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

Apocalypse Explained

Verses 9, 10. After these things I saw, and behold a great multitude which no one could number, out of every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, and palms in their hands. And crying out with a great voice, saying, Salvation unto our God who sitteth upon the throne, and unto the Lamb. 9. "After these things I saw, and behold a great multitude," signifies all those who are in the good of life according to their religion, in which there are no genuine truths (n. 452); "which no one could number," signifies that the Lord alone knows of what kind and how much of good and truth there is in them (n. 453); "out of every nation and all tribes," signifies all who are in good in respect to life according to the doctrinals of their religion (n. 454); "and peoples and tongues," signifies all who are in falsities from ignorance and from various religions (n. 455); "standing before the throne and before the Lamb," signifies such in the Lord's kingdom (n. 456); "clothed in white robes," signifies that they are then in truths and protected against falsities (n. 457); "and palms in their hands," signifies and in good of life according to truths (n. 458). 10. "And crying out with a great voice," signifies adoration from the good of truth and from consequent joy of heart (n. 459); "saying, Salvation unto our God who sitteth upon the throne, and unto the Lamb," signifies confession that eternal life is from the Lord alone (n. 460).

Verse 9. After these things I saw, and behold a great multitude, signifies all those who are in the good of life according to their religion, in which there are no genuine truths, as is evident from this, that "the twelve thousand sealed" out of each tribe meant those who are of the church in which there are genuine truths; for "the twelve tribes of Israel" mean those who are in genuine goods and truths, and in an abstract sense all goods and truths of the church; therefore these now treated of mean those who are in the good of life according to their religion, in which nevertheless there are no genuine truths. That this is the meaning of "a great multitude" can be seen also from what follows in this chapter, where it is said, "These are they who come out of the great tribulation" (verse 14), which means out of temptations, for those who are in the good of life according to their religion, in which there are no genuine truths, in the other life undergo temptations, by which the falsities of their religion are scattered, and genuine truths implanted in their place (on this more will be said in what follows). From this it can be seen who are meant by "a great multitude" (which is treated of in what follows to the end of the chapter). It is to be known that no one, either within the church where the Word is or outside of that church, is damned who lives a good life according to his religion, for it is not the fault of such that they are ignorant of genuine truths. Moreover, as the good of life holds deep within it the affection of knowing truths, when such come into the other life they easily receive truths and drink them in. It is altogether different with those who have lived an evil life and have made light of religion. (Those who are not in genuine truths, and thus are in falsities from ignorance, and yet in the good of life, have been treated of above, n. 107, 195, 356; and in the work on Heaven and Hell, where the peoples and nations outside of the church who are in heaven are treated of. Also in the Arcana Coelestia, as follows: There may be falsities of religion that agree with good, and falsities that disagree, n. 9258, 9259; falsities of religion, if they do not disagree with good, produce evil only with those who are in evil, n. 8311, 8318; falsities of religion are not imputed to those who are in good, but only to those who are in evil, n. 8051, 8149; truths not genuine, and also falsities, may be consociated with genuine truths with those who are in good, but not with those who are in evil, n. 3470, 3471, 4551, 4552, 7344, 8149, 9298; falsities and truths are consociated by appearances from the sense of the letter of the Word, n. 7344; falsities are made truthlike by good and become soft when they are applied to good and lead to good, and evil is removed, n. 8149; falsities of religion with those who are in good are received by the Lord as truths, n. 4736, 8149; a good that derives its quality from a falsity of religion is accepted by the Lord if there be ignorance, and if there be in it innocence and a good end, n. 7887; the truths that are with man are appearances of truth and good, tinctured with fallacies, and yet the Lord adapts them to genuine truths in the man who lives in good, n. 2053; there are falsities in which there is good with those who are outside of the church and thence in ignorance of truth, also with those within the church where there are falsities of doctrine, n. 2589-2604, 2861, 2863, 3263, 3778, 4189, 4190, 4197, 6700, 9256.)

Which no one could number, signifies that the Lord alone knows of what quality and how much of good and truth there is in them. This is evident from the signification of "number," as meaning what is the quality of a thing, so "to number" means to know the quality of a thing, here, the quality of the good and truth with those now treated of. It also signifies that the Lord alone knows this, as is meant by "which no one could number;" for no man and no angel knows the quality of good and truth with another in every series and connection, but only something of it that is apparent in externals; and yet every quality is of infinite extension, for it joins and associates itself with innumerable things that lie concealed within, and that abide without, and that spread out in every direction. All this no one sees but the Lord alone; therefore it is the Lord alone by whom all are arranged and disposed according to their quality, for He sees the quality of everyone, thus what his nature is and what will happen to him to eternity, since the Lord's sight which is called omniscience, foresight, and providence, is eternal. This is why no one except the Lord alone knows the quality of good and truth with anyone. It may seem strange that "to number" signifies to know the quality of good and truth, for one reading these words and remaining in the meaning of the letter can have no other thought than that it means simply that the multitude was too great to be numbered; yet in the spiritual sense "number" signifies quality, and thus "to number" signifies to know the quality, and to arrange and dispose according to it. [2] Because of this signification of numbering a punishment was inflicted upon David for numbering the people, which is thus described in the second book of Samuel: Again the anger of Jehovah glowed against Israel, and He incited David against them saying, Go, number Israel and Judah. And the king said to Joab, Go now to and fro through all the tribes of Israel, from Dan even to Beersheba, and number ye the people, that I may know the number of the people. Joab dissuaded him, but the king's word prevailed. And David's heart smote him after that he had numbered the people; and David said, I have sinned exceedingly in that I have done; but now let, O Jehovah, I beseech thee, the iniquity of Thy servant pass away, for I have done very foolishly. So the prophet Gad was sent to David, announcing to him three punishments, and of these David chose the pestilence, of which seventy thousand died (24:1 to the end). Who does not know that there is no iniquity in numbering a people? Yet here the iniquity was so great that David, on account of it, was threatened with three punishments from which he was to choose one, and of the pestilence which he chose seventy thousand died. But there was a reason for this, namely, that "Israel and Judah" represented, and thence signified, the Lord's kingdom in the heavens and on the earth, and "to number" signified to know their quality, and to arrange and dispose accordingly, and that this belongs to the Lord alone; which shows that "to number" in the Word has this signification. [3] "To number" has a like meaning in Moses: When thou takest up the sum of the sons of Israel as to the numbering of them, then shall they give every man an expiation for his soul unto Jehovah in numbering them, that there be no plague among them in numbering them (Exod. 30:12). Here, also, "to number" signifies to know their quality, or the quality of the church with them, and to arrange and dispose according to it; and because this belongs to the Lord alone, it is said, "everyone shall give an expiation for his soul unto Jehovah in numbering them, that there be no plague among them in numbering them." (For a further explanation of this see Arcana Coelestia, n. 10216-10232.) [4] In Daniel: Because Belshazzar drank wine out of the vessels of gold and of silver from the temple at Jerusalem, a hand went forth and wrote on the wall, Numbered, thou art numbered, weighed, and divided. God hath numbered thy kingdom and finished it (5:2, 5, 25, 26). "Numbered, numbered," signifies here to be seen and explored as to the quality of good and truth; and "hath numbered the kingdom" signifies hath arranged and disposed. (What the rest signifies see above, n. 373.) [5] In like manner in Isaiah: By the relinquishment of my days I shall go to the gates of hell [of the grave]; I am numbered, the remainder of my years (38:10). These are the words of Hezekiah the king when he was sick, and "to be numbered" signifies to be explored and concluded. "To number" and "to be numbered" have a different signification in the spiritual sense of the Word from that which they have in the letter or its natural sense, as is evident from the fact that with angels in heaven, numbers and measures have no place in their spiritual idea, that is, they do not think from numbering or measuring, but from the quality of a thing; but this thought of theirs falls into numbers and measures when it comes down therefrom into the natural sphere; and yet the Word is written equally for angels as for men, consequently angels, in numbers and numbering in the Word, perceive the quality of the thing treated of, while men understand numbers and numbering. This can still further be seen from this, that every number in the Word signifies somewhat of thing or state (of which see above, n. 203, 336, 429, 430). [6] As numbering is mentioned in some passages of the Word, and it signifies to know the quality of a thing, and to arrange and to dispose according to it, I will also cite these passages in confirmation. In Isaiah: A voice of a tumult of the kingdoms of nations gathered together; Jehovah of Hosts numbering the host for war (13:4). The "kingdoms of nations gathered together" of which there was a tumult, do not mean nations gathered from kingdoms, for this passage is prophetical and not historical; but "kingdoms of nations gathered together" signifies the falsities of evils that have been made to cohere, and "their tumult" signifies their threats and eagerness to fight against truths; for "kingdoms" are predicated of truths, and in the contrary sense of falsities, while "nations" signify goods, and in the contrary sense evils (see above, n. 175, 331); and "tumult" is predicated of the eagerness for fighting, here against truths; "Jehovah of Hosts numbering the host" signifies the arrangement of truths from good by the Lord against the falsities from evil; the Lord is called in the Word "Jehovah of Hosts," from truths and goods fighting against falsities and evils, for "zebaoth" means hosts, and "hosts" signify the truths and goods of heaven and the church; and "to number" signifies to arrange these, and "war" signifies spiritual combat. [7] In the same: Lift up your eyes on high, and see who hath created these things, who hath led out their host in number, who calleth them all by name (Isa. 40:26). The "host of the heavens" means in the literal sense, the sun, moon, and stars, for these are called in the Word "the host of Jehovah," but in the spiritual sense "host" signifies all the goods and truths of heaven and the church in the complex, for the "sun" signifies the good of love, the "moon" the good of faith, and the "stars" signify the knowledges of good and truth; this makes clear the signification of "Lift up your eyes and see who hath created these things." "To create," when predicated of goods and truths, signifies to form them with man, and to regenerate him; "to lead out the host in number" signifies to arrange truths and goods according to the quality of those with whom they are; "who calleth them all by name" signifies who knows the quality of all and disposes accordingly, for "name" in the Word signifies the quality of a thing or state. [8] So, too, in John: The sheep hear His voice, and He calleth His own sheep by name and leadeth them out (10:3); where the same expressions, "to lead out" and "to call by name" are used as above in Isaiah, and they have a similar signification. (That "name" signifies the quality of a thing or state, see above, n. 102, 135, 148.) In David: Jehovah counteth the number of the stars; He called them all by their names (Ps. 147:4). "To count the number of the stars, and to call them all by their names," signifies to know all truths and goods, and to dispose them according to their quality in heaven and the church. For what other reason could it be said of Jehovah that "He numbers the stars, and calls them by their names"? [9] In Jeremiah: In the cities of the mountain, in the cities of the lowland, and in the cities of the south, and in the land of Benjamin, and in the circuits of Jerusalem, and in the cities of Judah, shall the flocks pass again by the hands of him that numbereth them (33:13). What "mountain," "lowland," "the south," "the land of Benjamin," "the circuits of Jerusalem," and "the cities of Judah," signify in the spiritual sense may be seen just above (n. 449, where they are explained). "The flocks shall pass by the hands of him that numbereth them" signifies that there will be interior goods and truths in the church according to their order and quality, for "flocks" signify interior goods and truths; "flocks" meaning lambs, sheep, she-goats, rams, and kids, and these signify interior goods and truths, which are spiritual goods and truths, while "herds," which consist of calves, bullocks, cows, and oxen, signify exterior goods and truths, which are natural truths and goods. (That this is so see Arcana Coelestia, n. 1565, 2566, 5913, 6048, 8937, 10609.) [10] In David: Mount Zion shall be glad, the daughters of Judah shall exult, because of Thy judgments. Encompass Zion and encircle her; number her towers, set your heart to the bulwarks, mark ye well her palaces; that ye may tell the generation following (Ps. 48:11-13). "Mount Zion which shall be glad," signifies the celestial church, in which are those who are in love to the Lord; "the daughters of Judah who shall exult," signify the affections of good and truth which those have who are of that church; "because of Thy judgments" signifies because of Divine truths which they have from the Lord; "encompass Zion and encircle her" signifies to embrace the things belonging to that church from love; "to number her towers" signifies to give thought to the higher or interior truths of that church, "to number" meaning to see and give thought to their quality, and "towers" meaning the higher or interior truths; "set your heart to the bulwarks" signifies to love the exterior truths that defend that church against falsities; "mark ye well her palaces" signifies to perceive the goods of truth, for "houses" mean goods, and "palaces" the more noble goods of truth; "that ye may tell the generation following" signifies their permanence to eternity. [11] In Isaiah: He that walketh in righteousness and speaketh uprightness, thine eyes 453-1 shall see the king in his beauty; they shall behold the land of wide extent. Thy heart shall meditate terror. Where is the scribe? where is the weigher? where is he that counteth the towers? Thou wilt not see an obstinate people, a people of depths of lip (33:15, 17-19). "To walk in righteousness and to speak uprightness" signifies to live in the good of love and charity, and to think and perceive truths; for "to walk" signifies to live, "righteousness" is predicated of good, and "uprightness" is truth; "thine eyes shall see the king in his beauty" signifies that they shall attain to wisdom, "king" signifying truth from good, and "beauty" its wisdom, for in wisdom Divine truth is in its beautiful form; "they shall behold the land of wide extent" signifies the extension of wisdom into heaven, "land" signifying the church, and also heaven, and "wide extent" extension there; "thy heart shall meditate terror; where is the scribe? where is the weigher? where is he that counteth the towers?" signifies remembrance of the state of the church, when there is no intelligence, no wisdom, and when interior truths are falsified; "terror" meaning that state, "scribe" intelligence, "weigher" wisdom, "towers" interior truths; to destroy the quality of these by falsifications is here signified by "numbering them;" "thou wilt not see an obstinate people" signifies not seeing those who are in the falsities of evil, or in an abstract sense those falsities themselves; "a people of depths of lip" signifies falsities of doctrine confirmed until they appear as truths, "lip" signifying the truths of doctrine, here falsity that will not be seen. [12] "To number" signifies also evil arrangement, consequently destruction by falsifications, as is evident in the same: Ye have seen the breaches of the house of David that they are many; and ye have brought together the waters of the lower pool. And ye have numbered the houses of Jerusalem, that ye might tear down the houses to fortify the wall (Isa. 22:9, 10). "The house of David" means the church in respect to the truths of doctrine; and "its breaches" signify falsities breaking in; "to bring together the waters of the lower pool" signifies to collect many things from the sense of the letter of the Word and from the natural man; the "pools in Jerusalem" signified such truths as are in the exterior and interior senses of the Word; "the waters of the higher pool" such truths as are in the interior sense of the Word, and "the waters of the lower pool" such as are in the exterior sense of the Word, that is, the sense of the letter, for "waters" mean truths, and the "pools" in Jerusalem have a similar signification as the "lakes" and "seas" outside of Jerusalem, namely, a collection of truths; "to number the houses of Jerusalem" signifies to falsify the goods of truth, "the houses of Jerusalem" signifying the goods of truth of the church, and "to number" signifying wrong apprehension and evil arrangement, which is to interpret falsely or to falsify; "that ye might tear down the houses to fortify the wall" signifies to destroy these goods in order to build up a doctrine consisting of mere falsities, "wall" meaning the truth of doctrine defending, here truth falsified, because without good. [13] These things make evident what is signified by "numbering days, steps, and hairs," as in the following passages. In David: To number our days (Ps. 90:12). In Job: Dost Thou not number 453-2 my steps? (16:16). Doth He not see my ways and number all my steps? (31:4). In Luke: The hairs of your head are all numbered (12:7). Here "to number" signifies to know the quality from least to greatest, and to arrange and dispose according to it, that is, to provide. What "days," "steps," and "hairs," signify has been told and shown elsewhere.

