298).

AC 8321. Until Thy people shall pass over. That this signifies that thus without danger of infestation all shall be saved who are capable of receiving the truth of good and the good of truth, is evident from the signification of ”passing over,“ as being to be saved without danger of infestation; for when they who are in falsities from evil, and have infested, are cast into hell, and are removed, then there are none who obstruct by injecting falsities and evils, and who thus prevent the reception of good and truth from the Lord. This is what is here signified by ”passing over.“ For so long as the evil were not cast into hell, scarcely any could ”pass over,“ that is, be saved; for the evil then continually excited evils and falsities with those who were coming into the other life, and thus withheld them from good and truth. In order therefore that those who were in good and truth might be liberated from such infesters, the Lord came into the world; and when He was in the world, then by means of continual temptations admitted into Himself, and by means of continual victories therein, He subjugated all such spirits, and afterward by His presence caused them to be cast into hell, where being taken possession of by their own evils and falsities, they might be kept bound to eternity.

[2] By ”people“ are here meant those who are in the capacity of receiving the truth of good and the good of truth, for ”people“ in general signifies those who are in the truth and good of faith (n. 1259, 1260, 3295, 3581, 4619); here, it signifies Israel, that is, those who are of the spiritual church, or what is the same, who are in the truth of good and the good of truth (n. 7957, 8234). It is said ”in the capacity of receiving the truth of good and the good of truth,“ because no others are in this capacity than those who have lived a life of charity. This life gives this capacity. Hugely do those err who believe that faith without charity can confer this quality; for faith without charity is hard and resistant, and rejects all the influx from the Lord; but charity with faith is yielding and gentle and receives the influx. From this it is that charity gives this capacity, but not faith without charity; and as charity gives this capacity, it is this also which saves; for they who are saved are not saved through charity from themselves, but through charity from the Lord, consequently through the capacity of receiving it.

AC 8322. Until shall pass over this people. That this signifies that thus shall be saved those of the church who are in truth and good, is evident from what has been unfolded just above.

AC 8323. Which Thou hast taken possession of. That this signifies who have thus become the Lord’s, is evident from the signification of ”to take possession of,“ as being to be His.  Here, because it treats of those who are in truth and good, to save whom the Lord came into the world, it is they who are signified, as being the Lord‘s. Elsewhere they are called ”the redeemed,“ as in Isaiah:--

Art thou not it that hath dried up the sea, the waters of the great abyss, that made the depths of the sea a way for the redeemed to pass over? thus the redeemed of Jehovah shall return (Isa. 51:10, 11).

AC 8324. Verses 17-19. Thou shalt bring them in, Thou shalt plant them in the mountain of Thine inheritance, in the place Thou hast wrought for Thee to dwell, O Jehovah, the sanctuary, O Lord, Thy hands have prepared. Jehovah shall reign forever and to eternity. Because Pharaoh came with his chariot and with his horsemen into the sea, and Jehovah brought back the waters of the sea upon them; and the sons of Israel went on the dry through the midst of the sea. ”Thou shalt bring them in,“ signifies elevation; ”and plant them,“ signifies regeneration continually; ”in the mountain of Thine inheritance“ signifies heaven where is the good of charity; ”the place for Thee to dwell in“ signifies where the Lord is; ”which Thou hast wrought, O Jehovah“ signifies that it was from the Lord alone; ”the sanctuary, O Lord, Thy hands have prepared,“signifies heaven where are they who are in the truth of faith from the Lord; ”Jehovah shall reign forever and to eternity,“ signifies that the Lord alone is Lord of heaven and earth; ”because the horse of Pharaoh came with his chariot and with his horsemen,“ signifies all falsities from a perverted intellectual with those who had been in faith separate and in a life of evil; ”into the sea,“ signifies damnation; ”and Jehovah brought back the waters of the sea upon them,“ signifies that the falsities from evils, which they intended for the good, returned upon themselves, by reason of the presence of the Lord with those who were in good; ”and the sons of Israel went on the dry through the midst of the sea,“ signifies that they who were in the good of truth and in the truth of good passed safely through the region of that hell.

AC 8325. Thou shalt bring them in.  That this signifies elevation, is evident from the signification of ”bringing in,“ when to heaven, as being elevation.  It is said ”elevation,“ because before the outward sight of spirits heaven is on high, and before the inner sight, such as is that of the angels, heaven is within; for everything internal in the other life is presented representatively as above, and everything external as beneath, consequently heaven appears above, and hell beneath (n. 2148, 3084, 4599, 5146); for it is states of truth and of good, and in the opposite sense, states of falsity and of evil, which are represented in the other life by means of heights and depths; in a word, which are represented by means of distances and places (n. 2625, 2837, 3356, 3387, 4321, 4882, 5605, 7381).

[2] From this experience alone it can be concluded with what difficulty the natural man apprehends spiritual things, consequently those things which are of heaven.  What natural man can comprehend that there are no spaces and times in heaven; but instead thereof states; namely, states of good, or states of being, instead of spaces; and states of truth, or states of coming-forth, instead of times?  Will not the merely natural man believe that there is absolute emptiness and nothingness where there are no time and space?  From this it is evident that if the natural man concludes in himself that nothing is to be believed except what he apprehends, he then casts himself into enormous errors. As the case is with spaces and times, so also it is with many other things; as for example, the natural man must needs fall into phantasy about the Divine, when he thinks from time about what the Divine was doing before the creation of the world, that is, what It had done from eternity till then; nor can he be extricated from this knot until the ideas of time and of space are removed.  When the angels think about this eternity, they never think about it from time, but from state.

[3] In the other life there appear two statues, partly of flesh and partly of stone, placed at the boundary of the created universe, in front toward the left; and it is said of them that they swallow those who think about what the Divine was doing from eternity until It created the world. This swallowing represents that as the man cannot think except from space and time, he cannot from himself extricate himself therefrom; but he can do so from the Divine, which is effected either by the dispersal of this thought, or by the removal of the ideas of time.

AC 8326. And plant them. That this signifies regeneration continually, is evident from the signification of ”planting,“ as being to regenerate, for regeneration is circumstanced like planting. For when a tree is planted, it grows into branches, leaves, and fruits, and from the seeds of the fruits it grows into new trees; and so on. Similar is the case with regeneration in man, and therefore in the Word a man is also compared to a tree, and a regenerate man to a garden or paradise; the truths of faith with him are compared to the leaves, and the goods of charity to the fruits, the seeds from which come new trees to the truths which are from good, or what is the same, to the faith which is from charity.  It is said ”regeneration continually,“ because regeneration begins in a man, but never ceases, being continually perfected, not only while he lives in the world, but also in the other life to eternity; and yet it can never arrive at any such perfection that it can be compared to the Divine.

AC 8327. In the mountain of Thine inheritance. That this signifies heaven where is the good of charity, is evident from the signification of ”the mountain of Thine inheritance,“ as being heaven; for by ”mountain“ is signified the good of love (n. 795, 796, 2722, 4210, 6435), and by ”inheritance“ the life of another, here of the Lord, thus the life of good and truth which is from the Lord, for they who are in this life are called ”heirs of the kingdom“ and ”sons“ (n. 2658, 2851, 3672, 7212).  As these things are signified by ”the mountain of inheritance,“ heaven also is signified; for heaven is heaven from the good of love, and is an inheritance to those who are the Lord’s.

AC 8328. The place for Thee to dwell in.  That this signifies where the Lord is, is evident from the signification of ”place,“ as being state (n. 8325), here a state of good from the Divine, because heaven is meant; and from the signification of ”the habitation of Jehovah,“ or ”the place for Thee to dwell in,“ as being where the Lord is. ”To dwell“ is predicated of good, (n. 2712, 3613); and ”the habitation of Jehovah“ denotes good, and consequently heaven, (n. 8269, 8309): the Lord is ”Jehovah“ in the Word, (n. 8261). Frequent mention is made of the Father who is in the heavens, and there is then meant the Divine in heaven, thus the Good from which is heaven.  Regarded in Itself the Divine is above the heavens; but the Divine in the heavens is the Good that is in the Truth that proceeds from the Divine. This is meant by ”the Father in the heavens,“ as in Matthew:--

That ye may be sons of the Father who is in the heavens: that ye may be perfect, as your Father who is in the heavens is perfect (Matt. 5:45, 48; 6:1).

