617. And he said unto me, Take it, and eat it up.- That this signifies that he should read, perceive, and explore the Word, as to its interior and exterior qualities, is evident from the signification of He said to me, take the little book, as denoting to impart the power of perceiving the quality of the Word, that is, the quality of the understanding of the Word now in the church (see the preceding article, n. 616); and from the signification of devouring or eating up, as denoting to conjoin or appropriate to one's self, and because the Word is conjoined to man by reading and perception, therefore here eating up signifies reading and perception. The reason why eating up here also signifies to explore, is, that it is afterwards said that the little book would make his belly bitter, and would be in his mouth sweet as honey, which means the exploration of the quality of the Word as to the understanding of its interior and exterior. Its interior quality is signified by the belly and its bitterness, and its exterior, by the mouth where it was perceived to be sweet as honey. It is clear from these things that these words, And he said unto me, Take the little book, and eat it up, signify, that he should read, perceive, and explore the Word, as to its interior and exterior quality.

[2] In the Word, mention is frequently made of eating and drinking, and he who does not know the spiritual sense supposes that these expressions signify nothing more than natural eating and drinking; whereas they signify to nourish oneself spiritually, consequently, the appropriation to oneself of good and truth, eating signifying to appropriate good to oneself, and drinking, to appropriate truth to oneself. Any one, who believes that the Word is spiritual, can see that by eating and drinking, just as by bread, food, wine, and drink, is signified spiritual nourishment; for if this were not meant, the Word would be merely natural and not spiritual, thus merely for the natural man, and not for the spiritual man, much less for angels. That by bread, food, wine, and drink, in the spiritual sense, is meant the nourishment of the mind has been frequently shown above, and also that the Word is everywhere spiritual, although natural in the sense of the letter. To be spiritually nourished is to be instructed and imbued, consequently it is to know, to understand, and to be wise; unless man enjoys this nourishment together with the nourishment of the body, he is not a man, but a beast. This is the reason why those who find all their pleasure in feastings and banquetings, and daily indulge their palates, are stupid as to things spiritual, however well they may be able to reason concerning the things of the world and the body; therefore, after their departure from this world, they live rather a bestial than a human life, for instead of intelligence and wisdom they have insanity and folly. These things are mentioned, in order that it may be known, that here, by devouring or eating up the little book, is signified to read, to perceive, and to explore the Word, for the little book, which was in the hand of the angel coming down out of heaven, means the Word, as stated above. Besides, no one can naturally eat or devour any little book, thus not the Word, and from this also it is evident, that eating here signifies to be spiritually nourished.

[3] That eating and drinking, in the Word, also signify to eat and drink spiritually, which is to be instructed, and by instruction both to infill the life, and appropriate to oneself good and truth, consequently intelligence and wisdom, is further evident from the following passages.

Thus in Jeremiah:

"Thy words shall be found, that I may eat them, and thy word be unto me the joy and rejoicing of my heart" (15:16).

Here, eating evidently denotes to eat spiritually, which is to know, to perceive, and to appropriate to oneself, for it is said, "that I may eat thy words, and thy Word be to me the joy and rejoicing of my heart." The words of God signify precepts or Divine truths. This is similar in meaning to what the Lord said to the tempter, that man does not live by bread only, "but by every word that proceedeth out of the mouth of God" (Matthew 4:3, 4; Luke 4:4; Deuteronomy 8:3).

And again:

"Labour not for the meat which perisheth, but for that meat which endureth unto eternal life" (John 6:27).

Similarly in regard to the words of the Lord to the disciples:

"His disciples prayed him, saying, Master, eat. But he said unto them, I have meat to eat that ye know not of. The disciples said one to another, Hath any one brought him anything to eat? Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work" (John 4:31-34).

[4] From these passages it is also evident, that to eat, in the spiritual sense, signifies to receive in the will, and to do, whence comes conjunction. For the Lord, by doing the Divine will, conjoined the Divine which was in Him with His Human, so that He appropriated the Divine to His Human. It was for the same reason also, that the Lord fed five thousand men, besides women and children, with five loaves and two fishes, and that after they had eaten and were filled they took up twelve baskets of fragments (Matthew 14:15-21; John 6:5, 13, 23); and that He fed four thousand men, from seven loaves and a few fishes (Matthew 15:32, and the following verses). This miracle was performed because the Lord had previously been teaching them, and because they received and appropriated to themselves His doctrine. This was what they spiritually ate, from this the natural eating followed, that is, it flowed in with them out of heaven unknown to themselves, as the manna with the children of Israel. For at the will of the Lord, spiritual food, which is also real food, but only for spirits and angels, is turned into natural food, just as it was turned into manna every morning.

[5] The same is signified by eating bread in the kingdom of God, in Luke:

"And I appoint unto you a kingdom that ye may eat and drink at my table in my kingdom" (22:28, 29, 30).

In these words also eating and drinking signify to eat and drink spiritually, consequently to eat denotes to receive, perceive, and appropriate to oneself the good of heaven from the Lord, and to drink denotes to receive, perceive, and appropriate to oneself the truth of that good. For to eat is used in reference to good, because bread signifies the good of love, and to drink is used in reference to truth, because water and wine (vinum) signify the truth of that good.

So again, in Luke:

"Blessed is he that eateth bread in the kingdom of God" (14:15).

For this reason the Lord there likened the kingdom of God to a great supper, to which those who were invited did not come, and which was attended only by those who were brought in from the streets (verses 16-24).

[6] Spiritual eating, by which the soul is nourished, is also signified by eating in the following passages of the Word.

Thus in Isaiah:

"If ye be willing and obedient, ye shall eat good" (1:19).

Here by eating good is signified spiritual good, hence it is said, "If ye be willing and obedient," that is, if ye act; for spiritual food is given, conjoined, and appropriated, to man, by his willing and therefore by his doing it.

And in David:

"Blessed is every one that feareth Jehovah; that walketh in his ways. Thou shalt eat the labour of thy hands; blessed art thou, and it is good to thee" (Psalm 128:1, 2).

By eating the labour of his hands is signified the celestial good which man receives by a life according to Divine truths from the Lord, and as it were acquires to himself by his own labour and study, wherefore it is said that "he who feareth Jehovah and walketh in His ways" shall eat, and afterwards, "Blessed art thou, and it is good to thee."

[7] Again, in Isaiah:

"Say ye to the just, that it is good; for they shall eat the fruit of their works" (3:10).

By eating the fruit of their works is signified the same as by eating the labour of their hands, mentioned above.

So in Ezekiel:

"Thou didst eat fine flour, and honey, and oil; whence thou didst become exceeding beautiful, and thou didst prosper even to a kingdom" (16:13).

This was spoken of Jerusalem, by which the church is signified, in the present case the Ancient Church, which was in truths and in spiritual good, and at the same time in natural good. Fine flour signifies truth, honey, natural good, or the good of the external man, and oil, spiritual good, or the good of the internal man. The reception, perception, and appropriation of these, is signified by eating fine flour, honey, and oil. That she [the church] became intelligent therefrom, is signified by whence thou didst become exceeding beautiful, beauty denoting intelligence; that consequently she became a church, is signified by her prospering into a kingdom, a kingdom denoting a church.

[8] Again, in Isaiah:

"Behold, a virgin shall conceive, and bear a son, and shall call his name God-with-us. Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. For before the child knoweth to refuse the evil and choose the good, the land that thou abhorrest shall be forsaken of both her kings" (7:14, 15, 16).

That the son whom the virgin should conceive and bring forth, and whose name should be called God-with-us, is the Lord as to His Human, is manifest. The appropriation of Divine Good, spiritual and natural, as to the Human, is meant by "butter and honey shall he eat," spiritual Divine Good, by butter, and natural Divine Good, by honey, and appropriation, by eating. And because so far as it is known how to refuse evil, and choose good, so far Divine Good, spiritual and natural, is appropriated, therefore it is said, "that he may know to refuse the evil, and choose the good." That the church was rendered destitute and vastated as to all good and truth by means of scientifics falsely applied, and by reasonings therefrom, is signified by, "the land that thou abhorrest shall be forsaken of both her kings;" the land signifies the church; its being vastated and rendered destitute is meant by its being abhorred and forsaken. And the two kings, who are the king of Egypt and the king of Assyria, signify scientifics wickedly applied, and reasonings therefrom, the king of Egypt signifies those scientifics, and the king of Assyria, those reasonings. That these are the kings who are here meant, is evident from what presently follows in the same chapter (verses 17, 18), where Egypt and Assyria are named. These are also the things that principally vastate the church. That the Lord came into the world when there was no longer any good and truth in the church, thus when there was nothing of the church remaining, has been several times shown above.