Out of every nation and all tribes, signifies all who are in good in respect to life according to the doctrinals of their religion. This is evident from the signification of "nation," as being those who are in the good (on which see above, n. 175, 331), here those who are in the good of life; also from the signification of "tribes," as being the goods and truths of the church in the whole complex (on which see also above, n. 431). But here, as those who are in the good of life according to their religion are treated of, "tribes" signify the doctrinals of religion that such believe to be truths and goods, and this is what is meant by "tribes" in the Word when such are treated of; while "the tribes of Israel," which were treated of above mean all who are in the genuine truths and goods of the church, and in an abstract sense those truths and goods. So here, "out of every nation and all tribes" signifies all who are in good in respect to life according to the doctrinals of their religion.

And peoples and tongues, signifies all who are in falsities from ignorance and from various religions. This is evident from the signification of "peoples," as being those who are in the truths of doctrine, and in a contrary sense those who are in the falsities of doctrine (of which above, n. 175); but here, those who are in the falsities of doctrine from ignorance; for here are treated of those who are saved, although from the doctrine of their religion they have been in falsities. All those who are in the good of life in accordance with the dogmas of their religion, which they have believed to be true although they are not true, are saved, for falsity is not imputed to anyone who lives well according to the dogmas of his religion, because it is not his fault that he is ignorant of truths. For the good of life in accordance with a religion contains within itself the affection of knowing truths, and these truths are learned and accepted when such persons come into the other life, for every affection remains with man after death, and especially the affection of knowing truths, because this is a spiritual affection; and when man becomes a spirit, he is his affection; consequently the truths that are then desired are imbibed and thus received deeply in the heart. (That when a man lives well falsities of religion are accepted by the Lord as truths, see above, n. 452.) The above is evident from the signification of "tongues," as meaning their confessions from religion, for "tongues" mean speech, and "speech" signifies confession and religion, because the tongue utters and confesses the things that pertain to religion. [2] There is frequent mention in the Word of the "lip," the "mouth," and the "tongue;" and the "lip" signifies doctrine, the "mouth" thought, and the "tongue" confession. "Lip," "mouth," and "tongue," have this signification because these are the externals of man, by means of which things internal find expression, and it is things internal that are signified in the internal or spiritual sense. For the Word in the letter consists of external things that are manifest before the eyes and are perceived by the senses, therefore the Word in the letter is natural, and this in order that the Divine truth that it contains may be there in what is ultimate and thus in fullness. But these external things, which are natural, include in themselves things internal that are spiritual, and these therefore are the things that are signified. [3] That "tongues" signify confessions from religion, and according to the dogmas of religion, can be seen from the following passages. In Isaiah: The time shall come for bringing together all nations and tongues, that they may come and see My glory (66:18). This is said of the Lord's coming; "nations and tongues" signify all who are in the good of life according to their religions; "tongues" signify religions from confessions; it is therefore said "that they may come and see My glory," "glory" signifying Divine truth, by which the church exists. [4] In Daniel: Behold, with the clouds of the heavens one like the Son of man. And there was given Him dominion and glory and a kingdom, that all peoples, tongues, and nations might worship Him (7:13, 14). "The Son of man who was to come in the clouds of the heavens," evidently means the Lord, and "the clouds of the heavens" mean the Word in the letter, in which it is said that the Lord is to come, for the Word treats of Him, and in the inmost sense of Him alone. Therefore it is said "Son of man," because the Lord is called "the Son of man" from Divine truth, which is the Word. But respecting this see more above (n. 36) where these words are explained: Behold, He cometh with the clouds; and every eye shall see Him (Rev. 1:7). The Lord's power from Divine good is meant by "dominion," and from Divine truth by "glory," and heaven and the church are meant by "kingdom." "Peoples, tongues, and nations," signify all those who are in doctrine and in a life according to their religions; those who are in doctrine are called "peoples," those who are in life "nations," and "tongues" mean religions. [5] In Zechariah: In those days ten men out of all tongues of the nations shall take hold of the skirt of a man that is a Jew, saying, We will go with you, for we have heard that God is with you (8:23). The spiritual sense of these words may be seen above (n. 433); namely, that a "Jew" means those who are in love to the Lord and in the truths of doctrine from Him; and that "all tongues of the nations" mean those who are of various religions. [6] "Tongues" have a like signification in the following passages. In Moses: From these were the islands of the nations separated in their lands, every man according to his tongue, according to their families, in their nations. The habitations of the sons of Shem, according to their families, after their tongues, in their lands, after their nations (Gen. 10:5, 31). In Revelation: Thou must prophesy again over many peoples and nations and tongues and kings (10:11). Again: And they of the peoples and tribes and tongues and nations shall see their bodies three days and a half (11:9). Again: And it was given unto the beast to make war with the saints and to overcome them; and there was given him power over every tribe and tongue and nation (13:7). Again: I saw an angel flying in the midst of heaven, having the everlasting Gospel to proclaim unto those that dwell on the earth, and unto every nation and tribe and tongue and people (14:6). And again: The waters which thou sawest, where the harlot sitteth, are peoples and multitudes and nations and tongues (17:15). "Waters" here signify the truths of the Word, for "waters" in the Word signify truths, and in the contrary sense falsities; therefore here "peoples, multitudes, nations, and tongues," mean those who are in truths falsified, which in themselves are falsities, and are consequently in evils of life. [7] In Luke: The rich man said to Abraham, Have mercy on me, and send Lazarus that he may dip the tip of his finger in water and may cool my tongue, for I am tortured in this flame (16:24). In this parable, as in others, the Lord spake by correspondences, as can be seen by this, that the "rich man" does not mean the rich, nor does "Abraham" mean Abraham, nor by "the water with which Lazarus might cool the tongue" are water and tongue meant, nor does the "flame" mean flame, for in hell no one is tortured by flames; but a "rich man" means those who are of the church where the Word is, from which they have spiritual riches, which are truths of doctrine; so the "rich man" here means the Jews, with whom was the Word at that time; "Abraham" means the Lord; the "water into which Lazarus might dip the tip of his finger" signifies truth from the Word; and "tongue" signifies a thirst and eagerness to pervert the truths that are in the Word; and the "flame" the punishment of that eagerness, which is various and manifold. This makes evident what these things signify in the series, and that "to cool the tongue with water" signifies to allay the thirst and the eagerness to pervert truths, and to confirm falsities thereby. Who cannot see that it does not mean that Lazarus should dip the tip of his finger in water to cool the tongue? [8] In Zechariah: This shall be the plague wherewith Jehovah will strike all the peoples that shall fight against Jerusalem; his flesh shall waste away as he stands upon his feet, and his eyes shall waste away in their sockets and his tongue shall waste away in his mouth (14:12). This is said of those who endeavor to destroy the truths of doctrine by means of falsities; and this is signified by "fighting against Jerusalem," "Jerusalem" signifying the church in respect to doctrine, and thence the truths of the doctrine of the church; "the flesh shall waste away" signifies that all good of love and of life will perish, for this is what "flesh" signifies; "standing upon his feet" means upon bones without flesh, which signifies that they will be wholly corporeal-natural, "feet" signifying the things that belong to the natural man, here its lowest things; "his eyes shall waste away in their sockets" signifies that all the understanding of truth will perish, "eyes" signifying the understanding; "his tongue shall waste away in his mouth" signifies that all the perception of truth and all the affection of good will perish; "tongue" signifying also the perception of truth and the affection of good, the perception of truth from its speaking, and the affection of good from its power of tasting, for "taste" signifies appetite, desire, and affection. [9] In the book of Judges: Jehovah said unto Gideon, Everyone that lappeth the waters with his tongue as a dog lappeth, him shalt thou set by himself; and everyone that boweth down upon his knees to drink. And the number of them that lapped in their hand were three hundred men; and these were led against Midian and smote him (7:5-7). "Midian" here means those who do not care for truth, because they are merely natural and external; therefore Midian was smitten by those who "lapped the waters in the hand with the tongue like a dog;" these mean such as have an appetite for truths, thus they who from some natural affection seek to know truths, a "dog" signifying appetite and eagerness, "waters" truths, and "lapping them with the tongue" to have an appetite for and eagerly seek. So it was by these that Midian was smitten. Anyone can see that such things would not have been commanded unless they had been significative. [10] In David: Thou hidest them in the hiding place of Thy faces from the pride of man; Thou concealest them in a pavilion from the strife of tongues (Ps. 31:20). "A hiding place of faces in which Jehovah hides them," signifies the Divine good of the Divine love, for "the face of Jehovah" signifies the good of love, and "the hiding place" signifies inwardly in man; "the pride of man" signifies the pride of self-intelligence; the "pavilion in which He hides them" signifies Divine truth; and "the strife of tongues" signifies the falsity of religion from which they reason against truths. This makes clear what these things signify in series. [11] In Jeremiah: Lo, I will bring upon you a nation, a nation whose tongue thou shalt not know nor shall thou understand what they speak. It shall eat up thy harvest and thy bread (5:15, 17). This does not mean that a nation of an unknown tongue or of an unintelligible speech should be brought; but an evil nation of an utterly different religion is meant, whose dogmas they shall not know nor understand the reasonings therefrom; and in an abstract sense the falsities of evil which are altogether contrary to the truths of good are signified; for "nation" in an abstract sense means evil, and "tongue" here means the falsity of religion, and "to speak" means to reason therefrom; therefore it is added, "it shall eat up thy harvest and thy bread," for "harvest" signifies truths by which there is good, "bread" the good therefrom, and "to eat up" to consume and deprive. [12] In Ezekiel: Thou art not sent to a people of deep lip and heavy of tongue, but to the house of Israel; not to great peoples of deep lip and heavy of tongue, whose words thou shalt not hear. If I should send thee to them, will they not hearken unto thee? (3:5, 6). "Peoples of deep lip and heavy of tongue, whose words are not heard," signify those who are in an unintelligible doctrine, and thus in an abstruse religion, whose dogmas cannot be comprehended, "lip" signifying doctrine, "tongue" religion, and "words" its dogmas; therefore these peoples mean the nations that do not have the Word, by which Jehovah, that is, the Lord, is known. That these will receive Divine truths when they are instructed is signified by "these would hearken if he should be sent unto them." [13] In Isaiah: Thou wilt not see an obstinate people, a people of depths of lip that thou canst not hear; barbarous in tongue, without intelligence (33:19). "A people of depths of lip and barbarous in tongue" has a similar signification here as "peoples of deep lip and heavy of tongue" above. Evidently a people with a speech that cannot be understood is not meant; for it is added, "barbarous in tongue, without intelligence," for there may be intelligence in the tongue or speech of such, but not in their religion. [14] In the same: I have sworn that unto Me every knee shall bow, every tongue shall swear (Isa. 45:23). This is said of the coming of the Lord; and "every knee shall bow" signifies that all who are in natural good from spiritual good will worship Him, the "knee" signifying the conjunction of natural good with spiritual. This shows that bending the knees signifies acknowledgment, thanksgiving, and adoration from spiritual good and delight in the natural; "every tongue shall swear" signifies that all will confess the Lord who are in good from religion, "to swear" signifying to confess, and "tongue" religion according to which one lives. [15] In David: And my tongue shall meditate of Thy righteousness and of Thy praise all the day (Ps. 35:28). Here, too, "tongue" signifies confession from the doctrine of the church, for it is said "to meditate of;" "righteousness" is predicated of the good of the church, and "praise" of its truth, as also elsewhere in the Word. So again in the same: My tongue shall meditate of Thy righteousness all the day (Ps. 71:24). [16] In the same: With gall the wicked compass me, the mischief of their lips doth cover them; burning coals overwhelm them; with fire let them be cast into pits, that they rise not again; a man of tongue shall not be established in the earth (Ps. 140:9-11). "Gall" signifies truth falsified, which in itself is falsity; "the mischief of their lips" signifies the falsity of doctrine therefrom, for "lips" signify doctrine; "burning coal by which they are overwhelmed," and the "fire with which they are to be cast into pits," signify the pride from self-intelligence and the love of self, through which they fall into mere falsities, "burning coals" signifying the pride of self-intelligence, "fire" the love of self, and "pits" falsities. Moreover all falsities of doctrine in the church and all falsifications of the Word spring from the pride of self-intelligence and from the love of self. This makes evident what is signified by "a man of tongue shall not be established in the earth," namely, a false religion. [17] In the same: My soul, I lie in the midst of lions, the sons of man are set on fire, their teeth are spear and arrows, and their tongue a sharp sword (Ps. 57:4). "Lions" signify those who plunder the church of truths, and thus destroy it; the "sons of man who are set on fire," signify those who are in the truths of the church, and in an abstract sense the truths themselves, which are said to be "set on fire" by the pride of self-intelligence, whence come falsities; "their teeth are spear and arrows" signifies reasonings from external sensuals and thus from the fallacies and falsities of religion, by which truths are destroyed, "teeth" signifying the ultimates of man's life, which are external sensual things, and here reasoning from these, and "tongue" signifying the falsities of religion; therefore it is said "their tongue a sharp sword," "sword" signifying the destruction of truth by falsities. [18] In Job: Wilt thou draw out leviathan with a fish-hook, and overwhelm his tongue with a cord? (12:1) In this and the preceding chapter the Behemoth and the leviathan are treated of, and both signify the natural man, the "Behemoth" the natural man in respect to goods which are called the delights of natural love, and the "leviathan" the natural man in respect to truths which are called knowledges and cognitions, from which is natural light. These are both described by pure correspondences according to the ancient style. That reasoning from the light of nature by means of knowledges [scientifica] can be restrained by God only, is described in that chapter and the subsequent one by the "leviathan," and also by these words, "Wilt thou draw out leviathan with a fish-hook, and overwhelm his tongue with a cord?;" "tongue" signifying reasoning from knowledges [scientifica]. That the "leviathan" signifies the natural man as regards knowledges [scientifica] can be seen from other passages where it is mentioned (as Isaiah 27:1; Psalm 74:14; Psalm 104:26). Also from the fact that the "whale," by which the leviathan is meant, signifies the natural man in regard to knowledges [scientifica]. [19] In Isaiah: The heart of the hasty shall have intelligence for knowing, and the tongue of the stammerers shall be swift to speak (32:4). The "hasty" mean those who readily seize upon and believe whatever is said, thus also falsities; of such it is said that "they shall be intelligent and know," that is, receive truths; "stammerers" mean those who are hardly able to apprehend the truths of the church; that they will confess them from affection is meant by "their tongue shall be swift to speak," "swiftness" is predicated of affection. [20] In the same: Then shall the lame leap as a hart, and the tongue of the dumb shall sing aloud; for waters shall break out in the wilderness, and brooks in the plain of the desert (Isa. 35:6). This is said of the coming of the Lord; the "lame" signifies those who are in good but not genuine good, because they are in ignorance of truth through which good comes; "to leap as a hart" signifies to have joy from the perception of truth; the "dumb" signifies those who on account of ignorance of truth are unable to confess the Lord and the genuine truths of the church; "he shall sing" signifies joy from the understanding of truth; "waters shall break out in the wilderness" signifies that truths shall be opened where they were not before; and "brooks in the plain of the desert" signify intelligence there, for "waters" signify truths, and "brooks" intelligence. [21] This makes clear what is signified in the spiritual sense by "the deaf man that had an impediment in his speech" whom the Lord healed, which is thus described in Mark: Jesus took aside the deaf man who had an impediment in his speech, and put His fingers into his ears, and spitting, touched his tongue; and looking up into heaven, He said to him, Ephphatha, that is, Be opened; and straightway his ears were opened, and the bond of his tongue was loosed, and he spake aright (7:32-35). The Lord's miracles, because they are Divine, all involved and signified such things as pertain to heaven and the church, therefore they were healings of the diseases which signified the various healings of the spiritual life, as may be seen in the Arcana Coelestia (n. 7337, 8364, 9031). The "deaf man" signifies those who are without the understanding of truth, and thence in no obedience; "his difficulty in speaking" signifies the difficulty of such in confessing the Lord and the truth of the church; the "ears" opened by the Lord signify the perception of truth and obedience; and the "tongue" whose bond was loosed by the Lord signifies the confession of the Lord and of the truths of the church. [22] Again, that the apostles and others after the Lord's resurrection spoke with new tongues signifies also the confession of the Lord and of the truths of the new church. This is thus referred to in Mark: Jesus said, These signs shall follow them that believe; in My name shall they cast out demons, and they shall speak with new tongues (16:17). "To cast out demons" signifies to remove and reject the falsities of evil; and "to speak with new tongues" signifies to confess the Lord and the truths of the church from Him. So: To the apostles there appeared divided tongues like as of fire, which sat on them. And being filled with the Holy Spirit they began to speak with other tongues (Acts 2:3, 4). The "fire" signified the love of truth, and "filled with the Holy Spirit" signified the reception of Divine truth from the Lord; and "new tongues" signified confessions from the love of truth or zeal; for, as was said above, all Divine miracles, consequently all miracles mentioned in the Word, involved and signified things spiritual and celestial, that is, such things that pertain to heaven and the church: by this Divine miracles are distinguished from miracles not Divine. It is unnecessary to quote more passages from the Word to show that "tongues" do not mean speech in the ordinary sense, but confessions from the truths of the church, and in the contrary sense confessions from the falsities of any religion.