Our Father who art in the heavens, hallowed be Thy name (Matt. 6:9).

He that doeth the will of the Father who is in the heavens (Matt. 7:21; 10:32, 33 16:17 18:10, 14, 19).

The Divine that is in the heavens is the Good which is in the Divine Truth that proceeds from the Lord; but the Divine above the heavens is the Divine Good Itself.  By ”a place for Thee to dwell in“ is signified heaven where is the Divine truth that proceeds from the Lord, for this makes heaven. How the case is with the Divine truth that proceeds from the Lord, that it is in heaven good, may be illustrated by comparison with the sun, and with the light that is from the sun. In the sun is fire, but from the sun proceeds light, which light has within itself heat, from which gardens sprout forth, and become like paradises.  The very fire of the sun does not pass to the earth (for it would burn up and consume all things), but the light wherein is heat from the fire of the sun.  In the spiritual sense this light is the Divine Truth; the heat is the good in the Truth from the Divine Good; and the resultant paradise is heaven.

AC 8329. Which Thou hast wrought, O Jehovah. That this signifies that it was from the Lord alone, is evident from the signification of ”working“ when said of regeneration and heaven, as being that it is from the Lord alone; for everything of regeneration, and everything of heaven are from the Lord.

AC 8330. The sanctuary, O Lord, which thy hands have prepared. That this signifies heaven where are they who are in the truth of faith from the Lord, is evident from the signification of ”the sanctuary,“ as being heaven where is the truth of faith; and from the signification of ”Thy hands have prepared,“ as being that which is from the Lord. It is said of the sanctuary that ”Thy hands have prepared it,“ because the ”hands“ are predicated of truth, and signify power. That the ”hands“ are predicated of truth, see (n. 3091, 8281); and also that they denote power, (n. 878, 3387, 4931-4937, 5327, 5328, 6292, 6947, 7011, 7188, 7189, 7518, 7673, 8050, 8069, 8153, 8281); in like manner that ”sanctuary“ is predicated of truth, n. 8302). But the words which precede, as ”the place for Thee to dwell in,“ and ”which Thou hast wrought O Jehovah,“ are predicated of good, because they relate to ”the mountain of inheritance,“ by which is signified heaven wherein is the good of charity (n. 8327). There are words which in the Word are predicated of good, and words which are predicated of truth, (n. 8314).

[2] What is meant by the heaven in which is the good of charity, which is signified by ”the mountain of inheritance,“ and what by the heaven in which is the truth of faith, which is ”the sanctuary,“ shall be briefly told.  The heaven in which is the good of charity is that in which are the interior ones who belong to the Lord‘s spiritual kingdom; and the heaven in which is the truth of faith is that in which are the exterior ones who belong to this kingdom. They who are interior are in charity itself and in the derivative faith; but they who are exterior are those who are in faith, but not yet in charity.  These latter do good from obedience, but the former from affection.  From all this it is evident what is meant by the heaven in which is the good of charity, and what by the heaven in which is the truth of faith.

[3] As regards the ”sanctuary,“ it denotes in the supreme sense the truth of faith which is from the Lord, and consequently in the representative sense it denotes the Lord’s spiritual kingdom, also the spiritual church, and from this a regenerated man who is a church, and thus in a sense abstracted from these it denotes the truth of faith, thus faith itself. What ”holy“ denotes see (n. 8302).

[4] From this then it is that heaven is called ”the sanctuary“ from the truth of faith which is from the Lord, as in David:--

Jehovah answer thee in the day of trouble, send thee help from the sanctuary, and sustain thee out of Zion (Ps. 20:1, 2);

here ”the sanctuary“ denotes the heaven where is the truth of faith; ”Zion“ denotes the heaven where is the good of love.  They have seen Thy goings, O God, the goings of my God, of my King, in the sanctuary; to be feared is God, out of Thy sanctuaries the God of Israel (Ps. 68:24, 35); ”the sanctuary“ denotes the heaven where is the truth of faith, consequently it is said ”God,“ and not ”Jehovah,“ and also ”King;“ because ”God“ is said where truth is treated of, and ”Jehovah“ where good is treated of (n. 2586, 2769, 2807, 2822, 3921, 4402, 7010, 7268), and because ”King“ denotes truth (n. 1672, 1728, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148).

[5] In the same:--

A people shall praise Jah, because He hath looked forth from the height of His sanctuary; from the heavens did Jehovah look upon the earth, to hear the groaning of the bound one, to open to the sons of death (Ps. 102:18-20);

here also ”sanctuary“ denotes heaven as to the truth of faith. In the same:--

Praise ye God in His sanctuary; praise ye Him in the expanse of His strength (Ps. 150:1);

”to praise in the sanctuary“ denotes to do so from the truth of faith which is from the Lord; and ”to praise in the expanse of His strength,“ denotes by virtue of the good of charity which is from the Lord.

AC 8331 Jehovah shall reign forever and to eternity.  That this signifies that the Lord alone is the Lord of heaven and earth, is evident from the fact that of Jehovah, that is, of the Lord, it can be said that ”He shall reign forever and to eternity;“ and of the angels, that they shall indeed reign, but from the Lord; thus it is still the Lord alone who reigns through them.  It was customary with the ancients who were of the church to say, ”God reigns,“ also ”God shall reign eternally,“ by which was signified that it is well with the church, because then good and truth from the Divine are there; in general by this was signified that Jehovah is the only God; and they who were Instructed about the advent of the Lord, signified by it that the Lord is the only Lord of heaven and earth. As in the church among the ancients it was customary to say ”God shall reign,“ therefore in David some Psalms are inscribed with the words ”Jehovah shall reign“ (Ps. 93:1; Ps. 97:1; Ps. 99:1).  And in these passages:--

Jehovah shall reign eternally, thy God, O Zion, unto generation and generation. Hallelujah! (Ps. 146:10).

How delightful upon the mountains are the feet of Him that bringeth good tidings! that saith to Zion, Thy God shall reign! (Isa. 52:7);

speaking of the Lord.  In John:--

The kingdoms of the world are become the kingdoms of our Lord, and of His Christ, and He shall reign for ages of ages (Rev. 11:15).

I heard the voice of one saying, Hallelujah! for the Lord God reigneth (Rev. 19:6).

From these passages also it is evident that these words were words of joy, whence the exclamation, ”Hallelujah!“ and therefore it is said, ”How delightful are the feet of Him that bringeth good tidings, that saith, Thy God reigneth!“ That the Lord is the Lord of heaven and earth is evident in Matthew:--

Jesus said unto the disciples, All power hath been given unto Me in heaven and on earth (Matt. 28:18).

AC 8332. Because the horse of Pharaoh came with his chariot and with his horsemen.  That this signifies all falsities from a perverted intellectual with those who had been in faith separate and in a life of evil, is evident from the signification of ”the horse of Pharaoh,“ and also of ”his chariot,“ and of ”his horsemen,“ as being all falsities from a perverted intellectual (n. 8146, 8148); and from the representation of Pharaoh and of the Egyptians, as being those who are in faith separate from charity and in a life of evil (n. 7926, 8148).

AC 8333. Into the sea.  That this signifies damnation, is evident from the signification of ”the sea Suph,“ as being hell (n. 8099, 8137, 8138); here damnation, because it is said that they ”came into the sea,“ and afterward that ”Jehovah brought back the waters of the sea upon them,“ by which is signified that they sank down into hell, for they come into damnation before they come into hell.

AC 8334. And Jehovah brought back the waters of the sea upon them.  That this signifies that the falsities from evils which they intended for the good returned upon themselves, by reason of the presence of the Lord with those who were in good, is evident from the signification of ”Jehovah brought back the waters of the sea upon them, as being that the falsities of evil which they intended for the good returned upon themselves. Falsities from evil are gathered together into a one, and are poured into those who are in evil, and they are surrounded by them, (n. 8146):  The falsities from evil which the evil intend for others, by virtue of a law of order return upon themselves, (n. 8214, 8223, 8226): That environment by the falsities of evil is casting into hell, (n. 8210, 8232): And that this is effected by the mere presence of the Lord with the good, when He is protecting them and is bestowing on them heaven and the joy of heaven, (n. 8137, 8265).

