2842. Et il dit : Par Moi j'ai juré, parole de Jéhovah, signifie la confirmation irrévocable par le Divin, savoir, au, sujet des choses qui suivent : cela est évident par la signification de dire, par moi jurer, et de parole de Jéhovah, expressions qui renferment la confirmation, et même la confirmation par le Divin, c'est-à-dire, par Lui-Même ; le divin ne peut confirmer autrement que par Lui-Même, et ce qu'il confirme est irrévocable, parce que c'est la vérité éternelle ; tout ce que Jéhovah ou le Seigneur prononce est la vérité éternelle, Matthieu 24:35, - car cela vient de l'Être même du Vrai : toutefois s'il confirme en quelque sorte par un serment, comme ici, et ailleurs dans la Parole, ce n'est pas que la chose soit plus vraie, mais c'est qu'elle est adressée à des hommes qui ne reçoivent pas le Vrai Divin s'il n'est ainsi confirmé, car ils n'ont pas de Jéhovah ou du Seigneur d'autre idée que celle qu'on a de l'homme qui peut dire et changer, comme on le lit en plusieurs endroits de la Parole ; mais dans le sens interne il en est tout autrement : que Jéhovah ou le Seigneur ne confirme jamais rien par serment, chacun peut le savoir ; mais lorsque le Divin Vrai même, et sa confirmation, tombent chez de tels hommes, ils se changent en une sorte de serment ; il en est de cela comme du feu dévorant et de la fumée, qui apparurent sur la montagne de Sinaï devant les yeux du peuple, lorsque Jéhovah ou le Seigneur descendit, - Exode 19:18 ;Deutéronome 4:11, Exode 5:19, 20, 21, - c'est sa gloire dans le ciel, bien plus c'est sa miséricorde même, qui là apparut ainsi devant le peuple qui était dans le mal et dans le faux, voir numéro 1861 ; il en est de même de beaucoup d'autres choses, dont il est parlé dans la Parole, qui sont dites avoir été prononcées et faites par Jéhovah : de là on peut voir que cette locution, par Moi j'ai juré, parole de Jéhovah, est le significatif d'une confirmation irrévocable par le Divin. Que jurer, lorsque ce mot se dit de Jéhovah, signifie confirmer chez l'homme qui est tel, c'est ce qu'on peut voir par plusieurs autres passages de la Parole, comme dans David :

« Jéhovah se ressouvient éternellement de son alliance, de la Parole (qu') il a enseigné pour mille générations, de ce qu'il a contracté avec Abraham, et de son Serment à Isaac.

Psaumes 105:8-9.

Il en est de l'alliance comme du serinent ; Jéhovah ou le Seigneur ne contracte point d'alliance avec l'homme, mais lorsqu'il s'agit de la conjonction par l'amour et la charité, cela se manifeste même en actualité comme une alliance, voir numéro 1864.

Dans le Même :

« Jéhovah a Juré, et il ne se repentira point, Tu (es) Prêtre pour l'éternité, selon ma parole, Melchisédech. » - Psaumes 110:4.

Là, il s'agit du Seigneur ; Jéhovah a juré, c'est une confirmation irrévocable par le Divin, c'est-à-dire que la vérité est éternelle.

Dans le Même :

« J'ai traité alliance avec mon Élu, j'ai juré à David mon serviteur : jusque dans l'éternité j'affirmerai ta semence, et j'édifierai ton trône en la génération et la génération. » - Psaumes 89:4-5.

Là aussi, il s'agit du Seigneur ; traiter alliance avec l'Élu et jurer à David, c'est la confirmation irrévocable ou la vérité éternelle ; David, c'est le Seigneur, numéro 1888 ; traiter alliance concerne le Divin Bien, jurer concerne le Divin Vrai.

Dans le Même :

« Je ne profanerai point mon alliance, et je ne changerai point l'énoncé de mes lèvres ; j'ai juré une fois par ma sainteté, si je mens à David ! » - Psaumes 89:35, 36.