[9] Again, in the same prophet:

"It shall come to pass for the abundance of milk one shall eat butter; for butter and [honey] shall every one eat that is left in the land" (7:22).

The subject here treated of is the new church to be established by the Lord; and by butter and honey is signified spiritual and natural good, and by eating is signified to appropriate to oneself, as above, by milk is signified the spiritual from the celestial, from which those goods are.

[10] So again:

"Ho, every one that thirsteth, come ye to the waters, and he that hath no silver; come ye, buy, and eat; yea, come, buy wine and milk without silver and without price. Wherefore do ye weigh silver for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat good, that your soul may be delighted in fatness" (55:1, 2).

That to eat here signifies to appropriate to oneself from the Lord, is very evident, for it is said, "Ho, every one that thirsteth, come ye to the waters, and he that hath no silver; come ye, buy, and eat." This signifies, that every one who desires truth, and who had not truth before, may procure and appropriate it to himself from the Lord; to thirst signifies to desire, water denotes truth, silver, the truth of good, here one who had no truth of good; to come, denotes to go to the Lord, to buy denotes to procure for oneself, and to eat denotes to appropriate to oneself. Come ye, buy wine and milk without silver and without price, signifies to procure spiritual Divine Truth and natural Divine Truth apart from [one's] own intelligence, wine (vinum) denoting spiritual Divine Truth, and milk, spiritual-natural Divine Truth. Wherefore do ye weigh silver for that which is not bread? and your labour [for that] which satisfieth not? signifies, that it is in vain to endeavour from the proprium to procure to oneself the good of love, and that which nourishes the soul, silver here denoting truth (verum) from the proprium, or from [man's] own intelligence; similarly labour. Bread denotes the good of love, and that which satisfies denotes that which nourishes the soul, in the present case, that which does not nourish. Hearken diligently unto me, signifies, that those things are from the Lord alone; and eat good, that your soul may be delighted in fatness, signifies, that they may appropriate to themselves celestial good from which all the delight of life proceeds, to delight in fatness denoting to be delighted from good, while "soul" signifies life.

[11] Again, in the same prophet:

"For the merchandize" of Tyre "shall be for them that dwell before Jehovah, to eat to satiety, and to him that covereth himself with what is ancient" (23:18).

By the merchandize of Tyre are signified the cognitions of good and truth of every kind. To dwell before Jehovah, signifies to live from the Lord; to eat to satiety signifies to receive, perceive, and appropriate to oneself the cognitions of good sufficiently for the nourishment of the soul. To cover oneself with what is ancient, signifies to drink in the cognitions of genuine truth; for to cover, is used in reference to truths, because garments signify truths clothing good, while ancient, is used in reference to what is genuine, because there were genuine truths with the ancients. The same is signified in Moses by eating to the full, and by eating the old store long kept (Leviticus 26:5, 10).

Again:

"Thou shalt eat and be satisfied in a good land" (Deuteronomy 11:15).

And again:

They should eat, and not be satisfied (Leviticus 26:26).

[12] And in Isaiah:

"And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit; they shall not plant, and another eat" (65:21, 22).

Everyone knows what is signified by these words in the sense of the letter, but because the Word in its bosom is spiritual, therefore spiritual things are also meant by them, that is, such things as pertain to heaven and the church, for these are spiritual things. By building houses and inhabiting them, is signified to fill the interiors of the mind with the goods of heaven and the church, and to enjoy celestial life by means of them, houses denoting the interiors of the mind, and to inhabit denoting celestial life therefrom. Planting vineyards and eating the fruit of them, signifies to enrich themselves with spiritual truths, and to appropriate to themselves the goods thence, vineyards denoting spiritual truths, fruit the goods resulting therefrom, and to eat denotes to receive, perceive, and appropriate to oneself; for all good is appropriated to man by means of truths, namely, by a life according to them. The signification of the words, "They shall not build and another inhabit, they shall not plant and another eat," is therefore now evident. Another signifies the falsity and evil which destroy truth and good; for when truths and goods perish with man, falsities and evils enter.

Thus also in Jeremiah:

"Build ye houses, and dwell in them, and plant gardens, and eat the fruit of them" (29:5, 28).

The signification of these words is similar to that of those which precede.

[13] Again, in Moses:

There shall be given in the land great and goodly cities, which they built not, and houses full of every good thing, which they filled not, and wells digged, which they digged not, vineyards and olive trees, which they planted not; they shall eat to satiety" (Deuteronomy 6:10, 11).

The natural man understands these things only according to the sense of the letter, but if there were not a spiritual sense in every detail, the Word would be merely natural, and not spiritual, and consequently it might be supposed that it is only worldly riches and abundance that are freely given to those who live according to the Divine precepts; but what would it profit a man if he were to gain the whole world, and lose his own soul? Indeed what would it profit him if houses full of every kind of good thing, and also wells, olive trees, and vineyards, were given to him and he were to eat of them to satiety? But the fact is, these worldly riches are mentioned to denote spiritual riches, from which man has life eternal. The great and goodly cities to be given [to them], signify doctrinals from genuine truths and goods; houses full of every good thing, signify the interiors of the mind full of love and wisdom; wells digged, signify the interiors of the natural mind full of the knowledges of good and truth; vineyards and olive gardens, signify all things both as to truths and goods pertaining to the church, a vineyard denoting the church as to truth, and an olive garden the church as to good; for wine (vinum) signifies truth, and oil good; to eat to satiety, signifies full reception, perception, and appropriation.

[14] Again, in Isaiah:

Delight shall be found in Jehovah, "and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob" (58:14).

By causing them to ride upon the high places of the earth, is signified to give them the understanding of higher or interior truths concerning the things of the church and heaven; and by feeding them with the heritage of Jacob, is signified to endow them with everything pertaining to heaven and the church. For the heritage of Jacob means the land of Canaan, and by that land is meant the church, and, in a higher sense, heaven.

[15] Since eating signifies to appropriate to oneself, the signification of eating of the tree of life, which is in the midst of the paradise (Apoc. 2:7), is evident, namely, the appropriation to oneself of celestial life. Also the signification of eating of the tree of knowledge in Genesis, is evident:

"Jehovah God commanded the man, saying, Of every tree of the garden thou mayest freely eat, but of the tree of the knowledge of good and evil thou shalt not eat of it, for in the day that thou eatest thereof thou shalt surely die" (2:16, 17).

The tree of the knowledge (scientia) of good and evil, signifies the knowledge of natural things, by means of which [knowledge] it is not allowable to enter into things celestial and spiritual which pertain to heaven and the church, for this is to enter from the natural man into the spiritual, which is an inverted way, and does not therefore lead to wisdom, but destroys it. By Adam and his wife is meant the Most Ancient Church, which was a celestial church. Because the men of that church were in love to the Lord, they had Divine Truths inscribed upon them, and therefore they knew from influx the correspondences in the natural man, which are called scientifics. In a word, the men of that church enjoyed spiritual influx, which is from the spiritual mind into the natural, and consequently into the things that are therein; these things they saw, according to their quality, as in a mirror, from correspondence.

[16] Spiritual things with them were quite distinct from natural things, the former being in their spiritual mind, and the latter in their natural mind, and therefore they did not immerse anything spiritual in their natural mind, as spiritual-natural men are in the habit of doing. If therefore they had committed spiritual things to the natural memory, and had thus appropriated them to themselves, that which was implanted in them would have perished, and they would have begun to reason from the natural man concerning spiritual things, and have formed their conclusions therefrom, which [the celestial] never do. This also would have resulted in a desire to be wise from [their] own intelligence, and not from Divine intelligence, as previously, and by this means they would have extinguished all their celestial life, and also formed natural ideas concerning spiritual things. That they should not eat of the tree of the knowledge of good and evil, and if they did eat, that they should surely die, has therefore this signification. The case in regard to the most ancient people, meant by Adam, is similar to what it is with those who are in the celestial kingdom of the Lord, who, if they imbue the natural man and its memory with the cognitions of spiritual truth and good, and desire to be wise therefrom, become stupid, although they are the wisest of all in heaven. More may be seen on this subject in Heaven and Hell 20-28), where the two kingdoms, called celestial and spiritual, into which heaven is in general distinguished, are treated of.

[17] Again, it is said in David:

He who "did eat of my bread, hath lifted up his heel against me" (Psalm 41:9).