AC 8335. And the sons of Israel went on the dry through the midst of the sea.  That this signifies that they who were in the good of truth and in the truth of good passed safely through the region of that hell, is evident from what has been unfolded above (n. 8099, 8185).

AC 8336. Verses 20, 21. And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand, and all the women went out after her with timbrels and with dances.  And Miriam answered to them, Sing ye to Jehovah, because exalting He hath exalted; the horse and his rider hath He cast into the sea.  “And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand,” signifies glorification of the Lord from the good of faith; “and all the women went out after her,” signifies all the goods of truth; “with timbrels and with dances,” signifies celebration from joy and gladness; “and Miriam answered to them,” signifies what is reciprocal; “Sing ye to Jehovah,” signifies that to the Lord alone belongs glory “because exalting He hath exalted,” signifies that He has manifested His Divine in the Human; “the horse and his rider hath He cast into the sea,” signifies from the fact that by reason of His mere presence falsities of faith and evils of life have cast themselves into hell.

AC 8337. And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand.  That this signifies glorification of the Lord from the good of faith, is evident from the representation of Miriam, as being the good of faith; for Moses represents the truth of faith which proceeds immediately from the Lord, thus internal truth; while Aaron represents the truth of faith which proceeds mediately from the Lord, thus external truth (n. 7009, 7089, 7382); consequently “Miriam” denotes the good of faith which proceeds mediately from the Lord; for when men represent truth, their women represent good (n. 6014).  As Miriam with the women represent external good, therefore it is added “the sister of Aaron,” and it is not said “the sister of Moses.”  Moreover good and truth are circumstanced like sister and brother (n. 3160). But be it known that women represent good, and men truth, when the spiritual church is treated of; whereas women represent truth, and men good, when the celestial church is treated of (n. 4823):--From the signification of “the prophetess,” as being one who teaches (n. 2534, 7269), here who praises the Lord, or what is the same, glorifies Him from the good of faith, because she sang to Jehovah, as Moses and the men of Israel had done. “To sing” denotes to glorify, (n. 8261, 8263, 8267); and from the signification of “taking a timbrel in the hand,” as being to glorify from the good of faith, for a “timbrel” is predicated of spiritual good, or what is the same, of the good of faith (n. 4138).

[2] Formerly in Divine worship many kinds of musical instruments were employed, but with much distinction.  In general, by wind instruments were expressed affections of good, and by stringed instruments affections of truth, and this from the correspondence of every sounding thing with the affections.  It is known that some natural affections are expressed by certain kinds of musical instruments, and others by certain other ones, and that when a fitting harmony joins in accord, they actually excite these affections. They who are skilled in music are aware of these things, and make an accordant use of them.  The cause of this fact arises from the very nature of sound and of its accord with the affections. Men learned this at first, not from science and art, but from the hearing and its exquisite sense: from this it is clear that it does not come from any origin in the natural world, but from an origin in the spiritual world, and accordingly from the correspondence with things in the spiritual world of those things in the natural world which flow from order. Harmonious sound and its varieties correspond to states of joy and gladness in the spiritual world; and states of joy and gladness there arise from the affections, which in that world are affections of good and truth.  From this then it can be seen that musical instruments correspond to the delights and pleasantnesses of spiritual and celestial affections, and that some instruments correspond to celestial affections, and some to spiritual affections (n. 418-420, 4138).

[3] As regards the timbrel specifically, it corresponds to spiritual good, that is, to the good of truth.  The reason is that the timbrel is not a stringed instrument, neither is it a wind instrument, but as it is made with a skin, it is as it were a continuous stringed instrument, and moreover its sound is graver and deeper than is the sound of stringed instruments.  This can also be seen from the Word, where the “timbrel” is mentioned, as in Isaiah:--

The joy of the timbrels shall cease, the tumult of the joyous shall cease, the joy of the harp shall cease (Isa. 24:8);

“the joy of the timbrels” denotes the delights of the affections of the good of faith; “the joy of the harp,” the delight of the affection of the truth of faith.  In Jeremiah:--

Anew I will build thee, that thou shalt be built, O virgin of Israel; anew shalt thou adorn thy timbrels, and shalt go forth into the dance of them that play (Jer. 31:4);

“to adorn the timbrels” denotes to glorify God from spiritual good, for it treats of the spiritual church, which is the “virgin of Israel.”

[4] In like manner in Ezekiel:--

Thou hast been in Eden the garden of God, the work of thy timbrels and of thy pipes was in thee, in the day that thou wast created they were prepared (Ezek. 28:13);

speaking of Tyre, by which are signified the knowledges of good and of truth, and by “timbrels and pipes” the affections of the former, and the joys of the latter.  In David:--

They have seen Thy goings, O God, the goings of my God in the sanctuary. The singers went before, after them the players, in the midst of the virgins playing on timbrels (Ps. 68:24, 25).

Shout to the God of Jacob, lift up a song, and give a timbrel, a pleasant harp with a psaltery (Ps. 81:1, 2).

Sing to Jehovah a new song, let them praise His name in the dance, let them sing psalms to Him with timbrel and harp (Ps. 149:1, 3);

here “to praise with timbrel” denotes to glorify from the delight of the affection of the good of faith; and “to praise with harp” denotes the pleasantness of the affection of the truth of faith.

[5] In the same:--

Praise ye God with timbrel and dance, praise ye Him with stringed instruments and organ, praise Him with cymbals of sound, praise Him with cymbals of noise (Ps. 150:4, 5);

“to praise with timbrel and dance” denotes from the good and truth of faith; “with stringed instruments and organ” denotes from truths and the good thence derived.  As by correspondence all instruments signified the delights and pleasantnesses of spiritual and celestial affections, many of the Psalms of David have an inscription, and it is told how they are to be sung, as “upon Neginoth,” “upon Nechiloth,” “upon the Octave,” “Shigajon,” “Gitthith,” “Muth-labben,” “Sheminith,” “Shoshannim,” “Machalath.”

AC 8338. And all the women went out after her.  That this signifies all the goods of truth, is evident from the signification of “women,” as being affections of good, when “men” denote affections of truth (n. 8337).

AC 8339. With timbrels and with dances.  That this signifies celebration from joy and gladness, is evident from the signification of “timbrel,” as being predicated of the affection of spiritual good, or of the good of truth, and as signifying its delight or joy (n. 8337); and from the signification of “dance,” as being predicated of the affection of spiritual truth, and as signifying its pleasantness or gladness.  In ancient times gladness of heart was attested not only by musical instruments and songs, but also by dances.  For joys of the heart, or interior joys, burst forth in the body into various acts, as into songs, and also into dances.  And as in ancient times the gladnesses which excelled all others were spiritual gladnesses, that is, were from the affections of spiritual loves, which were those of good and truth, therefore also it was then allowed to add dances to the songs and musical harmonies, and in these ways also to testify joy. It is from this that “dances” are mentioned in the Word, and by them are signified gladnesses of the affections of truth or of faith, from good or charity, as in these passages:--

Anew thou shalt adorn thy timbrels, and shalt go forth into the dance of the players. Their soul shall become as a watered garden, and they shall not grieve any more at all; then shall the virgin rejoice in the dance, and the young men and the old together (Jer. 31:4, 12, 13).

The joy of our heart shall cease, our dance is turned into mourning (Lam. 5:15).

Thou hast turned for me my mourning into dancing (Ps. 30:11).

Let them praise His name in the dance, let them sing psalms to Him with timbrel and harp (Ps. 149:3; 150:4).

That the Gentiles also in their divine worship played and danced, is evident in (Exod. 32:6, 19).

[2] Both “joy” and “gladness” are mentioned, because in the Word “joy” is predicated of good, and “gladness” of truth, consequently it is very often said in the Word “joy and gladness,” both together, as in these passages:--

Behold joy and gladness, slaying oxen (Isa. 22:13).

They shall obtain joy and gladness, and sadness and sighing shall flee away (Isa. 35:10).

Joy and gladness shall be found in Zion, confession and the voice of singing (Isa. 51:3, 11).

The voice of joy and the voice of gladness, and the voice of the bridegroom and the voice of the bride (Jer. 33:11).

The fast of the tenth month shall be to the house of Judah for joy and gladness (Zech. 8:19).

