365. And it was given to him that sat thereon to take peace from the earth. That this signifies the Word thence not understood, whence arise dissensions in the church, is manifest from the signification of him that sat upon the red horse, as denoting the Word not understood as to good; for by him that sat upon the horse, is signified the Word, as was shown above (n. 355, 356). By the horse is signified the understanding thereof (n. 355), and by the red horse the understanding destroyed as to good (n. 364); therefore, by him that sat upon the red horse is signified the Word thence not understood. From the signification of taking away peace, as denoting that thence arise dissensions, concerning which we shall speak presently; and from the signification of the earth, as denoting the church. That the earth signifies the church may be seen above, n. 29, 304.

[2] Before it is explained what peace signifies, something shall be said concerning this fact, that when the understanding of the Word is destroyed, dissensions arise in the church. By good is meant the good of love to the Lord, and the good of love towards the neighbour, because all good is of love; when these goods do not exist with the man of the church, then the Word is not understood; for the conjunction of the Lord and the conjunction of heaven with the man of the church is by good; therefore, if there is no good with him, no enlightenment can be given; for all enlightenment, when the Word is read, is out of heaven from the Lord; and when there is no enlightenment, then the truths that are in the Word are in obscurity, [and] hence dissensions arise. That the Word is not understood if man is not in good, is evident from this fact, that in every particular of the Word there is the heavenly marriage, that is, the conjunction of good and truth; therefore, if good is not present to a man reading the Word, neither does truth appear, for truth appears from good, and good by means of truths. (That in the particulars of the Word there is a conjunction of good and truth, see above, n. 238 at the end, 288.)

[3] The state of the case is this: in proportion as man is in good, in the same proportion the Lord flows in, and gives the affection of truth, and understanding thence; for the interior human mind is altogether formed as an image of heaven, and all heaven is formed according to the affections of good, and of truth from good; therefore, unless good is with man, that mind cannot be opened, still less can it be formed for heaven; it is formed by the conjunction of good and truth. Hence also it is evident, that unless man is in good, truths have not any ground in which they may be received, nor heat from which they may grow: for truths with the man who is in good, are like seeds in the ground in the time of spring; whereas truths with the man who is not in good, are like seeds in ground bound by frost in the time of winter, when there is neither grass, nor flower, nor tree, still less fruit.

[4] In the Word are all the truths of heaven and the church, indeed, all the mysteries of the wisdom of the angels of heaven; but no one sees those things except him who is in the good of love to the Lord, and in the good of love towards the neighbour. Those who are not, see truths here and there, but they do not understand them, having an entirely different perception and idea concerning them from that which pertains to the truths considered in themselves; hence although they see or know truths, still the truths are not truths with them, but falsities; for truths are not truths from their sound and utterance, but from the idea held and perception concerning them. It is otherwise when truths are implanted in good; then truths appear in their own form, for truth is the form of good. Hence it may be concluded, what kind of the understanding of the Word those have who make faith alone the sole means of salvation, and put in the background the good of life, or the good of charity. It has been found that those who have confirmed themselves in this manner, as well in doctrine as in life, have not so much as a right idea of truth. This also is the reason why they do not know what good is, what charity and love are, what the neighbour is, what heaven and hell are, that they will live after death as men, nor indeed what regeneration is, what baptism is, and several other things; indeed so blind are they concerning God Himself, that they worship three in thought, and one with the mouth only, not knowing that the Father of the Lord is the Divine in Him, and that the Holy Spirit is the Divine from Him.

These things are mentioned that it may be known that there is no understanding of the Word where good is not. The reason why it is here said that it was given to him that sat upon the red horse to take peace from the earth, is, because peace signifies the peacefulness of the higher mind (mens) and the tranquillity of the lower mind (animi) from the conjunction of good and truth. Hence to take away peace signifies an unpeacefulness and intranquillity from the separation of these, whence arise internal dissensions; for when good is separated from truth, then evil succeeds in its place, and it loves not the truth but falsity, because all falsity is of evil, as all truth is of good; therefore, when such a person sees a truth in the Word, or hears it from another, the evil of his love, and thence of his will, strives against it, and then he either rejects it, or perverts it, or by ideas from evil so obscures it, that at length he sees nothing of truth in the truth, however true it may sound when he utters it; hence is the origin of all dissensions, controversies, and heresies in the church. From these considerations it is evident what is here signified by taking peace from the earth.

[5] But what peace is in its primary origin is amply shown in the work concerning Heaven and Hell, where the state of peace in heaven is treated of (n. 284-290), namely, that in its primary origin it is from the Lord; that it is in Him from the union of the Divine itself and the Divine Human, and from Him by virtue of His conjunction with heaven and the church, and in particular from the conjunction of good and truth with every one; hence it is, that by peace, in the highest sense, is signified the Lord, in a relative sense, heaven and the church in general, and also heaven and the church in particular with every one.

[6] That these things are signified by peace in the Word, is evident from many passages therein, of which I will adduce the following in confirmation. In John:

Jesus said, "Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid" (14:27).

The Lord's union with the Father is here treated of; that is, the union of His Divine Human with the Divine itself which was in Him from conception, and thence concerning the Lord's conjunction with those who are in truths from good. Hence by peace is meant tranquillity of mind from that conjunction; and because thereby they are protected from the evils and falsities from hell - for the Lord protects those who are conjoined with Him - therefore, he says, "Let not your heart be troubled, neither let it be afraid." This Divine peace is in man, and because heaven is associated with it, by peace is also here meant heaven, and, in the highest sense, the Lord; but the peace of the world is from successes there, thus from conjunction with the world, which, because it is only external, and the Lord is not in it, nor, consequently, heaven, perishes with a man's life in the world, and is turned into what is not peace. Therefore, the Lord says, "My peace I give unto you, not as the world giveth, give I unto you."

[7] In the same:

Jesus said, "These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation; but trust confidently, I have overcome the world" (16:33).

Here also by peace is meant internal delight from conjunction with the Lord, whence [come] heaven and internal joy. Peace is here opposed to tribulation, because by tribulation is signified infestation by evils and falsities, which those experience who are in Divine peace, so long as they live in the world; for the flesh with which they are then clothed lusts after the things of the world, whence comes tribulation; therefore, the Lord says, "That in me ye might have peace, in the world ye shall have tribulation," and because the Lord as to His Human acquired to Himself power over the hells, thus over the evils and the falsities, which thence rise up into the flesh with every one, and infest, therefore, He says, "Trust confidently, I have overcome the world."

[8] In Luke:

Jesus said to the seventy whom he sent forth, "Into whatsoever house ye enter, first say, Peace be to this house. And if the Son of peace be there, your peace shall rest upon it; but if not, it shall return to you again" (10:5, 6).

And in Matthew:

"Entering into a house, salute it. And if the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you. And whosoever shall not receive you, nor hear your words, departing out of that house or city, shake off the dust of your feet" (10:12-14).

