730. Verse 6 (Revelation 12:6). And the woman fled into the wilderness, signifies the church among a few, because with those who are not in good, and consequently not in truths. This is evident from the signification of "woman," as being the church (See above, n. 707), also from the signification of "wilderness," as being where there are no truths because there is no good (of which presently); also from the signification of "fleeing" thither, as meaning to tarry among those who are not in truths because they are not in good; and as there are at the end of the church but few who are in truths from good, it signifies among a few. From this it is clear what these words involve, namely, that the New Church that is called the Holy Jerusalem, which is signified by "the woman," can as yet be instituted only with a few, by reason that the former church is become a wilderness; and the church is called a "wilderness" when there is no longer any good; and where there is no good there are no truths. When the church is such, evils and falsities reign, which hinder the reception of its doctrine, that is, the doctrine of love to the Lord and of charity towards the neighbor, with its truths; and when doctrine is not received there is no church, for the church is from doctrine.

[2] Something shall first be said of there being no truths where there is no good. By good is meant the good of the life according to the truths of doctrine from the Word. The reason is because the Lord never flows immediately into truths with man, but mediately through his good; for good is of the will, and the will is the man himself; from the will the understanding is produced and formed; for the understanding is adjoined to the will so that what the will loves the understanding sees, and also brings forth into light; consequently if the will is not in good, but is in evil, then the influx of truth from the Lord into the understanding has no effect, for it is dissipated, because it is not loved, yea, it is perverted, and the truth is falsified. From this it is clear why the Lord does not flow immediately into man's understanding except so far as the will is in good. With every man the Lord can enlighten the understanding, and thus flow in with Divine truths, since there is given to every man the ability to understand truth, and this for the sake of his reformation; nevertheless the Lord does not flow in, because truths do not remain except so far as the will has been reformed. Moreover, it is dangerous to so enlighten the understanding in truths as to produce belief except so far as the will acts as one with it; since man can then pervert, adulterate, and profane truths, which is most hurtful. Furthermore, so far as truths are known and understood and are not at the same time lived, they are nothing but lifeless truths, and lifeless truths are like statues that have no life. From this it can be seen why it is that there are no truths where there is no good, that is, not in essence but only in form.

[3] The man of the church at its end is such, because man then loves supremely such things as belong to the body and the world; and when these are loved supremely then the things pertaining to the Lord and heaven are not loved, for no one can serve two masters at the same time but that he will love the one and hate the other, since they are opposites. For from the love of the body, which is the love of self, and from the love of the world, which is the love of riches, when these are loved above all things, evils of every kind flow forth, and from evils falsities, and these are the opposites of goods and truths, which come forth from love to the Lord and from charity towards the neighbor. These few words will make clear why it is that the woman is said "to have fled into the wilderness," that is, among a few, because of being with those who are not in good, and thus not in truths.

[4] In the Word wilderness and also solitude and waste places are mentioned in many passages, and these signify the state of the church when there is no longer any truth in it because there is no good. This state of the church is called a "wilderness" because in the spiritual world the place where those dwell who are not in truths because they are not in good is like a wilderness, where there is no verdure in the plains, nor harvest in the fields, nor fruit trees in the gardens, but a barren land, parched and dry; moreover "wilderness" signifies in the Word the state of the church with the Gentiles who are in ignorance of truth, and yet are in the good of life according to their religious principle, from which they have a desire for truths. "Wilderness," signifies also in the Word the state of those who are in temptations, because in temptations goods and truths are shut in by the evils and falsities that come forth and are presented to the mind. That "wilderness" has these significations in the Word can be seen from the passages therein where "wilderness" is mentioned.

[5] In respect to the first meaning, namely, that "wilderness" means the state of the church when there is no longer any truth in it because there is no good, it is evident from the following passages. In Isaiah:

Is this the man that maketh the earth to tremble, that maketh kingdoms quake, that hath made the world a wilderness and destroyed the cities thereof? (Isaiah 14:16, 17)

This is said of Lucifer, by whom Babylon is meant, and "to make the earth to tremble, to make kingdoms quake, and make the world a wilderness," signifies to destroy all the truths and goods of the church; "the earth" meaning the church; "kingdoms" its truths; "world" its goods; and "wilderness" where these are not. "To destroy its cities" signifies its doctrinals, "city" signifying doctrine. The adulteration of the Word, whereby doctrine and thus the church is destroyed, is here signified by "Babylon. "

[6] In the same:

Upon the land of my people shall come up the thorn of the briar, yea, upon all the houses of joy in the triumphing city; for the palace shall be deserted, the multitude of the city shall be forsaken. The height and the watchtower shall be over the caves forever, a joy of wild asses, a pasture for flocks (Isaiah 32:13, 14).

"Upon the land of my people shall come up the thorn of the briar" signifies the falsity of evil in the church; "the thorn of the briar" meaning the falsity of evil, and "land" the church. "Upon all the houses of joy in the triumphing city" signifies where the goods and truths of the doctrine from the Word have been received with affection. But what is signified by "the palace shall be deserted, the multitude of the city shall be forsaken, the height and the watchtower shall be over the caves, a joy of wild asses, and a pasture for flocks," may be seen above n. 410, where it is explained.

[7] In the same:

At My rebuke I dry up the sea, I make the rivers into a wilderness, their fish shall rot because there is no water, and shall die for thirst (Isaiah 50:2).

"To make the rivers into a wilderness," signifies to deprive the understanding of truths, thus to deprive man of intelligence. (The rest may be seen explained above, n. 342 In Jeremiah:

I saw, and lo, Carmel was a wilderness, and all the cities were desolate before Jehovah; the whole land shall be a waste (Jeremiah 4:26, 27).

"Carmel" signifies the spiritual church, which is in truths from good; that this was a "wilderness" signifies that there were in it no truths from good; "cities which were desolate" signify doctrinals without truths; "the whole land a waste" signifies a church destitute of good and consequently of truths.

[8] In the same:

Many shepherds have destroyed My vineyard, they have trodden down My field, they have made the field of My desire a wilderness of solitude. Devastators are come upon all the hills in the wilderness, for the sword of Jehovah devoureth from one end of the land to the other end of it (Jeremiah 12:10, 12).

The total destruction of the truths and goods of the church by falsities from evil is signified by "they have destroyed the vineyard, trodden down the field, made the field of desire a wilderness of solitude; and devastators are come upon all the hills in the wilderness, for the sword of Jehovah devoureth;" "vineyard and field" signify the church in respect to truth and good; "field of desire" signifies the church in respect to doctrine; and "wilderness of solitude" where these are not; "devastators in the wilderness" signify evils because of the absence of truths; "the sword of Jehovah devoureth" signifies falsity destroying; "from one end of the land to the other end of the land" signifies all things of the church.

[9] In Lamentations:

We get our bread with the peril of our souls, because of the sword of the wilderness (Lamentations 5:9).

"To get bread with the peril of souls" signifies the difficulty and danger in acquiring the truths of life from the Word; "because of the sword of the wilderness" signifies because the falsity of evil prevails in the church and falsifies truths and thus destroys them.

[10] In Ezekiel:

The vine is now planted in the wilderness, in a land of drought and thirst (Ezekiel 19:13).

"Vine" signifies the church, which in the beginning of this chapter is called "a mother who became a lioness;" this is said "to be planted in the wilderness" when there is no longer any truth in it because there is no good; "a land of drought" means where there is no good, but evil instead, and a "land of thirst" means where there is no truth, but falsity instead.

[11] In Hosea:

Strive with your mother that she may put away her whoredoms from her faces, lest I strip her naked and set her as in the day of her birth, and make her as a wilderness, and set her as a land of drought, and slay her with thirst (Hosea 2:2, 3).

This is said of the church that has falsified the truths of the Word; "mother" means the church, and "whoredoms" the falsifications of truth; "to strip her naked and set her as in the day of her birth" signifies to deprive the church of all truth, as it was before it was reformed; "wilderness" and "land of drought" signify a church without good; and "to slay with thirst" signifies a deprivation of truth; "thirst" is predicated of truths, because "water," which is thirsted for, means truth, and "drought" is predicated of the want of good, because it is a result of scorching.