Thou shalt make me to hear joy and gladness (Ps. 51:8).

As in these passages “joy” is predicated of good, and “gladness” of truth, both are mentioned, otherwise one word would have sufficed.  Such is the holy way of speaking that is in the Word, to the end that in every detail there may be the heavenly marriage, that is, the marriage of good and truth (n. 683, 793, 801, 2173, 2516, 2712, 4138, 5138, 5502, 7945).

AC 8340. And Miriam answered to them.  That this signifies what is reciprocal, is evident from the signification of “answering,” when the glorification of the Lord by means of a song is treated of, as being what is reciprocal. In holy worship among the ancients it was also customary to sing by means of choirs, that there might be one or more to answer; by which was represented reciprocation and response, such as is that of the church from heaven, and of heaven from the Lord.  Such is the signification in these passages:--

I will answer and I will sing to Him (Hos. 14:8);

Then sang Israel this song; Rise up, O spring, answer ye upon it (Num. 21:17).

AC 8341. Sing ye to Jehovah.  That this signifies that to the Lord alone belongs glory, is evident from what was unfolded above (n. 8263), where are the same words.

AC 8342. For exalting He hath exalted.  That this signifies that He has manifested His Divine in the Human, is evident from what was unfolded above (n. 8264), where are the same words.

AC 8343. The horse and his rider hath He cast into the sea. That this signifies that by virtue of His mere presence the falsities of faith and evils of life cast themselves into hell, is evident from the signification of “horse” and of “rider,” as being falsities from evil (n. 8146, 8148); and from the signification of “casting into the sea,” as being into hell (n. 8099, 8137, 8138); that this was effected by virtue of the mere presence of the Lord, (n. 8137, 8265).  It is said that falsities and evils “cast themselves” into hell, for the reason that it is the very falsities and evils that are cast into hell, and these draw with them those to whom they adhere. For through evil of life men become forms of falsities from evil, and therefore when the evils themselves with their falsities are cast down, the forms also to which they adhere are dragged down together with them; for falsities and evils are exhalations from the hells, and flow in with those who through evils of life have made their interiors forms of reception.  That everything of thought and of will flows in, good from heaven, and evil from hell, (n. 2886-2888, 4151, 4249, 5846, 6189, 6191, 6193, 6203, 6206, 6213, 6324, 6325, 7147, 7343). Hence then it is that it is said that falsities of faith and evils of life cast themselves into hell; and therefore when the angels are thinking and speaking about the hells they think and speak of falsities and evils abstractedly from those who are there; for the angels always remove ideas of person, and remain in ideas of things (n. 5225, 5287, 5434).

AC 8344. Verses 22-26. And Moses made Israel set out from the sea Suph, and they went out to the wilderness of Shur; and they went three days in the wilderness, and found no waters. And they came to Marah, and they could not drink the waters for bitterness, because they were bitter; therefore he called the name thereof Marah. And the people murmured against Moses, saying, What shall we drink? And he cried unto Jehovah, and Jehovah showed him a piece of wood, and he cast it to the waters, and the waters were made sweet. There He set for him a statute and a judgment, and there He tempted him. And He said, If hearing thou wilt hear the voice of Jehovah thy God, and wilt do what is right in His eyes, and wilt hearken to His commandments, and wilt keep all His statutes, all the disease that I have put on the Egyptians, I will not put upon thee, because I am Jehovah thy healer.  “And Moses made Israel set out from the sea Suph,” signifies what is successive according to the order of truth Divine after they had passed through a region of hell; “and they went out to the wilderness of Shur,” signifies the state of temptation into which they were next brought; “and they went three days in the wilderness, and found no waters,” signifies that truths failed, and at last wholly; “and they came to Marah,” signifies a state of temptation; “and they could not drink the waters for bitterness, because they were bitter,” signifies that truths appeared to them undelightful, because devoid of the affection of good; “therefore he called the name thereof Marah,” signifies the state and quality of this temptation; “and the people murmured against Moses,” signifies grief from the bitterness of the temptation; “saying, What shall we drink?” signifies that they could not endure truths, because they were undelightful by reason of no affection of them; “and he cried unto Jehovah,” signifies supplication to the Lord from grief; “and Jehovah showed him a piece of wood,” signifies that the Lord inspired good; “and he cast it into the waters,” signifies with which He affected the truths; “and the waters were made sweet,” signifies that from this truths were made delightful; “there He set for him a statute and a judgment,” signifies the truth of order then revealed; “and there He tempted him,” signifies in respect to temptations in general; “and He said,” signifies instruction; “If hearing thou wilt hear the voice of Jehovah thy God,” signifies faith in the Lord‘s commandments; “and wilt do what is right in His eyes,” signifies a life according to them; “and wilt hearken to His commandments,” signifies obedience, and a life according to the goods of faith, which are the interior things of the church; “and wilt keep all His statutes,” signifies a life according to the truths of faith, which are the exterior things of the church; “all the disease that I have put on the Egyptians, I will not put upon thee,” signifies that they are to be withheld from the evils that pertain to those who are in faith separate and in a life of evil; “because I am Jehovah thy healer,” signifies that the Lord alone preserves from evils.

AC 8345. And Moses made Israel set out from the sea Suph.  That this signifies what is successive according to the order of truth Divine after they had passed through a region of hell, is evident from the signification of “to set out,” as being what is successive and continuous in respect to life and its order (n. 4375, 4554, 4585, 5996, 8181); from the representation of Moses, as being truth Divine (n. 7010, 7014, 7382); consequently “Moses made them set out,” signifies what is successive according to the order of truth Divine; from the representation of Israel, as being those of the spiritual church who had been detained in the lower earth until the advent of the Lord, and were then liberated (n. 6854, 6914, 7728, 7932, 8018, 8321); and from the signification of “the sea Suph,” as being the hell where were those of the church who had been in faith separate from charity and in a life of evil (n. 8099, 8137, 8138). These when liberated, were brought through the hell which is signified by “the sea Suph,” (n. 8099).

AC 8346. And they went out to the wilderness of Shur.  That this signifies the state of temptation into which they were next brought, is evident from the signification of “to go out,” as being to be brought; and from the signification of “the wilderness of Shur,” as being a state of temptation. A “wilderness” denotes a state of undergoing temptation, (n. 6828, 8098); and “Shur” denotes the memory-knowledges of the church which have not yet attained to life (n. 1928), thus such things as must attain to life through temptations, for spiritual life is acquired through temptations (which are spiritual combats, or combats against evils and falsities), and through victories in these combats. They who were of the spiritual church underwent temptations after the Lord’s coming into the world, and they could not do so before, (n. 8159).

AC 8347. And they went three days in the wilderness, and found no waters.  That this signifies that truths failed, and at last wholly, is evident from the signification of “three days,” as being what is full (n. 2788, 4495, 7715); from the signification of “wilderness,” as being a state of undergoing temptations (n. 8346); and from the signification of “waters,” as being the truths of faith (n. 2702, 3058, 3424, 4976, 5668); consequently “not to find waters” denotes that truths failed; that they failed wholly, is signified by “they went three days.” It is said “in the wilderness,” because they were tempted there, as now follows.

AC 8348. And they came to Marah.  That this signifies a state of temptation, is evident from the fact that they were tempted there, as is also said below, in these words, “there He set for him a statute and a judgment, and there He tempted him” (verse 25).

AC 8349. And they could not drink the waters for bitterness, because they were bitter.  That this signifies that truths appeared to them undelightful, because devoid of the affection of good, is evident from the signification of “to drink the waters,” as being to receive truths and apply them under good (n. 3069, 5709); from the signification of “waters,” as being truths (n. 8347); and from the signification of “bitter,” as being what is undelightful (n. 7854). Hence it is evident that by “they could not drink the waters for bitterness, because they were bitter,” is signified that truths appeared to them undelightful: that it denotes because devoid of the affection of good, is because all the delight of truth comes forth from good.  That the affection of truth derives its origin from good is because good loves truth, and truth loves good, for these two are conjoined as in a marriage.  It is known that everyone desires to be instructed in those things which he loves and has as the end. He who loves good, that is, who wills from the heart to worship God and to benefit his neighbor, loves to be instructed in those things which lead thereto, consequently in truths; from which it can be seen that all the affection of truth is from good.