Standing before the throne and before the Lamb, signifies those in the Lord's kingdom. This is evident from the signification of "throne," as being, in reference to the Lord, heaven and the church (of which above, n. 253). That "the Lamb" means the Lord in relation to the Divine Human may also be seen above (n. 314); consequently "standing before the throne and before the Lamb" signifies that they are in the Lord's kingdom. The Lord's kingdom is heaven and the church, where the Lord is worshiped, and where the Divine in His Human is acknowledged; all who acknowledge this in heart are in heaven and come into heaven; it is said those who acknowledge this in heart, since no one can acknowledge it unless he is in the good of life, and thence in the truths of doctrine. On the earth many can say this with the mouth, but yet they cannot acknowledge it in heart unless they live well; while after the life in the world only those who are in heaven and are coming into heaven can even say this with the mouth, still less acknowledge it. But more respecting this elsewhere.

Clothed in white robes, signifies that they are then in truths and protected against falsities. This is evident from the signification of "white robes," as being the reception of Divine truth, and protection against falsities (of which above, n. 395).

And palms in their hands, signifies in the good of life according to truths. This is evident from the signification of a "palm," as being the good of truth, that is, spiritual good (of which presently); also from the signification of "hands" as being power, and thus all ability in man (of which above, n. 72, 79); therefore that "palms were in their hands" signifies that the good of truth was in them, or that they were in good of truth. The good of truth, when it is with anyone, is the good of life, for truth becomes good by a life according to it; before that truth is not good in anyone. For when truth is merely in the memory and in thought therefrom it is not good, but it becomes good when it comes into the will and thence into act; for it is the will that transforms truth into good. This is shown by the fact that whatever a man wills he calls good, and whatever he thinks he calls truth. Man's interior will, which is the will of his spirit, is the receptacle of his love, for that which a man loves from his spirit he wills, and that which he thence wills he does; therefore the truth that is of his will is also of his love, and that which is of his love he calls good. This makes evident how good is formed in man by means of truths, and that every good that is good in man is the good of life. It is believed that there is good of thought also, although not of the will, since man can have in thought that this or that is good; but yet this is not good, but truth; the thought that there is such a thing as good is a truth; and knowing and thus thinking that a thing is good is regarded as a truth; but when that truth in the thought is so loved as to be willed, and from being willed is done, then, since it belongs to the love, it becomes good. [2] This may be illustrated by the following example. There were spirits who in the life of the body had believed charity, and not faith alone, to be the essential of the church, and thus essential to salvation; nevertheless they had not lived the life of charity, for this was merely their thought and conclusion. But they were told that merely thinking, and from thought believing, that charity saves, and not willing and acting accordingly, is similar to believing that faith alone saves; therefore they were cast out. This makes evident that merely thinking good, and not willing and doing it, does not constitute good with anyone. The like would be true if a man should gain a knowledge of truths and goods themselves, and from mere thought should bear witness to them, without giving them life by willing and doing them. This has been said to make known that the good of truth, that is, spiritual good, when it is in anyone, is the good of life; and it is this that is signified by "palms in their hands." [3] Because "palms" signify spiritual good, therefore in the temple built by Solomon there were, besides other things, palms sculptured on the walls, as described in the first book of Kings: Solomon carved all the walls of the house round about with openings of cherubim and palm-trees and openings of flowers, within and without. Likewise upon the two doors (6:29, 32). "The walls of the house" signify the ultimates of heaven and the church, which are effects that go forth from things interior, and the "doors" signify the entrance into heaven and the church; the "cherubim" upon them signify celestial good, which is the good of the inmost heaven; the "palms" spiritual good, which is the good of the second heaven; and "the flowers" spiritual-natural good, which is the good of the lowest heaven: thus these three signify the goods of the three heavens in their order. But in the highest sense, the "cherubim" signify the Lord's Divine Providence, and also guard; "palms" the Lord's Divine wisdom; and "flowers" His Divine intelligence; for Divine good united to Divine truth proceeding from the Lord, is received in the third or inmost heaven as Divine Providence, in the second or middle heaven as Divine wisdom; and in the first or lowest heaven as Divine intelligence. [4] The "cherubim and palms" in the "new temple" have a similar significance in Ezekiel: In the new temple there were made cherubim and palm-trees, so that a palm-tree was between a cherub and a cherub; and the cherub had two faces; from the ground unto above the door. Cherubim and palm-trees were made on the walls and on the folding doors (41:18-20, 25, 26). The "new temple" here signifies a new church to be established by the Lord when He came into the world; for this description of a new city, a new temple, and a new earth, signifies all things of a new church, and thence of a new heaven, and these are described by pure correspondences. Because "the feast of tabernacles" signified the implantation of good by means of truths, it was commanded: That they should then take the fruit of the tree of honor, leaves of palm-trees, and the boughs of thick trees, and willows of the brook; and should be glad before Jehovah seven days (Lev. 23:39, 40). "The fruit of the tree of honor" signifies celestial good, "palm-trees" spiritual good, that is, the good of truth, "boughs of thick trees" scientific truth with its good, and "willows of the brook" the lowest truths and goods of the natural man, which belong to external sensual things; thus these four signify all goods and truths in their order, from first to last in man. [5] Because "palms" signify spiritual good, and from spiritual good is all joy of the heart, for spiritual good is the affection itself or the love of spiritual truth, therefore formerly by "palms in their hands" men testified their joy of heart, and also that they were acting from good. This is the signification of the following: Many who came to the feast when they heard that Jesus was coming to Jerusalem, took branches of palm-trees, and went forth to meet Him, and cried out, Blessed is He that cometh in the name of the Lord, the King of Israel (John 12:12, 13). [6] The "palm" signifies also spiritual good, or the good of truth, in the following passages. In David: The righteous shall flourish as the palm-tree; he shall grow as the cedar in Lebanon. They that are planted in the house of Jehovah shall grow up in the courts of our God (Ps. 92:12, 13). "The righteous" signifies those who are in good, for by the "righteous" in the Word those who are in the good of love are meant, and by the "holy" those who are in truths from that good (see above, n. 204); consequently it is said of the "righteous" that "he shall flourish as the palm-tree, and grow as the cedar in Lebanon," for the fructification of good with him is meant by "he shall flourish as the palm-tree," and the multiplication of truth by "he shall grow as the cedar in Lebanon;" the "palm" signifying spiritual good, the "cedar" the truth of that good, and "Lebanon" the spiritual church. The "house of Jehovah in which they are planted," and "the courts in which they shall grow up," signify heaven and the church, "the house of Jehovah" the internal church, and "the courts" the external church; planting is effected in the interiors of man, where the good of love and of charity resides, and growing up takes place in the exteriors of man, where the good of life resides. [7] In Joel: The vine is withered, and the fig-tree languisheth; the pomegranate tree, the palm-tree also, and the apple-tree, all the trees of the field are dried up; joy is dried up from the sons of man (1:12). This describes the desolating of truth and good in the church, and thence of all joy of heart, that is, of all spiritual joy; for the "vine" signifies the spiritual good and truth of the church, the "fig-tree" the natural good and truth therefrom, and the "pomegranate" sensual truth and good, which is the ultimate of the natural; "palm" signifies joy of heart, from spiritual good, and "apple" the same from natural good derived from spiritual good; the "trees of the field that are dried up," signify the perceptions of good and the knowledges of truth, that there are none; and because spiritual joy and natural joy therefrom are signified by the "palm-tree" and the "apple-tree," it is added, "joy is dried up from the sons of man;" "sons of man" meaning in the Word those who are in truths from good, and "joy" signifying spiritual joy, which is solely from good through truths. Who cannot see that vine, fig-tree, pomegranate, palm-tree, apple-tree, and the trees of the field are not here meant? Why should it be said in the Word and of what consequence is it to the church to say that these trees are withered and dried up? [8] In Jeremiah: One cutteth wood out of the forest, the work of the hands of the workman with the axe. He doth deck it with silver and with gold; he doth fasten them with nails and with hammers, that it move not; they are firm like a palm-tree (x. 3-5). This describes natural good separate from spiritual, which is good from one's own (proprium), but this regarded in itself is not good, but the delight of cupidity chiefly from the love of self and the world, which is felt as a good. How man so forms this in himself as to give it the appearance of good, and to induce a persuasion that it is good, is described by "One cutteth wood out of the forest, the work of the hands of the workman with the axe;" "wood" signifying good, here such good; "forest" the natural, here the natural separate from the spiritual; "the work of the hands of the workman with the axe" signifies what is from one's own [proprium] and from self-intelligence; the confirmation of this by means of truths and goods from the Word, which are thereby falsified, is described by "he doth deck it with silver and with gold," "silver" meaning truth, and "gold" good from the Word; making these to cohere by confirmations from one's own [proprium] is described by "he doth fasten them with nails and with hammers, that it move not;" their thus appearing as good formed by truths is signified by "they are firm like a palm-tree." [9] In Moses: They came to Elim, where were twelve fountains of waters and seventy palm-trees; and they encamped there by the waters (Exod. 15:27; Num. 33:9). This history also contains a spiritual sense, for there is a spiritual sense in all the histories of the Word. Here "they came to Elim" signifies a state of illustration and affection, thus consolation after temptation; "twelve fountains of water" signify that they then had truths in all abundance; "seventy palm-trees" signify that they had goods of truths likewise; "and they encamped by the waters" signifies the arrangement of truth by good after temptation (this may be seen further explained in Arcana Coelestia, n. 8366-8370). [10] Because "Jericho" signifies the good of truth: That city was called the city of palm trees (Deut. 34:3; Judg. 1:16; 3:13); for all names of places and cities in the Word signify such things as pertain to heaven and the church, which are called spiritual; and "Jericho" signifies the good of truth. Because of this signification of "Jericho," the Lord in the parable of the Samaritan said: That he was going down from Jerusalem to Jericho (Luke 10:30); which signifies by means of truths to good; for "Jerusalem" signifies the truth of doctrine, and "Jericho" the good of truth, which is the good of life, and this he exercised towards the man wounded by robbers. [11] Again, because of this signification of Jericho: When Joshua was by Jericho he saw a man standing with a drawn sword in his hand, who said to Joshua, Put off thy shoe from off thy foot in the place whereon thou standest, for it is holy. And Joshua did so (Josh. 5:13, 15). So, too, when the sons of Israel had taken Jericho by carrying the ark round about it, the silver and the gold and the vessels of brass and of iron which they found there they put into the treasury of the house of Jehovah (Josh. 6:24). From the above it is evident why Jericho was called "the city of palm-trees." [12] Furthermore, in the spiritual world, in the paradises where the angels are who are in spiritual good or in the good of truth, palm-trees are seen in great abundance, from which also it is clear that the "palm-tree" signifies the good of truth; for all things that appear in that world are representatives of the state of life and of the affections, thus of the good and truth with angels.

Verse 10. And crying with a great voice, signifies adoration from the good of truth and from consequent joy of heart. This is evident from the signification of "crying with a great voice," as being adoration from the good of truth and from consequent joy of heart; for "to cry" signifies interior affection since crying is an effect of such affection; for when man is in interior affection, and from that comes into confession, he cries out; it is from this that "crying" signifies in the Word all spiritual affection, whether of joy or of grief, or some other affection (see above, n. 393, 424). Here adoration from the good of truth is signified, as is evident from what precedes and what follows; from what precedes because it is said "palms in their hands," which signifies the good of truth in such (as has been shown just above); and from what follows because they cried out, "Salvation unto our God who sitteth upon the throne, and unto the Lamb; and the angels, the elders, and the four animals, fell down before the throne and worshiped God." Furthermore, all adoration of the Lord, which is confession, is from the good of truth, that is, from good through truths. "A great voice" also signifies truth from good; "voice" signifies truth, and "great" is predicated of good. (That "voice" signifies truth may be seen above, n. 261; and that "great" and "greatness" are predicated of good see also above, n. 336, 337, 424).

Saying, Salvation unto our God who sitteth upon the throne, and unto the Lamb, signifies confession that eternal life is from the Lord alone. This is evident from the signification of "saying," as being to confess, for the confession follows; also from the signification of "unto Him who sitteth upon the throne and unto the Lamb," as being the Lord in relation to Divine good and in relation to Divine truth; that the "one sitting upon the throne" means the Lord in relation to Divine good, and "the Lamb" the Lord in relation to Divine truth may be seen above (n. 134, 253, 297, 314). It is evident also from the signification of "salvation" as being eternal life, for eternal life means in the Word eternal salvation. [2] "Salvation unto Him," signifies that salvation is from Him, since He is salvation; for everything of salvation and of eternal life is from the Lord and is with man and angel; for all the good of love and all the truth of faith with man are the Lord's with him, and not the man's; for it is the Divine proceeding, which is the Lord in heaven with the angels and in the church with men, and from the good of love and the truth of faith come salvation and eternal life; so when it is said that salvation is the Lord's, and that the Lord Himself is salvation, it is clear how this is to be understood, as in the following passages. In Isaiah: Lo, this is our God; we have waited for Him that He may save us; this is Jehovah; we have waited for Him; let us exult and be glad in His salvation (25:9). In the same: My salvation shall not delay; and I will give salvation in Zion, My splendor in Israel (46:13). In the same: I have given Thee for a light to the nations, that Thou mayest be My salvation unto the end of the earth (49:6). In the same: Say ye to the daughter of Zion, Behold thy salvation cometh (62:11). In David: Jehovah shall give out of 460-1 Zion the salvation of Israel, when He shall bring back the captivity of His people (Ps. 14:7; 53:6). This is said of the Lord, who is here called salvation, from the act of saving, and for the reason that He is salvation with man, for so far as the Lord is with man so far man has salvation. So in Luke: Simeon said, Mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples (2:30, 31). Again, this is why the Lord was called "Jesus," for Jesus means salvation. [3] It is said, "who sitteth upon the throne, and the Lamb," both of these meaning the Lord, "who sitteth upon the throne," meaning the Lord in relation to Divine good, and "the Lamb" meaning the Lord in relation to Divine truth, both from His Divine Human (as has been shown above in the passages cited). Wherefore, elsewhere, the Lamb alone upon the throne is mentioned, as in Revelation (5:6), "Behold in the midst of the throne a Lamb standing," also (7:17), "The Lamb who is in the midst of the throne shall feed them;" also in this chapter, the Lamb alone is called God (verses 11, 12), "They fell down before the throne, and worshiped God, saying, Strength unto our God." The meaning here is similar as when the Lord speaks of "the Father" and "the Son" as if they were two, when yet by "the Father" He meant the Divine in Itself, and by "the Son" His Human from that Divine; this He again clearly teaches when He says that the Father is in Him and He in the Father and that He and the Father are one. The meaning is similar in these words, "who sitteth upon the throne, and the Lamb." (That also "the Lamb" means the Lord's Divine Human, and in a relative sense the good of innocence, see above, n. 314.)

Verses 11, 12. And all the angels stood around the throne, and the elders and the four animals, and they fell before the throne upon their faces, and worshiped God. Saying, Amen: the blessing, and the glory, and the wisdom, and the thanksgiving, and the honor, and the power, and the strength, be unto our God unto ages of ages: Amen. 11. "And all the angels stood around the throne, and the elders and the four animals," signifies the conjunction of the Lord with the universal heaven (n. 462); "and they fell before the throne upon their faces, and worshiped God," signifies thanksgiving from a humble heart that so many have been saved (n. 463). 12. "Saying, Amen," signifies the Lord in relation to Divine truth from Divine good (n. 464); "the blessing, and the glory, and the wisdom," signifies that these are from Divine truth that proceeds from the Lord (n. 465); "and the thanksgiving, and the honor," signifies that these are from the Divine good that proceeds from the Lord (n. 466); "and the power, and the strength," signifies omnipotence from Divine good through Divine truth (n. 467); "be unto our God unto the ages of ages," signifies the Lord to eternity (n. 468); "Amen," signifies confirmation from the Divine (n. 469).