This is said of the Jews, who were in possession of Divine truths because they had the Word, as is evident from John 13:18, where the words are applied to the Jews; therefore by eating the bread of the Lord, is signified the appropriation of Divine Truth, but in this case the communication of it, because it could not be appropriated to them, bread signifying the Word, from which spiritual nourishment is derived. To lift up the heel against Him, signifies the perversion of the sense of the letter of the Word, even to the denial of the Lord, and the falsification of every truth. For the Divine Truth is exhibited in an image as a man; therefore heaven in its whole compass is called the Grand Man, and corresponds to all things pertaining to man; for heaven is formed according to Divine Truth proceeding from the Lord. And since the Word is Divine Truth, therefore this also, before the Lord, is in an image as a Divine Man; hence its ultimate sense, which is simply the sense of the letter, corresponds to the heel. The perversion of the Word, or the Divine Truth, by the application of the sense of the letter to falsities, such as the traditions of the Jews were, is signified by lifting up the heel against the Lord. That the whole heaven is in an image as a man, and consequently corresponds to all things pertaining to man, and that heaven is such because created and formed from the Lord by means of Divine Truth proceeding from Him, which is the Word, from which all things were made (John 1:1, 2, 3), may be seen in Heaven and Hell 59, 102, also n. 200-212).

[18] Thus also in Luke:

"They shall begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence ye are; depart from me, ye workers of iniquity" (13:26, 27).

By their saying when brought to judgment, that they had eaten and drunk in the presence of the Lord, is signified that they had read the Word, and received therefrom the cognitions of good and truth, supposing that they should thereby be saved, therefore the words follow; "thou hast taught in our streets," denoting that they were instructed in truths from the Word, thus from the Lord. But that to read the Word and receive instruction from it could avail them nothing as to salvation, without a life according to it, is signified by the answer which He gave, "I know you not whence ye are; depart from me, ye workers of iniquity"; for it is of no avail to salvation to enrich the memory from the Word, and from the doctrinals of the church, unless these things are committed to life.

[19] In Matthew:

The King said unto them on his right hand, "I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink." And to them on the left hand, "I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink" (Matthew 25:34-42).

These words also signify spiritual hunger and thirst, also spiritual eating and drinking. Spiritual hunger and thirst are the affection and desire for good and truth and spiritual eating and drinking are instruction, reception, and appropriation. It is here said of the Lord, that He hungered and thirsted, because from Divine Love He desires the salvation of all; and of men it is said that they gave Him to eat and to drink; which is the case when, from affection, they receive and perceive good and truth from the Lord, and appropriate them to themselves by means of the life. It will be said in like manner of the man who, from his heart, loves to instruct man, and desires his salvation; it is therefore charity, or the spiritual affection for truth, which is described by these words, and also by those which follow.

[20] From what has been said, the signification of eating bread and drinking wine, in the spiritual sense, in the holy supper (Matthew 26:26; Mark 14:22) is now evident; where it is also said, that the bread is the Lord's body, and the wine (vinum) His blood. That bread there signifies the good of love, and wine the truth from that good, which is also the good of faith, and that the same is signified by flesh and blood, also that by eating are signified conjunction with the Lord and appropriation, is evident from what is said and shown in the Doctrine of the New Jerusalem 210-222). That such things are signified by bread and wine, and by body and blood, also by eating, is still further evidenced from the following words of the Lord in John:

"Your fathers did eat manna in the wilderness and are dead. This is the bread which cometh down from heaven; if any man eat of this bread, he shall live for ever; and the bread that I will give is my flesh, which I will give for the life of the world. Verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. This is the bread which came down from heaven. He that eateth of this bread shall live for ever" (6:49-58).

That neither flesh and blood, nor bread and wine, are here meant, but the Divine proceeding from the Lord, can be seen only by one who enjoys the power of thinking interiorly; for it is the proceeding Divine, which is Divine Good and Divine Truth, that imparts eternal life to man, and causes the Lord to abide in man, and man in the Lord. For the Lord is in man in his own Divine, and not in the proprium of man, this being nothing but evil; and the Lord is in man, and man in the Lord, when the proceeding Divine is appropriated to man by a right reception thereof. The appropriation itself is signified by eating; the proceeding Divine Good, by flesh and by bread, and the proceeding Divine Truth, by blood and by wine. Similarly in the sacrifices, in which the flesh and the meat-offering, which was bread, signified the good of love, and the blood and the wine, which were the drink-offering, signified the truth from that good, both from the Lord. Since by flesh and bread is signified the proceeding Divine Good, and by blood and wine, the proceeding Divine Truth, therefore, bread and flesh mean the Lord Himself as to Divine Good, and blood and wine the Lord Himself as to Divine Truth. The reason why the Lord Himself is meant by those things, is, that the proceeding Divine is the Lord Himself in heaven and in the church; therefore the Lord says concerning Himself, "This is the bread which cometh down from heaven;" also, "He who eateth and drinketh these, dwelleth in me, and I in him."

[21] Since bread signifies the Lord as to Divine Good, and to eat it signifies appropriation and conjunction, therefore when the Lord showed Himself to His disciples after death and when He broke bread and gave to them, "their eyes were opened, and they knew him" (Luke 24:30, 31). From this fact it is also evident that to eat bread given by the Lord, signifies conjunction with Him, in consequence of which the disciples, being enlightened, knew Him. For eyes in the Word correspond to, and therefore signify, the understanding, and it is this which is enlightened; hence it is said their eyes were opened. By breaking bread, in the Word, is signified to communicate one's good to another.

[22] The reason why the Lord ate with publicans and sinners, at which the Jews murmured and were offended (Mark 2:15, 16; Luke 5:29, 30; 7:33-35), was, that the Gentiles, meant by the publicans and sinners, received the Lord, drank in His precepts, and lived according to them, and in consequence the Lord appropriated to them the goods of heaven, which is signified in the spiritual sense by eating with them.

[23] Since eating signified to be appropriated, therefore it was granted to the sons of Israel to eat of the holy things, or the sacrifices; for the sacrifices signified celestial and spiritual Divine things, and therefore eating of them signified the appropriation of them. And because the appropriation of holy things was signified by such eating, therefore various laws were given concerning who should eat and where they should eat, and of what sacrifices. Thus what Aaron and his sons should take from the sacrifices and eat (Exodus 29:31-33; Leviticus 6:16-18; 7:6, 7; 8:31-33; 10:13-15); that they should eat the shewbread in the holy place (Leviticus 24:5-9); that the daughter of a priest, being married to a stranger, should not eat of things sanctified, but that the daughter of a priest, being a widow, or divorced, who had no offspring and had returned to the house of her father, might eat of them (Leviticus 22:12, 13); that certain of the people should eat (Num. 18:10, 11, 13, 19); that a stranger, a sojourner or hired servant of a priest should not eat of them, but that he who was bought with silver should eat (Leviticus 22:10-12); that the unclean should not eat (Leviticus 7:19-21; 21:16 to end; 22:2-8); that they should not eat any part of the burnt offerings, but of the peace sacrifices, and should rejoice before Jehovah (Deuteronomy 12:27; 27:7).

In these and many other statutes and laws concerning the eating of things sanctified, there are contained interior truths concerning the appropriation of Divine Good and Divine Truth, and of conjunction thence with the Lord; but this is not the place to explain the details; only let it be understood from the passages quoted, that to eat signifies to be appropriated and conjoined. Therefore also when the sons of Israel were conjoined to the Lord by the blood of the covenant, and after Moses had read the book of the law before them, and they soon after saw the God of Israel, it is said, "They did eat and drink" (Exodus 24:6-11).

[24] That to eat flesh and drink blood signifies the appropriation of spiritual good and truth, is evident from the following passages in Ezekiel:

"Thus said the Lord Jehovih, Gather yourselves on every side to my sacrifice that I do sacrifice for you, a great sacrifice upon the mountains of Israel that ye may eat flesh and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth. And ye shall eat fat to satiety, and drink blood to drunkenness, of my sacrifice which I sacrifice for you. Ye shall be satiated at my table with horse and with chariot, with the mighty man, and with every man of war. So will I give my glory among the nations" (39:17-21).

The subject here treated of is the gathering together of all to the kingdom of the Lord, and specifically concerning the establishment of the church with the Gentiles, for it is said, "So will I give my glory among the nations." Eating flesh and drinking blood, mean that they should appropriate to themselves Divine Good and Divine Truth, flesh denoting the good of love, and blood the truth of that good. By the mighty, or oxen, are signified the affections for good; by the princes of the earth, the affections for truth. The full fruition of these is signified by eating fat to satiety, and drinking blood to drunkenness. Fat signifies interior goods, and blood, interior truths, which were manifested by the Lord when He came into the world, and were appropriated by those who received Him.