[12] In the same:

He is fierce among the brethren; an east wind shall come, the wind of Jehovah, coming up from the wilderness, and his spring shall become dry, and his fountain shall be dried up (Hosea 13:15).

This is said of Ephraim, by whom the understanding of the Word is meant, and this is called "fierce among the brethren" when it eagerly defends falsities, and combats for them against truths; "an east wind, the wind of Jehovah," signifies the ardor of desire from a love for and pride in the destruction of truths; this is said "to come up from the wilderness" when it is from an understanding in which there are no truths from good, but only falsities from evil; such an understanding is a "wilderness" because it is empty and void; that by such ardor and pride everything of doctrine and of the Word is destroyed is signified by "his spring shall become dry and his fountain shall be dried up," "spring" meaning doctrine, and "fountain" the Word.

[13] In Joel:

O Jehovah, to thee do I cry, because the fire hath consumed the habitations of the wilderness, and the flame hath burned all the trees of the field; for the beasts of the field pant after Thee, for the streams of waters are dried up, and the fire hath consumed the habitations of the wilderness (Joel 1:19, 20).

"The fire hath consumed the habitations of the wilderness and the flame hath burned all the trees of the field" signifies that the love of self and the pride of self-intelligence have consumed all the perception of good and all the understanding of the truth of doctrine from the sense of the letter of the Word, "fire" signifying the love of self, "flame" the pride of self-intelligence, "the habitations of the wilderness" the goods of doctrine from the sense of the letter of the Word, and "the trees of the field" the knowledges of its truth. The sense of the letter of the Word is called a "wilderness" when it is merely understood naturally, thus according to appearances, and not at the same time spiritually, or according to the genuine sense. "The beasts of the field pant after Thee" signifies the lamentations of those who are natural and yet have a desire for truths; that "beasts" signify the affections of the natural man may be seen above n. 650; "for the streams of waters are dried up, and the fire hath consumed the habitations of the wilderness" signifies that consequently there are no longer any truths and goods of life.

[14] In the same:

The day of Jehovah cometh; a fire consumeth before him, and behind him a flame kindleth; the land is as the garden of Eden before him, but behind him a wilderness of wasteness, and nothing escaped him (Joel 2:1, 3).

"The day of Jehovah" means the end of the church, called the consummation of the age, and the Lord's coming at that time. That at the end of the church the love of self and the consequent pride of self-intelligence consume all its goods and truths is signified by "a fire devoureth before him, and behind him a flame kindleth," "fire" signifying the love of self, and "flame" the pride of self-intelligence, as above. "The land is as the garden of Eden before him, but behind him a wilderness of wasteness," signifies that in the beginning, when that church was established with the ancients, there was an understanding of truth from good, but at its end falsity from evil; "the garden of Eden" signifying the understanding of truth from good and the consequent wisdom, and "wilderness of wasteness" signifying no understanding of truth from good, and consequent insanity from falsities that are from evil; "nothing escaped him" signifies that there is nothing whatever of truth from good.

[15] In Isaiah:

The land mourneth, it languisheth, Lebanon blusheth, it hath withered away, Sharon is become like a desert, Bashan is shaken out, and Carmel (Isaiah 33:9).

This, too, describes the devastation of good and the desolation of truth in the church. "Lebanon" signifies the church in respect to a rational understanding of good and truth; "Sharon," "Bashan," and "Carmel," the church in respect to the knowledges of good and truth from the natural sense of the Word; the devastation and abandonment of these is signified by "mourning," "languishing," "withering away," and "becoming like a desert," the "desert" meaning where there is no truth because there is no good.

[16] In Jeremiah:

Because the land is full of adulterers, because the land mourneth on account of cursing, the pastures of the wilderness are dried up (Jeremiah 23:10).

"The land full of adulterers" signifies the church which has its goods and truths from the Word adulterated; the "curse" on account of which the land mourneth, signifies all the evil of life and falsity of doctrine; and "the pastures of the wilderness that are dried up" signify the knowledges of good and truth from the Word; "pastures" meaning such knowledges because they nourish the mind, and "wilderness" signifies the Word when it is adulterated.

[17] In David:

Jehovah maketh rivers into a wilderness, and the springs of water into dryness, a land of fruit into saltiness, for the wickedness of them that dwell therein (Psalms 107:33, 34).

"The rivers that are made into a wilderness" signify intelligence from the understanding of truth and also of the Word in its interior sense, that has been devastated by falsities from evil; "rivers" meaning such things as belong to intelligence, and "wilderness" where these things are absent, and in their place are the falsities from evil. "The springs of water that are turned into dryness" signify that the lowest things of the understanding, which are called the knowledges of truth and good, have no light of truth or spiritual affection for it; "waters" signifying truths; "dryness" deprivation of these from the absence of light and affection, and "springs" the ultimates of truth, like the truths of the sense of the letter of the Word. "The land of fruit that shall be made into saltiness" signifies the good of love and of life deeply vastated by falsities; "saltiness" meaning the devastation of truth by falsities; and as all devastation by falsities comes from the evil of the life it is added, "for the wickedness of them that dwell therein. "

[18] In Jeremiah:

Lift up thine eyes unto the hills, and see where thou hast been defiled, upon the ways hast thou sat as an Arabian in the wilderness, whence thou hast profaned the land with thy whoredoms and thy wickedness (Jeremiah 3:2).

This describes the adulteration and falsification of the Word, which are signified by "being defiled and committing whoredom;" so "Lift up thine eyes unto the hills, and see where thou hast been defiled," signifies to give thought to the knowledges of truth and good in the Word, that they have been adulterated; "to lift up the eyes" signifies to give thought, "hills" signify those knowledges because the groves and trees that are upon them signify knowledges; "hills" signify also the goods of charity which are so destroyed; "upon the ways hast thou sat as an Arabian in the wilderness" signifies to lie in wait, lest any truth should come forth and be received; "ways" meaning the truths of the church; "to sit in them" meaning to lie in wait, and "an Arabian in the wilderness" meaning one who kills and plunders like a robber in the wilderness. "Thou hast profaned the land with thy whoredoms and wickedness" signifies the falsification of the truths of the Word by evils that have come to be of the life.

[19] In the same:

O generation, see ye the Word of Jehovah; have I been a wilderness to Israel? have I been a land of darkness? (Jeremiah 2:31)

That every good of life and truth of doctrine is taught in the Word, and not the evil of life and the falsity of doctrine, is meant by "see ye the Word of Jehovah; have I been a wilderness to Israel? have I been a land of darkness?"

[20] In Joel:

Egypt shall be a waste, and Edom a waste wilderness, because of the violence to the sons of Judah, whose innocent blood they have shed in their land (Joel 3:19).

"Egypt" and "Edom" signify the natural man that has perverted the truths and goods of the Word; that it is to be so destroyed as to see only such things as serve for confirmation is signified by "Egypt shall be a waste, and Edom a waste wilderness;" that this will be because of the adulteration of every good and truth in the Word is signified by "because of the violence to the sons of Judah, whose innocent blood they have shed;" "violence to the sons of Judah" signifying the adulteration of the Word in respect to good, and "shedding innocent blood" the adulteration of the Word in respect to its truths. (That "Judah" signifies the celestial church, and also the Word, see above, n. 211, 433; and that "shedding innocent blood" signifies to do violence to Divine truth, thus to adulterate the truth of the Word, n. 329.) The adulteration of the Word is effected by the knowledges [scientifica] of the natural man when these are applied to confirm falsities and evils, and the natural man becomes a "waste" and a "wilderness" when his knowledges are used to confirm falsity and evil; "Egypt" signifies such knowledges, and "Edom" the pride that falsifies by means of these.

[21] In Malachi:

Esau I hated, and made his mountains a waste and his heritage for the dragons of the wilderness (Malachi 1:3).

"Esau" signifies the love of the natural man; "his mountains" signify the evils from that love, and "his heritage" signifies the falsities from those evils, and "the dragons of the desert" signify mere falsifications from which these come.