Verse 11. And all the angels stood around the throne, and the elders, and the four animals, signifies the conjunction of the Lord with the universal heaven. This is evident from the signification of "standing around the throne," as being conjunction with the Lord; for "who sitteth upon the throne, and the Lamb," means the Lord alone (as was said just above, n. 460), and "to stand around" signifies conjunction; for in the spiritual world those with whom there is conjunction appear to be present, and those with whom there is no conjunction appear to be absent; also from the signification of "the angels, the elders, and the four animals," as being those who are in the three heavens, thus who are in the universal heaven, "the angels" meaning those who are in the first or lowest heaven, "the elders" those who are in the second or middle heaven, and "the four animals" those who are in the third or inmost heaven. That "the four and twenty elders" and "the four animals" mean in general the higher heavens, and in particular "the elders" mean those who are in the second or middle heaven, and "the four animals" those who are in the third or inmost heaven, may be seen above (n. 313, 322, 362); from which it follows, that "the angels" here mean the lower heavens. All indeed who are in the heavens are called angels, but those who are in the higher heavens, since they are in greater intelligence and wisdom than the rest, are here called "elders," and are meant by "the four animals," so also they stood nearest around the throne, as was seen by John above. It is to be known that John saw a large number of angels, together with "four and twenty elders" and "the cherubim (or four animals)," and not all that are in the heavens, that is, the universal heaven; for this was a prophetic vision, which is such that the things seen are significative; here the few that were seen signified the entire or universal heaven, as "the four and twenty elders" signified the second or middle heaven, and the "four animals," the third or inmost heaven.

And they fell before the throne upon their faces, and worshiped God, signifies thanksgiving from a humble heart that so many have been saved by the Lord. This is evident from the signification of "falling upon the face and worshiping," as being here to give thanks from a humble heart; for "falling upon the face" signifies humiliation of heart, since to fall upon the face corresponds to such humiliation; for all the acts of the body so correspond to the affections of the mind that the two make one by correspondences; thus to fall upon the face before God in worship makes one by correspondence with humiliation of the heart. From this it became a custom with the ancients, and it still continues with many nations, to fall upon the very face in worship; while in the Christian world at present it is the custom simply to fall upon the knees. That "worshiping" signifies thanksgiving that so many have been saved is evident from what precedes and follows; for the salvation of those who have lived in good according to their religions, although they have not had genuine truths, is here treated of; thanksgiving on this account by the universal heaven is what now follows. It is said "they fell upon their faces and worshiped God;" "to fall upon the face" is a testification of humiliation of heart from the good of love, and "to worship God" is a testification of humiliation of heart by truths from that good.

Verse 12. Saying, Amen, signifies the Lord in relation to Divine truth from Divine good. This is evident from the signification of "Amen," as being truth; and because the Lord is truth itself (as He teaches in John 14:6), "Amen" in the highest sense signifies the Lord in relation to Divine truth; here this is signified by "Amen" because it is spoken by the angels of the three heavens to the Lord. "Amen" here stands at the beginning of what is said and also at the end to signify that the Lord in relation to Divine truth from Divine good is in things first and in ultimates, or that the Lord Himself is the First and the Last; for Divine truth united to Divine good is the Lord in the heavens, for this is the Divine proceeding from which are all things of heaven, and heaven itself (as may be seen in the work on Heaven and Hell, n. 13, 126-140, 275. That to be in things first and in ultimates signifies to be in all things, may be seen above, n. 41, 417, and in Arcana Coelestia, n. 10044, 10329, 10335; and that "Amen" signifies the Lord in relation to Divine truth, see above, n. 228).

The blessing, and the glory, and the wisdom, signifies that these are from Divine truth that proceeds from the Lord in the three heavens. This is evident from the signification of "blessing," as meaning the reception of Divine truth and the fructification from it, whence are felicity and eternal life. (That this is the meaning of "blessing" in the Word, see above, n. 340.) It is evident also from the signification of "glory," as being the reception of Divine truth in things interior (see above, n. 34, 288, 345); also from the signification of "wisdom" as being the reception of Divine truth in things inmost, for from this is wisdom. These three, "blessing, glory, and wisdom," are mentioned, because these things are said by the angels of the three heavens (see above, n. 462); and the reception of Divine truth in the lowest or first heaven is called "blessing," the reception of Divine truth in the middle or second heaven is called "glory," and the reception of Divine truth in the inmost or third heaven is called "wisdom." The saying, "The blessing, and the glory, and the wisdom, be unto God unto the ages of ages," signifies that these are in the heavens from Him, for "blessing, glory, and wisdom," are said to be "unto God" when they are with those who are in the heavens, for with them are Divine blessing, Divine glory, and Divine wisdom. This the Lord plainly teaches in John: Herein is My Father glorified, that ye may bear much fruit, and may become My disciples (15:8). And again: Father, all Mine are Thine, and all Thine are Mine, and I am glorified in them (17:10). This is like what is said above, "salvation be unto God" (see above, n. 460). Wherefore it was a custom with the ancients to say, "Blessed be God," and "Blessing be to God," likewise, "Glory and wisdom be to God," by which they did not mean that to Him be blessing, glory, and wisdom, since it is from Him that all blessing, glory, and wisdom come; but they meant that these are from Him with all men. They spoke in this way that the things they had received they might ascribe to God only, and nothing to themselves, and because, speaking thus, they spoke from the Divine, and not from themselves.

And the thanksgiving, and the honor, signifies that this is from the Divine good that proceeds from the Lord in the three heavens. This is evident from this, that as "blessing, glory, and wisdom," are predicated of the reception of Divine truth, so "thanksgiving and honor" are predicated of the reception of Divine good; for there are two things that proceed from the Lord, from which are all things in the heavens and on earth, namely, Divine truth and Divine good. Divine truth is the source of all intelligence and wisdom with angels and men, and Divine good is the source of all charity and love with them. These two united proceed from the Lord, so as to be one in their very origin; but with angels and men who receive them they are two, for the reason that there are two receptacles of life with them, which are called the understanding and the will. The understanding is the receptacle of Divine truth, and the will the receptacle of Divine good, or what is the same, the understanding is the receptacle of wisdom from the Lord, and the will is the receptacle of love from the Lord. But so far as these two, Divine truth and Divine good, and thus the understanding and the will, are one with angels and men, so far are they in conjunction with the Lord; but so far as these are not one, angels and men are not in conjunction. [2] As the Word was given to men in order that by it there may be conjunction of the Lord with angels and with men, therefore in every part of it truth is conjoined to good, and good to truth, since in the Word, especially in the prophecies, there are two expressions, one of them referring to Divine truth, and the other to Divine good; but this conjunction in the Word is seen only by the angels in heaven, and by those on earth to whom it is granted to see the spiritual sense. For there are expressions that have reference to truth, and expressions that have reference to good; so where there are two expressions that have nearly the same meaning, one is significative of such things as belong to truth, and the other of such things as belong to good. There is this union in the Word because the Word is Divine, and from the Divine Divine truth united to Divine good proceeds. (Respecting this union or this marriage of good and truth in the Word, which has been heretofore unknown on earth, see above, n. 238, 288; and in Arcana Coelestia, n. 683, 793, 801, 2516, 2712, 3004, 3005, 3009, 4158, 5138, 5194, 5502, 6343, 7022, 7945, 8339, 9263, 9314.) These things have been said to make known that "blessing, glory, and wisdom," are predicated of truths from the Divine (as was shown above, n. 465); and that "thanksgiving and honor" are predicated of goods from the Divine. That in the Word "glory" is predicated of truth, and "honor" of good, may be seen above, (n. 288, 345), where it is shown by various passages from the Word. "Thanksgiving" also is here predicated of good, for "blessing" is mentioned above, and blessing is expressed by the mouth by means of truths, while thanksgiving comes from the heart out of good.

And the power, and the strength, signifies omnipotence from Divine good through Divine truth. This is evident from the signification of "power and strength," when predicated of the Lord, as being omnipotence; but "power" is predicated of Divine truth, and "strength" of Divine good; thus both "power and strength" signify omnipotence through Divine truth from Divine good. (That "power" [potestas] when predicated of the Lord, means omnipotence, see above, n. 338; and that truths have all power [potentia] from good, or good has all power by means of truths, and that the Lord has omnipotence from Divine good by means of Divine truth, see also above, n. 209, 333; and in the work on Heaven and Hell, n. 228-233.) For the sake of the marriage of good and truth in every particular of the Word, mention is made of both "power" and "strength," otherwise to mention one of them would have been sufficient; this is true also of many other passages.

Be unto our God unto the ages of ages, signifies unto the Lord to eternity; for "our God" means "He who sitteth upon the throne, and the Lamb," and these two mean the Lord alone; "who sitteth upon the throne" meaning the Lord in relation to Divine good, and "the Lamb," the Lord in relation to Divine truth (as was said and shown above, n. 460); and "unto the ages of ages" in reference to the Lord signifies eternity. The expression "unto the ages of ages" is used, and not "to eternity," because "ages of ages" is a natural expression, but "to eternity" a spiritual expression, and the sense of the letter of the Word is natural, while the internal sense is spiritual, and the latter is contained within the former. It is the same elsewhere in the Word. Thus in Daniel: To the Son of man there was given dominion, and glory, and a Kingdom; His dominion is a dominion of an age, which shall not pass away (7:14). In Isaiah: Trust ye in Jehovah, for in Jah Jehovah is the rock of ages (26:4). In the same: Israel hath been saved by Jehovah with a salvation of ages; ye shall not be ashamed to the everlasting ages (45:17). My salvation shall be for an age, and My righteousness shall not be broken. My righteousness shall be for an age, and My salvation for generation and generations (51:6, 8). In David: Before the mountains were brought forth, and before the earth and the world were formed, even from age to age, thou art God (Ps. 90:2). The mercy of Jehovah is from age to age upon them that fear Him (Ps. 103:17). In Revelation: To Him be the might unto the ages of the ages. Behold I am alive unto the ages of the ages (1:6, 18). Again: Unto Him that sitteth upon the throne and unto the Lamb be the blessing, and the honor, and the glory, and the strength, unto the ages of the ages; and they worshiped Him that liveth unto the ages of the ages (5:13, 14). Again: And sware by Him that liveth unto the ages of the ages, who created heaven (10:6). And again: The kingdoms of the world are become our Lord's and His Christ's; and He shall reign unto the ages of the ages (11:15). And many other passages. Moreover, "age" in the Word signifies the time from antiquity, as well as time even to the end; it also has a similar signification as world; but these significations of "age" will be treated of elsewhere.

Amen, signifies confirmation from the Divine, as is evident from the signification of "amen," as meaning truth, and thence Divine truth, from the Lord (see above, n. 464), but here confirmation from the Divine, because it is the close of the angels' worship; confirmation from the Divine means that this is Divine truth, and thus that it is so. When anyone speaks Divine truth from the heart the Lord confirms it; confirmation cannot come from any other source. This is the signification of "amen" at the end of prayer. (That "amen" means confirmation from the Divine may be seen above, n. 34.)

Verses 13-17. And one of the elders answered, saying to me, These clothed with the white robes, who are they, and whence came they? And I said unto him, Lord, thou knowest. And he said unto me, These are they who come out of the great tribulation, and have washed their robes, and have made their robes white in the blood of the Lamb. Therefore are they before the throne of God, and they serve Him day and night in His temple; and He that sitteth on the throne shall dwell over them. They shall hunger no more, neither thirst anymore; neither shall the sun fall on them, nor any heat. For the Lamb who is in the midst of the throne shall feed them, and shall guide them unto living fountains of waters; and God shall wipe away every tear from their eyes. 13. "And one of the elders answered, saying to me," signifies influx out of heaven from the Lord, and perception therefrom (n. 471); "These clothed with the white robes, who are they [and whence came they]?" signifies respecting those who are now in truths, and in the protection of the Lord, of what quality they are and of what they have been (n. 472). 14. "And I said unto him, Lord, thou knowest," signifies that the Lord alone knows this (n. 473). "And he said unto me, These are they who come out of the great tribulation," signifies information that these are they that have been in temptations (n. 474); "and have washed their robes," signifies the removal of falsities by means of temptations (n. 475); "and have made their robes white in the blood of the Lamb," signifies the implantation of Divine truth from the Lord (n. 476). 15. "Therefore are they before the throne of God," signifies that for this reason they are conjoined to the Lord (n. 477); "and they serve Him day and night in His temple," signifies that they are constantly held in truths in heaven (n. 478); "and He that sitteth on the throne shall dwell over them," signifies the influx of Divine good into truths with them (n. 479). 16. "They shall hunger no more, neither thirst anymore," signifies that good and truth shall not fail them, nor consequent felicity (n. 480); "neither shall the sun fall on them, nor any heat," signifies that evil and falsity from lusts shall not come to them (n. 481). 17. "For the Lamb who is in the midst of the throne shall feed them," signifies that the Lord will instruct them out of heaven (n. 482); "and shall guide them unto living fountains of waters," signifies in Divine truths (n. 483); "and God shall wipe away every tear from their eyes," signifies a state of blessedness from the affection of truth, after falsities have been removed by temptations (n. 484).