Là encore David est le Seigneur ; l'alliance y concerne aussi le Divin Bien, l'énoncé des lèvres concerne de Divin Vrai ; et cela, pour le mariage du bien et du vrai, qui est dans chaque chose de la Parole, numéros 683, 793, 801, 2516, 2712 : le Même :

« Jéhovah a juré à David une vérité, dont il ne s'écartera point : je placerai du fruit de ton ventre sur ton trône, si tes fils gardent mon alliance et mon témoignage que je leur enseigne. » - Psaumes 132:11-12.

Jéhovah a juré à David une vérité, c'est évidemment la confirmation de la vérité éternelle, aussi est-il dit qu'il ne s'en écartera point ; que par David on entende le Seigneur, c'est ce qui a été dit ; le serment néanmoins était fait à David, parce que David était tel, qu'il crut que cette confirmation le concernait lui et sa postérité, car David était dans l'amour de lui-même et de sa postérité, et en conséquence il crut qu'il s'agissait de lui, savoir, ainsi qu'il est dit ci-dessus, que sa semence serait affermie pour l'éternité, et que son trône subsisterait de génération en génération, lorsque cependant cela était dit du Seigneur.

Dans Ésaïe :

« Ceci Me sera (comme) les eaux de Noach ; parce que (comme) j'ai Juré que les eaux de Noach ne passeraient plus sur la terre, ainsi j'ai Juré de ne plus m'irriter contre toi. » - .

Là, jurer, c'est contracter une alliance et confirmer par serment ; que ce fut une alliance et non un serment, on le voit Genèse 9:11.

Dans le Même :

« Jéhovah a juré, disant : Si non, de même que j'ai pensé, ainsi il arrivera. » - Genèse 14:24 :

Dans le Même :

« Jéhovah a Juré par sa droite et par le bras de sa force. » - :

Dans Jérémie :

« Écoutez la Parole de Jéhovah, (vous) tous de Juda, qui habitez dans la terre d'Egypte, voici, moi j'ai Juré par mon grand Nom, dit Jéhovah, que mon Nom ne sera plus invoqué par la bouche d'aucun homme de Juda, qui dise : Vive le Seigneur Jéhovih ! Dans toute la terre d'Egypte. » - Jérémie 44:26 :

Dans le Même :

« J'ai juré par Moi-Même, parole de Jéhovah, que Bora sera en désolation. » - Jérémie 49:13 :

Dans le Même :

« Jéhovah Zebaoth a juré par mon âme : si je ne te remplis d'hommes comme de sauterelles ! » - Jérémie 51:14 :

Dans Amos :

« Le Seigneur Jéhovih a juré par sa sainteté, que voici les jours qui viennent. » - Amos 4:2.

Dans le Même :

« Jéhovah a juré par l'excellence de Jacob : si j'oublie dans l'éternité toutes leurs actions ! » - Amos 8:7 ;

Dans ces passages, les expressions, Jéhovah a juré par sa droite, par son grand Nom, par Lui-Même, par son âme, par sa sainteté, par l'excellence de Jacob, signifient la confirmation qui est dans Jéhovah ou le Seigneur ; la confirmation par Jéhovah ne peut-être que d'après Lui-Même : la droite de Jéhovah, le grand Nom de Jéhovah, l'âme de Jéhovah, la Sainteté de Jéhovah, l'Excellence de Jacob, signifient le Divin Humain du Seigneur, c'est par ce Divin qu'il y eut confirmation. Quand il est dit que Jéhovah ou le Seigneur a juré de donner la terre à Abraham, à Isaac et à Jacob, ou à leurs descendants, cela signifie dans le sens interne la confirmation qu'il donnerait le Royaume céleste à ceux qui sont dans l'amour et dans la foi en Lui ; ce sont eux qui, dans le sens interne de la Parole sont entendus par les fils et les descendants d'Abraham, d'Isaac et de Jacob, ou des Pères : et cela a aussi été représenté en actualité, en ce que la terre de Canaan a été donnée à leurs descendants, et en ce que le Royaume céleste du Seigneur était représenté par l'église qui était alors chez eux, comme aussi par la terre elle-même ; que la terre et la terre de Canaan, dans le sens interne, soit le Royaume du Seigneur, on le voit numéros 1413, 1437, 1607 ; c'est de là qu'il est dit dans Moïse :

« Afin que vous prolongiez les jours sur l'humus que Jéhovah a juré à vos pères de leur donner, et à leur semence, cette terre où coulent le lait et le miel. Afin que soient multipliés vos jours et les jours de vos fils sur l'humus que Jéhovah a juré à vos pères de leur donner, selon les jours des cieux sur la terre. » - Deutéronome 11:9, 21.