That they should say, Peace be to this house, signifies that they should acquaint themselves whether those who were therein received the Lord, preached the gospel concerning the Lord, and thence concerning heaven, celestial joy, and eternal life; for all these things are signified by peace. And those who received them are meant by the sons of peace, upon whom the peace should rest; but that it should be taken away from those who would not acknowledge the Lord, and thence would not receive the things concerning Him, or which belong to peace, is signified by their peace returning to them again if the house or city was not worthy. Lest then they should suffer hurt from the evils and falsities in that house or in that city, it was commanded that, when departing, they should shake off the dust of their feet, by which is signified lest what was cursed should thence adhere; for by the dust of the feet is signified what is cursed; for the ultimate in man, which is the sensual Natural, corresponds to the soles of the feet; and because evil adheres to it, therefore with those who were in the representatives of the church, as most were at that time, they shook off the dust of the feet when the truths of doctrine were not received. For in the spiritual world, when any good person comes to evil ones, evil flows in from the latter, and disturbs somewhat, but this is the case only with the ultimates, which correspond to the soles of the feet; hence when they turn and go away it appears as if they shook the dust off their feet behind them, which is a sign that they are liberated, and that the evil adheres to those who are in evil. (That the soles of the feet correspond to the lowest natural things, and that hence in the Word they signify them, may be seen, n. 2162, 3147, 3761, 3986, 4280, 4938-4952; and that the dust which they should shake off, signifies what is cursed, n. 249, 7418, 7522.)

[9] In Luke:

Jesus wept over the city, saying, "If thou hadst known, and indeed in this day, the things that belong to thy peace! but now it is hid from thine eyes" (19:41, 42).

Those who think of these words and of those which immediately follow from the sense of the letter only, because they see no other, believe that they were spoken by the Lord concerning the destruction of Jerusalem; but all things which the Lord spoke, because from the Divine, regarded not worldly and temporal things, but heavenly and eternal. Therefore by Jerusalem over which the Lord wept, here as elsewhere, is signified the church, which was then entirely vastated, so that truth and consequently good were no longer, and thus that they would perish for ever. On this account He says, "If thou hadst known, and indeed in this day, the things which belong to thy peace," that is which belong to eternal life and happiness, which are from the Lord alone; for by peace, as was said above, heaven and heavenly joy through conjunction with the Lord are meant.

[10] In the same:

"Zacharias prophesying said, The day-spring from on high appeareth to us that sit in darkness and in the shadow of death, to guide our feet into the way of peace" (1:78, 79).

These things were spoken concerning the Lord about to come into the world, and the enlightenment of those at that time who were outside the church, and ignorant of Divine truth, because they had not the Word. The Lord is meant by the day-spring from on high which appeareth; and those who are outside the church, are meant by them that sit in darkness and in the shadow of death; and their enlightenment in Divine truths through the reception of the Lord, and conjunction with Him, whence are heaven and eternal happiness, is meant by the way of peace; by guiding our feet into it, is signified instruction.

[11] In the same:

The disciples praised God, saying, "Blessed be the king that cometh in the name of the Lord; peace in heaven, and glory in the highest" (19:37, 38).

These things were said by the disciples when the Lord went to Jerusalem, that there, by the passion of the cross, which was His last temptation, He might fully unite His Human with His Divine, and also entirely subjugate the hells; and because all Divine good and truth would then proceed from Him, they say, "Blessed be the king that cometh in the name of the Lord," by which was signified acknowledgment, glorification, and thanksgiving, that those things were from Him (see above, n. 340). By peace in heaven and by glory in the highest, is signified that those things signified by peace are from the union of the Divine itself and the Divine Human, and thence angels and men from their conjunction with the Lord possess them; for when the hells were subjugated by the Lord, then peace was brought about in heaven, and then those who were there had Divine truth from the Lord, which is glory in the highest. That glory signifies Divine truth proceeding from the Lord, may be seen above (n. 33, 288, 345). Since peace, in the internal sense of the Word, signifies the Lord, and thence heaven and life eternal, specifically the delight of heaven arising from conjunction with the Lord, therefore, the Lord, after the resurrection, when He appeared to the disciples, said to them,

"Peace be unto you" (Luke 24:36; John 20:19, 21, 26).

[12] Moreover, in Moses:

"Jehovah bless thee, and keep thee; Jehovah make his faces shine upon thee, and be merciful unto thee; and Jehovah lift up his faces upon thee, and give thee peace" (Num. 6:24-26).

The Divine truth from which are all intelligence and wisdom, and with which the Lord flows in, is meant by, "Jehovah make his faces shine upon thee," and the protection thereby from falsities is meant by, "be merciful unto thee"; and the Divine good, from which are all love and charity, and with which the Lord flows in, is meant by, "Jehovah lift up his faces upon thee "; and the protection thereby from evils, and thence heaven and eternal happiness, are meant by, "give thee peace"; for when evils and falsities are removed, and no longer infest, then the Lord flows in with peace, in which and from which is heaven, also the delight which fills with blessedness the interiors of the mind, consequently, heavenly joy. This benediction may also be seen explained above (n. 340). The same is signified by peace in David:

"Jehovah will bless his people with peace" (Psalms 29:11).

[13] And in the same:

"Who will show us good? Jehovah, lift thou up the light of thy faces upon us. Thou givest joy in my heart, before the time [when] their corn and new wine are multiplied. In peace I lie down and sleep together; for thou, Jehovah, alone makest me to dwell securely" (Psalms 4:6-8).

Here is described the peace which those possess who are in conjunction with the Lord by the reception of Divine good and Divine truth from Him, and that it is peace in which and from which is heavenly joy; Divine good is meant by, "who will show us good?" and Divine truth by, "lift thou up the light of thy faces upon us"; the light of the Lord's faces is the Divine Light proceeding from Him as the sun in the angelic heaven, which in its essence is Divine truth, as may be seen in the work concerning Heaven and Hell 126-140). The heavenly joy thence is meant by, "Thou givest joy in the heart"; the multiplication of good and truth is meant by, "their corn and new wine are multiplied," corn signifying good, and new wine truth. Because peace is in them and from them, therefore, it is said, "In peace I lie down and sleep together; for thou, Jehovah, alone makest me to dwell securely." By peace is signified the internal delight of heaven; by security, the external delight; and by lying down and sleeping, and also by dwelling, is signified to live.

[14] In Moses:

"If ye walk in my statutes, and observe my precepts, and do them, I will give peace in the land, so that ye shall lie down securely, and none shall make you afraid; and I will cause the evil wild beast to cease out of the land, and the sword shall not go through the land" (Leviticus 26:3, 4, 6).