Verse 13. And one of the elders answered, saying to me, signifies influx out of heaven from the Lord, and perception therefrom. This is evident from the signification of "answering and saying," when predicated of the "elders," who signify heaven where the Lord is, as being influx and perception, "to answer" meaning influx, and "to say" perception; also from the signification of the "elders," as being those who are in the second or middle heaven, where those are who are in intelligence, and through whom answers come (of which above, n. 462); and because all influx is from the Lord alone, although through the angels, these words signify influx and perception out of heaven from the Lord. That there is such a meaning in these words may seem strange; but in no other way are these words perceived in heaven. This seems strange because this is said as if it were historical, and historical things conceal the spiritual sense more than those purely prophetical; but all the historical parts of the Word also contain a spiritual meaning, and still more those that are historical-prophetical, which are such as appeared to and were said to the prophets when they were in the vision of the spirit; for all such things are representative and significative; as for instance, "the four and twenty elders" and "four animals" seen by John; this is historical-prophetical, representing and signifying the angels of the higher heavens, as has been shown above; so it follows that "one of the elders speaking to him" was likewise significative, signifying influx and perception out of heaven from the Lord. [2] "He answered" does not signify here to answer in the ordinary sense, as can be seen from its being said when there is no question, for to answer implies a question; so here it has reference to thought respecting those who were seen in white robes. Moreover, the expression "to answer" frequently occurs in the Word, and it signifies, in reference to the Lord, influx, inspiration, perception, and information, likewise mercy and aid, as in the following passages. In Isaiah: In the time of My good pleasure have I answered thee, and in the day of salvation have I helped thee (49:8). In David: Save me, O Jehovah; let the king answer us in the day when we call (Ps. 20:9). In the same: Answer me when I shall call, O God of my righteousness (Ps. 4:1). In the same: Look, answer me, O Jehovah, my God (Ps. 13:3). In the same: I call upon Thee, for Thou wilt answer me, O God (Ps. 17:6). In the same: I sought Jehovah and He answered me (Ps. 34:4). In the same: He calleth 471-1 upon Me and I will answer him (Ps. 91:15). In the same: In my distress I cried out unto Jehovah, and He answered me (Ps. 120:1); and elsewhere. In these and other passages, "to answer" means not to answer but to flow into the thought, to give perception, and to give help from compassion; from this it is that "answers," in reference to the Lord, signify perceptions from influx. It is to be noted that whatever comes from the Lord into the perception is called influx.

These clothed with the white robes, who are they, and whence came they? signifies respecting those who are now in truths and in the protection of the Lord, of what quality they are and of what they have been. This is evident from the signification of "clothed with the white robes," as being those who are now in truths and in the protection of the Lord (of which above, n. 395, 457); also from the signification of "who are these, and whence came they?" as being of what quality they are and of what they have been. "Who are they and whence came they?" signifies of what quality they are and what they have been, because angels in the spiritual world, when they see and meet others, never inquire who they are and whence they come, but of what quality they are; so this is the spiritual idea signified by these words. Angels inquire only respecting the quality of those they see, because the dwelling places of all in the spiritual world are in accordance with the quality of the affections with them, also because asking "who they are" involves person, and "whence they came" involves place; and in the spiritual thought and consequent spiritual speech of the angels there is no idea of person and of place, but in their stead an idea of the thing and of the state in respect to quality; so, too, everyone there is given a name from his quality. (That angels think abstractedly from person and from place, and that their wisdom is from that, see above, n. 99, 100, 270, 325.) From this it can be seen that "Who are they and whence came they?" signifies in the spiritual sense, of what quality they are and of what they have been; their quality is also described in what follows.

Verse 14. And I said unto him, Lord, thou knowest, signifies that the Lord alone knows this. This is evident from what has been said above (n. 471); namely, that by "one of the elders" who answered, and to whom it is now said "Lord, thou knowest," is meant out of heaven from the Lord; for whatever in the Word is said to men by angels, is not said by the angels but by the Lord through them, for this reason here and there in the Word the angels that speak are called Jehovah; and for this reason the Word, even where it was spoken by angels, is Divine; for no one of himself, not even an angel, can speak such things as are Divine which are in the Word, nor in fact any truth which is in itself Divine; this the Lord only can do through the angels. This makes clear that "Lord, thou knowest," signifies that the Lord alone knows it.

And he said unto me, These are they who come out of the great tribulation, signifies information that these are they that have been in temptations. This is evident from the signification of "he said to me," as being information; also from the signification of "great tribulation" (or affliction) as being temptations (of which presently). Here something shall first be said about temptations which those in the spiritual world undergo who are in falsities from ignorance, and who are here treated of. In the spiritual world, those only undergo temptations who had lived well in the world according to their religion, in which there were falsities of doctrine which they believed; for by means of temptations falsities are shaken off and truths are implanted, and thus they are prepared for heaven; for all who are to come into heaven must be in truths; therefore so long as they are in falsities they cannot come into heaven. The reason is that Divine truth proceeding from the Lord makes heaven, and makes the life of the angels there; consequently as falsities are the opposites of truths, and opposites destroy, these must first be removed, and they can be removed only by means of temptations. (That temptations perform this use, see in The Doctrine of the New Jerusalem, n. 187-201, where temptations are treated of.) Such after their life in the body are let into temptations in the spiritual world because they could not be tempted while in the world on account of the falsities of their religion which reigned. Everywhere it is to be noted, that all who are let into temptations are saved; while the evil, who are in falsities from evil, are not tempted, for truths cannot be implanted in them; their evils of life stand in the way; but from these their truths are taken away, and thus they remain in mere falsities, and then they are plunged into hell, to a depth according to the quality of evil from which is falsity. In a word, those who are to come into heaven are vastated in respect to falsities, while those who are to come into hell are vastated in respect to truths; that is, from those who are to come into heaven falsities are taken away, and from those who are to come into hell, truths are taken away; for no one with falsities can enter heaven, and no one with truths can enter hell, since truths from good make heaven, and falsities from evil make hell. The temptations which those undergo with whom falsities are to be scattered are treated of in many passages in the Word, especially in David, and are called "afflictions," "tribulations," and "vastations;" but there is no need to cite these passages here, because it can be known without them that "tribulations" and "afflictions," when predicated of the good, mean in the spiritual sense temptations.