[22] Because with the Jewish nation all things of the Word had been adulterated, and there was no longer any truth because there was no good, John the Baptist was "in the wilderness," and this represented the state of that church, respecting which it is written in the Gospels:

John the Baptist was in the wilderness till the days of his appearing unto Israel (Luke 1:80).

That he preached in the wilderness of Judea (Matthew 3:1-3; Mark 1:2-4; Luke 3:2, 4, 5);

and in Isaiah:

The voice of him that crieth in the wilderness, Prepare ye the way of Jehovah, make level in the solitude a highway for our God (Isaiah 40:3).

So also the Lord says of "Jerusalem," which means the church in respect to doctrine:

Your house is left deserted (Luke 13:35).

"A house deserted" signifies the church that is without truths because it is without good. But what is signified by the following in Matthew:

If they say unto you, Lo, Christ is in the wilderness, go not forth; if in the secret chambers, believe not (Matthew 24:26);

may be seen explained in Arcana Coelestia 3900); for "Christ" means the Lord in relation to Divine truth, consequently in relation to the Word and to doctrine from the Word, and "false Christs," of whom this is said, signify the falsities of doctrine from the truths of the Word falsified. From the passages that have been cited from the Word it can be seen that "wilderness" means the church in which there are no truths because there is no good, consequently in which there is falsity because there is evil; for where there is no truth and good, there is falsity and evil; the two cannot exist together, and this is meant by the Lord's words, that "no one can serve two masters."

[23] 2. Again, "wilderness" signifies the state of the church with the Gentiles that have been in ignorance of truth, and yet have been in the good of life according to their religious principle, from which they have desired truths, as can be seen from the passages in the Word that treat of the church that is to be established among the Gentiles. In Isaiah:

The spirit shall be poured out upon you ¹ from on high; then the wilderness shall be a fruitful field, and the fruitful field shall be esteemed a forest; judgment shall dwell in the wilderness, and justice shall abide in the fruitful field (Isaiah 32:15, 16).

This is said of those who are in natural good, and are being reformed; influx out of heaven into such is signified by "the spirit shall be poured out upon you ² from on high;" that truth from a spiritual origin will then be implanted in them is signified by "the wilderness shall be a fruitful field;" "wilderness" meaning the natural man destitute of truths, and "fruitful field" (or land of harvest) the natural man made fruitful by truths. That in consequence the natural man will have a knowledge [scientia] of the cognitions of truth and good is signified by "the fruitful field shall be esteemed a forest;" "forest" is predicated of the natural man as "garden" is of the spiritual, therefore a "forest" signifies knowledge and a "garden" intelligence; that in consequence there will be in the natural man that which is right and just is signified by "judgment shall dwell in the wilderness, and justice shall abide in the fruitful field;" "judgment" and "justice" signify in the spiritual sense truth and good, but in the natural sense that which is right and just.

[24] In the same:

I will open rivers on the heights, and fountains will I place in the midst of the valleys; I will make the wilderness into a pool of waters, and the dry land into springs of waters; I will give in the wilderness the cedar of shittah, the myrtle, and the oil tree; I will set in the solitude the fir tree, the pine, and the box tree (Isaiah 41:18, 19).

This, too, is said of the reformation and enlightenment of the Gentiles; and "to open rivers upon the heights and to place fountains in the midst of the valleys" signifies to give intelligence from spiritual truths and from natural truths; "rivers upon the heights" signifying intelligence from spiritual truths, and "fountains in the midst of valleys" intelligence from natural truths; "to make the wilderness into a pool of waters, and the dry land into springs of waters" signifies to fill the spiritual and the natural man with truths where before there were no truths; the spiritual man in which there were no truths is meant by "wilderness," since hitherto there had been no truth in it; and the natural man in which there was no truth is meant by "dry land," since hitherto there had been no spiritual influx into it; that the spiritual man will have truths in abundance is meant by "a pool of waters," and that the natural man will have truths in abundance is meant by the "springs of waters." "To set in the wilderness the cedar of shittah, the myrtle, and the oil tree" signifies to give rational truths and a perception of them, and "to set in the solitude the fir tree, the pine, and the box tree," signifies in like manner natural truths, which are knowledges and cognitions with the understanding of them; the "cedar" meaning higher rational truth; the "myrtle" lower rational truth; "oil tree" perception of good and thus of truth; "fir tree" the higher natural truth; the "pine" lower natural truth; and "box tree" the understanding of good and truth in the natural man.

[25] In David:

He maketh the wilderness into a pool of waters, and the dry land into a springing forth of waters; and there He maketh the hungry to dwell, that they may build a city of habitation (Psalms 107:35, 36).

This, likewise, is said of the enlightenment of the Gentiles. "To make the wilderness into a pool of waters" has a similar signification as just above; "and there He maketh the hungry to dwell" signifies for the sake of those who desire truths; these are meant by "the hungry and famished" in the Word; "that they may build a city of habitation" signifies that out of truths they may make for themselves a doctrine of life, "city" meaning doctrine, and "to inhabit" meaning to live.

[26] In Isaiah:

Behold, I am doing a new thing, now it shall spring forth; I will even place a way in the wilderness, rivers in the solitude; the wild beast of the field shall honor Me, the dragons and the daughters of the owl, because I will give waters in the wilderness, rivers in the solitude, to give drink to My people, My chosen (Isaiah 43:19, 20).

This, too, is said of the New Church to be established by the Lord among the Gentiles. The "wilderness" signifies the state of the church with those who are ignorant of truth, and yet have a desire to know it. But what the particulars signify in the spiritual sense may be seen explained above n. 518.

[27] In the same:

Jehovah will comfort Zion, He will comfort all her waste places, and He will make her wilderness as Eden, and her solitude like the garden of Jehovah; joy and gladness will be found therein, confession and the voice of singing (Isaiah 51:3).

This, also, is said of the New Church among the Gentiles that will acknowledge the Lord; that church is meant by "Zion," and its establishment and the reformation of the Gentiles by "comforting;" "the wilderness that shall be made as Eden and the solitude like the garden of Jehovah" signifies wisdom and intelligence from love to the Lord that those have who before had no understanding of truth and no perception of good. (But this may be seen explained above, n. 721)

[28] In David:

The habitations of the wilderness drop, and the hills gird themselves with exultation; the meadows are clothed with flocks, and the valleys are covered over with corn (Psalms 65:12, 13).

This, also, is said of the church among the Gentiles. "The habitations of the wilderness drop" signifies that their minds that before have been in ignorance of truth acknowledge and receive truths; "to drop" is predicated of the influx, acknowledgment and reception of truth; "habitations" are predicated of the interiors of man which belong to his mind, and "wilderness" is predicated of a state of the ignorance of truth. "The hills gird themselves with exultation" signifies that the goods in them receive truths with joy of heart; "the meadows are clothed with flocks, and the valleys are covered over with corn," signifies that both the spiritual mind and the natural mind receive truths suitable to themselves; "meadows" signifying such things as belong to the spiritual mind and thus to the rational mind, and "valleys" such as belong to the natural mind; "flock" spiritual truth, and "corn" natural truth.

[29] In Isaiah:

Let them sing praise, the end of the earth, those that go down to the sea, and its fullness, the islands and the inhabitants thereof. Let the wilderness and the cities thereof lift up the voice, the villages that Arabia doth inhabit; let the inhabitants of the rock sing, let them cry out from the head of the mountains (Isaiah 42:10, 11).