Whence peace is, that is, heaven and heavenly joy, is here described: peace, viewed in itself, is not heaven and heavenly joy, but these are in peace and from peace; for peace is as the dawn, or as the spring-time in the world, which disposes human minds to receive in the heart delights and pleasures from the objects which then appear before the eyes, for it is this which delights and pleases; and since all things of heaven and also of its joy, are from the Divine peace, hence these are also meant by peace. Because man possesses heaven from living according to the precepts, for hence he has conjunction with the Lord, therefore it is said, "If ye walk in my statutes, and observe my precepts, and do them, I will give peace in the land"; that then they should not be infested by evils and falsities, is meant by their lying down securely, and none making afraid, and by Jehovah will make the evil wild beast to cease out of the land, and the sword shall not go through it. By the evil wild beast are signified evil lusts, and by the sword are meant the falsities thence; both the latter and the former destroy good and truth from which is peace; and by the land is signified the church. (That evil wild beasts signify evil lusts, and the destruction of good by them, may be seen, n. 4729, 7102, 9335. That sword signifies falsities, and the destruction of truth by them, may be seen above, n. 131; and that land signifies the church, see also above, n. 29, 304.) He who is not raised above the sense of the letter of the Word, sees nothing more than that he who lives according to the statutes and precepts shall live in peace, that is, that he shall have no adversaries or enemies, and that thus he shall lie down in safety; also that no evil wild beasts shall hurt him, and that he shall not perish with the sword; but this is not the Spiritual of the Word, yet the Word is in every particular spiritual, and this lies concealed in the sense of its letter which is natural; its Spiritual is what has now been explained above.

[15] In David:

"The afflicted shall possess the earth; and shall be delighted with the abundance of peace. Mark the perfect man, and behold the upright, for the end of that man is peace" (Psalms 37:11, 37).

By the afflicted are here meant those who are in temptations in the world; by the abundance of peace with which they shall be delighted, are signified the delights that follow temptations; for after temptations delights are given by the Lord, from the conjunction of good and truth then, and hence from conjunction with the Lord. That man has the delight of peace from the conjunction of good and truth, is meant by, "Mark the perfect man, and behold the upright, for the end of that man is peace." The perfectness to be marked, is said of good in the Word, and the uprightness to be beheld, is said of truth; the end denotes the termination when peace comes.

[16] In the same:

"The mountains shall bring peace to the people, and the hills, in justice. In his days shall the just man flourish; and abundance of peace until the moon shall be no more" (Psalms 72:3, 7).

The Lord's advent and His kingdom are here treated of; by the mountains which shall bring peace to the people, is signified love to the Lord; and by the hills which are in justice, is signified charity towards the neighbour. (That these things are signified by mountains in the Word, may be seen, n. 795, 6435, 10438; the reason why those who are in love to the Lord, dwell in heaven upon mountains, and those who are in charity towards the neighbour, upon hills there, n. 10438, and in the work concerning Heaven and Hell 188.) Hence it is evident, that by peace is meant heavenly joy which is from conjunction with the Lord by love; by, "in his days shall the just man flourish," is signified he who is in the good of love, hence it is also said, "and abundance of peace"; for peace is from no other source than the Lord, and His conjunction with those who are in the good of love, as said above. It is said, "until the moon shall be no more"; by which is signified that truth will not be separated from good, but that they will be conjoined so as to be one, that is that truth will be also good; for all truth is of good, because it is from good, and hence in its essence is good; such is the nature of truth with those who are in the good of love to the Lord from the Lord, who are here meant by the just man. (That the sun signifies the good of love, and the moon the truth thence, may be seen, n. 1521-1531, 2495, 4060, 4696, 7683.)

[17] In Isaiah:

"Unto us a boy is born, unto us a son is given; the government shall be upon his shoulder; his name shall be called Wonderful, Counsellor, God, Hero, The Father of Eternity, The Prince of Peace. Of the increase of his government and peace there shall be no end" (9:6, 7).

These things are spoken of the Lord's coming, of whom it is said, "Unto us a boy is born, unto us a son is given," because by a boy in the Word is signified good, here the Divine good, and by son truth, here the Divine truth. Thus it is said on account of the marriage of good and truth, which is in every particular of the Word; and because the Divine good and Divine truth are from Him, therefore, He is called the Prince of Peace, and it is said "of the increase of His government and peace there shall be no end"; government is mentioned from the Divine truth, and peace from the Divine good conjoined to the Divine truth, whence He is called the Prince of Peace. (That prince is said of truths, and that it signifies the principal truth, may be seen in the Arcana Coelestia 1482, 2089, 5044, and above, n. 29; and that peace is predicated of the conjunction of good and truth, may be seen above in this article.)

[18] But because peace is mentioned in many passages of the Word, and the explanation should be applied to the thing treated of, or to the subject of which it is predicated, and, consequently, its signification appears different, therefore, I will summarily declare what peace signifies, that the mind may not be led in different directions concerning it: - "Peace is a blessing of the heart and soul arising from the conjunction of the Lord with heaven and with the church, and this from the conjunction of good and truth with those who are therein, whence there is no longer combat of evil and falsity against good and truth, or no dissension or war, in the spiritual sense; hence arises peace, in which result the fructification of good, and all the multiplication of truth, consequently, all wisdom and intelligence; and because that peace is from the Lord alone, and from Him with the angels in heaven, and with men in the church, therefore, by peace, in the highest sense, is meant the Lord, and in a relative sense, heaven and the church, consequently, good conjoined to truth with those who are there."

[19] From these statements an idea may be formed of the signification of peace, in the following passages. In David:

"Depart from evil and do good; seek peace, and pursue it" (Psalms 34:[14] ¹ ).

Peace [is used] for all things which belong to heaven and the church, whence the happiness of life eternal; which because it is given only to those who are in good, therefore, it is said, "Depart from evil and do good; seek peace, and pursue it."

[20] In the same:

"Much peace have they who love thy law; and nothing shall offend them. Jehovah, I have hoped for thy salvation, and done thy commandments" (Psalms 119:165, 166).

Peace [is used] for heavenly blessedness, happiness, and delight, which, because they are granted only to those who love to do the Lord's commandments, therefore, it is said, "Much peace have they who love thy law. Jehovah, I have hoped for thy salvation, and done thy commandments." Salvation [is used] for life eternal. That such have no infestation from evils and falsities, is signified by, "nothing shall offend them."

[21] In Isaiah:

"Jehovah, ordain peace for us, for thou hast wrought all our works for us" (26:12).

Because peace is from Jehovah alone, that is, from the Lord, and in doing good from Him, therefore, it is said, "Jehovah, ordain peace for us, for thou hast wrought all our works for us."

[22] In the same:

"The angels of peace weep bitterly. The highways are wasted, the wayfaring man hath ceased" (33:7, 8).

Because peace is from the Lord, and in heaven from Him, therefore, the angels there are called the angels of peace; and because there is no peace to those upon earth, who are in evils and the falsities thence, therefore, it is said that they weep bitterly, because the highways are wasted, the wayfaring man hath ceased; highways and a way signify the goods of life and the truths of faith; wherefore, their highways being wasted signifies that there are no longer goods of life, and the wayfaring man having ceased, signifies that there are no longer truths of faith.

[23] In the same:

"O that thou hadst hearkened to my precepts! and thy peace would have been as a river, and thy justice as the waves of the sea. There is no peace, saith Jehovah, unto the wicked" (48:18, 22).