[2] There are indeed some who live in an evil manner, and yet desire to be instructed in truths; but with these there is no affection of truth, but only the affection of confirming the doctrinal things of the church for the sake of self-glory, that is, for the sake of reputation, honors, or gain.  The genuine affection of truth is to wish to know what is true for the sake of the life in the world, and for the sake of life eternal.  These come into temptation when truths begin to fail them, and more when the truths which they know appear undelightful.  This temptation derives its origin from the fact that the communication with good has been intercepted. This communication is intercepted as soon as the man comes into his own, for he thus sinks down into the evil of the love of self, or of the world. When he emerges from this state, truths become delightful.  This is meant in what follows by the bitter waters being healed by means of the wood cast into them, for by “wood” is signified good.

AC 8350. Therefore he called the name thereof Marah.  That this signifies the state and quality of this temptation, is evident from the fact that the names which are given to things treated of in the Word comprehend the quality and state of the thing that is being treated of (n. 2643, 3422, 4298, 4442). Here therefore “Marah” signifies the quality and state of the temptation which is treated of in these verses.  Moreover “Marah” means “bitter.”

AC 8351. And the people murmured against Moses.  That this signifies grief from the bitterness of the temptation, is evident from the signification of “murmuring,” as being complaint such as there is in temptations, thus grief from the bitterness of the temptation. The temptations which those underwent who were of the Lord‘s spiritual church after they had been liberated from infestations; and also the temptations which those will undergo who will be of this church, are described by the murmurings of the sons of Israel in the wilderness.  And as spiritual temptations are usually carried to despair (n. 1787, 2694, 5279, 5280, 7147, 7166, 8165), therefore by “murmuring” is signified complaint from grief in the temptations (Exod. 16:2, 3; 27:3; Num. 14:27, 29, 36; 16:11).  It is said “against Moses,” because it was against the Divine, for by Moses is represented Divine truth (n. 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382).

[2] As regards the temptations which those underwent who were of the spiritual church, and which those will undergo who will be of this church, be it known that faith cannot possibly be implanted in those who are of the spiritual church except through temptations, thus neither can charity; for in temptations the man is in combat against falsity and evil.  These--falsity and evil--flow into the external man from the hells, while good and truth flow In through the internal man from the Lord; thus by virtue of the combat of the internal man with the external, which is called “temptation.” And in so far, then, as the external man is reduced to obedience under the internal, so far faith and charity are implanted; for the external or natural of man is the receptacle of truth and good from the internal man.  If the receptacle is not accommodated, it does not receive anything which flows in from within; but either rejects, or extinguishes, or stifles it, whence there is no regeneration.  Hence it is that there must be temptation in order that the man may be regenerated, which is effected through the implanting of faith and charity, and thus through the formation of a new will and a new understanding.  Therefore also the church of the Lord is called “militant” (n. 3928, 4249, 4341, 4572, 5356, 6574, 6611, 6657, 7090, 7122, 8159, 8168, 8179, 8273).

AC 8352. Saying, What shall we drink?  That this signifies that they could not endure truths because they were undelightful by reason of no affection of them, is evident from the signification of “drinking,” as being to be instructed in truths and to receive them, and also to be affected with them, and consequently to appropriate them to one’s self (n. 3069, 3168, 3772, 4017, 4018); here, not to endure them, for the reason that they were undelightful on account of there being no affection of good, which is signified by “the waters being bitter,” according to what has been unfolded above (n. 8349). This temptation consists in the fact that they complain and grieve because the truths which had previously been delightful to them, and which thus had made their spiritual life or life of heaven, now seem undelightful to them, insomuch that they can scarcely endure them.

[2] The merely natural man would not believe that such a thing could cause any grief, for he thinks, “What is it to me whether truths are delightful or not? If they are undelightful let them be rejected.” But the spiritual man has very different sentiments.  It is the delight of his life to be instructed in truths, and to be enlightened in such things as belong to his soul, thus to his spiritual life; and therefore when these fail, his spiritual life labors and suffers, and grief and anxiety ensue. The reason is that the affection of good is continually flowing in through the internal man from the Lord, and calling forth the accordant things in the external man which had previously caused the delight of the affection of truth; and when these things are assaulted by the evils of the love of self and of the world, which the man had also previously perceived as delightful, there arises a conflict of delights or of affections, from which springs anxiety, and from this grief and complaint.

[3] It shall be briefly told how the case is with the temptation that arises through a failing of truth. The nourishment of the spiritual life is good and truth, as the nourishment of the natural life is food and drink. If good fails, it is as if food fails; and if truth fails, it is as if drink fails.  The consequent grief is circumstanced like the grief from hunger and thirst.  This comparison is from correspondence, for food corresponds to good, and drink to truth; and as there is a correspondence, food and drink also nourish the body better and more suitably when a man at dinner or at breakfast is at the same time in the delight of conversation with others about such things as he loves, than when he sits at table alone without company.  When a man is in this state, the vessels in him that receive the food are constricted; but when he is in the first mentioned state, they are open.  Such things are effected by the correspondence of spiritual food and natural food. It is said “the delight of conversation with others about such things as he loves,” because everything of this kind has relation to good and truth; for there is nothing in the world which has not relation to both.  What a man loves, has relation to the good with him; and what instructs him about good, and thus conjoins itself with it, has relation to the truth.

AC 8353. And he cried unto Jehovah.  That this signifies supplication to the Lord from grief, is evident from the signification of “crying,” as being imploration (n. 6801), and also interior lamentation (n. 7782); consequently it also denotes supplication from grief. “Jehovah” in the Word denotes the Lord, (n. 8261).

AC 8354. And Jehovah showed him a piece of wood.  That this signifies that the Lord inspired good, is evident from the signification of “showing,” when by Jehovah, that is, the Lord, as being to give perception, and as this is effected by means of influx, it denotes to inspire; and from the signification of “wood,” as being good (n. 643, 2784, 2812, 3720).

AC 8355. And he cast it into the waters.  That this signifies with which He affected the truths, is evident from the signification of “casting wood into the waters,” when “wood” denotes good, and “waters” denote truths, as being to affect truths with good. “Wood” denotes good, (n. 8354); and “waters” denote truths, (n. 2702, 3058, 3424, 4976, 5668, 8349).

AC 8356. And the waters were made sweet.  That this signifies that from this truths were made delightful, is evident from the signification of “sweet,” as being what is delightful, for in the spiritual sense “sweet” denotes the sweetness of life, which is one with delight; and from the signification of “waters,” as being truths (n. 8355). The case herein is thus. That a man is affected with truth, is from good; for good and truth have been conjoined as in a marriage, consequently the one loves the other as consort loves consort. From this also the conjunction of good and of truth is compared In the Word to a “marriage,” and the truths and goods which are born from it are called “sons and daughters.” From all this it can be seen that the delight of the affection of truth has its cause in no other source than good. This is also evident from experience, for they who are In the good of life, that is, who love God and the neighbor, these also love the truths of faith. Hence it is that so long as good flows in and is received, so long truth appears to be delightful; but as soon as good does not flow in, that is, as soon as evil begins to predominate, and to hold off the influx of good, there is at once felt a want of delight in truth; for truth and evil mutually reject and are averse to each other.  From all this it can now be seen why it was commanded that a piece of wood should be cast into the bitter waters; and also why those waters were made sweet by virtue of the piece of wood that was cast into them.  These things would never have been commanded by the Divine unless they had signified such things; for the Divine could have rendered those waters sweet without a piece of wood as the means.

AC 8357. There He set for him a statute and a judgment.  That this signifies the truth of order then revealed, is evident from the signification of “a statute,” as being the external truth of the church; and from the signification of “a judgment,” as being the internal truth of the church; consequently “to set for some one a statute and a judgment” denotes to set in order according to truths, consequently to reveal them.  That “a statute” denotes the external truth of order, is because every external thing of the church was called “a statute,” and every internal truth of order was called “a judgment.”

AC 8358. And there He tempted him.  That this signifies in respect to temptations in general, is evident from what precedes and what follows. In what precedes, the first temptation in the wilderness was treated of; in what follows, instruction how they must live in order that they may not yield in temptations is treated of.