This is said of a church with those who were remote from the truths of the church because they were natural and sensual; their state of ignorance is meant by the "wilderness," and their joy from the preaching and the knowledge of truth is signified by "singing praise and lifting up the voice." (The rest may be seen explained above, n. 406)

[30] Since the state of ignorance of truth, in which the Gentiles have been, is signified by a "wilderness," and the desire for truth by "hunger," and instruction by the Lord by "feeding," it came to pass that the Lord withdrew into the wilderness, and there taught the multitude that sought Him, and afterwards fed them. (That this took place in the wilderness can be seen in Matthew 14:13-22; 15:32-38; Mark 6:31-34; 8:1-9; Luke 9:12-17.) For all things that the Lord did and all things connected with Him were representative because they were correspondences, so also were these things. From these and the passages cited above it is evident that a "wilderness" signifies an uncultivated and uninhabited state with man, thus a state not yet made vital from what is spiritual, consequently, as applied to the church, a state not vivified by means of truths; thus it signifies such a religious principle as the Gentiles had, which was almost empty and void, because they did not have the Word where truths are, and thence did not know the Lord who teaches truths; and as they did not have truths, their good also could be no otherwise than such as the truth was with them, for good is like its truth, because one is of the other. From this it can be seen what "wilderness" signifies where the Gentiles are treated of, namely, where there is no truth and yet a desire for it that their good may be vivified.

[31] 3. Again, "wilderness" signifies the state of those who are in temptations, because in them truths and goods are shut in by the falsities and evils that come forth and are presented to the mind. This can be seen from the wandering of the sons of Israel in the wilderness forty years; for this represented every state of temptations into which those come who are being regenerated, and of whom the church is to consist. Every man is born natural, and lives naturally until he becomes rational; and when he has become rational he can be led by the Lord and become spiritual; and this is effected by the implanting of the knowledges of truth from the Word, and at the same time by the opening of the spiritual mind which receives the things of heaven, and by calling forth these knowledges and elevating them out of the natural man and conjoining them with the spiritual affection of truth. This opening and conjunction is possible only through temptations, because in temptations man fights interiorly against the falsities and evils that are in the natural man. In a word, man is introduced into the church and becomes a church through temptations. This was represented by the wandering and leading about of the sons of Israel in the wilderness. The state of the natural man before he is regenerated was represented by their sojourning in the land of Egypt, for "the land of Egypt" signified the natural man and its knowledges and cognitions, together with the cupidities and appetites that reside in it (as can be seen from what has been said and shown above respecting Egypt, n. 654. But the spiritual state, which is the state of the church with man, was represented by the introduction of the sons of Israel into the land of Canaan, for "the land of Canaan" signified the church with its truths and goods, together with its affections, and delights, which reside in such a man; while the reformation and regeneration of man before from being natural he becomes spiritual and thus a church, was represented by their wanderings and journeyings in the wilderness forty years.

[32] That this is so, and that "the wilderness" signified a state of temptations, can be seen in Moses:

Thou shalt remember all the way which Jehovah thy God hath led thee these forty years in the wilderness, that He might afflict thee and try thee, and know what was in thine heart whether thou wouldst keep His commandments or no; and He afflicted thee and made thee to hunger, and made thee to eat manna, which thou knewest not neither did thy fathers know; that He might teach thee that man doth not live by bread only, but by all that goeth forth from the mouth of Jehovah doth man live; thy raiment waxed not old upon thee, and thy foot swelled not, these forty years (Deuteronomy 8:2-4).

In the same:

In the wilderness which thou sawest, Jehovah thy God bare thee as a man doth bear his son. He went before you in the way, to seek for you a place in which ye might encamp, in fire by night to show you the way, and in the cloud by day (Deuteronomy 1:31, 33).

In the same:

Jehovah, who led thee through the great and fearful wilderness of the serpent, of the fiery serpent and of the scorpion, and of thirst, where there were no waters; who brought thee forth waters out of the rock of flint, and fed thee with manna in the wilderness, that He might afflict thee and try thee, to do thee good in thy latter end (Deuteronomy 8:15, 16).

In the same:

Jehovah found Jacob in a land of wilderness, in an emptiness, a howling, a solitude; He led him about, He instructed him, He guarded him as the pupil of the eye (Deuteronomy 32:10).

The particulars here mentioned, and all the particulars related in the book of Exodus respecting the journeyings of the sons of Israel in the wilderness, from their going forth from Egypt to their entrance into the land of Canaan, depict the temptations that the faithful encounter before they become spiritual, that is before the goods of love and charity with their truths are implanted, which constitute the church with man.

[33] He who knows what spiritual temptations are knows that when a man is in them he is so infested by evils and falsities as scarcely to know otherwise than that he is in hell; he knows, too, that the Lord with man fights against temptations from the interior; as also that He sustains man in the meantime with spiritual food and drink, which are the goods and truths of heaven; that the natural man loathes these; that nevertheless the natural man with his lusts is thus subdued and as it were dies; and that he is thus brought into subjection to the spiritual man; and that man is thus reformed and regenerated and introduced into the church. All this is involved in what is related respecting the sons of Israel in the wilderness. But to make clear that this is meant it is allowed to explain some of the particulars in the passages quoted.

[34] 1. That man in temptations is so infested by evils and falsities as scarcely to know otherwise than that he is in hell is meant by "Jehovah led thee through the great and fearful wilderness of the serpent, of the fiery serpent, of the scorpion, and of thirst, where there were no waters;" "the great and fearful wilderness" signifies grievous temptations; "the serpent, the fiery serpent, and the scorpion," signify evils and falsities with their persuasions coming forth from the sensual and natural man; "serpents" meaning evils therefrom, "fiery serpents" falsities therefrom, and "scorpions" persuasions; "thirst where there were no waters" signifies a lack and shutting off of truth. The above is meant also by "Jehovah afflicted thee and tried thee, that He might know what was in thine heart."

[35] 2. That the Lord with man fights against evils and falsities that are from hell is signified by "Jehovah found Jacob in a wilderness, in emptiness, a howling, a solitude, He guarded him as the pupil of His eye;" also by "He bare him as a man doth bear his son;" also by "He went before them in fire by night and in the cloud by day."

3. That the Lord sustains man in the meantime with spiritual food and drink, which are the goods and truths of heaven, is signified by "He fed them with manna, He brought them forth waters out of the rock of flint, and He led them and instructed them;" "manna" meaning the good of celestial love, and "waters out of the rock of flint" the truths of that good from the Lord.

4. That in temptations the natural man loathes those things is meant by the sons of Israel so often complaining of the manna, and lusting after the food of Egypt; therefore it is here said, "Jehovah afflicted thee and caused thee to hunger, and fed thee with manna."

[36] 5. That nevertheless the natural man with his lusts is subdued and as it were dies and becomes subject to the spiritual man, was represented by the death in the wilderness of all those that went forth out of Egypt and desired to return thither, and refused to enter into the land of Canaan, and that their children were brought into that land. That this represented and signified such things can be known and seen only from the spiritual sense.

6. That after temptations man becomes spiritual, and is brought into the church, and through the church into heaven, was represented by their being brought into the land of Canaan, for "the land of Canaan" signified the church, and also heaven; and this is signified by "Jehovah afflicted thee and tried thee, to do thee good in thy latter end."

Their spiritual life is described by Jehovah's teaching them that "man doth not live by bread only, but by everything going forth from the mouth of Jehovah." That "their raiment waxed not old and their foot swelled not" signifies that the natural man was not injured by these afflictions, for "raiment" signifies the truths of the natural man, and the "foot" the natural man itself. Moreover "forty," whether years or days, signifies the entire duration of temptations (See above, n. 633).

[37] Like things are involved in these words in David:

They wandered in the wilderness in loneliness of life, ¹ they found no city of habitation, hungry and thirsty; when their soul was disheartened in the way, they cried to Jehovah. He led them in a way of straightness, ² that they might go to a city of habitation (Psalms 107:4-7).

This was said in general of those who have been redeemed, and in particular of the sons of Israel in the wilderness, and these words describe the temptations of those who are being regenerated by the Lord. "The city of habitation which they found not" signifies the doctrine of life which constitutes the church in man; and as the church is formed in man by a life according to doctrine, when temptations have been passed through, it is said that "Jehovah led them in a way of straightness that they might go to a city of habitation;" the lack of truth even to despair, and yet desire for it, is signified by "they were hungry and thirsty, so that their soul was disheartened in the way."

[38] In Jeremiah:

I remembered thy youth, the love of thine espousals, when thou wentest after Me in the wilderness. They said not, Where is Jehovah, who made us to come up out of the land of Egypt, who led us in the wilderness, in the land of solitude and of the pit, in a land of drought and of dense shade, in a land through which no man [vir] passed, and where no man [homo] dwelt? And I led you into a land of grain, to eat the fruit thereof and the good thereof (Jeremiah 2:2, 6, 7).