[25] Before the coming of the Lord into the world to eat fat and to drink blood was forbidden, because the sons of Israel were only in externals, for they were natural-sensual men, and not in things internal or spiritual at all, therefore if they had been allowed to eat fat and drink blood, which signified the appropriation to themselves of interior goods and truths, they would have profaned these, and consequently to eat those things signified profanation. The signification of being satiated at the table of the Lord with horse, with chariot, with the mighty man, and every man of war, is similar. By horse is signified the understanding of the Word, by chariot, doctrine from the Word, by the mighty man and the man of war are meant good and truth combating with evil and falsity, and destroying them. By the mountains of Israel, upon which they should eat, is signified the spiritual church, in which the good of charity is the essential. From this it is clear, that eating signifies to appropriate to oneself, and that by flesh, blood, the mighty man, the princes of the earth, the horse, the chariot, and the man of war, are signified spiritual things which are to be appropriated, and by no means natural things, for to eat such things naturally would be wicked and diabolical. Similar things are signified by eating the flesh of kings, of captains of thousands, of horses, and of them that sit on them, both free and bond (Apoc. 19:18).

[26] Since most things in the Word have also an opposite sense, so also have eating and drinking, and in that sense they signify to appropriate to oneself evil and falsity, and thence to be conjoined with hell, as is evident from the following passages.

Thus in Isaiah:

"In that day will the Lord Jehovih of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth; behold, joy and gladness in slaying an ox, and killing a sheep, eating flesh, and drinking wine; let us eat and drink, for to-morrow we shall die" (22:12, 13).

The vastation of the church, and lamentation over it, are described by being called in that day to weeping, mourning, baldness, and the putting on of sackcloth. Lamentation over the destruction of truth is signified by weeping; lamentation over the destruction of good, by mourning; over the destruction of all affection for good, by baldness, and over the destruction of affection for truth, by sackcloth. By slaying an ox and killing a sheep, is signified, to extinguish natural good and spiritual good. By eating flesh and drinking wine (vinum), is signified to appropriate to oneself evil and falsity, flesh, in this place, denoting evil, and wine, the falsity of evil; while to eat and drink these signifies to appropriate them to oneself.

[27] Again, in Ezekiel:

"It was told the prophet that he should eat food by weight and with solicitude; and drink water by measure, and with astonishment. And should eat a barley cake made with dung. That thus should the sons of Israel eat their defiled bread among the Gentiles, whither they should be driven, and lack bread and water, and be desolated a man (vir) and his brother, and consume away on account of their iniquity" (4:10-17).

These words in the prophet represented the adulteration of Divine Truth, or the Word with the Jewish nation. The barley cake made with dung signifies that adulteration, a barley cake denoting natural good and truth, such as is the Word in the sense of the letter, and dung infernal evil; it is therefore said, "Thus shall the sons of Israel eat their defiled bread," bread defiled denoting good defiled with evil, or adulterated. That they should want bread and water amongst the nations whither they should be driven signifies, that they would no longer have any good and truth on account of their being in evils and falsities, nations denoting evils and falsities, while to be driven thither denotes to be delivered up to them. By a man and brother who should be desolated, are signified faith and charity, man (vir) denoting the truth of faith, and brother, the good of charity, and to be desolated denoting the complete extinction of both. Because such things are signified by eating bread, and drinking water, it is therefore said that they shall consume away on account of their iniquity; to consume away is said of spiritual life, when it perishes.

[28] Because beasts signify the affections, some of them good affections, and some evil affections, therefore laws were laid down for the sons of Israel, with whom was the representative church, concerning the beasts that might be eaten and those that might not be eaten (Leviticus 11:1-47). These signified what kind of beasts represented good affections that should be appropriated, and what kind of evil affections that should not be appropriated, for good affections render a man clean, but evil affections unclean. Everything said in that chapter in regard to particular beasts and birds, and in reference to their hoofs, feet, and cud, by which the clean are distinguished from the unclean, is significative.

[29] Again, in Isaiah:

"And if he cut off on the right hand, he shall yet be hungry, and if he eat on the left hand, they shall not be satisfied; they shall eat every man the flesh of his own arm; Manasseh, Ephraim; and Ephraim, Manasseh" (9:20, 21).

These words describe the extinction of good by falsity, and the extinction of truth by evil. The extinction of all good and truth, however they may be inquired into, is signified by, if he cut off on the right hand, he shall yet be hungry, and if he eat on the left hand, they shall not be satisfied, to cut and to eat in those parts denoting to inquire, and to be hungry and not be satisfied, denoting not to be found, and if found, still not able to be received; they shall eat every man the flesh of his own arm, signifies, that falsity shall consume the good, and evil consume the truth in the natural man. Manasseh, Ephraim, and Ephraim, Manasseh, signifies, that the will of evil shall consume the understanding of truth, and that the understanding of falsity shall consume the will of good. This is explained also above (n. 386:2, 600:13).

[30] The consumption of all truth and good is also signified by the declaration that they should eat the flesh of their sons and daughters (Leviticus 26:29); also by the words: "The fathers shall eat the sons, and the sons shall eat the fathers" (5:10). The fathers signify the goods of the church, and in the opposite sense, its evils; sons signify the truths of the church, and in the opposite sense, its falsities. By daughters are signified affections for truth and good, and in the opposite sense, desires for falsity and evil; their mutual consumption and extinction are signified by their eating them. It is therefore evident that these things must be understood otherwise than according to the sense of the letter.

[31] Again, in Matthew:

In the consummation of the age it shall be as it was before the flood, "eating and drinking, contracting marriage and giving in marriage" (24:38; Luke 17:26-28).

Eating and drinking, contracting marriage and giving in marriage, do not here mean eating and drinking, and contracting marriage and giving in marriage; but by eating is meant the appropriation of evil to oneself, by drinking, the appropriation of falsity to oneself. Contracting marriage and giving in marriage, signify to conjoin falsity with evil, and evil with falsity; for the subject there treated of is the state of the church when the Last Judgment is at hand, for this is signified by the consummation of the age; that both the good and the evil will then eat and drink, is evident, because there is nothing evil in eating and drinking. They did so before the flood, yet did not die as a consequence; but they perished because they appropriated to themselves evil and falsity, and conjoined these in themselves. This is the signification of eating and drinking, of contracting marriage and giving in marriage.

[32] Again, in Luke, the rich man said to his soul:

"Soul, thou hast much goods laid up for many years; take thine ease, eat, drink" (12:19).

And again:

"If the servant say in his heart, my Lord delayeth his coming; and shall begin to beat the servants, and to eat and drink, and to be drunken" (12:45).

Also concerning surfeiting and drunkenness in the same:

Jesus said, "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness" (21:34).

It appears as though eating and drinking and surfeiting in these passages mean the luxury and intemperance of those who indulge their appetites only, but this is the literal natural sense of these words, whereas, in the spiritual sense, they denote the appropriation to oneself of evil and falsity, as is evident from the passages quoted above, where eating and drinking have that signification, also from this fact, that the Word in the letter is natural, but interiorly spiritual, the latter sense being for angels, and the former for men.

[33] Many other passages, besides these, might be quoted from the Word, to testify and confirm the signification of eating, as denoting the reception, perception, and appropriation of those things that serve for the nourishment of the soul. For, to eat spiritually is nothing else than supplying the mind with its own food, which is the desire of knowing, understanding, and becoming wise in things pertaining to eternal life. That this is the signification of eating is also evident from the signification of bread and food, of hunger and thirst, of wine and water, which have been treated of above in their proper places. Since eating signifies to perceive the quality of a thing, and this is perceived by its taste, it is therefore from correspondence that in human languages taste (sapor) and to taste (sapere), are used in reference to the perception of a thing, whence also we have the word wisdom (sapientia).

386. And with hunger. That this signifies by privation, lack, and ignorance of the knowledges of truth and good, is plain from the signification of hunger, as denoting the privation of the knowledges of truth and good, also a lack and ignorance of them. These things are signified by hunger in the Word. The reason that these things are signified by hunger, is, because by meat and drink are signified all things that nourish and sustain the spiritual life, which in general are the knowledges of truth and good. The spiritual life itself has need equally of nourishment and support as the natural life; therefore when man is deprived of them, or when they fail, or when they are unknown and yet are desired, that life is said to be in famine. Natural foods also correspond to spiritual foods, as bread to the good of love, wine to the truths thence, and other meats and drinks specifically to their own goods and truths. This has been treated of throughout in the numbers preceding, and will be treated in those following. It is said that hunger signifies deprivation of the knowledges of truth and good, also a lack and ignorance thereof, because there is deprivation with those who are in evils and the falsities thence, a lack with those who cannot know them, because they are not in the church or in its doctrine, and ignorance, with those who know that [such knowledges] exist and thence desire them. These three are signified by famine in the Word, as is evident from the passages there in which famine, the hungry, thirst, and the thirsty, are named.