Because there is peace to those who live according to the Lord's precepts, and not to those who do not so live, therefore, it is said, "O that thou hadst hearkened to my precepts! and thy peace would have been as a river; there is no peace unto the wicked." Peace as a river, signifies in abundance; justice as the waves of the sea, signifies the fructification of good by truths; justice in the Word being said of good, and the sea of truths.

[24] In the same:

"The mountains shall depart, and the hills be removed; but my mercy shall not depart from with thee, the covenant of my peace shall not be removed. All thy sons shall be taught of Jehovah; and great shall be the peace of thy sons" (54:10, 13).

The new heaven and the new church are here treated of. The former heaven and the former church which were to perish, are meant by the mountains which shall depart, and the hills which shall be removed; that those who are in the new heaven and in the new church will be in good from the Lord, and possess heavenly joy to eternity by conjunction with the Lord, is signified by, "My mercy shall not depart from thee, and the covenant of my peace shall not be removed"; mercy signifies good from the Lord, and the covenant of peace signifies heavenly joy from conjunction with the Lord, a covenant denoting conjunction. By the sons who shall be taught of Jehovah, and who shall have great peace, are meant those who, in the new heaven and in the new church, will be in truths from good from the Lord, that they shall have eternal blessedness and happiness; sons in the Word signifying those who are in truths from good; and their being taught of Jehovah, signifying that they are in truths from good from the Lord, and great peace signifying eternal blessedness and happiness.

[25] In Ezekiel:

"David shall be their prince for ever, and I will make a covenant of peace with them; it shall be a covenant of eternity with them; and I will give them, and multiply them, and will set my sanctuary in the midst of them to eternity" (37:25, 26).

The Lord, and the creation of a new heaven and a new church from Him, are here treated of. By David, who shall be their prince for ever, is meant the Lord. By making a covenant of peace with them, is signified heavenly joy and eternal life for those who are conjoined to the Lord; a covenant of peace here, as above, denoting heavenly joy, and eternal life from conjunction with the Lord. The fructification of good and the multiplication of truth thence, are signified by, "I will give them, and multiply them"; and because heaven and the church are thence, it is added, "and will set my sanctuary in the midst of them to eternity," the sanctuary denoting heaven and the church.

[26] In Malachi:

"That my covenant may be with Levi. My covenant was with him of life and peace. The law of truth was in his mouth, and perversity was not found in his lips; he walked with me in peace and uprightness" (2:4-6).

By Levi are signified all who were in the good of charity towards the neighbour, and, in the highest sense, the Lord Himself is meant, since that good is from Him; here the Lord Himself is signified. The covenant of life and peace signifies the union of His Divine with His Divine Human, from which union come all life and peace. That Divine truth is from Him is signified by, "The law of truth was in his mouth, and perversity was not found in his lips"; the very unition, which was accomplished in the world, is meant by, "he walked with me in peace and uprightness." (That by Levi in the Word is signified spiritual love or charity, may be seen, n. 4497, 4502, 4503; and that by him, in the highest sense, the Lord is meant, n. 3875, 3877.)

[27] In Ezekiel:

"Then I will make with them a covenant of peace, and will cause the evil wild beast to cease out of the land, that they may dwell safely in the wilderness, and sleep in the woods. Then the tree of the field shall yield its fruit, and the earth shall yield its produce, when I have broken the bonds of their yoke, and delivered them out of the hand of those who make them to serve" (34:25, 27).

Here also the Lord's advent is treated of, and the establishment of a new church by Him. The conjunction of those who belong to the church with the Lord, is signified by the covenant of peace which He will then make with them; protection and security thence from evils and falsities, is signified by, I will cause the evil wild beast to cease out of the land, that they may dwell safely in the wilderness, and sleep in the woods. The evil wild beast signifies evils of every kind; the wilderness where they shall dwell safely, signifies that the lusts of evil shall not infest; the woods in which they shall sleep, signify the falsities thence which shall not infest. The fructification of good by truths, and the multiplication of truth from good, are signified by, "Then the tree of the field shall yield its fruit, and the earth shall yield its produce"; the tree of the field signifying the knowledges (cognitions) of truth, fruit signifying good thence, the earth signifying the church as to good, thus also the good of the church, and its produce signifying the multiplication of truth thence. That these things shall come to pass with them after the Lord has removed the evils and falsities pertaining to them, is signified by, "when I have broken the bonds of their yoke, and delivered them out of the hand of those who make them to serve"; the bonds of the yoke denoting the delights of evil from the love of self and of the world, which keep them bound; and those who make them to serve, denoting falsities, because these cause them to serve those evils.

[28] In Zechariah:

"A seed of peace shall they be; the vine shall give its fruit, and the ground shall give its produce, and the heavens shall give their dew. Speak ye the truth a man with his companion; judge the truth and the judgment of peace in your gates; but love the truth and peace" (8:12, 16, 17, 19).

They are called a seed of peace with whom there is the conjunction of good and truth; and because they are meant by the seed of peace, therefore, it is said the vine shall give its fruit, and the ground its produce. By the vine giving its fruit, is signified that truth shall produce good, and by the earth giving its produce, is signified that good shall produce truths; for a vine signifies the church as to truths, or the truths of the church, and the ground signifies the church as to good, or the good of the church, and produce signifies the production of truth. By the heavens which shall give their dew is signified the fructification of good, and the multiplication of truth. The conjunction of truth and good is further described by, "speak ye the truth a man with his companion; judge the truth and the judgment of peace in your gates; but love the truth and peace." By the truth is signified truth; by the judgment of peace, and by peace, is signified its conjunction with good.

[29] In David:

"Jehovah will speak peace to his people, and to his saints, that they may not turn again to folly. Mercy and truth shall meet; justice and peace shall kiss each other" (Psalms 85:8, 10).

That Jehovah shall speak peace to His people and to His saints, signifies that He will teach them, and give them conjunction with Himself by the conjunction of good and truth in them; by peace is signified both these conjunctions; by people are signified those who are in truths from good; and by saints those who are in good by means of truths; that such have not, after that, evil from falsity, and falsity from evil, is signified by their not turning again to folly. Both those conjunctions are further described by, "mercy and truth shall meet; justice and peace shall kiss each other"; mercy there signifying the removal of falsities, in consequence of which truths are received by them; and justice the removal of evils, in consequence of which goods are received by them. Hence it is evident what justice and peace shall kiss each other signifies.

[30] In Isaiah:

"How delightful upon the mountains are the feet of him that publisheth good tidings, that causeth to hear peace; that publisheth good tidings of good, that causeth to hear salvation; that saith unto Zion, Thy King reigneth" (52:7).

These things are said concerning the Lord, and by the peace here is signified the Lord Himself, and thence heaven to those who are conjoined with Him. To publish good tidings, signifies to preach those things; and as that conjunction is effected by love, mention is made of publishing good tidings upon the mountains, and of saying unto Zion; mountains signifying here, as above, the good of love to the Lord; and Zion signifying the church which is in that good; and the Lord is meant by thy King who reigneth. Because the conjunction of truth and good from conjunction with the Lord is signified by peace, therefore, it is said that "He causeth to hear peace, publisheth good tidings of good, and causeth to hear salvation." To publish good tidings of good signifies conjunction with Him by good, and to cause to hear salvation signifies conjunction with Him by truths and by a life according to them, for hereby there is salvation.