AC 8359. And He said.  That this signifies instruction, is evident from the signification of “saying,” when by jehovah concerning the truth of order in respect to temptations, as being instruction (n. 6879, 6881, 6883, 6891, 7186, 7267, 7304, 7380, 7517, 8127).

AC 8360. If hearing thou wilt hear the voice of Jehovah thy God.  That this signifies faith in the Lord‘s commandments, is evident from the signification of “to hear,” as being a noticing, and faith (n. 3921, 5017, 7216); and from the signification of “the voice of Jehovah,” as being that which is declared from the Word, thus the commandment of the Lord (n. 6971).

AC 8361. And wilt do what is right in His eyes.  That this signifies a life according to them, is evident from the signification of “doing what is right,” as being to live according to the dictate of truth; and from the signification of “in the eyes of Jehovah,” as being before the Lord, thus according to His commandments, for the Lord is in His commandments when a man lives according to them; he also is said to be “in the eyes of the Lord” who is in faith in Him.  As regards “hearing a voice,” this properly signifies obedience (n. 2542, 3869, 5017); but when as here mention is also made of “doing,” then “to hear” signifies faith, and “to do” signifies life, as can be seen from the Lord’s words in these passages:--

Everyone that heareth My words, and doeth them, I will compare him to a prudent man; but everyone that heareth My words, but doeth them not, shall be compared to a foolish man (Matt. 7:24, 26).

Everyone that cometh unto Me, and heareth My discourses, and doeth them, I will show you to whom he is like (Luke 6:47).

The seed that is in the good ground, these are they who in a simple and good heart, hear the word, hold it fast, and bear fruit in patience (Luke 8:15).

Jesus said, My mother and My brethren are these, who hear the word of God and do it (Luke 8:21).

In these passages “to hear” signifies to perceive, to understand, and to have faith; and “to do” signifies to live according to these. But where “hearing” is spoken of, and not at the same time “doing,” then “hearing” signifies faith in will and act, thus obedience.  The reason is that what is heard passes into the internal sight, which is the understanding, and is there laid hold of by the will, and passes as by a circuit into act.  Consequently in the word “hear,” there is naturally the signification of obedience, as we speak of “hearing” or “hearkening to” anyone (n. 4652-4660).

AC 8362. And we wilt hearken to His commandments.  That this signifies obedience and a life according to the goods of faith, which are the interior things of the church, is evident from the signification of “to hearken,” as being obedience and life; and from the signification of “commandments,” as being the internal truths of the Word (n. 3382); thus the truths of faith, which are the interior things of the church; these are called the “goods of faith,” for they are wills.

AC 8363. And wilt keep all His statutes.  That this signifies a life according to the truths of faith, which are the exterior thing of the church, is evident from the signification of “keeping,” as also being to live; and from the signification of “statutes,” as being the external truths of the Word (n. 3382, 8357); thus the truths of faith which are the exterior things of the church.  In many passages in the Word mention is made of “statutes” and “commandments,” and when one is mentioned together with the other, then “statute” signifies what is external of the church, and “commandment” what is internal of it.

AC 8364. All the disease that I have put on the Egyptians, I will not put upon thee.  That this signifies that they are to be withheld from the evils that pertain to those who are in faith separate and in a life of evil, is evident from the signification of “disease,” as being evil from the representation of the Egyptians, as being those who are in faith separate and in a life of evil (n. 7097, 7317, 7926, 8148); and from the signification of “not to put upon thee,” when said of disease, by which evil is signified, as being that they are to be withheld from evil; for Jehovah, that is, the Lord, does not take away evil; but withholds man from it, and keeps him in good (n. 929, 1581, 2256, 2406, 4564, 8206).  From this it is that by “not to put disease upon them” is signified that they are to be withheld from evils.

[2] That “disease” denotes evil, is because in the internal sense are signified such things as affect the spiritual life.  The diseases which affect this life are evils, and are called cupidities and concupiscences. Faith and charity make the spiritual life.  This life sickens when falsity takes the place of the truth which is of faith, and evil takes the place of the good which is of charity; for these bring this life unto death, which is called spiritual death, and is damnation, as diseases bring the natural life unto its death.  Hence it is that by “disease” is signified in the internal sense evil; and by “the diseases of the Egyptians,” the evils into which those cast themselves who had been in faith separate and in a life of evil, whereby they had infested the upright, which evils have been treated of in what precedes, where the plagues in Egypt were treated of.

[3] Evils are also meant by “diseases” in other passages in the Word, as in Moses:--

If thou wilt keep the commandments, and the statutes, and the judgments, which I command thee this day, Jehovah will remove from thee all sickness, and will not put upon thee all the evil weaknesses of Egypt, which thou hast known; but will give them upon thy haters (Deut. 7:11, 15).

If thou wilt not obey the voice of Jehovah thy God, by keeping to do all His commandments and His statutes, Jehovah will send on thee the curse, the disquiet, and the rebuke, in every putting forth of thy hand which thou doest, until thou be destroyed, because of the wickedness of thy works, whereby thou hast forsaken Me. Jehovah shall make the pestilence cleave unto thee, until He has consumed thee from upon the land; Jehovah shall smite thee with consumption, and with a hot fever, and with a burning fever, and with a raging fever, and with drought, and with blasting, and with jaundice, which shall pursue thee until thou perish: Jehovah shall smite thee with the ulcer of Egypt, and with the hemorrhoids, and with the scab, and with the itch, that thou canst not be healed. Jehovah shall smite thee with fury, and with blindness, and with amazement of heart. Thou shalt become mad from the look of thine eyes. Jehovah shall smite thee with a sore ulcer, upon the knees, and upon the thighs, whereof thou canst not be healed, from the sole of the foot unto the crown of thy head. He will throw back on thee all the weakness of Egypt, also every disease, and every plague, which is not written in the book of this law. Jehovah shall give thee a trembling heart, consumption of eyes, and grief of soul (Deut. 28:15, 20-22, 27, 28, 34, 35, 60, 61, 65). By all the diseases here named are signified spiritual diseases, which are evils destroying the life of the will of good, and falsities destroying the life of the understanding of truth; in a word, destroying the spiritual life which is of faith and charity. Moreover natural diseases correspond to such things, for every disease in the human race is from this source, because from sin (n. 5712, 5726).  Moreover every disease corresponds to its own evil; the reason is that everything of man‘s life is from the spiritual world; and therefore if his spiritual life sickens, evil is derived therefrom into the natural life also, and becomes a disease there. See what has been said from experience about the correspondence of diseases with evils, (n. 5711-5727).

[4] Like things are signified by “diseases” in other passages, as in Moses:--

Ye shall worship Jehovah your God, that He may bless thy bread, and thy waters; and I will take disease away from the midst of thee (Exod. 23:25).

If ye shall reject My statutes, and if your soul loathe My judgments, so that ye will not do all My commandments, while ye make My covenant vain, I will enjoin terror upon you, with consumption, and with burning fever, that shall consume the eyes, and torment the soul (Lev. 26:15, 16);

signifying the decrease of truth, and the increase of falsity; “burning fever” denotes the cupidity of evil. Further in these passages:--

Wherefore will ye add a going back? the whole head is diseased, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wound, and scar, and flesh blow, not pressed out, and not bandaged, and not mollified with oil (Isa. 1:5, 6);

that here by “disease,” “wound,” “ scar,” and “blow,” are meant sins, is hidden from no one.

Woe to the shepherds of Israel, the feeble sheep have ye not strengthened, the sick one have ye not healed, and the broken one have ye not bandaged (Ezek. 34:2, 4).

Mine iniquities are gone over my head, my wounds have putrefied, they have consumed away, because of my foolishness, for my bowels are filled with burning, and there is no soundness in my flesh (Ps. 38:4, 5, 7).

[5] As by “diseases” are signified the corruptions and evils of spiritual life, therefore by the various kinds of diseases are signified also the various kinds of corruptions and evils of that life. By “pestilence” is signified the vastation of good and truth, (n. 7102, 7505); and by “leprosy,” the profanation of truth, (n. 6963). That in general by “diseases” are signified sins, can also be seen in Isaiah:--

A man of sorrows, and known of disease; whence is as it were a hiding of faces from Him. He was despised, and we esteemed Him not: nevertheless He hath borne our diseases, and hath carried our griefs, and through His wounds health hath been given us (Isa. 53:3-5);

speaking of the Lord.