[2] (i) That famine signifies a deprivation of the knowledges of truth and good which takes place with those who are in evils and the falsities thence, is plain from the following passages. In Isaiah:

"In the wrath of Jehovah of hosts is the land darkened, the people are become fuel for the fire; a man shall not spare his brother. And if he shall snatch on the right hand, he shall yet be hungry; and if he shall eat on the left hand, they shall not be satisfied; they shall eat every man the flesh of his own arm; Manasseh, Ephraim; and Ephraim, Manasseh; they together against Jehovah" (Isaiah 9:18-21).

No one can understand these words but from the internal sense, nor even the subject treated of, which is the extinction of good by falsity, and of truth by evil. The perversion of the church by falsity, is meant by the land being darkened in the wrath of Jehovah of hosts; and the perversion thereof by evil, is meant by the people becoming fuel for the fire; the land darkened, signifies the church where there is not truth, but only falsity; and fuel for the fire, signifies the consuming of it by the love of evil, fire denoting the love of evil; falsity destroying good, is meant by, "a man shall not spare his brother," man (vir) and brother signifying truth and good, here man [signifying] falsity, and brother good, because it is said, he shall not spare him. The consequent deprivation of all good and of all truth, however it may be sought for, is meant by, "if he shall snatch on the right hand, he shall yet be hungry; and if he shall eat on the left hand, they shall not be satisfied"; the right hand signifying good from which is truth, and the left hand, truth from good. To snatch at and to eat those things, signifies to seek for; and to be hungry and not be satisfied, denotes to be deprived of. That evil will extinguish all truth, and falsity all good, is meant by, "they shall eat every man the flesh of his own arm," the flesh of the arm denoting the power of good by truth, man denoting falsity, and to eat denoting to extinguish. That thence all the will of good and the understanding of truth perish, is meant by Manasseh eating Ephraim, and Ephraim Manasseh. (That Manasseh denotes the will of good, and Ephraim the understanding of truth, may be seen, n. 3969, 5354, 6222, 6234, 6238, 6267, 6296.) That this is the case with those who are in evils and falsities, is meant by, "they together against Jehovah"; for when the will is in good and the understanding in truth, then they are with Jehovah; because they are both from Him; but when the will is in evil, and the understanding in falsity, then they are against Jehovah.

[3] In the same:

"Rejoice not thou, whole Philistea, that the rod that smiteth thee is broken; for from the serpent's root shall come forth a basilisk, the fruit of which shall be a flying serpent. I will kill thy root with famine, and it shall slay thy remainder" (14:29, 30).

Almost similar things are meant by these [words,] in the internal sense, but those are here treated of who believe that the interior sight alone of the natural man is faith, and that by the latter or the former they are justified and saved, thus denying that the good of charity is of any efficacy. Those who are of such a nature, are meant by the Philistines, and a company of them by Philistea (as may be seen, n. 3412, 3413, 8093, 8313). That this false principle, which is faith alone, or faith separated from charity, destroys all the good and truth of the church, is meant by its being said, from the serpent's root shall come forth a basilisk, the serpent's root denoting that false principle, and a basilisk denoting the destruction of the good and truth of the church thereby. That thence arises reasoning from absolute falsities, is meant by, the fruit of which shall be a flying serpent, a flying serpent denoting reasoning from falsities. The deprivation of all truth, and thence of all good, is meant by, "I will kill thy root with famine, and famine shall slay thy remainder," famine denoting the deprivation of truth and good, and the remainder denoting all things brought forth from that principle. That such things are meant, has also been made evident by experience itself. Those who have confirmed themselves in the principle concerning faith alone in doctrine and in life, are seen in the spiritual world as basilisks, and their reasonings as flying serpents.

[4] In the same:

Who formeth a God, and casteth a molten image, and it profiteth not. "He worketh the iron with the tongs, and operateth upon it with the coal, and he formeth it with pointed hammers; so he worketh it by the arm of his strength; he is even hungry until his strength faileth, neither doth he drink until he is weary" (44:10, 12).

The formation of doctrine from the proprium, both from the intellect and the love, is described by these words. By forming a God, is signified doctrine from [one's] own understanding; and by casting a molten image, from self-love. By working the iron with the tongs, and operating upon it with the coal, is signified the falsity which he calls truth, and the evil which he calls good; iron denoting falsity, and a fire of coal denoting the evil of self-love. By, "he formeth it with pointed hammers," is signified by ingenious reasonings from falsities that they may appear to be coherent; by, "so he worketh it by the arm of his strength," is signified from the proprium; by, "he is even hungry until his strength faileth, neither doth he drink until he is weary," is signified that there is nowhere anything of good or anything of truth; to hunger signifies the deprivation of good, and not to drink the deprivation of truth. And until his strength faileth, and until he is weary, signifies till nothing of good and nothing of truth remains. How can he who looks at the Word from the sense of the letter only, suppose otherwise than that the formation of a graven image is here described? Yet any one can see that such a description of the formation of a graven image involves nothing spiritual. Nay, more, it would be superfluous to say, that he even hungers until he has no strength, neither doth he drink until he is weary. But not only in the Word here, but also elsewhere, the formation of a religion and doctrine of falsity is described by idols, graven and molten images, which signify the falsities of religion, and of doctrine originating from [man's] own understanding, and from self-love (see n. 8869, 8932, 8941, 9424, 10406, 10503).

[5] In the same:

"These two things are come unto thee; who shall be sorry for thee? devastation and a breach and famine and the sword" (51:19).

By famine is here also meant the deprivation of the knowledges (cognitions) of good, even till there is no more good; and by the sword the deprivation of the knowledges (cognitions) of truth, even till there is no more truth; therefore mention is also made of devastation and a breach, devastation signifying that there is no more good, and a breach that there is no more truth.

[6] In the same:

"Thus said the Lord Jehovih, Behold, my servants shall eat, but ye shall be hungry; my servants shall drink, but ye shall be thirsty; behold, my servants shall rejoice, but ye shall be ashamed" (65:13).

Here, also, by being hungry and thirsty is meant to be deprived of the good of love and the truths of faith, by being hungry to be deprived of the good of love, and by being thirsty to be deprived of the truths of faith; by eating and drinking are signified the communication and appropriation of goods and truths; and by the servants of the Lord Jehovih, those who receive goods and truths from the Lord; hence it is evident what is signified by, "Behold, my servants shall eat, but ye shall be hungry; my servants shall drink, but ye shall be thirsty." That the former shall have eternal happiness, but the latter unhappiness, is signified by, "Behold, my servants shall rejoice, but ye shall be ashamed."

[7] In Jeremiah:

"By the sword, by famine, and by pestilence will I consume them; Yet I said, Ah, Lord Jehovih! behold the prophets say unto them, Ye shall not see the sword, neither shall ye have famine; wherefore thus said Jehovah against the prophets prophesying in my name, when I sent them not; yet they say the sword and famine shall not be in this land, by the sword and by famine shall these prophets be consumed; the people to whom they prophesy shall be cast out in the streets of Jerusalem, neither shall there be any to bury them" (14:12, 13, 15, 16).

By sword, famine, and pestilence, is signified the deprivation of truth and good, and thence of spiritual life, by falsities and evils; by the sword, the deprivation of truth by falsities; by famine, the deprivation of good by evils; and by the pestilence, the deprivation of spiritual life. By prophets are meant those who teach the truths of doctrine, and, in an abstract sense, the doctrinals of truth. Hence it is evident what is signified by all these, namely, that those who teach the doctrine of falsity and evil shall perish by the things which are signified by sword and famine. That those also who receive that doctrine from them are separated from all the truth of the church, and damned, is signified by, "they shall be cast out in the streets of Jerusalem, neither shall there be any to bury them"; the streets of Jerusalem denoting the truths of the church, to be cast out in them denoting to be separated from those truths, and not to be buried denoting to be damned.

[8] Similar things are signified by the sword, famine, and pestilence in the following passages, namely, by the sword, the deprivation of truth by falsities; by famine, the deprivation of good by evils; and by pestilence, the consumption and deprivation of spiritual life thence.