[31] In the same:

"But he was pierced for our transgressions, bruised for our iniquities; the chastisement of our peace was upon him, and by his wound is healing given to us" (53:5).

These things are said of the Lord, of whom this chapter manifestly treats, and by these words are described the temptations which He underwent in the world that He might subjugate the hells, and reduce all things there and in the heavens into order. Those grievous temptations are meant by His being pierced for our transgressions, and bruised for our iniquities, and the chastisement of our peace being upon Him; salvation thereby is signified by, "His wound is healing given to us." By peace, therefore, is here signified, heaven and life eternal for those who are conjoined with Him; for the human race could by no means have been saved, unless the Lord had brought back all things in the heavens and in the hells into order, and at the same time glorified His Human, which were accomplished by the temptations admitted into His Human.

[32] In Jeremiah:

"Behold I will cause to ascend unto him health and cure, and I will heal them, and will reveal unto them abundance of peace and truth. All the nations of the earth, which shall hear all the good that I am about to do unto them; that they may fear and tremble over all the goodness and over all the peace that I am about to do unto them" (33:6, 9).

These things also are said concerning the Lord, that He would deliver from evils and falsities those who are in conjunction with Him. Freeing from evils and falsities is signified by, "I will cause to ascend unto him health and cure, and I will heal them"; for to be healed spiritually is to be delivered from evils and falsities, and because this is effected by the Lord by means of truths, it is said, "and I will reveal unto them abundance of peace and truth." By the nations of the earth are signified those who are in evils and falsities, concerning whom it is said, "that they shall fear and tremble over all the goodness and over all the peace that I am about to do unto them."

[33] In David:

"He will redeem my soul in peace, lest they come near to me" (55:18).

By redeeming my soul in peace is signified salvation by conjunction with the Lord, and by, "lest they come near to me," is signified the consequent removal of evils and falsities.

[34] In Haggai:

"The glory of this latter house shall be greater than of the former, for in this place will I give peace" (2:9).

By the house of God is signified the church; by the former house, the church which was before the Lord's coming; and by the latter house, the church which was after His coming; by glory is signified the Divine truth which was in the former and the latter; and by the peace which He shall give in this place, or in the church, are meant all those things that are signified by peace, of which we have treated above, and which see.

[35] In David:

"Seek the peace of Jerusalem: let them rest that love thee; peace be in thy bulwark, rest in thy palaces; for the sake of my brethren and companions I will say, peace be in thee, for the sake of the house of Jehovah our God, I will seek good for thee" (Psalms 122:6-9).

By Jerusalem is not meant Jerusalem, but the church as to doctrine and worship; by peace is meant everything of doctrine and worship, for when these are from a heavenly origin, that is, out of heaven from the Lord, then they are from peace and in peace, whence it is manifest what is meant by, "seek the peace of Jerusalem," and because those who are in that peace are called the people of rest, it is also said, "let them rest that love thee," namely, that love the doctrine and worship of the church. By, "peace be in thy bulwark, and rest in thy palaces," is signified, in the exterior and interior man; for the exterior man, with the things therein, which are natural scientifics and delights, is like a bulwark or fortification to the interior man, because it is without, or before it, and protects it; and the interior man, with the things therein, which are truths and spiritual goods, is like a palace or house, because it is within the exterior; hence the exterior things of man are signified by a bulwark, and his interior things by palaces. It is the same also elsewhere in the Word. "For the sake of my brethren and companions, signifies, for the sake of those who are in goods and the truths thence, and, abstractedly from persons, it signifies goods and truths. (That these are meant by brethren and companions in the Word, may be seen, n. 10490, and above, n. 47. By the house of Jehovah our God is signified the church in which those things are.)

[36] In the same:

"Praise, Jehovah, O Jerusalem, celebrate thy name, O Zion! Who maketh thy border peace, and filleth thee with the fat of wheat" (Psalms 147:12, 14).

By Jerusalem and by Zion is meant the church, - by Jerusalem the church as to truths of doctrine, and by Zion the church as to goods of love; by the name of Jehovah which Zion shall celebrate, is signified the all of worship from the good of love; who maketh thy border peace, signifies all things of heaven and the church, for border signifies all things thereof, since in the border or ultimate are all things in the aggregate (see n. Arcana Coelestia 634, 5897, 6239, 6451, 6465, 8603, 9215, 9216, 9824, 9828, 9836, 9905, 10044, 10099, 10329, 10335, 10548). "He filleth thee with the fat of wheat," signifies with every good of love and with wisdom, for fat signifies the good of love (see n. 5943, 6409, 10033); and wheat signifies all things that are from the good of love, specifically the truths of heaven, and wisdom thence (n. 3941, 7605).

[37] In the same:

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

By Zion and by Jerusalem is signified here, as above, the church as to the goods of love and as to the truths of doctrine; its being said, "Jehovah bless thee out of Zion," denotes [blessing] as from the good of love, for Zion signifies the church as to the good of love; and because from that good exist and proceed every good and truth of doctrine, it is therefore said, "that thou mayest see the good of Jerusalem, and the sons of thy sons"; the sons of sons signifying truths of doctrine, and their multiplication to eternity. Because all these things are from the Lord, and by the peace which is from Him, therefore it concludes with, "that thou mayest see peace upon Israel," Israel denoting those with whom the church is.

[38] In the same:

"In Salem is God's tabernacle, and his dwelling-place in Zion. There brake he the flashes of the bow, the shield, and the sword, and the battle" (Psalms 76:2, 3).

Jerusalem is here called Salem, because by Salem is signified peace, from which also Jerusalem is named. The reason that it is so named is, because peace signifies all those things that have been briefly mentioned above, which may be referred to. By the tabernacle of God which is therein, is signified the church from those things; by His dwelling-place in Zion, is signified the good of love, because the Lord dwells in it, and thence gives truths, and makes them bear fruit and multiply; and because peace also signifies that there are no longer combats of evil and falsity against good and truth, or no dissension or war in a spiritual sense, therefore, it is said, "there brake he the flashes of the bow, the shield, and the sword, and the battle," by which is signified the dispersion of all combat of falsities of doctrine against good and truth, and, in general, the dispersion of all dissension. From peace also Jerusalem was called Schelomim (Jeremiah 13:19), and on that account Melchizedek, who was the priest of God Most High, was king of Salem (Genesis 14:18); and thereby the Lord was represented; as is evident in David, where it is written,

"Thou art a priest for ever after the order of Melchizedek" (Psalms 110:4).

[39] In Isaiah:

"Rejoice ye with Jerusalem, and exult in her, all ye that love her; that ye may suck, and be satisfied from the breast of her consolations; and that ye may press out, and be delighted with, the splendour of her glory. Behold, I spread peace abroad over her like a river, and like an overflowing stream, the glory of the nations, that ye may suck; ye shall be taken up to her side, and upon her knees ye shall be delighted" (66:10-12).