And have washed their robes, signifies the removal of falsities by means of temptations. This is evident from the signification of "to wash," as being to purify from falsities and evils, consequently to remove them; for the evils and falsities that are with man, spirit, and angel, are not taken away, but are removed, and when they have been removed the appearance is that they have been taken away (respecting this see in The Doctrine of The New Jerusalem, n. 166, 170) thence "to wash" signifies to remove falsities, and thus to purify. Also from the signification of "robes," as being protecting truths in general (of which above, n. 395); but "robes" here, before they have been washed and made white, signify falsities from which they have [not yet] been purified; for those who are in falsities from ignorance appear in the spiritual world at first in dusky garments of diverse colors, and while they are in temptations in filthy garments; but when they come out of temptations they appear in white robes, glistening according to their purification from falsities. Each one in the other life appears in garments according to the truths and according to the falsities that are with him; 475-1 this is why "garments" signify truths, and in the contrary sense falsities (see above, n. 195, 271). From this the signification of "they have washed their robes and have made them white" can be seen. [2] In ancient times, when all the externals of the church were representative and significative of things spiritual and celestial, washings were made use of, and they represented purifications from falsities and evils; "washings" had this signification because "waters" signified truths, and "filth" falsities and evils, and all purification from falsities and evils is effected by truths (that "waters" signify truths see above, n. 71). This is why washings were instituted with the sons of Israel by command; for with them there was a representative church, all things of which were significative of things spiritual, and "washings" signified purifications from falsities and evils, and thence regeneration. For this purpose: A laver of brass was placed at the entrance of the tent of meeting (Exod. 30:18-20); Also lavers of brass were placed outside of the temple, one great laver which was called the sea of brass, and ten smaller ones (1 Kings 7:23-39). [3] Because of this signification of "washings," when Aaron and his sons were consecrated to the priesthood: Moses was commanded to wash them with water at the entrance of the tent, and thus to sanctify them (Exod. 29:4; 40:12; Lev. 8:6); for the priests represented the Lord in relation to Divine good, as kings represented Him in relation to Divine truth, consequently the priests represented also the Divine holiness which is pure without blemish. Aaron and his sons were inducted into this representation by the washing by Moses; therefore it is said that "thus they should be sanctified," although no sanctity was conferred upon them by the washing. [4] It was therefore also commanded that: Aaron and his sons should wash their hands and feet before entering into the tent of meeting, and before they came near to the altar to minister; and it is said that they were to do this that they die not; and that it should be to them a statute of an age (Exod. 30:18-21; 40:30, 31). Also that Aaron should wash his flesh before he put on the garments of ministry (Lev. 16:4, 24). "Washing the hands and feet" signified the purification of the natural man, and "washing the flesh" the purification of the spiritual man. It was therefore commanded also: That the Levites should be sanctified by being sprinkled with the water of expiation, and by causing a razor to pass over their flesh, and that they should wash their garments (Num. 8:6, 7). This was done to the Levites because they ministered in the external things of the church under Aaron and his sons, and the purification of the external things of the church was represented by the sprinkling of the water of expiation, by shaving the hairs of the flesh, and by washing the garments. [5] Furthermore, all who were made unclean by touching unclean things also washed themselves and their garments, and were said to be made clean thereby, as: Those who ate of the dead body of a clean beast, or of what was torn (Lev. 17:15, 16). One who touched the bed of one who had an issue, or sat upon the vessel that he sat on, or who touched his flesh (Lev. 15:4-12). It was also commanded that the leper, after his cleansing, should wash his garments, shave off his hair, and wash himself with water (Lev. 14:8, 9). Also that such vessels as had become unclean by the touch of the unclean, should be passed through water (Lev. 11:32; besides other statutes). He is much mistaken who supposes that those who washed their flesh or hands and feet, or garments, were cleansed and sanctified, that is, purified from their sins; for sins are not washed away or taken away by water as filth is, but they are washed away, that is, removed, by means of truths and a life according to them, and this alone was what was represented by the washings; for "waters" signify truths, and truths when there is life according to them, purify the man. [6] That these external things contribute nothing to purification from evils and falsities, is clearly taught by the Lord in Matthew: Woe unto you Scribes and Pharisees, hypocrites! for ye cleanse the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first the inside of the cup and of the platter that the outside of them may become clean also (23:25, 26). Like things were taught by the Lord when the Jews and Pharisees rebuked His disciples for not washing their hands before eating, for He taught: That by this a man is not rendered unclean, but by every evil that goeth forth from the heart (Matt. 15:1, 2, 19, 20; Mark 7:1-23; Luke 11:38, 39). From this it can be seen that the Jews by their washings were never sanctified and cleansed from their spiritual defilements, which are the evils going forth from the heart, since these evils reside within; and in the world they have nothing in common with the filth that adheres to the body. It is said that "the inside of the cup and platter must be cleansed that the outside may become clean also;" for the outside with man cannot be cleansed until the inside is cleansed, for the outside is cleansed by means of the inside. "The cup and platter" signify the interiors and exteriors of man, which receive truth and good, for the cup is what contains wine, and the platter is what contains food, and "wine" signifies truth, and "food" has a similar signification as "bread," namely, good. This makes clear the signification in the spiritual sense of "cleanse first the inside of the cup and of the platter, that the outside may become clean also." [7] What the Lord says here has a similar meaning as His washing the feet of the disciples, respecting which He thus said to Peter, in John: He that hath bathed needeth not save to wash his feet, but is wholly clean (13:10). "He that hath bathed" signifies one who is inwardly clean; and "needeth not save to wash his feet" signifies that then he must be cleansed outwardly, for "the feet" signify the external or natural man (see above, n. 69). More may be seen respecting this arcanum in The Doctrine of the New Jerusalem, n. 179, 181; and in Arcana Coelestia, where the following are made clear: For a man to be purified, both the internal or spiritual and the external or natural must be purified, and the external by means of the internal, n. 3868, 3870, 3872, 3876, 3877, 3882. The internal man is purified before the external, because the internal is in the light of heaven, and the external in the light of the world, n. 3321, 3325, 3469, 3493, 4353, 8746, 9325. The external or natural man is purified by the Lord through the internal or spiritual, n. 3286, 3288, 3321. A man is not purified until the external or natural man is also purified, n. 8742-8747, 9043, 9046, 9061, 9325, 9334. If the natural man is not purified the spiritual man is closed up, n. 6299; and in respect to the truths and goods of faith and love, it is as it were blind, n. 3493, 3969). The internal man is purified by knowing, understanding, and thinking the truths of the Word, and the external man by willing and doing them. This makes clear how the Lord's words to Peter must be understood, "He that hath bathed needeth not save to wash his feet;" likewise how the Lord's words to the Pharisees must be understood, "cleanse first the inside of the cup and of the platter, that the outside may become clean also." [8] That the internal man is purified by truths which are of faith, and the external by a life according to them, is meant also by these words of the Lord: Except one be born of water and of the spirit he cannot enter into the kingdom of God (John 3:5). "Water" signifying the truths of faith, and "spirit" a life according to them. [9] From this it can now be seen what "washing" signifies in the following passages. In Ezekiel: I washed thee with waters; yea, I rinsed away thy bloods from upon thee, and I anointed thee with oil (16:9). This was said of Jerusalem, by which the church is signified; its purification from falsities and from evils is signified by "I washed thee with waters; yea, I rinsed away thy bloods from upon thee," "to wash with waters" signifying to purify the church by truths, and "to rinse away the bloods" signifying purification from falsities and evils. To imbue the church with the good of love is signified by "I anointed thee with oil," "oil" meaning the good of love. [10] In Isaiah: When the Lord shall have washed away the filth of the daughters of Zion, and shall have washed away the bloods of Jerusalem out of the midst thereof, in the spirit of judgment, and in the spirit of cleansing (4:4). "To wash away the filth of the daughters of Zion" signifies to purify the affections of those who are of a celestial church from the evils of love of self, "filth" meaning the evil of the love of self," "daughters" the affection, and "Zion" the church that is in love to the Lord, which is therefore called a celestial church; "to wash away the bloods of Jerusalem" signifies to purify the same affections from the falsities of evil, "bloods" meaning the falsities of evil; "in the spirit of judgment and in the spirit of cleansing" signifies by means of the understanding of truth and the affection of truth, "spirit" meaning the Divine truth proceeding from the Lord, "the spirit of judgment" the understanding of truth therefrom, and "the spirit of cleansing" the spiritual affection of truth, for that is what cleanses. [11] In Job: If I shall wash myself in waters of snow, and cleanse my hands with soap, yet wilt thou plunge me into the pit, and mine own garments shall abhor me (9:30, 31). This means that if one attempts to purify himself by his own efforts, although by means of truths and goods that are or that appear to be genuine, he will yet lead himself into falsities; "to wash oneself" means to purify oneself; "waters of snow" mean truths that are or that appear to be genuine; "soap" means the good from which they come, and "the pit" falsity. That from this come truths falsified is meant by "mine own garments shall abhor me;" "garments" meaning truths, which are said "to abhor one" when they are falsified, and this is done when man from self-intelligence speculates and draws conclusions. [12] In Moses: He washed his vesture in wine, and his covering in the blood of grapes (Gen. 49:11). This is said of Judah, by whom is here meant the Lord