In Jeremiah:

"They shall be consumed by the sword, and by famine, that their carcase may be meat to the birds of the heavens, and to the beast of the earth" (16:4).

The dead body being meat to the birds of the heavens, signifies damnation by falsities; and their being meat to the beast of the earth, damnation by evils.

In the same:

"They denied Jehovah, when they said, He is not; neither shall evil come upon us; and we shall not see sword and famine " (5:12).

In the same:

"Behold, I will visit upon them; the young men shall die by the sword; their sons and their daughters shall die by famine" (11:22).

In the same:

"Give their sons to the famine, and make them flow down upon the hands of the sword, that their wives may become bereaved and widows, and their men be put to death, their young men smitten by the sword in war" (18:21).

In the same:

"I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten for badness. And I will pursue after them with the sword, with famine, and with pestilence" (29:17, 18).

In the same:

"I will send the sword, the famine, and the pestilence upon them, till they be consumed from off the land that I gave to them and to their fathers" (24:10).

In the same:

"I proclaim a liberty for you, to the sword, to the pestilence, and to the famine; and I will deliver you up to commotion in all the kingdoms of the earth" (34:17).

In the Evangelists:

"Nation shall be roused against nation, and kingdom against kingdom; and there shall be pestilences, and famines, and earthquakes, in divers places" (Matthew 14:7; Mark 13:8; Luke 21:11).

In Ezekiel:

"Because thou hast defiled my sanctuary, a third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee; and a third part shall fall by the sword round about thee; and I will scatter a third part to every wind. When I shall send among them the evil arrows of famine, which shall be for their destruction; whilst I will send them to destroy you; yet, for all that, I will increase the famine upon you, until I break your staff of bread. And I will send upon you famine and the evil wild beast, and I will make thee bereaved; and pestilence and blood shall pass through thee" (5:11, 12, 16, 17).

In the same:

"The sword from without, and the pestilence and famine within; he who is in the field shall die by the sword, but him who is in the city shall the famine and the pestilence devour" (7:15).

In the same:

"On account of all the evil abominations they shall fall by the sword, by the famine, and by the pestilence. He who is far off shall die by the pestilence; he who is near shall fall by the sword; and he who remaineth and hath been kept alive, shall die by the famine" (6:11, 12).

In Jeremiah:

"But if ye say, We will not dwell in this land, that you may not obey the voice of Jehovah your God; [saying,] No; but we will go into the land of Egypt, where we shall see no war, and shall not hear the sound of the trumpet, and shall not hunger for bread; and there will we dwell; hear ye the word of Jehovah, If ye wholly set your faces to go into Egypt, and come to sojourn there, it shall come to pass, that the sword, which ye feared, shall seize you there in the land of Egypt, and the famine, whereof ye were fearful, shall follow close after you in Egypt; and there ye shall die. And they shall die there by the sword, by the famine, and by the pestilence; neither shall one of them remain by reason of the evil that I will bring upon you. And ye shall be a reviling, and an astonishment, and reproach; neither shall ye see this place any more. Now therefore know certainly that ye shall die by the sword, by the famine, and by the pestilence, in the place whither ye have desired to come in order to sojourn there" (42:13-18, 22; 44:12, 13, 27).

By Egypt is here signified the Natural, and by coming into Egypt and sojourning there, is signified to become natural. (That Egypt denotes the scientific of the natural man, and that hence it denotes the Natural, and the land of Egypt the natural mind (mens) may be seen, n. 4967, 5079, 5080, 5095, 5160, 5276, 5278, 5280, 5288, 5301, 5799, 6015, 6147, 6252, 7353, 7648, 9340, 9391; and that to sojourn denotes to be instructed, and to live, n. 1463, 2025, 3672.) From these considerations it is evident what is signified in the spiritual sense by, they should not come into Egypt, and they should then die by the sword, the famine, and the pestilence, namely, if they became merely natural, they would be deprived of all truth, good, and spiritual life; for the natural man separate from the spiritual is in falsities and evils, and thence in infernal life - (That the natural man separate from the spiritual is of such a nature, may be seen in the Doctrine of the New Jerusalem 47, 48); - it is therefore said that if they came into it, they should be a reviling, and an astonishment, and a reproach, neither should they see this place [any more]. By the place which they should see [no more] is meant the state of the spiritual man, the same as by the land of Canaan. Such things are also signified by the murmurings of the sons of Israel in the wilderness, in that they desired so often to return into Egypt, therefore also manna was given to them, by which is signified spiritual nourishment (Exodus 16:2, 3, 7-9, 22).

[9] In Ezekiel:

"Then I shall stretch out mine hand against the house of Israel, that I may break its staff of bread, and send famine into it, and cut off man and beast from it. When I shall cause the evil wild beast to pass through the land, and it shall bereave it, that it become a desolation. When I shall send my four evil judgments upon Jerusalem, the sword, and the famine, and the evil wild beast, and the pestilence, to cut off from it man and beast" (14:13, 15, 21).

In these words is described the vastation of the church. The house of Israel and Jerusalem denote the church; by breaking the staff of bread is signified to destroy everything celestial and spiritual, by which [it is] to be nourished; for bread implies everything of heaven and the church, or all spiritual nourishment; and by cutting off man and beast (bestiam), is signified all spiritual and natural affection; therefore by the sword, the famine, the evil wild beast [feram], and the pestilence, are signified the destruction of truth by falsity, of good by evil, of the affection of truth and good by the lusts arising from evil loves, and the consequent extinction of spiritual life; these are called the four evil judgments, which are also meant by the sword, by hunger, by death, and by the evil wild beast in this verse of the Apocalypse. That it is the vastation of the church which is thus described, is evident.

[10] The three evils signified by the famine, the sword, and the pestilence, were also announced by the prophet Gad to David, after he had numbered the people (2 Sam. 24:13). No one can know why such evils were denounced against David because of his numbering the people, unless he knows that the people of Israel represented, and thence signified, the church as to all its truths and goods, and that to number signified to know the quality thereof, and afterwards to arrange and dispose them according to it. Because no one can know and do this but the Lord alone; and the man who attempts to do so, deprives himself of all good and truth, also of spiritual life, therefore because David did this representatively, those three [evils] were proposed to him, of which he might choose one. Who does not see that there was nothing evil in numbering the people, and that the evil on account of which David and his people were punished was concealed interiorly, namely, in the representatives in which the church then was? In those passages adduced, famine signifies the deprivation of the knowledges of truth and good, and thence the deprivation of all truth and good.

[11] (ii) That famine also signifies the lack of them [i.e. of knowledges], which is with those who cannot know them, because they are not in the church or in the doctrine thereof, is plain from the following passages.

In Amos:

"Behold, the days come, in which I will send a famine into the land, not a famine of bread, nor a thirst for water, but of hearing the words of Jehovah; that they may wander from sea to sea, from the north to the east; they shall run to and fro to seek the word of Jehovah, and shall not find it. In that day shall the fair virgins and youths faint for thirst" (8:11-13).

Here is explained what is meant by famine and by thirst, namely, that a famine of bread is not meant, nor a thirst for waters, but of hearing the word of Jehovah, thus that it is a lack of the knowledges (cognitions) of good and truth that is meant; and that these are not in the church, or in the doctrine thereof, is described by, they shall wander from sea to sea, and from the north unto the east, to seek the word of Jehovah, and shall not find it. From sea to sea signifies on all sides, for the last boundaries in the spiritual world appear as seas, where truths and goods take their beginning and are terminated; therefore seas in the Word signify the knowledges of truth and good, also scientifics in general. From the north to the east, also signifies on all sides, where truth and good are; the north denoting where truth is in obscurity, and the east denoting where good is. Because a lack of the knowledges of good and truth is signified by hunger and thirst, therefore it is also said, in that day shall the fair virgins and youths faint for thirst"; fair virgins denoting the affections of truth from good, and young men denoting the truths themselves that are of good, the thirst by which they shall faint denoting the lack thereof. (That virgins signify the affections of good and truth, may be seen, n.2362, 3963, 6729, 6775, 6788; and that young men signify truths themselves, and intelligence, see n. 7668.)

[12] In Isaiah:

"Therefore my people shall live in banishment for want of knowledge; and men of famine shall be the glory thereof, and the multitude thereof dried up with thirst" (5:13).