[6] As diseases represented the hurtful and evil things of the spiritual life, therefore by the diseases which the Lord healed is signified liberation from various kinds of evil and falsity which infested the church and the human race, and which would have led to spiritual death. For Divine miracles are distinguished from other miracles by the fact that they involve and have regard to states of the church and of the heavenly kingdom.  Therefore the Lord’s miracles consisted chiefly in the healing of diseases. This is meant by the Lord‘s words to the disciples sent by John:--

Tell John the things which ye hear and see: the blind see, and the lame walk, the lepers are cleansed, and the deaf hear, the dead rise again, and the poor hear the gospel (Matt. 11:4, 5).

Hence it is that it is so often said that the Lord “healed all disease and weakness” (Matt. 4:23; 9:35; 14:14, 35, 36; Luke 4:40; 5:15; 6:17; 7:21; Mark 1:32-34; 3:10).

AC 8365. For I am Jehovah thy healer.  That this signifies that the Lord alone preserves from evils, is evident from the signification of “to heal,” as being to cure, and also to preserve from evils, for when “diseases” signify evils, “to heal” signifies a remedy and preservation from them, as also frequently in the Word, thus:--

I kill, and I make alive; I smite and I heal (Deut. 32:39).

Heal me, O Jehovah, that I may be healed; save me that I may be saved (Jer. 17:14).

I will make healing to go up unto thee, and I will heal thee of thy plagues (Jer. 30:17).

Thou hast turned all his bed in his disease; I said, O Jehovah, have compassion on me: heal my soul because I have sinned to Thee (Ps. 41:3, 4).

Besides in many other passages, as (Isa. 6:10; 53:5; 57:18, 19; Jer. 3:22; 17:14; Hosea 6:1; 7:1; 11:3; 14:4; Zech. 11:16; Ps. 30:2).  And as “healing” has this signification, the Lord also calls Himself a “physician”:--

Those who are strong have no need of a physician, but those who are ill; I came not to call the righteous, but sinners to repentance (Matt. 9:12, 13; Mark 2:17; Luke 5:31, 32).

AC 8366. Verse 27.  And they came to Elim, and there were twelve springs of waters there, and seventy palm trees; and they encamped there by the waters.  “And they came to Elim,” signifies a state of enlightenment and of affection, thus of consolation after temptation; “and there were twelve springs of waters there,” signifies that they had truths there in all abundance; “and seventy palm-trees,” signifies the goods of truth in like manner; “and they encamped there by the waters,” signifies that after temptation the truths of faith were set in order by means of the good of love.

AC 8367. And they came to Elim.  That this signifies a state of enlightenment and of affection, thus of consolation after temptation, is evident from the signification of “Elim,” as involving and signifying the state and the quality of the thing that is treated of; like all the other places to which the sons of Israel came (n. 2643, 3422, 4298, 4442); here the state after temptation, namely, a state of enlightenment and of affection, thus of consolation.  For after all spiritual temptation there come enlightenment and affection, thus pleasantness and delight; pleasantness from enlightenment through truth, and delight from the affection of good.

[2] That consolation follows after temptations, see (n. 4572, 5246, 5628, 6829); the reason is that by means of temptations truths and goods are implanted and are conjoined, consequently the man as to his spirit is introduced interiorly into heaven, and to the heavenly societies with which he had previously been associated. When the temptation is ended, communication with heaven is opened, which had previously been partly closed, consequently enlightenment and affection, and consequently pleasantness and delight; for then the angels with whom communication is given, flow in by means of truth, and by means of good.  Enlightenment by means of truth, and the consequent pleasantness, are signified by the “twelve springs of waters,” for “springs” signify truths; the affection of truth from good, and the consequent delight, are signified by the “seventy palm-trees”.

AC 8368. And there were three springs of waters there.  That this signifies that they had truths there in all abundance, is evident from the signification of “twelve,” as being all things in the complex (n. 2089, 2129, 2130, 3272, 3858, 3913, 7973), thus all abundance; and from the signification of “springs,” as being truths of faith (n. 2702, 3096, 3424, 4861). Hence it is evident that by “twelve springs of waters” are signified truths in all abundance; from which it follows that by these words are also signified enlightenment and the consequent pleasantness; for he who has truths in all abundance has also enlightenment, and he who has enlightenment, provided he longs for truth from affection, has pleasantness.

AC 8369. And seventy palm-trees.  That this signifies the goods of truth in like manner, that is, in all abundance, is evident from the signification of “seventy,” as being all things in the complex, in like manner as “twelve” (n. 7973); and from the signification of “palm-trees,” as being the goods of the spiritual church, which are the goods of truth; and because by “palm-trees” are signified goods, by them is also signified the affection of good, and the consequent delight, for all delight is from the affection of good.  As this was signified by “palm-trees,” therefore also palm-trees were employed in holy festivities, as in the feast of tabernacles, according to these words in Moses:--

Ye shall take for you in the first day the fruit of a tree of honor, spathes of palm-trees, and a branch of a dense tree, and willows of the torrent; and ye shall be glad before Jehovah your God seven days (Lev. 23:40);

by “the fruit of a tree of honor,” is signified celestial good; by “palm-trees,” spiritual good, or the good of truth; by “a branch of a dense tree,” the truth of memory-knowledge; and by “willows of the torrent,” the lowest truths of the natural; thus by these four are signified all goods and truths in their order.

[2] That “palm-trees” signified a holy festivity which is from good, is evident also from these words in the following passages:--

A great crowd that had come to the feast, when they heard that Jesus was coming into Jerusalem, took boughs of palm trees, and went forth to meet Him, and cried out, Hosanna: Blessed is He that cometh in the name of the Lord, even the King of Israel (John. 12:12, 13).

I saw, when behold a great crowd standing before the throne, and before the Lamb, clothed in white robes, and palms in their hands (Rev. 7:9).

The vine hath dried up, and the fig-tree languisheth, the pomegranate, and also the palm-tree, all joy hath dried up from the sons of man (Joel 1:12).

The righteous shall flourish like the palm-tree; he shall grow like a cedar in Lebanon (Ps. 92:12);

here “palm-tree” denotes good; and “cedar” truth.

[3] As a “palm-tree” signifies good, it also signifies wisdom, for wisdom is of good. This was signified by the palm-trees which together with the cherubs and flowers were carved upon the walls of the temple; for “the temple” signified the Lord Himself, and in the representative sense, heaven (n. 2777, 3720).  The “cherubs,” the “palm-trees,” and the “flowers upon the walls” signified Providence, wisdom, and intelligence, which are from the Lord, thus all things which are of heaven.  That these were carved on the walls of the temple, is evident in the first book of Kings:--

Solomon carved all the walls of the house round about with openings of carvings of cherubs and palm-trees, and openings of flowers; and upon the two doors of woods of oil he carved carvings of cherubs and of palm-trees, and of openings of flowers, and overlaid them with gold, so that he overspread the gold upon the cherubs, and upon the palm-trees (1 Kings 6:29, 32);

by these carvings was represented the state of heaven; by the “cherubs,” the Providence of the Lord, thus that from Him are all things. Cherubs denote Providence, (n. 308); by “palm-trees,” wisdom, which is of good from the Lord; and by “flowers,” intelligence, which is of truth from Him; by the “gold” with which the cherubs and palm-trees were overlaid, was signified the good of love which reigns universally in the heavens. “Gold” denotes the good of love, (n. 113, 1551, 1552, 5658). Therefore also where the new temple is treated of in Ezekiel, by which is signified the heaven of the Lord, it is said that cherubs and palm-trees were upon the walls everywhere (Ezek.  41:17, 18, 20, 25, 26).