By Jerusalem here as above is meant the church as to doctrine, or, what is the same, the doctrine of the church; concerning the latter it is said, "Rejoice ye with Jerusalem, and exult in her, all ye that love her," and concerning doctrine it is also said, "that ye may suck, and be satisfied from the breast of her consolations; and that ye may press out, and be delighted with, the splendour of her glory"; by the breast of consolations is signified the Divine good, and by the splendour of glory, the Divine truth from which doctrine is. That all those things shall be in abundance from conjunction with the Lord, is signified by, "behold, I spread peace abroad over her like a river, and like an overflowing stream, the glory of the nations, that ye may suck"; peace signifying conjunction with the Lord; the glory of the nations, the conjunction of good and truth thence; to suck, influx from the Lord; and like a river and an overflowing stream, abundance. That hence are spiritual love, and celestial love, by which conjunction with the Lord is effected, is signified by, "ye shall be taken up to her side, and be delighted upon her knees"; the side signifying spiritual love, and the knees celestial love, and to be taken up and be delighted signifying eternal happiness from conjunction. (That the breast signifies spiritual love, and also the side or bosom, may be seen above, n. 65; that the knees signify conjugal love, and hence celestial love, may be seen in the Arcana Coelestia 3021, 4280, 5050-5062. That glory signifies Divine truth, and intelligence and wisdom thence, may be seen above, n. 33, 288, 345; and that the nations signify those who are in the good of love, and, abstractedly from persons, the goods of love, may also be seen above, n. 175, 331; hence the glory of the nations, signifies genuine truth which is from the good of love, thus their conjunction.)

[40] In the same:

"The work of Jehovah is peace; and the labour of justice quietness and security even for ever; that my people may dwell in a habitation of peace, and in tents of securities, and in quiet resting-places" (32:17, 18).

Peace is called the work of Jehovah, because it is solely from the Lord, and everything that exists by virtue of peace from the Lord, with those who are in conjunction with the Lord, is called the work of Jehovah; hence it is said, the work of Jehovah is peace. The labour of justice signifies good conjoined with truth, in which peace consists; for labour in the Word is predicated of truth, justice of good, and quietness of the peace therein. Security for ever signifies that thus there will be no infestation and fear from evils and falsities. Hence it is evident what is signified by, "that my people may dwell in a habitation of peace, and in tents of securities, and in quiet resting-places," namely, that they are in heaven where the Lord is, and thence in the good of love and of worship without infestation from the hells, and thus in the delights of good and the pleasantnesses of truth. The habitation of peace denotes heaven where the Lord is; tents of securities denote the goods of love and of worship thence without infestation by evils and falsities from hell; and quiet resting-places denote the delight of good, and the pleasantnesses of truth. (That tents signify the goods of love and worship, may be seen, n. 414, 1102, 2145, 2152, [3312] ² , 3391, 4391, 10545.)

[41] In the same:

"For brass I will bring gold, and for iron I will bring silver, and for stones iron; I will also make thy presidency peace, and thine exactors justice. Violence shall no more be heard in thy land, wasting and destruction within thy borders" (60:17, 18).

The subjects treated of in this chapter are the Lord's coming, and the new heaven and new church then; and by those words is meant that they shall be spiritual and not natural as before, namely, those who are conjoined with the Lord, by the good of love; and that there shall be no more division between the internal or spiritual man and the external or natural. That they shall be spiritual and not natural as before, is signified by, "for brass I will bring gold; for iron, silver; and for stones, iron”; brass, iron, and stones signifying things natural, and gold, silver, and iron in place thereof, signifying things spiritual; gold spiritual good, silver the truth of that good, and iron spiritual-natural truth. That the Lord will rule by the good of love, is signified by, "I will make thy presidency peace, and thine exactors justice," presidency signifying kingdom, peace the Lord, and justice good from Him. That there shall be no longer disagreement between the spiritual and the natural man, is signified by, "violence shall no more be heard in thy land, wasting, and destruction within thy borders"; by violence is signified dissension, by land the internal spiritual man, because there the church is, which in general is signified by land; by "wasting and destruction which shall be no more," is signified that there shall be no longer any evils and falsities; and by, "within thy borders," is signified in the natural man, for in the things that are there, spiritual things are terminated. The reason why wasting and destruction signify evils and falsities, is, because evils waste the natural man, and falsities destroy it.

[42] Because peace is with those who are in the conjunction of good and truth from the Lord, and because evil destroys good, and falsity truth, thus also peace, hence it follows that there is no peace with those who are in evils and falsities. It appears indeed as if peace were with them, when they succeed in the world, and they also seem to themselves at such times to be of a contented mind; but that peace is apparent only in their most external parts, while inwardly it is not peace, for they think of honour and gain without end, and cherish in their minds cunning, deceit, enmities, hatreds, revenge, and many similar things, which, unknown to themselves, rend and devour the interiors of their minds, and thence also the interiors of their bodies. That this is the case appears clearly with them after death, when they come into their interiors; those delights of their minds are then turned into their opposites, as is evident from what has been shown in the work concerning Heaven and Hell 485-490).

[43] That those alone have peace who are in good and the truths thence, and that those have not peace who are in evils and the falsities thence, is evident from the following passages: In Isaiah:

"The wicked are like the troubled sea, when it cannot rest, but its waters cast up mire and dirt" (57:20, 21).

In the same:

"Their feet run to evil, and they make haste to shed innocent blood; their thoughts are thoughts of iniquity; wasting and destruction are in their paths. The way of peace they know not; and there is no judgment in their courses; they have made them crooked paths; every one who treadeth therein knows not peace " (59:7, 8).

In David:

"Too much hath my soul dwelt with the hater of peace. I am for peace; but when I speak, they are for war" (Psalms 120:6, 7).

In Ezekiel:

The prophets "seduce my people, saying, Peace, when there is no peace; and when he buildeth up a wall, lo, they daub it foolishly. The prophets of Israel see a vision of peace, when there is no peace" (13:10, 16).

In Jeremiah:

"From the least unto the greatest they all study usury; from the prophet even unto the priest every one maketh a lie. And they heal the hurt of the daughter of my people by a word of no weight, in saying, Peace, peace; when there is no peace" (8:10, 11).

In the same:

"A voice of the cry of the shepherds, and a wailing of the powerful of the flock, for Jehovah spoileth his pasture, whence the folds of peace are devastated because of the heat of Jehovah's anger" (25:36, 37).

In David:

"There is no soundness in my flesh because of thine anger; there is no peace in my bones because of my sin" (Psalms 38:3).

[44] In Lamentations:

"He hath filled me with bitterness, he hath made me drunk with wormwood; and my soul is removed from peace; I forgot good" (3:15, 17).

Besides in other passages. Because peace in its first origin is from the union of the Divine itself and the Divine Human in the Lord, and thence from the Lord in His conjunction with heaven and with the church, and in the conjunction of good and truth with every one therein, therefore, the Sabbath, which was the most holy representative of the church, was so called from rest or peace; and therefore also the Sacrifices called peace-offerings were commanded.