in relation to Divine truth; that He altogether purified this in His Human, when He was in the world, is signified by "he washed his vesture in wine, and his covering in the blood of grapes," "vesture" and "covering" signifying His Human, and "wine" and "the blood of grapes" Divine truth. (This may be seen explained in Arcana Coelestia, n. 6377, 6378.) [13] That "to wash" signifies to purify from falsities and evils is clearly evident in Isaiah: Wash you, make you pure; put away the evil of your doings from before Mine eyes; cease to do evil (1:16). Because "to wash" signifies to put away falsities and evils, it is added, "put away the evil of your doings from before Mine eyes; cease to do evil." [14] In Jeremiah: Wash thine heart from wickedness, O Jerusalem, that thou mayest be saved. How long shall the thoughts of thine iniquity lodge in the midst of thee? (4:14). This has a similar signification. In David: Wash me from mine iniquity, and cleanse me from my sin. Thou shalt purge me with hyssop, and I shall be clean; Thou shalt wash me, and I shall be whiter than snow (Ps. 51:2, 7). Here "to wash" plainly means to purify from falsities and evils, for it is said, "Wash me from iniquity, and cleanse me from sin," and afterwards, "Thou shalt wash me, and I shall be whiter than snow;" "to wash from iniquity" means from falsities, and "from sin" means from evils, for "iniquity" is predicated of falsities, and "sin" of evils; and because the water of expiation was prepared from hyssop, it is said, "Thou shalt purge me with hyssop and I shall be clean." [15] In Jeremiah: Although thou shalt wash thee with niter and take thee 475-2 much soap, thine iniquity shall still retain its spots before Me (2:22). Here, too, it is clear that washings only represented and thence signified spiritual washings, which are purifications from falsities and evils, for it is said, "Although thou shalt wash thee with niter, and take thee much soap, thine iniquity shall still retain its spots." [16] Thus also in David: In vain have I cleansed my heart, and washed my hands in innocence. All the day have I been plagued, and in the mornings was my reproof (Ps. 73:13, 14). "To wash the hands in innocence" means to bear witness that one is innocent and pure from evils and falsities; for washing the hands was a testification of innocence; as can be seen also from the fact that: Pilate washed his hands and said, I am innocent of the blood of this righteous person (Matt. 27:24). [17] Because "washings" signified purifications from falsities and evils, and "one blind" signified those who do not see truths, and are therefore in falsities: The Lord told the blind man whose eyes He anointed with clay made with spittle, to wash himself in the pool of Siloam, and when he had washed himself he came seeing (John 9:6, 7, 11, 15). The "blind man" here represented those who can see nothing of truth because they are sensual, and see only those things that appear before the external senses, from which come fallacies instead of truths, and to the confirmation of these they apply the sense of the letter of the Word; "the clay made of spittle" signifies sensual truth, such as the Word contains for such persons; "the waters of the lake or pool of Siloam" signify the truths of the Word, for all things, even to the waters in Jerusalem were significative; and "to wash" signifies to purify from fallacies, which in themselves are falsities. From this it can be seen what these things signify in series; for all the miracles and works of the Lord when He was in the world signified Divine celestial and Divine spiritual things, that is, such things as pertain to heaven and the church, and this because they were Divine, and the Divine always operates in ultimates from first things, and thus in fullness; ultimates are such as appear before the eyes in the world. This is why the Lord spoke and the Word was written by means of such things in nature as correspond. [18] It is similar with the miracle performed on Naaman the leper by command of Elisha, which is thus described in the second book of Kings: Naaman of Syria, being affected with leprosy, was commanded by a messenger from Elisha to wash himself seven times in the Jordan, and his flesh would come again and he would be clean. At length Naaman went down, and dipped himself seven times in Jordan; and his flesh came again like unto the flesh of a little lad, and he was clean (5:10, 14). "Naaman a leper of Syria" represented and signified those who falsify the knowledges of truth and good from the Word, for "leprosy" signifies falsifications, and "Syria" the knowledges of truth and good. "The waters of Jordan" signified the truths that introduce into the church, which are the knowledges of truth and good from the Word, for the river Jordan was the first boundary across which the land of Canaan was entered, and "the land of Canaan" signified the church; this is why "the waters of Jordan" signified introductory truths, which are the first knowledges of truth and good from the Word. Because of this signification of "the waters of Jordan," Naaman was commanded to wash himself in them seven times, which signified purification from falsified truths; "seven times" signifies fully, and is predicated of things holy, such as truths Divine are. Because "seven times" has this signification, it is said that "his flesh came again like unto the flesh of a little lad," the flesh coming again signifying spiritual life, such as those have who are regenerated through Divine truths. [19] Because "the waters of Jordan" signified the truths that introduce into the church, which are the knowledges of truth and good from the Word, and "washing" therein signified purification from falsities, and consequent reformation and regeneration by the Lord, therefore baptism was instituted, which was first performed in Jordan by John (Matt. 3:11-16; Mark 1:4-13). This rite signified initiation into the knowledges from the Word respecting the Lord, His coming, and salvation by Him; and as man is reformed and regenerated by the Lord by means of truths from the Word, baptism was commanded by the Lord (Matt. 28:19); for it is by means of truths from the Word that man is reformed and regenerated, and it is the Lord who reforms and regenerates. (Respecting this more may be seen in The Doctrine of the New Jerusalem, n. 202-209.) [20] It was said by John: That he baptized with water; but that the Lord would baptize with the Holy Spirit and with fire (Luke 3:16; John 1:33). This means that John only inaugurated them into knowledges from the Word respecting the Lord, and thus prepared them to receive Him, but that the Lord Himself regenerates man by means of Divine truth and Divine good proceeding from Him; for John represented the like as Elijah, namely, the Word; "the waters" with which John baptized signified introductory truths, which are knowledges from the Word respecting the Lord; "the Holy Spirit" signifies Divine truth proceeding from the Lord; and "fire" signifies Divine good proceeding from Him; and "baptism" signifies regeneration by the Lord by means of Divine truths from the Word. [21] Washings were instituted in the ancient churches, and afterwards baptisms in their place, which nevertheless are only representative and significative rites, in order that heaven might be conjoined with the human race, and in particular with the man of the church; for heaven is conjoined to man when man is in ultimates, that is, in such things as are in the world in regard to his natural man, while he is in such things as are in heaven in regard to his spiritual man; in no other way is conjunction possible. This is why baptism was instituted; also the holy supper; likewise why the Word was written by means of such things as are in the world, while there is in it a spiritual sense, containing such things as are in heaven, that is, that the sense of the letter of the Word is natural, while in it there is a spiritual sense. (That by means of this sense the Word conjoins the angels of heaven with the men of the church, may be seen in the work on Heaven and Hell, n. 303-310; and in the small work on The White Horse from beginning to end. That the holy supper likewise conjoins, see in The Doctrine of the New Jerusalem, n. 210-222, and the same is true of baptism.) But he is much mistaken who believes that baptism contributes anything to a man's salvation unless he is at the same time in the truths of the church and in a life according to them; for baptism is an external thing, which without an internal contributes nothing to salvation, but it does contribute when the external is conjoined to an internal. The internal of baptism is, that by means of truths from the Word and a life according to them, falsities and evils may be removed by the Lord, and thus man be regenerated, as the Lord teaches (Matt. 23:26, 27), as explained above in this article.

And have made their robes white in the blood of the Lamb, signifies the implantation of Divine truth from the Lord. This is evident from the signification of "making robes white," as meaning to put off falsities and to put on truths, for "white" and "to be made white," are predicated of truths, and these are signified by "robes." (That "white" and "to be made white," are predicated of truths, see above, n. 196; and that "robes" signify truths in general see above, n. 395.) It is said "made their robes white," because the garments of those who are in falsities appear in the spiritual world dusky and also spotted, and the garments of those who are in temptations appear filthy; but as soon as they emerge from temptations, as they have then been imbued with Divine truths, white and shining garments without spots appear upon them, as was mentioned just above. This is why "they have made their robes white" signifies that they have put off falsities and put on truths. The above is evident also from the signification of "the blood of the Lamb" as being Divine truth proceeding from the Lord (of which above, n. 329); and because in temptations falsities are shaken off, and truths are implanted, so in general, "they have made their robes white in the blood of the Lamb" signifies the implantation of Divine truth from the Lord. In the sense of the letter of the Word, "the blood of the Lamb" means the passion of the cross, but in the internal or spiritual sense it means Divine truth proceeding from the Lord; for it is by this that man is purified from falsities and evils, that is, his garments are made white. The passion of the cross was the Lord's last temptation, by which He fully subjugated the hells, and glorified His Human; and when this was accomplished and completed, the Lord sent the Comforter, the Spirit of Truth, by which is meant Divine truth proceeding from His glorified Human, as the Lord teaches in John (7:39) and elsewhere. It is by means of Divine truth, when it is received, that man is reformed and regenerated by the Lord and saved, and not by the shedding of blood on the cross. (On this more may be seen in The Doctrine of the New Jerusalem, n. 293, 294, and in the extracts there from the Arcana Coelestia.) This can be seen from this also, that the garments of angels appear glistening from what is white and bright, not from faith in and thought about the blood of the Lord on the cross, but from Divine truth with them from the Lord; for, as was said above, their garments are all in accord with the truths with them; nor is any angel permitted to think of the Lord's passion, but only of His glorification, and of the reception by Him of the Divine.