D'après ces passages, on peut donc voir que le serment de Jéhovah a été le représentatif de la confirmation, et même d'une confirmation irrévocable ; on le voit encore plus clairement dans Ésaïe :

« Par Moi-Même j'ai Juré, il est sorti de ma bouche une parole de justice, et elle ne sera pas révoquée, que tout genou fléchira devant Moi, toute langue jurera. » - Ésaïe 45:23.

En outre, il avait été enjoint à ceux qui étaient de l'Église représentative Juive, lorsqu'ils confirmeraient par serment des alliances, des vœux, comme aussi des promesses et des comparutions eu justice, de jurer par le Nom de Jéhovah : si cela leur avait été enjoint, bien que ce fût seulement permis, c'était afin qu'ainsi la confirmation de l'homme Interne fût aussi représentée, de sorte que les serments faits alors au Nom de Jéhovah étaient comme les autres, savoir, représentatifs ; que cela leur ait été enjoint, c'est-à-dire, permis, on le voit dans Moïse :

« Tu craindras Jéhovah ton Dieu, et tu Le serviras, et par son Nom tu jureras ; vous n'irez point après les autres Dieux. » - Deutéronome 6:13-14 :

Ailleurs dans le Même :

« Tu craindras Jéhovah ton Dieu, tu Le serviras et tu t'attacheras à Lui, et tu jureras par son nom. » - Deutéronome 10:20 :

Dans Ésaïe :

« Celui qui se bénit sur la terre, se bénira dans le Dieu de vérité ; et celui qui jure sur la terre, jurera par le Dieu de vérité. » - Ésaïe 65:16.

Dans Jérémie :

« Si tu reviens, Israël ! parole de Jéhovah, reviens à Moi, et si tu rejettes les abominations loin de mes faces, ne chancelle pas, et Jure, vive Jéhovah ! Dans la vérité, dans le jugement et dans la justice. » - Jérémie 4:1-2 :

Dans le Même :

« Si en apprenant ils apprennent les voies de mon peuple pour jurer par mon Nom, et ils seront établis au milieu de mon peuple. » - Jérémie 12:16.

Qu'ils aient même juré par le Nom de Jéhovah, ou juré à Jéhovah, on le voit dans Ésaïe :

« Écoutez ceci, maison de Jacob, ceux qui sont appelés du nom d'Israël, et qui sont sortis des eaux de Juda, qui jurent par le Nom de Jéhovah et font mention du Dieu d'Israël, non dans la vérité et non dans la justice, » - 40 Ésaïe :

Dans le Même :

« En ce jour-là, il y aura cinq villes dans la terre d'Egypte, parlant de la lèvre de Canaan, et jurant à Jéhovah Zebaoth. » - Ésaïe 19:18 :

Dans Josué :

« Les principaux de l'assemblée jurèrent aux Gibéonites par Jéhovah Dieu d'Israël. » - Josué 9:18-19.

De là il est évident qu'il leur a été permis de jurer par le Nom de Jéhovah ou par Jéhovah ; mais on voit que cela n'était qu'un représentatif de la confirmation de l'homme interne ; or il est notoire que les hommes Internes, c'est-à-dire, qui ont la conscience, n'ont pas besoin de confirmer quelque chose par serment, et qu'ils ne confirment pas non plus, ils ont honte des serments ; à la vérité ils peuvent dire avec une sorte d'affirmation que telle chose est ainsi, comme aussi confirmer une vérité par des raisons, mais quant à jurer qu'elle est ainsi, ils ne le peuvent, ils ont un lien interne qui les lie, savoir, le lien de la conscience, y ajouter en sus un lien externe, qui est le serment, c'est comme donner à penser qu'ils ne sont pas d'un cœur droit : l'homme Interne est même tel, qu'il aime à parler et à agir par liberté et non par contrainte, car chez eux c'est l'Interne qui contraint l'Externe, et l'Externe ne contraint point l'Interne ; c'est pourquoi ceux qui ont la conscience ne jurent point, ni à plus forte raison ceux qui ont la perception du bien et du vrai, c'est-à-dire, les hommes célestes ; ceux-ci ne confirment pas même par des raisons chez eux-mêmes ni entre eux, mais ils disent seulement que la chose est ainsi, ou qu'elle n'est pas ainsi, numéros 202, 337, 2718 ; aussi sont-ils encore plus éloignés de faire des serments ; c'est de là, - et parce que les serments étaient au nombre des représentatifs qui devaient être abrogés, - que le Seigneur enseigne en ces termes, dans Matthieu, qu'on ne doit jurer en aucune manière :