The "youth" and "love of espousals" that Jehovah remembered signify the state of man's reformation and regeneration, when from being natural he becomes spiritual; because man is thereby conjoined to the Lord, and as it were espoused to Him, this is what is meant by the "love of espousals;" and because this is effected through temptations it is said, "When thou wentest after Me in the wilderness;" the state of temptations is described by "He led me in the wilderness, in a land of solitude and of the pit, in a land of drought and dense shade;" "wilderness" signifying that state; "land of solitude and of the pit" signifying that state in respect to the evils and falsities that come forth, and the "land of drought and dense shade" signifying the perception of good and the understanding of truth obscured. The state of man after temptations is described by "I led you into a land of grain, to eat the fruit thereof and the good thereof," which signifies to be brought into the church in which are the truths of doctrine, by means of which the good of love and of charity are appropriated; "land" signifying the church; "the land of grain" the church in respect to the truths of doctrine; "to eat" to appropriate; "fruit" the good of love, and "good" the good of charity and of life.

[39] In Ezekiel:

I will lead you out from the peoples, and will gather you from the lands, and I will lead you into a wilderness of peoples, and I will plead with you there face to face, even as I pleaded with your fathers in the wilderness of the land of Egypt; then will I cause you to pass under the rod, and I will bring you into the bond of the covenant (Ezekiel 20:34-37).

Here again "wilderness" stands for a state of temptations, which state is called "a wilderness of peoples" and "the wilderness of the land of Egypt," because the state of the natural man before regeneration is meant, which is a wilderness and a solitude because there are then no goods and truths in it, but only evils and falsities; but when falsities and evils have been exterminated therefrom, and truths and goods have been implanted in their place, from being a wilderness it becomes "Lebanon" and a "garden." "To plead with them in the wilderness face to face" signifies to show them to the life of what quality they are and in a way that they acknowledge it; for in temptations man's evils and falsities come forth and appear; "face to face" means to the life and so as to be acknowledged. That after man has endured hard things, conjunction with the Lord, which is reformation, takes place, is signified by "then will I cause you to pass under the rod, and I will bring you into the bonds of the covenant;" "to cause to pass under the rod" meaning to endure hard things, and "the bond of the covenant" meaning conjunction with the Lord.

[40] In Hosea:

I will visit upon her the days of the Baalim, in which she went after her lovers. Therefore behold, I will bring you ³ into the wilderness, and afterwards I will speak upon her heart, and I will give her her vineyards thence, and the valley of Achor for an entrance of hope, and she shall make answer there according to the days of her youth, and according to the days of her coming up out of the land of Egypt; and in that day thou shalt call Me, my Husband, and shalt no more call Me, my Baal (Hosea 2:13-16).

The "Baalim" and "lovers," after whom she went, signify the things that belong to the natural man and are loved, namely, cupidities and falsities therefrom; that these must be removed by means of temptations is signified by "I will bring you ³ into the wilderness;" that afterwards there will be consolation is signified by "afterwards I will speak upon her heart;" that they will then have spiritual and natural truths is signified by "I will give her vineyards thence and the valley of Achor." That afterwards they will have influx of good out of heaven and consequent joy, as those had who were of the ancient churches and who from natural had become spiritual, is signified by "she shall make answer or sing there according to the days of her youth, and according to the days of her coming up out of the land of Egypt," "days of youth" signifying the times of the ancient church, and "according to the days of her coming up out of Egypt," signifying when from natural they became spiritual. Conjunction with the Lord at that time through the affections of truth, when the cupidities from the natural man have been rejected, is signified by "in that day thou shalt call Me, my Husband, and thou shalt no more call Me, my Baal."

[41] As a "wilderness" signifies a state of temptations, and "forty," whether years or days, their whole duration from beginning to end, therefore the temptations of the Lord, which were the most direful of all, and which He sustained from childhood to the passion of the cross, are signified by the temptations of the forty days in the desert, which are thus described in the Gospels:

Jesus was led by the spirit into the wilderness, to be tempted of the devil; and when He had fasted forty days and forty nights He afterwards hungered; and the tempter drew near unto Him (Matthew 4:1-3; Luke 4:1-3).

The spirit urging Jesus caused Him to go out into the wilderness; and He was in the wilderness forty days, tempted, and He was with the beasts (Mark 1:12, 13).

This does not mean that the Lord was tempted by the devil only forty days, and at the end of these, but that He was tempted throughout His whole life even to the last, when He endured direful anguish of heart in Gethsemane and afterwards the dreadful passion of the cross; for by means of the temptations admitted into the human that He had from the mother, the Lord subjugated all the hells, and at the same time glorified His Human. (But of these temptations of the Lord see what is written in the Arcana Coelestia, and collected therefrom in The Doctrine of the New Jerusalem, n.201.) All these temptations of the Lord are signified by the temptations in the wilderness forty days and forty nights, since the "wilderness" signifies a state of temptations, and "forty days and forty nights" the whole duration of these. No more was written respecting these in the Gospels because no more was revealed respecting them; nevertheless in the prophets, and especially in the psalms of David, they are described at length. "The beasts" with which the Lord is said to have been, signify the infernal societies; and "fasting" signifies here such affliction as there is in the combats of temptation.

[42] 4. Again, "wilderness" also signifies hell, because that is called a wilderness where there is no harvest or habitation, likewise where there are wild beasts, serpents, and dragons, which signify where there is no truth of doctrine or good of life, consequently where there are lusts from evil loves, and falsities therefrom of every kind; and as these are in hell and the former in a wilderness, so from correspondences the "wilderness" also signifies hell. Moreover, the natural man with everyone, so long as it is separated from the spiritual, as it is before regeneration, is a hell, because all the hereditary evil into which man is born resides in his natural man, and is not cast out from it, that is, removed, except by the influx of Divine truth through heaven from the Lord; and this influx into the natural man can come only through the spiritual, for the natural man is in the world and the spiritual in heaven; therefore the spiritual man must be opened before the hell that is in the natural man can be removed by the Lord out of heaven.

[43] How this is removed was represented by the he-goat called Azazel that was cast out into the desert; for the "he-goat" from correspondence signifies the natural man in respect to his affections and knowledges, and in the contrary sense in respect to his cupidities and falsities. Of this he-goat we read thus in Moses:

That Aaron should take two he-goats and cast lots upon them, one for the he-goat to be sacrificed, the other for Azazel; and after he had expiated the Tent of meeting and the altar with the blood of the sacrificed bullock and of the sacrificed he-goat, he should lay his hands upon the head of the he-goat Azazel, and should confess upon it the iniquities and sins of the sons of Israel; which he shall put upon the head of the he-goat, and afterwards should send him by the hand of a man appointed into the wilderness. So the he-goat shall bear upon him all the iniquities of the sons of Israel into the land cut off and into the wilderness; and the skin, the flesh, and the dung of the bullock and of the sacrificed he-goat should be burned in the wilderness; thus should they be expiated and cleansed from all their sins (Leviticus 16:5-34).

These things were commanded to represent expiation, that is, purification from evils and falsities. Two he-goats were taken to represent this, because a "he-goat" from correspondence signifies the natural man; the he-goat that was to be sacrificed represented the natural man in reference to the part purified, and the he-goat that was to be sent into the wilderness the natural man not purified. And as the natural man swarms with cupidities and uncleanness of every kind, as has been said above, therefore that he-goat was sent out of the camp into a land cut off and into the wilderness that he might bear away the iniquities and sins of all in that church; "the land cut off and the wilderness" signifying hell. Aaron laying his hands upon its head and confessing the sins represented communication and transference, for this is done when man is purified or expiated from sins, for the sins are then sent down to hell, and the affections of good and truth are implanted in their place; these were represented in part by the fat sacrificed from the bullock and from the other he-goat, also by their blood, and especially by the burnt offering from the ram (respecting which see verses 5-24 in the same chapter) Leviticus 16:5-24, for the "ram" from correspondence signifies the natural man in respect to the good of charity. But it is to be known that the Israelitish people were not in the least purified from their sins by this, but the purification of the natural man when he was being regenerated was thus merely represented. All things of man's regeneration were represented by such external things, especially by sacrifices; and this was done for the sake of the conjunction of heaven with that church through the externals of worship, the internals that the externals represented being seen in the heavens. Who cannot see that the sins of the whole congregation could not be transferred to a he-goat and borne by him to hell? From this it is evident what is signified by "wilderness" in its various senses.