AC 8370. And they encamped there by the waters.  That this signifies that after temptation the truths of faith were set in order by means of the good of love, is evident from the signification of “encamping,” as being the setting in order of truth and good (n. 8103, 8130, 8131, 8155); and from the signification of “waters,” as being truths of faith (n. 2702, 3058, 3424, 4976, 5668). That by the “encamping there by the waters” is signified that the truths of faith were set in order by means of the good of love, is because by a “camp” are signified truths and goods (n. 8193, 8196); and by “encamping” is signified the setting in order of them; and by “by the waters,” is signified according to the truths which are from the Divine.  It is said “by means of the good of love,” because all setting in order of truths is effected by means of the good of love; for it is under and according to good that truths apply themselves, and make with good as it were one body.  It is said “according to the image of the man in whom they are,” because the image of a man’s spirit--which is the man himself, for it is the inward man--is precisely according to the setting in order of the truths from good with him.  Hence it is that when angels are made present, a sphere of the good of love pours out from them, and affects those who are present, and truths of faith shine forth from their faces.  In the spiritual world such things appear, and are openly perceived.  It is said that this setting in order is effected after temptation, because goods and truths are implanted in man by means of temptations, but are not set in order until afterward; for the state of temptation is turbulent, but the state after temptation is tranquil. The setting in order is effected in tranquillity. On this account also temptations are followed by what is pleasant by reason of enlightenment from truth, and by what is delightful by reason of the affection of good (n. 8367).

CONTINUATION CONCERNING THE SPIRITS AND INHABITANTS OF THE EARTH JUPITER

AC 8371. I have been further informed by the spirits who are from that earth about various things that concern its inhabitants, such as their walk, their food, their homes, and the like. As regards their walk, they do not walk erect like the inhabitants of this and of many other earths, nor do they creep in the manner of animals, but when they are walking they assist themselves with the palms of their hands, and alternately half raise themselves on their feet, and also at every third step turn the face to the side and behind them, and also at the same time bend the body a little, which is done rapidly. For among them it is unbecoming to be looked at by others except in the face.

AC 8372. When they are walking in this way they always keep the face forward, and thus look before them; and never downward, or to the earth. To look downward they call damnable. Only the lowest among them do this, who, unless they accustom themselves to look forward, are banished from society.

AC 8373. But when they sit, they appear like the men of our earth, erect as to the upper part of the body; but they sit with their feet crossed. They are extremely careful, not only when they walk, but also when they sit, not to be looked at behind, but in the face. Moreover they are very willing for their faces to be seen, because from this appears their mind; for they never show a face at variance with their mind; this being impossible. From this also those who are present know clearly what mind they have toward them, which they do not hide; and especially whether a seeming friendship is sincere, or pretended.

AC 8374. These things have been shown me by their spirits, and have been confirmed by their angels.  Consequently also their spirits are not seen walking erect like others; but almost like persons swimming in water, helping themselves forward with their hands, and by turns looking around them.

AC 8375. They who live in their warm zones go naked, but with a covering round the loins; nor are they ashamed of their nakedness, for their minds are chaste; and they love none except their consorts, and abhor adulteries.  They were very much surprised that when the spirits of our earth saw them walking in this way, and likewise naked, they ridiculed them, and also had lascivious thoughts; and that they paid no attention whatever to their celestial life; but only to such things.  They said that this is a sign that they care more for bodily and earthly things than for heavenly ones; and that indecencies possess their minds.  They were told that nakedness does not cause either shame or scandal to those who live in chastity, and in a state of innocence; but only to those who live in lasciviousness and shamelessness.

AC 8376. When the inhabitants of that earth are lying in bed, they turn their face forward, or into the chamber; but not backward, or to the wall. Their spirits told me this, and stated the reason: that they believe that in this way they turn their face to the Lord, but if backward, that they would turn it away.  A similar thing had sometimes happened to me, when I was in bed, but I had not previously known the source of it.

AC 8377. They take delight in prolonged eating, not so much for the enjoyment of the food, as for that of conversation at that time.  When they sit at table, they do not sit upon chairs or benches, nor upon raised couches of grass, nor upon the grassy turf; but upon the leaves of a certain tree.  They were not willing to tell of what tree the leaves were, but when I mentioned several by guess, and at last mentioned the leaves of the fig-tree, they assented.

AC 8378. They said moreover that they do not prepare their food with reference to the taste, but chiefly with reference to use; adding that the food which is useful is to them savory. There was a discourse among the spirits on this subject, and it was said that this is advantageous for man, because in this way he has at heart a sound mind in a sound body; otherwise than with those with whom the taste rules, for then the body sickens, at the least is inwardly languid, and consequently also the mind, because this behaves according to the state of the recipient parts that belong to the body, just as the sight is according to the state of the eye.  Hence the insanity of placing all the delight of life, and what they call the summum bonum, in luxury and pleasure.  From this also comes corpulence in matters of thought and judgment; and quickness in the things of the body and the world. This results in the man having a likeness to a brute animal, with which also such persons do not unsuitably compare themselves.

AC 8379. Their dwellings were also shown me. They are low, and of wood; but within they are lined with bark or rind of a pale azure, and around and above dotted as with little stars, in the image of the sky; for they desire to give to the interior of their houses the likeness of the visible sky with its stars. The reason is that they believe the abodes of the angels to be there.  Besides this, they have tents, which are rounded at the top, and stretched out long, also dotted within with little stars on an azure ground.  Into these they betake themselves in the daytime, to prevent their faces from being injured by the heat of the sun, for they take very great care of the face, because they do not consider it to be the body.  They bestow great care in forming and cleaning these tents; and they also have their meals in them.

AC 8380. They care little about worldly things, for the families live together, nor do they seek for more than to be fed and housed.  What is beyond these, not being for the necessaries of life, they do not class among the utilities. Their greatest care is the education of their little children, whom they love most tenderly.

AC 8381. When the spirits of Jupiter saw the horses of this earth, these horses appeared to me smaller than usual, although they were quite stout and high. This was from the idea of the spirits of that earth about their own horses.  They said that they also have similar horses, but much larger, and that they are wild, or in the forests; and that when they are seen, they terrify them, although they are harmless.  They added that a fear of horses is innate, or natural to them. This led to reflection on the cause of this fear. For in the spiritual world a horse represents the understanding formed from memory-knowledges (n. 2760-2762, 6534); and as they fear to cultivate the understanding by means of the sciences, it causes an influx of fear.  That they do not care for the memory-knowledges that pertain to human erudition, will be seen in what follows.

AC 8382. The spirits of Jupiter sometimes had emissaries or Subjects with me, for the sake of communication, and this for a rather long time.  From this it was given me to know their native quality, and that they are wholly different from the spirits of our earth. When they were with me, they were often infested by the spirits of our earth, but they did not care about it.  They merely told it to the society of their spirits by whom they had been sent out; and while they were telling it, they withdrew a little from me.

AC 8383. Once also it was permitted evil spirits of our earth to act by their evil arts, and to infest the spirits of Jupiter who were with me.  The latter endured them for a considerable time, but finally confessed that they could do so no longer; and that they believed that there could not possibly be worse spirits, for they perverted their imagination and also their thought in such a manner that they seemed to themselves to be as it were bound, and not to be extricated from this except by Divine aid.  While I was reading in the Word something concerning our Saviour‘s Passion, certain European spirits injected direful objections, with intent to mislead the spirits of Jupiter.  Inquiry was made who these spirits were, and what they had been in the world, and it was found that some of them had been preachers, not unlike those who call themselves of the Society of the Lord, or Jesuits, and that then by preaching about the Lord’s Passion they could move the common people to tears.  The cause was told them, namely, that in the world they thought in one way and spoke in another; thus that they entertained one opinion in their hearts, and expressed another with their mouth; but that now they are not allowed to speak in this fraudulent manner, for when they become spirits they are compelled to speak exactly as they think. The spirits of Jupiter were utterly astounded that there could be with man such variance of the interiors and exteriors, namely that he can speak in one way, and think in a wholly different way, which to them is impossible.

AC 8384. The spirits of Jupiter have a sweet approach, and a prudent discourse.  They ponder what they say.  They derive this from their life in the world; for there, if they do or say anything contrary to order, they are reduced by others in various ways to repentance; and those who are stubborn, by chastisement.

AC 8385. They observed in my thoughts a desire to publish these things in our earth.  This they did not wish, because they are forbidden to publish what is said to them by their spirits.  They wondered that such things could be published merely by means of writings; but they were then informed about printing, and also about the Word, and likewise about the teachings of the church in our earth; and they were told that the Word and the teachings so stand forth in a published form, and in this way are learned.

AC 8386. A continuation concerning the spirits and inhabitants of the earth Jupiter will be found at the end of the following chapter.


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