(Concerning which see Exodus 24:5; 32:6; Leviticus 3:3; 4:20, 26, 31, 35; 6:12; 7:11; 14:20, 21, 33; 17:5; 19:5; Num. 6:17; Ezekiel 45:15; Amos 5:22; and elsewhere.)

And therefore it is said concerning Jehovah that

From the burnt-offerings, he smelled an odour of rest (Ex. 29:18, 25, 41; Leviticus 1:9, 13, 17; 2:2, 9; 6:15, 21; 23:13, 18; Num. 15:3, 7, 13; 28:6, 8, 13; 29:2, 6, 8, 13, 36).

By an odour of rest is signified a perception of peace.

Poznámky pod čarou:

283. (5:8) And the four animals had, each by itself, six wings roundabout. That this signifies the appearance of the spiritual Divine on every side around the celestial Divine, is evident from the signification of the four animals, which were cherubim, as being the Divine guardianship and providence of the Lord that the higher heavens may not be approached except by the good of love and of charity. And because this is signified by the four animals, as to their bodies, the celestial Divine is also signified, concerning which we shall treat presently; and from the signification of six wings roundabout, as denoting the spiritual Divine around the celestial Divine, concerning which we shall also speak in what follows. The reason why the cherubim, as to their bodies, signifies the celestial Divine, and as to their wings the spiritual Divine, is that all things by which celestial things are represented, as to the bodies themselves signify things essential, and as to the things which are about them they signify things formal. Hence man also as to the body signifies good in essence, and as to those things which encompass it, good in form; celestial good is good in essence, and spiritual good is good in form; and this for the reason that the will, in which good resides, is the man himself, or the man in essence, and the understanding, in which truth is, which is the form of good, is the man therefrom, thus man in form; the latter good is also around the former.

[2] But it shall first be explained what the celestial Divine is, and what the spiritual Divine. The heavens are distinguished into two kingdoms, of which the one is called the celestial kingdom, and the other the spiritual kingdom. The distinction lies in this, that those who are in the celestial kingdom are in the good of love to the Lord, and those who are in the spiritual kingdom are in the good of charity towards the neighbour; hence the celestial Divine is the good of love to the Lord, and the spiritual Divine is the good of charity towards the neighbour. According to these goods also the heavens are arranged: the highest or third heaven consists of those who are in celestial good, or in the good of love to the Lord; and the heaven which succeeds it, and is called the middle or second heaven, consists of those who are in spiritual good, or in the good of charity towards the neighbour; and because celestial good is good in the highest place, and spiritual good is good in the second place, therefore the latter is around the former, for that which is above is also within, and that which is below is also without, and what is without is also around. Hence it is that in the Word by higher things, and things which are in the midst, are signified interior things, and by lower things, and things which are around, are signified exterior things.

Now because both celestial and spiritual good, guard, and as by the animals themselves, or by the cherubim as to their bodies, is signified the celestial Divine, and by the same as to their wings is signified the spiritual Divine, it is clear that by their being seen as having each by itself six wings about, is signified the appearance of the spiritual Divine on every side around the celestial Divine. (But concerning these things a fuller idea may be formed from what is said and shown in the work, Heaven and Hell. First, from the article in which it is shown that the Divine of the Lord makes heaven, n. 7-12; afterwards from the article, That the Divine of the Lord in heaven is love to Him and charity towards the neighbour, n. 13-19: and lastly, in the article, That heaven is distinguished into two kingdoms, a celestial kingdom and a spiritual kingdom, n. 20-28.)

[3] The reason why the cherubim were seen as animals is, that celestial things are represented in various ways in ultimates, as is evident from many passages in the Word; as, that the Holy Spirit appeared as a dove over Jesus when He was baptized (Matthew 3:16, 17); and that the Divine of the Lord appeared as a lamb (Apoc. 5:6, 8, 13), whence also the Lord is called a lamb (Apoc. 6:1, 16; 7:9, 10, 14, 17; 12:11; 13:8; 14:1, 4; 17:14; 19:7, 9; 21:22, 23, 27). The reason why the cherubim were four, and why each had six wings is, that by four is signified celestial good, and by six spiritual good. For the number four signifies conjunction, and inmost conjunction with the Lord is effected by means of love to Him; but the number six signifies communication, and communication with the Lord is effected by means of charity towards the neighbour.

[4] That wings signify the spiritual Divine which in its essence is truth from good, is evident from the following passages. In David:

"If ye have lain among the ranks; the wings of a dove covered with silver, and her feathers with yellow gold; when thou, O Shaddai, spreadest out, kings are in it" (Psalms 68:13, 14).

What is signified by those who had lain among the ranks, by the wings of a dove covered with silver, and her feathers with yellow gold, and kings are in it, Shaddai spreadeth out, no one can understand except from the internal sense. In this sense, to lie among the ranks, signifies to live in, or according to, the statutes; the wings of a dove covered with silver, signify spiritual truths; her feathers with yellow gold, signify spiritual good from which those truths are derived. Shaddai signifies a state of temptations; kings in it, signify truths in that state and after it. The reason why the wings of a dove covered with silver signify spiritual truths, is that wings signify what is spiritual, the dove signifies truth from good, and silver truth itself. The reason also why feathers covered with yellow gold signify spiritual good from which those truths are derived is that feathers signify spiritual good from which truths are derived, and similarly yellow gold. The reason why Shaddai spreading out signifies a state of temptations is, that God Shaddai signifies temptations, and consolations after them; and because truths from good are implanted in man by temptation, it is therefore said, "kings in it," for by kings are signified truths from good, as may be seen above (n. 31).

[5] In the same:

God "rode upon a cherub, he did fly; he was carried upon the wings of the wind" (Psalms 18:10).

By God riding upon a cherub is signified His Divine providence; by did fly, is signified His omnipresence in the spiritual world; he was carried upon the wings of the wind, denotes His omnipresence in the natural world; the wings of the wind signify spiritual things from which are natural things.

[6] Again:

Jehovah "covereth thee under his wing, and under the abyss shalt thou trust; truth is a shield and buckler" (Psalms 91:4).

To cover under wings signifies to be guarded by the Divine truth, which is the spiritual Divine; and to trust under the abyss signifies truth scientific (verum scientificum), or the natural Divine. And because both the latter and the former signify truth, and being covered signifies protection thereby, it is therefore said, truth a shield and buckler. From these considerations it is also evident what is signified

By being hid under the shadow of God's wings (Psalms 17:8).

By the children of men putting their trust under the shadow of His wings (Psalms 36:7; 57:1);

and also

By singing under the shadow of His wings (Psalms 63:7).

That wing, when said of the Lord, signifies the spiritual Divine, is further evident from the following passages.

[7] In Ezekiel:

"When I passed by thee, and looked upon thee, behold thy time was the time of loves, I spread my wing over thee, and I covered thy nakedness" (16:8).