Verse 15. Therefore are they before, the throne of God, signifies that for this reason they are conjoined to the Lord. This is evident from the signification of "are before the throne of God," as being to be conjoined to the Lord. (That conjunction with the Lord is signified by "standing around the throne of God," may be seen above, n. 462; and the like is signified by "are before the throne of God.") "Before the throne of God" means before the Lord, for the Lord was upon the throne, as is said in verse 17 following, "The Lamb who is in the midst of the throne shall feed them."

And they serve Him day and night in His temple, signifies that they are constantly held in truths in heaven. This is evident from the signification of "serving," which is said of those who are in truths (of which presently); also from the signification of "day and night," as being constantly and in every state (of which also presently); also from the signification of "the temple" of God, as being heaven where Divine truth reigns (of which above, n. 220, 391); therefore these words signify that they are constantly held in truths in heaven. This is the signification, because this treats of those who had been during their life in the world in falsities from ignorance, as was shown above; and those who are in falsities from ignorance and yet in good of life according to their religion cannot be saved before the falsities in them have been withdrawn and truths have been implanted in their place; and truths are implanted by means of temptations. When, therefore, these come out of temptations the falsities still remain, although they have been withdrawn by means of truths; for nothing evil and false can be wholly wiped away from man, spirit, or angel, but only withdrawn; for the Lord withholds them from their evils and falsities and holds them in good and truth; and when this is done they seem to themselves to be without evils and falsities. For this reason, unless those who had been in falsities from ignorance in the world were constantly held in truths by the Lord, they would fall back into falsities. This, therefore, is what is meant by "they serve Him day and night in His temple," "temple" also signifying heaven where truths reign. [2] Their having been in the good of life according to their religion saves them, indeed, but it does not save so long as they are in falsities, therefore after their life in the world the falsities in them are withdrawn. They cannot be saved before, because good derives its essence from truths; for good is the esse of truth, and truth is the form of good, therefore according to the quality of the truths is the good. From this it is clear that even though one lives well he cannot come into heaven until he is in truths. On this account there are places of instruction for those who are to come into heaven, because no one can come thither until he has been instructed (of this instruction and the places of instruction for those who are to come into heaven, see in the work on Heaven and Hell, n. 512-520). [3] It is said "they serve Him day and night in His temple," but this does not mean that they are continually in a temple, or continually in worship and prayers, for this is not done in the heavens. Everyone there, as in the world, is in his vocation and employment, and on occasion, as in the world, in the temple; and yet they are said "to serve God day and night in the temple" when they are constantly in truths; for thus inwardly they constantly serve Him. For every good spirit and angel is his own truth and his own good, for they are the affections of truth and good. Affection or love constitutes the life of everyone; consequently those who are in the affection of truth constantly serve the Lord, even when they are in their vocations, business, and employments, for the affection that is within reigns continually and serves. Moreover, this is the service the Lord desires, but not being constantly in temples and in worship. To be in temples in worship there, and not in truths, is not serving the Lord, but serving the Lord is to be in truths, and to act sincerely and justly in everything; for then the principles of truth, sincerity, and justice, that are with man, serve the Lord. Again, through these, but not through worship alone, a man after his life in the world can be in heaven, for worship without these, consequently without truths, is empty worship, into which no influx enters. In the Word mention is made of "serving" and "ministering," also of "servants" and "ministers," and those who are in truths are said to be "servants of the Lord," and "to serve Him," while those who are in good are said to be "ministers of the Lord," and "to minister to Him." (That those are called "servants" in the Word who are in truths, may be seen above, n. 6; and that those are called "ministers" who are in good, n. 155.)

And He that sitteth on the throne shall dwell over them, signifies the influx of Divine good into the truths with them. This is evident from the signification of "He that sitteth on the throne," as being the Lord in relation to Divine good (of which above, n. 297, 343, 460); also from the signification of "dwelling over them," as being to flow in with good into their truths; for "to dwell" is predicated in the Word of good, thus "dwellers" signify those who are in good; so when "to dwell" is predicated of the Lord, as here, "to dwell over them" signifies the influx of Divine good; this is into truths, because the truths in such are what have just been treated of, also because all who are in the heavens are held in truths by the influx into truths of Divine good from the Lord; for it is only into truths that Divine good can flow, because truths are from good, for they are forms of good; this is why it is necessary for man to be in good, since by it the Lord flows into the truths corresponding to the good. He is much mistaken who supposes that the Lord flows immediately into truths with man. (This influx is treated of in the Arcana Coelestia, namely, the influx of the Lord is into the good with man, and through the good into the truths that are with him, but not the reverse, n. 5482, 5649, 6027, 8685, 8701, 10153; influx is through good into truths of every kind, but especially into genuine truths, n. 2531, 2554; in good there is a faculty of receiving truths, n. 8321; there is no influx of the Lord into truths separate from good, n. 1831, 1832, 3514, 3564.) From this it can now be seen how the things contained in this and the preceding verses cohere, namely, that those in whom truths from the Lord are implanted by means of temptations, are constantly held in truths by the influx into them of Divine good. (That "to dwell" is predicated in the Word of good, see Arcana Coelestia, n. 2268, 2451, 2712, 3613, 8269, 8309, 10153; and that "the dwelling place of the Lord" means heaven and the church in respect to good, consequently the good of heaven and the church, and in reference to man the good with him, n. 8269, 8309.)

Verse 16. They shall hunger no more, neither thirst anymore, signifies that good and truth shall not fail them, nor consequent felicity. This is evident from the signification of "to hunger," as being the lack of good, therefore here "they shall not hunger," means that there will be no lack of good; also from the signification of "to thirst," as being the lack of truth, therefore here "they shall not thirst" means that there shall be no lack of truth. These same words signify also felicity, because all the felicity and blessedness that angels have in heaven are from and according to the good and truth they receive from the Lord, that is, according to the reception of these. That all heavenly felicity, or all heavenly joy, is in the affection of good and truth, consequently in the marriage of good and truth, in which the angels are, may be seen in the work on Heaven and Hell (n. 395-414). "They shall not hunger" signifies that good shall not fail them, because "bread" signifies the good of love, and "to hunger" is predicated of bread and of food. "They shall not thirst" signifies that truth shall not fail them, because "water" and "wine" signify truth, and "to thirst" is predicated of water and of wine. This is why "to hunger" and "to thirst" are frequently mentioned in the Word, by which are meant not natural hunger and thirst but spiritual hunger and thirst, which are the deprivation, lack, and ignorance of the knowledges of truth and good, together with a desire for them. That this is the signification in the Word of "hungering and thirsting," or of "hunger and thirst," may be seen above, (n. 386), where many passages respecting hunger and thirst are cited and explained.

Neither shall the sun fall on them, nor any heat, signifies that evil and falsity from lusts shall not come to them. This is evident from the signification of "the sun," as meaning the Lord in relation to Divine love, and with men, spirits, and angels, the good of love to the Lord from the Lord; and as meaning in the contrary sense as here the love of self and evil therefrom out of lusts (of which above, n. 401; and in the work on Heaven and Hell, n. 116-125); also from the signification of "heat," as meaning falsity from that evil, and therefore falsity from lusts; for when man is in heat, that is, when he burns with heat, he craves drink that his heat may be allayed, for he is thirsty; and "to have drink" and "to drink" signifies to imbibe truths, and in the contrary sense, to imbibe falsities, because "water" and "wine," which are for drink, signify truths. [2] That "heat" signifies falsity from lust or lust for falsity can be seen from the following passages. In Jeremiah: Blessed is the man that trusteth in Jehovah; and he shall be like a tree planted by the waters, that sendeth out his roots by the river; he shall not see when heat cometh, but his leaf shall be green; therefore he shall not be careful in the year of drought, neither shall he cease from bearing fruit (17:7, 8). A man who suffers himself to be led by the Lord is compared to a tree and its growth and fructification, because a "tree" signifies in the Word the knowledge and perception of truth and good, consequently the man in whom these are; "a tree planted by the waters" means a man with whom there are truths from the Lord, "waters" meaning truths; "that sendeth out his roots by the river" signifies the extension of intelligence from the spiritual man into the natural; this is said because a "river" signifies intelligence, and because "roots" are sent forth from the spiritual man into the natural; "he shall not see when heat cometh" signifies not to be affected by the lust of falsity; "but his leaf shall be green" signifies knowledges made alive by truths; "therefore he shall not be careful in the year of drought, neither shall he cease from bearing fruit" signifies that in a state when there is no truth and no good, there shall be no fear of the loss and deprivation of these, but that even then truths conjoined to good shall be fruitful, "year of drought" signifying a state of loss and deprivation of truth. This is said because with spirits and angels there are alternations of state (respecting which alternations see in the work Heaven and Hell, n. 154-161). [3] In Isaiah: For Thou art become a stronghold to the poor, a stronghold to the needy in his distress, a refuge from the inundation, a shadow from the heat; for the blast of the violent ones is as an inundation against a wall, as a drought in a dry place; the tumult of strangers shalt Thou humble, the heat by the shadow of a cloud, the branch of the violent ones shall he repress (25:4, 5). "The poor and needy" signify those who are in the lack of good from the ignorance of truth, and yet have a desire for these; "inundation" and "heat" have reference to evils and falsities that rise up and flow in from the selfhood [proprium] and also from others who are in evil; "the blast of the violent ones" signifies things contrary to the goods and truths of the church; those are called "violent" who endeavor to destroy goods and truths, and "their blast" signifies eagerness to destroy; "the tumult of strangers shalt thou humble" signifies that the Lord will allay and remove the irruption of falsities from evil, "tumult" signifying irruption, "strangers" the falsities from evil, and "to humble" to allay and remove; "he shall repress the heat by the shadow of a cloud" signifies to defend from the lust of falsity, "heat" meaning the lust of falsity, and "the shadow of a cloud" defense from it, for the shadow of a cloud tempers the heat of the sun, and allays its fervor. [4] In Jeremiah: His dead body shall be cast out in the day to the heat, and in the night to the frost (36:30). This was said of Jehoiakim, king of Judah, after he had burned the scroll written by Jeremiah, which act signifies that the truths of the church will perish by a lust for falsities and a consequent aversion from truths. The kings of Judah represented and thence signified in the Word truths from good, and this king the truth of the church about to perish; "the scroll that he burned" signifies the Word, which is said to be burned when it is falsified and adulterated, and this is done by the lust of falsity from evil; "the dead body" signifies the man of the church without spiritual life, which is had by means of truths from the Word; when this life is extinct, only falsities are desired and truths are avoided, and in consequence man becomes dead, and in the spiritual sense "a dead body." The lust for falsities is signified by "the heat in the day," and aversion from the truths by "the frost in the night;" for when the light of heaven, which in its essence is Divine truth, flows in, those who are in falsities from evil become cold with an intensity corresponding to the warmth of the falsity from evil. [5] In the same: When they are heated I will set their banquets and I will make them drunken, that they may triumph, that they may sleep the sleep of an age and not awake (Jer. 51:39). This is said of Babylon, which signifies the profanation of good and truth. "When they are heated" signifies the warmth and lust of falsifying truths and adulterating goods; "to set their banquets, to make drunken, and to triumph," signifies to be insane from falsifications to the last degree, "their banquets" signifying the adulterations of good and truth, "drunkenness and rejoicing" insanities in the highest or last degree; "to sleep the sleep of an age and not to awake" signifies not to have perception of truths to eternity. [6] In Hosea: They are all hot as an oven, and devour their judges; all their kings are fallen; not one among them calleth unto Me (7:7). "To be hot as an oven" signifies their lusting after falsity from the love of it; "they devour judges, and all their kings are fallen" signifies the destruction of all intelligence when the truths that constitute it are lost, "judges" signifying the intelligent, and in an abstract sense the things that belong to intelligence, and "kings" signifying truths; "not one among them calleth unto Me" signifies that no one cares for truths from the Divine. [7] In Job: He beholdeth not the way of the vineyards; drought and heat shall seize upon the waters of snow (24:18, 19). "Not to behold the way of the vineyards" signifies to make the truths of the church of no account; "drought and heat shall seize upon the waters of snow" signifies that the lack of truth, and the consequent lust for falsity will destroy all genuine truths, "the waters of snow" meaning genuine truths. [8] In Isaiah: He shall say to the bound, Go forth, to them that are in darkness, Reveal yourselves. They shall feed upon the ways, and in all the bare hills shall be their pasture. They shall not hunger nor thirst neither shall the heat or the sun smite them; for He that hath compassion on them shall guide them, even unto springs of waters shall He lead them (49:9, 10). What the particulars signify need not be explained, for they are similar to those in Revelation now being explained, where it is