Poznámky pod čarou:

850. And behold a Lamb standing on the Mount Zion, signifies the presence of the Lord in heaven and in the church for separating the good from the evil and for executing judgment. This is evident from the signification of "Lamb," as being the Lord as to the Divine Human (See above, n. 297, 314, 343, 460, 482); also from the signification of "standing," as meaning to be present and to be conjoined (of which presently); also from the signification of "the Mount Zion," as being heaven and the church, where the Lord reigns by His Divine truth, as can be seen from the passages in the Word where "Mount Zion" is mentioned. But first something shall be said about the Lord's presence in heaven and in the church, for separating the good from the evil and for executing judgment. The presence of the Lord is perpetual in the whole heaven and in the whole church; for heaven is not heaven from what is the angels' own [proprium] in it, nor is the church a church from what is men's own [proprium] in it, but from the Divine of the Lord with them. For an angel's own [proprium] cannot make heaven, nor a man's own [proprium] the church, since the own [proprium], both of angels and of men, is not good. Consequently it is the Divine that goes forth from the Lord, as received by them, that makes heaven and the church in particular with each one, and thus makes heaven and the church in general in all in whom heaven and the church exist. Thence it is evident that the presence of the Lord is perpetual with all who are in heaven and in the church; but it is a presence that is peaceful, tranquil, preserving, and sustaining, by which all things in the heavens and on the earth are held constantly in their order and connection, or are reduced to that order; so, too, in the hells. But the presence that is meant here by "standing upon the Mount Zion" is the unusually active presence of the Lord, for the purpose of effecting an inflow of His Divine through the heavens into the lower parts, that the good there may be separated from the evil, and the evil be cast down from their places where they had formed for themselves a semblance of heavens. But this presence and conjunction of the Lord with the heavens and His consequent influx into the lower parts to effect the judgment has been treated of above (n. 413, 418, 419, 426, 489, 493, 702, 704). It is this presence that is signified elsewhere by "standing," when attributed to the Lord (as in Isaiah 3:13). From all this it can be seen that "behold a Lamb standing on the Mount Zion" signifies the presence of the Lord in heaven and in the church, for separating the good from the evil and for executing judgment.

[2] "Mount Zion" signifies heaven and the church where the Lord reigns by His Divine truth, for the reason that Zion was a city built by David, and in which he afterwards dwelt, and was therefore called "the city of David," and as "David" represented the Lord in respect to His royalty, which is the Divine truth, "Zion" signifies in the Word heaven and the church, where the Lord reigns by His Divine truth. For the same reason the ark of Jehovah, in which the law was deposited, was carried into that city by David; for that law also signifies in a broad sense Divine truth going forth from the Lord. And for the same reason Jerusalem, which lay below that mountain, signifies the church in respect to doctrine; for every doctrine of the church is from the Divine truth that goes forth from the Lord, consequently is from the Word. That city was built upon a mountain for the reason that at that time mountains, because of their height, represented the heavens, and thence also in the Word signify the heavens. The ground of this representation and consequent signification is that the highest heavens, in which are the angels of the third degree, appear at a height above the rest, and before the eyes of others like mountains; and as the highest heavens appear like mountains, and the angels who are upon them are in love to the Lord, so "mountains," and especially "Mount Zion," signify in the Word love to the Lord. (That a "mountain" signifies love see above, n. 405, 510.)

[3] That "Zion" signifies heaven and the church, in which the Lord reigns by His Divine truth, can be seen from the following passages. In David:

I have anointed My king upon Zion, the mountain of My holiness. I will declare the decree, Jehovah hath said unto Me, Thou art My Son, this day have I begotten Thee. I will give the nations for Thine inheritance, and the ends of the earth for Thy possession. Kiss the Son, lest He be angry and ye perish in the way, for His anger will shortly burn forth. Happy are all they that trust in Him (Psalms 2:6-8, 12).

This evidently was not said of David, but of the Lord, for it is said, "Thou art My Son, this day have I begotten Thee. I will give the nations for Thine inheritance, and the ends of the earth for Thy possession;" also "Kiss the Son, lest He be angry and ye perish in the way; Happy are all they that trust in Him;" nothing of which can be said of David. Therefore "to anoint a king upon Zion, the mountain of holiness," signifies the Lord's rule in heaven and in the church by means of Divine truth. (What "to be anointed" and "one anointed" signify, in reference to the Lord, may be seen above, n. 375.) "King" signifies the Lord in respect to Divine truth, "Zion" heaven and the church, and "to declare the decree" His coming; "Thou art, My Son, this day have I begotten Thee," signifies the Divine Human, which also is the Son of God; that He has all power in the heavens and on earth is meant by "I will give the nations for Thine inheritance, and the ends of the earth for Thy possession;" that there must be conjunction with Him by love that there may be salvation is signified by "Kiss the Son, lest He be angry and ye perish in the way." The Last Judgment by Him is signified by "His anger will shortly burn forth;" that those who have faith in Him will then be saved is signified by "Happy are all they that trust in Him." All this makes evident that "Zion" means heaven and the church, where the Lord reigns by means of His Divine truth.

[4] Likewise in Zechariah:

Exult greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold thy king cometh unto thee; He is just and a Deliverer; meek and riding upon an ass, and upon a colt the son of an ass (Zechariah 9:9).

That this was said of the Lord and of His kingdom in the heavens and on earth, which kingdom is meant by "Zion" and by "Jerusalem," is evident in the Gospels, where this, when it is fulfilled, is related:

Jesus sent two disciples that they might bring to Him an ass and her colt. This was done that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Zion, Behold thy King cometh to thee, meek, sitting upon an ass, and upon a colt, the son of a beast of burden (Matthew 21:1, 2, 4, 5; John 12:14, 15).

That "riding upon an ass and upon a foal of an ass" was a sign of royalty, and therefore the Lord so rode when He entered Jerusalem, and He was therefore called King by the multitude crying aloud, and branches of palm trees and garments were strewn upon the way before Him (verses 7-9), may be seen above n. 31, and as the Lord thus entered Jerusalem as a King it is evident that "Zion" means heaven and the church, in which the Lord reigns by means of His Divine truth. That the kings of Judah and Israel represented the Lord as to the Divine truth, and that consequently "kings" mean those who are in truths from good from the Lord can be seen above (n. 31, 553, 625); and that especially David represented in the Word the Lord as to royalty, which is the Divine truth (n. 205).

[5] In Isaiah:

O Zion, proclaimer of good tidings, get thee up into the high mountain; O Jerusalem, proclaimer of good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! behold the Lord Jehovih cometh in strength (Isaiah 40:9, 10).

As this is said of the Lord and of His Kingdom, and this is signified by "Zion and Jerusalem," it is said that "Zion and Jerusalem should proclaim it as good tidings," Zion from good of love, and Jerusalem from truths of doctrine. To proclaim good tidings from good of love is meant by "getting up into a high mountain;" and proclaiming good tidings from truths of doctrine is meant by "lifting up the voice with strength;" "the cities of Judah" signify the doctrine of love to the Lord and love towards the neighbor in the whole complex. The Lord as to the Divine truth and the Divine good, who was to come and execute judgment, is meant by, "Behold your God! behold the Lord Jehovih cometh in strength;" for the Lord is called "God" in the Word from Divine truth, and "Jehovah," and also "Lord Jehovih," from Divine good; and "to come in strength" is to execute judgment, and thus to subjugate the hells.