Here the church and its reformation is treated of, and is signified by Jerusalem; the time of loves signifies the state when it could be reformed. I spread my wing over thee, signifies spiritual truth, by which reformation is effected; and I covered thy nakedness, signifies the hiding of evil thereby; for the evil which man has from his hereditary nature and afterwards from his proprium is hidden, that is, it is removed so as not to appear, by means of spiritual truths, which are truths from good.

[8] In David:

Jehovah "covereth himself with light as with a garment; he stretcheth out the heavens like a curtain; he layeth the beams of his chambers in the waters; he maketh the clouds his chariot; he walketh upon the wings of the wind" (Psalms 104:2, 3).

By the light with which Jehovah is said to cover Himself is signified the Divine truth in the heavens, which is called His garment because it proceeds from Him as the Sun, and so is without and about Him. The signification of this passage is similar to that of those which treat of the Lord's transfiguration, and of the light which then beamed from His face and His raiment (Matthew 17:2; Mark 9:3; Luke 9:28-37). By he stretcheth out the heavens like a curtain, is signified Jehovah's filling heaven and its inhabitants with the Divine truth, and thereby with intelligence. He layeth the beams of his chambers in the waters, denotes His filling with the knowledges of truth and good those who are in the ultimate heaven and who are in the church; he maketh the clouds his chariot, signifies the doctrine of truth from the literal sense of the Word; the clouds denote that sense, and chariot denotes doctrine; He walketh upon the wings of the wind, signifies the spiritual sense of the Word contained in the literal sense.

[9] In Malachi:

"But unto you that fear my name shall the Sun of righteousness arise and healing in his wings" (4:2).

The Sun of righteousness signifies the good of love, which is the celestial Divine; and the wings of Jehovah in which there is healing signify truth from that good, which is the spiritual Divine: healing denotes reformation thereby.

[10] In Moses:

"As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, beareth them on her wings; so Jehovah alone doth lead him" (Deuteronomy 32:11, 12).

Here comparison is made with an eagle, because an eagle signifies intelligence, and wings signify the spiritual Divine, which is Divine truth, whence that intelligence is derived.

[11] In Isaiah:

"They that wait for Jehovah renew their strength, they mount up with wings as eagles" (40:31).

To mount up with wings as eagles denotes to ascend into the light of heaven, which is Divine truth, or the spiritual Divine from which is intelligence.

[12] In Ezekiel:

"In the mountain of the height will I plant it, that it may lift up the bough and bear fruit, and become a magnificent cedar, that under it may dwell every bird of every wing" (17:23).

By a magnificent cedar is signified the spiritual church; by every bird of every wing, are signified intellectual things which are derived from spiritual truths.

From these considerations it is now evident that the wings of the cherubim, both here and elsewhere in the Word, signify the spiritual Divine, which is the Divine truth instructing, regenerating and defending.

[13] As also in Ezekiel:

"There were four faces to each" cherub, "and four wings to each; their wings erect one to the other; each of them had wings covering their bodies. I heard the sound of the wings as it were the sound of great waters, as the voice of Shaddai; when they went, the voice of a tumult, as the voice of a camp; when they stood they let down their wings. I heard the voice of their wings kissing each the other, and the voice of wheels near them: the voice of the wings of the cherubim was heard at the court without, as the voice of God Shaddai; the likeness of hands was under their wings" (1:4, 6, 23; 3:13; 10:5, 21).

That wings here signify the spiritual Divine, which is the Divine truth of the Lord in His celestial kingdom, is evident from each particular of the above description. The wings being four, signifies the spiritual Divine in that kingdom; their wings being erect one to the other and kissing each other, signifies the association and conjunction of all who are in that kingdom by the Lord; the wings covering their bodies, signifies the spiritual Divine encompassing the celestial Divine; the sound of their wings being heard as the sound of great waters, and as the sound of wheels and as the voice of Shaddai, and the voice of the wings being heard even to the outer court, signifies the quality of the spiritual Divine, or of the Divine truth in the ultimate heaven; for voice is said of truth. Waters also signify truths, and the perception of them; wheels signify the truths of all doctrinals, because a chariot signifies doctrine. God Shaddai denotes truth rebuking in temptations, and afterwards consoling; the outer court denotes the ultimate heaven; the likeness of hands under the wings signifies the power of Divine truth.

[14] From these considerations it may also be seen what was signified by the wings of the cherubim which were upon the mercy-seat which was over the ark, concerning which it is thus written in Moses:

"Make one cherub on the one end, and the other cherub on the other end; even of the mercy-seat shall ye make the cherubim on the two ends thereof. And the cherubim shall stretch forth their wings upwards, covering with their wings upon the mercy-seat, and their faces of a man to his brother; towards the mercy-seat shall the faces of the cherubim be. And thou shalt put the mercy-seat upon the ark from above; and to the ark thou shalt give the testimony that I shall give thee" (Exodus 25:19-21).

By the cherubim here mentioned is in like manner signified the providence of the Lord as to guardianship, lest the highest heaven, or the celestial kingdom, should be approached except by the good of love from the Lord and to the Lord. By the testimony, or law, placed in the ark, is signified the Lord Himself; by the ark, the inmost or highest heaven; by the mercy-seat, the hearing and reception of all things of worship which are from the good of love, and expiation at the time; by the wings of the cherubim is signified the spiritual Divine in that heaven, or in that kingdom. By the wings being stretched forth upwards, and by their covering the mercy-seat, and their faces being toward it is signified reception itself and hearing (but these things may be seen more fully explained in Arcana Coelestia, from n. 9506-9546).

Because by the wings of the cherubim and their extremities is signified the Divine truth heard and received from the Lord, it therefore follows in Moses:

"And there I will meet thee; and I will commune with thee from above the mercy-seat, from between the two cherubim which are upon the ark of the testimony, of all things which I will give thee in commandment unto the sons of Israel" (verse 22 in the same chapter, and Numbers 7:89).

[15] Because most expressions in the Word have also an opposite meaning, so also have wings, in which they signify falsities and reasonings from them; as in the Apocalypse:

"Out of the smoke of the pit of the abyss went forth locusts. And the voice of their wings was as the voice of chariots of many horses running to battle" (9:2, 3, 9).

Locusts signify falsities in extremes, and horses reasonings from them, and battle signifies the combat of falsity against truth; hence it is said, the voice of the wings of the locust was as the voice of chariots of many horses running to battle.

[16] In Hosea:

"Ephraim is joined to idols. Their wine is sour; in whoring they have committed whoredom. The wind hath bound her up in its wings, and they shall be ashamed of their sacrifices" (4:17-19).

By Ephraim is signified the Intellectual, such as it is with those within the church who are enlightened when they read the Word. By idols are signified falsities of doctrine, hence by Ephraim being joined to idols is signified the Intellectual perverted, and seizing on falsities; by their wine being sour is signified the quality of the truth of the church, wine denoting that truth; by their committing whoredom is signified their falsifying truths, whoredom denoting the falsification of truth; by the wind binding her up in its wings is signified reasonings from fallacies, whence come falsities. (What fallacies in spiritual things are may be seen in The Doctrine of the New Jerusalem 53). The same is signified by the wind in the wings of the women mentioned in Zechariah 5:9.