2943. Of all that went in at the gate of his city, saying. That this signifies as to the doctrinal things through which there is faith, is evident from the signification of “gate,” as being entrance, thus that which introduces (in like manner as “door,” see n. 2145, 2152, 2356, 2385); and from the signification of “city,” as being the truth of faith (see n. 402, 2268, 2449, 2451, 2712). Cities in the Ancient Church were not like the cities of later times and of the present day, that is, assemblages and gatherings of people; but they were the dwelling together of separate families. The family of one parent constituted a city, as for instance the city of Nahor (to which Abraham’s servant came when he was to betroth Rebekah to Isaac, Genesis 24:10) was Nahor’s family which was there; and Shalem, the city of Shechem (to which Jacob came when he journeyed from Paddan-aram, Genesis 33:18; 34 (Genesis 34:2) (Genesis 34:4) (Genesis 34:6) (Genesis 34:8) (Genesis 34:11) (Genesis 34:13) (Genesis 34:18) (Genesis 34:20) (Genesis 34:24) (Genesis 34:26)) was the family of Hamor and Shechem, which was there; and so with the other cities of that time.

[2] And as they had learned from the most ancient people that nations and families represented the heavenly societies, and thus the things of love and charity (n. 655, 1159), so when a “city” is mentioned instead of a family, and “people” instead of nation, truth is signified which is of faith. Hence also the “city of God” and the “holy city,” in the genuine sense signify faith in the Lord; and as a walled town or city signified faith, the “gate” of the city signified doctrinal things, because these introduce to faith. This in the representative Jewish Church was also signified by the judges and the elders sitting in the gate of the city and judging there; as is plain from the historical parts of the Word; and also in Zechariah:

These are the words that ye shall do: Speak ye every man the truth with his companion, judge truth and the judgment of peace in your gates (Zech. 8:16).

Also in Amos:

Hate the evil and love the good, and establish judgment in the gate (Amos 5:15).

(That a “gate” also signifies the way of access to the rational mind, and that this mind is compared to a city, may be seen above, n. 2851)

290. That she was called the “mother of all living” in consequence of possessing faith in the Lord, who is Life itself, is also evident from what has been already shown. There cannot be more than one Life, from which is the life of all, and there can be no life, which is life, except through faith in the Lord, who is the Life; nor can there be faith in which is life, except from Him, consequently unless He is in it. On this account, in the Word, the Lord alone is called “Living” and is named the “Living Jehovah” (Jeremiah 5:2; 12:16; 16:14-15; 23:7; Ezekiel 5:11); “He that liveth to eternity” (Daniel 4:34 Revelation 4:10; 5:14; 10:6); the “Fountain of Life” (Psalms 36:9); the “Fountain of living waters” (Jeremiah 17:13). Heaven (which lives by or from Him) is called the “Land of the living” (Isaiah 38:11; 53:8; Ezekiel 26:20; 32:23-27, 32; Psalms 27:13; 52:5; 142:5). And those are called “Living” who are in faith in the Lord; as in David:

Who putteth our soul among the living (Psalms 66:9).

And those who possess faith are said to be “in the Book of lives” (Psalms 69:28), and “in the book of life” (Revelation 13:8; 17:8; 20:15). Wherefore also those who receive faith in Him are said to be “made alive” (Hosea 6:2; Psalms 85:6). On the other hand it follows that those who are not in faith are called “dead;” as in Isaiah:

The dead shall not live; the Rephaim shall not rise again, because Thou hast visited and destroyed them (Isaiah 26:14),

meaning those who are puffed up with the love of self; to “rise again” signifies to enter into life. They are also said to be “pierced” (Ezekiel 32:23-26, 28-31). They are also called “dead” by the Lord (Matthew 4:16; John 5:25; 8:21, 24, 51-52). Hell also is called “death” (Isaiah 25:8; 28:15).