The desolation or destruction of the church for want of the knowledges of good and truth, is signified by, "My people shall live in banishment for want of knowledge." The Divine truth which constitutes the church is signified by glory; that this is not, and that, consequently, good is not, is signified by the glory thereof being men of famine, men of famine denoting those who have no perception of good, and no knowledges of truth; and that hence they have no truth is signified by the multitude thereof being dried up with thirst, to be dried up with thirst denoting a lack of truth, and multitude in the Word being said of truths.

[13] In the same:

"Let the people seek their God, the law, and the testimony; for they shall pass through it perplexed and famished; and it shall come to pass, that when they hunger, they shall be indignant, and shall curse their king, and their gods, and shall look upwards; they shall look also to the land, but behold straitness and thick darkness" (8:19-22).

Those who are in falsities from a lack of the knowledges of truth and good, and their indignation in consequence are here treated of; the defect is described by their looking upwards, and also regarding the earth, but behold, straitness and thick darkness. To look upwards and to regard the earth, denotes [to look] everywhere where are goods and truths. But, "behold, straitness and thick darkness," denotes that they are nowhere [to be found], but absolute falsities, thick darkness denoting dense falsity. Their indignation in consequence is described by, "and it shall come to pass, that when they hunger, they shall be indignant, and shall curse their king and their gods, to be hungry denotes a desire to know; king denotes falsity; the gods denote the falsities of worship thence; and to curse denotes to detest.

[14] In Lamentations:

"Lift up thy hands" to the Lord "over the soul of thy children, that faint for hunger in the top of all the streets" (2:19).

Lamentation over those who are to be instructed in the knowledges of good and truth by which spiritual life is attained, is described by, "Lift up thy hands to the Lord over the soul of thy children"; and the want of those knowledges is described by their fainting for hunger in the top of all the streets; hunger denotes want; streets denote truths of doctrine; to faint in the top of them, denotes their absence.

[15] In the same:

"Servants have ruled over us; neither is there any to deliver out of their hand. We get our bread with the peril of our souls because of the sword of the wilderness. Our skins are black like an oven because of the storms of famine" (5:8-10).

By the servants that have ruled while there was none to deliver out of their hand, are signified evils of life and falsities of doctrine, in general evil loves and false principles. We get our bread with the peril of our souls, because of the sword of the wilderness, signifies that there is no good from which the true spiritual life [results], in consequence of the falsity everywhere reigning; the bread denotes the good from which spiritual life [is derived]; the sword denotes falsity destroying; and the wilderness denotes where there is no good because no truth, for all good with man is formed by truths, therefore, where there are not truths, but falsities, good is not. Our skins are black like an oven because of the storms of famine, signifies that for want of the knowledges of good and truth the natural man is in its own evil love. The skin, from correspondence with the grand man or heaven, signifies the natural man; to be black like an oven, signifies to be in its own evil from falsities; and the storms of famine signify an entire lack of the knowledges of good and truth.

[16] In Luke:

"Woe unto you that are full! for ye shall hunger" (6:25).

By the full in the Word are meant those who have the Word, where are all the knowledges (cognitions) of good and truth; and by being hungry is meant being in need of them, and being deprived of them.

In Job:

"Blessed is the man whom God hath chastened; therefore reject not the discipline of Schaddai. In famine he shall redeem thee from death; and in war from the hands of the sword" (5:17, 20).

This treats of those who are in temptations; temptations are signified by, "whom God hath chastened," and by, "the discipline of Schaddai." By Schaddai also are signified temptations, deliverance from them, and consolation after them (as may be seen, n. 1992, 3667, 4572, 5628, 6229). Famine in which he shall be redeemed, signifies temptation as to the perception of good, in which he shall be delivered from evil; to redeem is to deliver; and the hand of the sword in the war, signifies temptation as to the understanding of truth, war also denoting temptation or combat against falsities.

[17] (iii) That famine in the Word also signifies ignorance of the knowledges of truth and good, as applied to those who know that there are such knowledges and thence desire them, is plain from the following passages. In Matthew:

"Blessed are they who hunger for justice, for they shall be filled" (5:6).

To hunger for justice signifies to desire good, for in the Word justice is said of good.

And in Luke:

"God hath filled the hungry with good things; and the rich he hath sent empty away" (1:53).

They that hunger denote those who are in ignorance of the knowledges of truth and good, and yet in the desire of them and the rich, those who possess in abundance those knowledges, but have no desire for them. That the former are enriched, is signified by God filling them with good things; and that the latter are deprived thereof, is signified by God sending them away empty.

[18] In David:

"Behold, the eye of Jehovah is upon them that fear him, to deliver their soul from death, and to keep them alive in famine " (Psalms 33:18, 19).

By them that fear Jehovah are meant those who love to do His precepts. By delivering the soul from death, is signified from evils and falsities, and thence from damnation; and by keeping them alive in famine, is signified to give spiritual life according to the desire. The desire for the knowledges of truth and good is the spiritual affection of truth, which exists only with those who are in good of life, that is, who do the Lord's precepts, who, as has been said, are meant by them that fear Jehovah.

[19] Again:

"Let them confess his mercy to Jehovah, that he satisfieth the longing soul, and filleth the hungry soul with good" (Psalms 107:8, 9).

To satisfy the longing soul, and to fill the hungry soul with good, means for those who desire truths and goods; the longing soul signifying those who desire truths, and the hungry soul, those who desire goods.

Again:

"There is no want to them that fear" Jehovah. "The young lions do lack, and suffer hunger; but they that seek Jehovah shall not want any good thing" (Psalms 34:9, 10).

Here also they that fear Jehovah, who have no want, signify those who love to do the Lord's precepts; and they that seek Jehovah, who shall not want any good thing, signify those who are therefore loved by the Lord, and receive goods and truths from Him. The young lions that lack, and suffer hunger, signify those who know and are wise from themselves; to lack and suffer hunger denote that they have neither truth nor good. (What lions in both senses signify, may be seen, n. 278.)

[20] Again:

Jehovah "who executeth judgment for the oppressed; who giveth bread to the hungry. Jehovah who looseth the prisoners" (Psalms 146:7).

By the oppressed are here meant those who are in falsities from ignorance; their oppression is from spirits who are in falsities; therefore, it is said Jehovah executeth judgment for them, by vindicating them from those that oppress. By the hungry are meant those who desire goods, and because the Lord nourishes them, it is said Jehovah "giveth bread to the hungry"; to give bread denotes to nourish, and spiritual nourishment consists in knowledge (scientia), intelligence, and wisdom. And by those that are bound are meant those who desire truths, but are withheld from them by falsities of doctrine, or by ignorance, because they have not the Word. Therefore to loose the bound denotes to liberate from them. (That such are called bound, may be seen, n. 5037, 5086, 5096.)

[21] Again:

Jehovah "turneth the wilderness into a lake of waters, and a land of dryness into the going forth of waters. And there he maketh the hungry to dwell, that they may prepare a city of habitation; and sow the fields, and plant vineyards, and make fruit of increase" (107:35-37).

These words are to be understood altogether otherwise than according to the sense of the letter, namely thus, that those who are ignorant of the knowledges of truth, and yet are desirous of knowing them, shall be greatly enriched and opulent; for by Jehovah turning the wilderness into a lake of waters, is signified that where there was ignorance there shall be abundance of truth, a wilderness denoting where there is ignorance of truth, and a lake of waters an abundance of it. By turning a land of dryness into the going forth of waters, is signified the same in the natural man, for the land of dryness denotes where there is ignorance of truth, the going forth of waters denotes abundance; the natural man denotes the going forth, and waters denote truths. That "He maketh the hungry to dwell there," signifies that [He maketh] those [live] who are in the desire for truth; to dwell denotes to live, and they that are hungry denote those who desire. "That they may prepare a city of habitation," signifies to form for themselves a doctrine of life; a city denoting doctrine, and a habitation denoting life. That they may "sow the fields, and plant vineyards, and make fruit of increase," signifies to receive truths, to understand them, and to do them; to sow fields denotes to be instructed and to receive truths; to plant vineyards denotes to receive those [truths] in the understanding, that is, in the spirit, for vineyards denote spiritual truths, whence to plant them denotes spiritually to receive, that is, to understand those [truths]; to make fruit of increase denotes to do them and to receive goods, for fruits are the deeds and goods of charity.

[22] Again:

"Jehovah knoweth the days of the upright; and shall be their inheritance for ever. They shall not be ashamed in the time of evil; and in the days of famine they shall be satisfied" (Psalms 37:18, 19).