[6] In Micah:

In the end of the days it shall be that the mountain of the house of Jehovah shall be established in the head of the mountains, and it shall be exalted above the hills; and peoples shall flow unto it. And many nations shall come and say, Come and let us go up to the mountain of Jehovah, to the house of the God of Jacob, that He may teach us of His ways and that we may go in His paths; for from Zion shall go forth the law, and the word of Jehovah from Jerusalem. Then shall He judge among many nations, and shall reprove numerous nations, even afar off. Jehovah shall rule in Mount Zion from henceforth even forever. Thou, O tower of the flock, O hillside of the daughter of Zion, unto thee shall come and shall return the former kingdom, the kingdom of the daughter of Jerusalem (Micah 4:1-3, 7, 8).

Anyone can see that the coming of the Lord and of His kingdom in the heavens and in the earth are here described; therefore His kingdom, which is heaven and the church, is meant by "the mountain of the house of Jehovah" that will then be established in the head of the mountains. And as "Zion" means heaven and the church in which the Lord is to reign by His Divine truth, while "Jerusalem" means heaven and the church as to doctrine from that Divine truth, it is said, "from Zion shall go forth the law, and the word of Jehovah from Jerusalem." The instruction of all from the Lord is described by what then follows.

[7] In Isaiah:

Cry out and sing for joy, O inhabitant of Zion, for great is the Holy One of Israel in the midst of thee (Isaiah 12:6).

In the same:

The redeemed of Jehovah shall return to Zion with singing, and the joy of eternity shall be upon their head (3 Isaiah 35:10).

In Zephaniah:

Sing for joy, O daughter of Zion; shout, O Israel; be glad and exult with all the heart, O daughter of Jerusalem; Jehovah hath taken away thy judgments; He hath overturned thine adversary. Jehovah is in the midst of thee (Zephaniah 3:14, 15).

In Zechariah:

Sing for joy and be glad, O daughter of Zion; for lo, I come that I may dwell in the midst of thee; and many nations in that day shall cleave to Jehovah. I will dwell in thee (Zechariah 2:10, 11).

In the same:

I will return to Zion, and will dwell in the midst of Jerusalem; whence Jerusalem shall be called the city of truth, and the mountain of Jehovah, the mountain of holiness (Zechariah 8:3).

In David:

Who shall give in Zion the salvation of Israel? When Jehovah shall bring back the captivity of his people Jacob shall exult and Israel shall be glad (Psalms 14:7; 53:6).

In Isaiah:

The Lord Jehovih shall lay in Zion for a foundation a tried stone, a precious corner stone of a well-founded foundation; he that believeth shall not make haste. Then I will set judgment for a rule and justice for a plummet; your covenant with death shall be abolished, and your vision with hell shall not stand (Isaiah 28:16-18).

In the same:

In that day a present unto Jehovah of Hosts shall be brought, a people distracted and plundered, from a terrible people, to the place of the name of Jehovah of Hosts, to Mount Zion (Isaiah 18:7).

In the same:

I have made near My justice, it is not far off, and My salvation shall not tarry; I will place salvation in Zion, My adornment for Israel (Isaiah 46:13).

In the same:

Then a Redeemer shall come to Zion (Isaiah 59:20).

These passages treat of the Lord's coming and of His kingdom in the heavens and on the earth, and as that kingdom is meant by "Zion and Jerusalem" it is said that they shall come thither, and that Jehovah the Holy One and the King of Israel shall dwell there; "Jehovah the Holy One and the King of Israel" meaning the Lord as to Divine truth. This makes clear that "Zion" means heaven and the church, in which the Lord reigns by Divine truth, and "Jerusalem" heaven and the church as to doctrine from that Divine truth. Who does not see that Zion and Jerusalem, to which the nations should be brought back, and where the Lord should dwell, do not mean Zion and Jerusalem where the Jewish nation was?

[8] It can also be seen from the following passages that "Zion" means heaven and the church, in which the Lord reigns by Divine truth. In Isaiah:

Zion shall be redeemed with judgment, and those of her that are brought back in justice (Isaiah 1:27).

In the same:

He that is left in Zion and he that remaineth in Jerusalem shall be called holy to Him, everyone that is written unto life in Jerusalem. Jehovah will create over every dwelling of Mount Zion, and over her assemblies, a cloud by day and a smoke and the shining of a flame of fire by night (Isaiah 4:3, 5).

In the same:

Jehovah of Hosts shall reign in Mount Zion and in Jerusalem, and before His elders shall be glory (Isaiah 24:23).

In the same:

Jehovah, who hath His fireplace in Zion, and His oven in Jerusalem (Isaiah 31:9).

In the same:

Jehovah is exalted, for He dwelleth on high; He hath filled Zion with judgment and justice. Look upon Zion, the city of our set feast; let thine eyes see Jerusalem, a quiet habitation, a tabernacle that shall not be destroyed (Isaiah 33:5, 20).

In the same:

The virgin daughter of Zion hath despised thee; she hath laughed thee to scorn; the daughter of Jerusalem hath shaken her head after thee, because thou hast blasphemed and reviled the Holy One of Israel (Isaiah 37:22, 23).

In David:

That I may recount all Thy praises in the gates of the daughter of Zion (Psalms 9:14).

The sides of the north, the city of the great King; God is known in her streets (Psalms 48:2, 3).

In the same:

Encompass ye Zion, and encircle her, number her towers, set your heart to her bulwarks, examine her palaces; and ye shall tell to the generation following that this God is our God forever and ever; He will lead us (Psalms 48:11-14).

In the same:

In Salem is the tabernacle of God, and his dwelling place in Zion (Psalms 76:2).

In the same:

The Lord hath chosen the tribe of Judah, the mountain of Zion which He hath loved (Psalms 78:68).

In the same:

Jehovah loveth the gates of Zion more than all the dwellings of Jacob. Glorious things are to be spoken in thee, O city of God; Jehovah shall count when He describeth the peoples, This one was born there. All my fountains are in thee (Psalms 87:2, 3, 6, 7).

In the same:

When Jehovah shall bring back the captivity of Zion, then shall our mouth be filled with laughter, and our tongue with singing (Psalms 126:1, 2).

In the same:

Jehovah shall bless thee out of Zion, that thou mayest see the good of Jerusalem all the days of my ¹ life; that thou mayest see the sons of thy sons, peace upon Israel (Psalms 128:5, 6).

In the same:

Jehovah hath chosen Zion, He hath desired it for a seat for Himself; this is My rest forever, here will I dwell, for I have desired it (Psalms 132:13, 14).

In the same:

Jehovah shall bless thee out of Zion (Psalms 134:3).

In the same:

Blessed be Jehovah out of Zion, who dwelleth in Jerusalem (Psalms 135:21).

In the same:

Jehovah shall reign forever thy God, O Zion, in generation and generation (Psalms 146:10).

In the same:

Let the sons of Zion exalt in their king; let them praise His name in the dance; let them sing psalms with timbrel and harp (Psalms 149:2, 3).

These passages respecting Zion are quoted that everyone may see that in the Word "Zion" does not mean Zion, but heaven and the church where the Lord reigns by means of His Divine truth. Most of these are also prophetic of the Lord, that when He came He would love Zion and dwell there forever; and yet He did not love that city nor Jerusalem, as is evident from His words respecting them; but He loved heaven and the church, where He is received through His Divine truth. This is why Zion is called "His rest," "His dwelling place," "the mountain of Jehovah," "the city of God," "the city of the great King," "the city of truth," and it is said that His kingdom shall be there "to eternity," "forever," and "to generation and generation;" none of which things could by any means be said of the Zion of David, or be meant by it.

[9] As the Lord came into the world to execute judgment, and thereby reduce all things in the hells and in the heavens to order; and as judgment is effected by Divine truth, since this, according to reception, is what makes man spiritual, and according to its laws, which are the Divine commandments in the Word, all judgments are effected in the spiritual world, so the Lord assumed the Human, and during His life in the world made it Divine truth, to the end that He might execute judgment, as has been said. That the Lord made His Human Divine truth is meant in John by:

The Word that was with God, and that was God, and by which all things were made that were made, and by which the world was created (1 :1, seq.).

"The Word" means Divine truth. That the Lord became Divine truth as to His Human is clearly stated as follows:

And the Word became flesh and dwelt among us, and we beheld His glory, glory as of the only-begotten from the Father, full of grace and truth (John 1:14).

The Lord as to Divine truth is also meant by "the Son of man," as the Lord frequently calls Himself in the Gospels; of whom He also says that judgment is to be wrought by Him. Since, then, the Lord executed judgment by His Divine truth, and since "Zion" means heaven and the church, in which the Lord reigns by His Divine truth, it is said in this chapter of Revelation, which treats of the separation of the good from the evil before the Last Judgment, that "a Lamb was seen standing upon the Mount Zion," which signifies the presence of the Lord in heaven and in the church for separating the good from the evil and for executing judgment, as has been said above.

[10] Because "the mount of Zion" has the same signification elsewhere in the Word, it is said that the Lord will fight from Mount Zion for the church against the evil, and will destroy them; as in the following passages. In Isaiah:

Jehovah of Hosts shall come down to fight upon the mount of Zion and upon the hill thereof (Isaiah 31:4).

This, too, treats of the coming of the Lord and of the redemption or deliverance of the faithful; therefore "to fight upon the mount of Zion and upon the hill thereof" signifies to execute judgment by Divine truth, by which judgment is executed because all are judged according to their reception of it; since Divine truth, or the Word and doctrine therefrom, teach life, and everyone is judged according to the life.

[11] In David:

Jehovah will send help for thee out of the sanctuary, and will sustain thee out of Zion. We will sing of thy salvation, and in the name of our God we will set up our banners. I know that Jehovah saveth His anointed; He answereth him from the heaven of His holiness with the might of the salvation of His right hand (Psalms 20:2, 5, 6).

This, too, was said of the Lord and of His victory over the hells, and the consequent salvation of men. Combats and victories are meant by "answering His anointed from the heaven of His holiness with the might of the salvation of His right hand," and the salvation of the faithful thereby is meant by "His sustaining us out of Zion," and by "singing of His salvation. "

[12] In the same:

Jehovah shall speak, and shall call the earth from the rising of the sun even unto its going down. Out of Zion, the perfection of beauty, God shall shine forth, our God shall come. He shall cry out to heaven above and to the earth to judge His people. Gather My saints together unto Me (Psalms 50:1-5).

This plainly treats of judgment upon all from Zion, that is, from the Lord by the Divine truth. The separation of the good from the evil is meant by "He shall call the earth from the rising of the sun to its going down." Judgment upon all is meant by "He shall cry out to heaven above and to the earth to judge the people." The gathering together of the good and their salvation is meant by "gather My saints together unto Me." Divine truth, in which the Lord is in His glory, is meant by "Out of Zion the perfection of beauty God shall shine forth."

[13] In the same:

The saying of Jehovah to my lord, Sit thou at My right hand, until I make thine enemies a stool for thy feet. Jehovah shall send to thee the staff of thy strength out of Zion; rule thou in the midst of thine enemies (Psalms 110:1, 2).

The words of the Lord Himself in Matthew (Matthew 22:44) show that this was said of the Lord. "To sit at the right hand" signifies the Lord's Divine omnipotence; "to make his enemies a stool for his feet" signifies the complete subjugation and surrender of the hells; "the staff of strength out of Zion" signifies Divine truth, which is omnipotent, "Zion" meaning heaven, where the Lord reigns by His Divine truth. His rule over the hells by means of it is signified by "rule thou in the midst of thine enemies." That omnipotence belongs to the Lord alone, and this He has by His Divine truth, may be seen above n. 726. That truths have all power from good, and that good and truth therefrom are from the Lord, may also be seen above (n. 209, 338, 716, 776, 783).

[14] In Isaiah:

Awake, awake, put on thy strength, O Zion; put on the garments of thy beauty, O Jerusalem, the city of holiness (Isaiah 52:1).

As "Zion" signifies heaven, where the Lord reigns by His Divine truth, and as Divine truth has all power, it is said, "Awake, awake, put on thy strength, O Zion." Doctrine therefrom is signified by the "garments of beauty" that Jerusalem will put on.

[15] In Joel:

Jehovah shall roar out of Zion, and shall utter His voice from Jerusalem, that the heavens and the earth may shake. Then shall ye know that I am Jehovah, dwelling in Zion the mountain of My holiness, and that Jerusalem is holiness; no strangers shall pass through her any more (Joel 3:16, 17, 21).

In Amos:

Jehovah shall roar out of Zion, and utter His voice from Jerusalem (Amos 1:2).

"To roar," and the "roaring of a lion," when predicated of Jehovah, signify an ardent zeal for protecting heaven and the church, and for saving those who are therein by the Divine truth and its power, which is done by destroying the evils and falsities that rise up out of hell (See above, n. 601), and as "Zion" signifies heaven where the Lord reigns by the Divine truth, and "Jerusalem" signifies doctrine therefrom, it is clear what is signified by "Jehovah shall roar out of Zion, and shall utter His voice from Jerusalem." That the Lord is present where He reigns by His Divine truth, both with the angels of heaven and with the men of the church, is signified by "ye shall know that I am Jehovah, dwelling in Zion, the mountain of My holiness." That there shall be no falsities of evil there is signified by "no strangers shall pass through her," "strangers" being the falsities of evil.

[16] In Isaiah:

The day of vengeance of Jehovah, the year of retribution for the controversy of Zion (Isaiah 34:8).

"The day of vengeance of Jehovah and the year of retribution" signifies the Last Judgment, and the condemnation of those who through falsities and evils have laid waste all the truths of the church; which is what is meant by the words "for the controversy of Zion." In David:

Jehovah is great out of Zion, and He is high above all the peoples, the king's strength (Psalms 99:2, 4).

Here Zion is called "the king's strength" from the Divine truth which has power itself.

[17] In the same:

O Jehovah, Thou shalt arise and have mercy upon Zion, for it is time to pity her, for the set time is come; for Thy servants desire the stones thereof, and pity the dust thereof, that the nations may fear the name of Jehovah, and all the kings of the earth Thy glory; because Jehovah hath built up Zion, and hath appeared in His glory. The name of Jehovah shall be declared in Zion, and His praise in Jerusalem, when the peoples shall be gathered together, and the kingdoms, to serve Jehovah (Psalms 102:13-16, 21, 22).

This treats of the Lord's coming and of the redemption of the faithful by Him. His coming is signified by "the time to pity her," and by "the set time;" truths that are to be restored and truths that have been restored are signified by the "stones" which the servants desire; the establishment of the church and the worship of the Lord from Divine truths is described by what follows.

[18] The devastation of the church by the Jewish nation, by this that they had falsified every Divine truth, is also described throughout the Word by the vastation of Zion. As in Isaiah:

The cities of Thy holiness are become a wilderness; Zion is become a wilderness, and Jerusalem a waste (Isaiah 64:10).

In Lamentations:

The precious sons of Zion, esteemed equal to pure gold, how are they reputed as earthenware bottles, the work of the hands of the potter (Lamentations 4:2-22 to the end; likewise in Isaiah 3:16-26; Jeremiah 6:2; Micah 3:10, 12 here).

"The virgin" and "the daughter of Zion" are mentioned in many places, as in the following: 2 Kings 19:21; Isaiah 1:8; 3:16, 17; 4:4; 10:32; 16:1; 37:22; 52:2; 62:11; Jeremiah 4:31; 6:2, 23; Lamentations 1:6; 2:1, 4, 8, 10, 13, 18; 4:22; Micah 1:13; 4:8, 10, 13; Zephaniah 3:14; Zechariah 2:10; 9:9; Psalms 9:15; Matthew 21:5; John 12:15 and elsewhere. "The daughter of Zion" signifies the spiritual affection for the Divine truth, which is the love of truth for the sake of truth, and the desire for it for the sake of the uses of eternal life. From all this it is now evident what is signified by "the Lamb was seen standing upon the Mount Zion," namely, that in what here follows the separation of the good from the evil for the execution of judgment is treated of.

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