The days of the upright signify the states of those who are in good, and in the truths thence, or those who are in charity, and in the faith thence. By Jehovah being their inheritance for ever, is signified that they are His own and are in heaven; by their not being ashamed in the time of evil, is signified that they shall conquer when they are tempted by evils; and by their being satisfied in the days of famine, is signified that they shall be supported by truths, when they are tempted and infested by falsities. The time of evil and the day of famine, signify states of temptations; and temptations are from evils and falsities.

[23] In the first book of Samuel:

"The bows of the mighty were broken, and they that stumbled were girded with strength. The full have hired themselves for bread; and the hungry have ceased, even until the barren hath borne seven, and she that hath many children hath failed" (2:4, 5).

Here, by the full who have hired themselves for bread, and by the hungry who have ceased, are signified those who wish for and desire goods and truths. The rest may be seen explained above (n. 257 and 357).

[24] In Isaiah:

"The fool speaketh foolishness, and his heart worketh iniquity, to practise hypocrisy, and to utter error against Jehovah, to make empty the hungry soul, and to cause the drink of the thirsty to fail" (32:6).

He is here called a fool who is in falsities and evils from the love of self, consequently, from his own intelligence. Falsities are meant by the foolishness which he speaks; and evils, by the iniquity which his heart works. The evils which he speaks against goods are meant by the hypocrisy which he practises; and the falsities which he speaks against truths, by the error which he speaks against Jehovah. That this is to persuade and destroy those who desire goods and truths, is meant by making empty the hungry soul, and causing the drink of the thirsty to fail; the hungry soul denoting those who desire goods, and he who thirsteth for drink, those who desire truths.

[25] Again:

"If thou draw out thy soul to the hungry, and satisfy the afflicted soul, thy light shall arise in darkness, and thy thick darkness be as the noonday" (58:10).

By these words is described charity towards the neighbour, here towards those who are in ignorance, and at the same time in the desire of knowing truths, and in grief on account of the falsities by which they are possessed; and that with those who are in that charity, falsities shall be dispelled, and truths give light and shine. Charity towards those who are in ignorance, and at the same time in the desire of knowing truths, is meant by, if thou draw out thy soul to the hungry; the hungry denoting those who desire, and the soul denoting the intelligence of truth instructing. That it is so with those who are in grief on account of the falsities with which they are possessed, is meant by, if thou wouldst satisfy the afflicted soul; that with those who are in such charity, ignorance will be dissipated, and truths give light and shine, is meant by, thy light shall arise in darkness, and thy thick darkness be as the noonday. Darkness signifies the ignorance of the spiritual mind, and thick darkness the ignorance of the natural mind; light also signifies truth in the light, in like manner noonday. Such enlightenment have they who, from charity or spiritual affection, instruct those who are in falsities from ignorance; for that charity is a receptacle of the influx of light or truth from the Lord.

[26] Again:

Is not this the fast which I have chosen? to break thy bread to the hungry, and to bring the afflicted outcasts into thy house? when thou seest the naked, and coverest him" (58:6, 7).

Similar things are meant by these words; for, by breaking bread to the hungry, signifies from charity to communicate to, and instruct, those who are in ignorance, and who at the same time are desirous of knowing truths. To bring the afflicted outcasts into the house, signifies to amend and restore those who are in falsities, and thence in grief; the afflicted outcasts denoting those who are in grief from falsities. For those who are in falsities stand without, whereas those who are in truths are in the house; for the house denotes the intellectual mind, into which truths only are admitted, for it is opened by truths from good. On account of such signification it is also added, "when thou seest the naked and coverest him"; to be naked signifying to be without truths, and to cover signifying to instruct; for garments in the Word signify truths clothing (as may be seen above, n. 195).

[27] Again:

"They shall not hunger nor thirst; neither shall the heat nor the sun smite them; for he that hath mercy on them leadeth them, even unto the springs of waters shall he guide them" (49:10).

That they shall not hunger nor thirst does not signify that they shall not hunger and thirst for natural food and drink; and that the natural heat and sun shall not smite them, does not signify that they shall not become hot from these; similarly, that they are to be led unto the springs of waters. Whoever thinks does he not see that other things are there meant? By to hunger and thirst, therefore, are signified to hunger and thirst for such things as pertain to eternal life, or which give it, which in general have reference to the good of love and the truth of faith, hunger to the good of love, and thirst to the truth of faith. The heat and the sun signify warmth from the principles of falsity and the love of evil; for these take away all spiritual hunger and thirst; the springs of waters unto which the Lord will lead them, signify enlightenment in all truth, a spring or fountain denoting the Word, and also doctrine from the Word; waters denoting truths; and to lead, when said of the Lord, denoting to enlighten. From these considerations it is evident what is signified by the Lord's words in John:

"I am the bread of life; he that cometh to me shall never hunger; and he that believeth on me shall never thirst" (6:35).

Here it is evident that to hunger is to come to the Lord, and that to thirst is to believe on Him; to come to the Lord is to do His commandments.

[28] Because these things are signified by hungering and thirsting, it is also evident what is signified in the Lord's words in Matthew:

The King, said to them on the right hand, I was an hungered, and ye gave me to eat; I was thirsty, and ye gave me to drink; I was a sojourner, and ye took me in. And he said to them on the left hand, that he was an hungered, and they gave him no meat; that he was thirsty, and they gave him no drink; that he was a sojourner, and they took him not in (25:34, 35, 41-43).

By hungering and thirsting are signified to be in ignorance and in spiritual want, and by giving to eat and drink, are signified to instruct and to enlighten from spiritual affection or charity; therefore it is also said, I was a sojourner, and ye took me not in, for by sojourners are signified those who are out of the church, and desire to be instructed and receive the doctrinals of the church, and to live according to them (see n. 1463, 4444, 7908, 8007, 8913, 9196). In the Word also we read of the Lord, that He hungered and thirsted, whereby is meant, that from His Divine love He willed and desired the salvation of the human race.

[29] That He hungered we read in Mark:

"When they were come from Bethany," Jesus "hungered; and, seeing a fig-tree afar off having leaves, he came, if haply he might find anything thereon; but when he came to it he found nothing but leaves, for it was not the time of figs. Therefore he said unto it, Let no man eat fruit of thee for ever. And the disciples, in the morning, as they passed by, saw the fig-tree dried up from the roots" (11:12, 14-20; Matthew 21:19, 20).

He who does not know that all things of the Word contain a spiritual sense, may think that the Lord did this to the fig-tree from indignation because He hungered but by the fig-tree here is not meant a fig-tree, but the church as to natural good, and specifically the Jewish Church. That there was not any natural good therein, because nothing spiritual, but only some truths from the sense of the letter of the Word, is signified by, Jesus seeing a fig-tree afar off having leaves, came if haply He might find anything thereon; but when He had come to it He found nothing but leaves. Leaves signify the truths of the sense of the letter of the Word. That with that nation there would nowhere be any natural good of the church, because they are in dense falsities and in evil loves, is signified by Jesus saying, "Let no man eat fruit of thee for ever," and by the fig-tree being dried up from the roots. It is also said, that it was not the time of figs, and thereby is meant that the church was not yet commenced. That the beginning of a new church is meant by the fig-tree, is evident from the Lord's words (in Matthew 24:32, 33; Mark 13:28, 219; and in Luke 21:28-31). From these considerations it is evident what is there signified by hungering. (That the fig-tree signifies the natural good of the church, see n. 217, 4231, 5113; and that the leaves signify the truths of the natural man, see above (n. 109).)

[30] That the Lord thirsted we read in John:

"Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, said, I thirst. And there had been placed a vessel full of vinegar; and they filled a sponge, and put it upon hyssop, and put it to his mouth. And when Jesus had received the vinegar he said, It is finished" (19:28-30).

Those who think of these things only naturally and not spiritually, may suppose that they involve nothing more than that the Lord thirsted, and that then vinegar was given to Him; but because all things which the Scripture said concerning Him were then consummated, and He came into the world to save mankind, therefore He said, I thirst, by which is meant that from Divine love He willed and desired the salvation of the human race. But that vinegar was given to Him, signifies that in the coming church there would be no genuine truth, but truth mingled with falsities, such as exist with those who separate faith from charity, or truth from good, this being signified by vinegar. Their putting it upon hyssop signified a certain purification of it, for by hyssop is signified an external means of purification (as may be seen, n. 7918). That every particular of the things related in the Word concerning the Lord's passion, involves and signifies Divine, celestial, and spiritual things, may be seen above (n. 83). From the passages adduced above it is evident what famine signifies in the Word. Let them be examined and well considered, and it will be seen by such as think at all interiorly, that natural famine, hunger, and thirst, can in no way be meant, but, spiritual.