« Vous avez entendu qu'il a été dit : Tu ne te parjureras point, mais tu t'acquitteras envers le Seigneur de tes serments ; mais Moi je vous dis : Tu ne jureras en aucune sorte, ni par le ciel, parce qu'il est le trône de Dieu ; ni par la terre, parce qu'elle est l'escabeau de ses pieds ; ni par Jérusalem, parce qu'elle est la ville du grand Roi ; tu ne jureras pas non plus par ta tête, parce que tu ne peux pas faire un seul cheveu blanc ou noir ; que votre discours soit oui, oui ; non, non ; ce qui est en sus de cela vient du malin. » - , [Il manque du texte ici], .

Par ces paroles on entend qu'on ne doit absolument pas jurer par Jéhovah, ni par quoi que ce soit qui appartienne à Jéhovah ou au Seigneur.

223. And the name of the city of My God, the New Jerusalem, which is coming down out of heaven from My God, signifies the doctrine of the new church, which is in the heavens. This is evident from the signification of "the city of My God," as being the doctrine of Divine truth (of which presently); also from the signification of "the New Jerusalem," as being the church in respect to doctrine (See the small work on The New Jerusalem 6); also from the signification of "which cometh down out of heaven from My God," as being that it is out of heaven from Divine truth there. That "God" means in the Word Divine truth, see above (n. 220, 222). And as Divine truth, which is in heaven and which comes down from heaven, is from the Lord alone, the Lord calls it His God. That "the city of My God" signifies the doctrine of Divine truth seems at first view remote, for the mind cannot readily think of doctrine when "city" is mentioned, or think of the church when a "land" is mentioned; yet in the Word, "cities" [civitates aut urbes] mean nothing else in the spiritual sense; and for the reason that the idea of a city is merely natural, but the idea of doctrine in a city is spiritual. Angels, because they are spiritual, can have no other idea of a city than of the people therein in respect to doctrine, as they can have no other idea of a land than of the people therein in respect to their church or their religion. The reason of this is that the societies into which the heavens are divided are for the most part like cities [communities], all differing from one another in respect to the reception of Divine truth in good; when, therefore, a "city" is mentioned angels think of the doctrine of truth. (That the heavens are divided into societies according to the differences of the good of love and faith, see in the work on Heaven and Hell 41-50; and that their habitations are disposed into the form of cities, n. 184).

[2] That "cities" [civitates seu urbes] in the Word signify doctrines can be seen from many passages there, of which I will cite here only the following.

In Jeremiah:

Behold I have given thee this day for a fenced city against the whole land (Jeremiah 1:18).

These things are said to the prophet, because "a prophet" in the Word signifies one who teaches truth, and in an abstract sense, the doctrine of truth; and as this is what "prophet" signifies, it is said to him, "I have given thee for a fenced city," which signifies the doctrine of truth defending against falsities. (That "prophet" in the Word signifies one who teaches truth, and in the abstract sense, the doctrine of truth, see Arcana Coelestia (2534[1-6]), n. 7269.)

In the same:

The crown of your splendor cometh down. The cities of the south are shut (Jeremiah 13:18-19).

Here the falsification of truth is treated of; and "the crown of their splendor cometh down" means that intelligence comes down; and "the cities of the south are shut" means that all the truths of doctrine are closed, which otherwise would be in the light. (That "crown" means intelligence and wisdom, see above, n. 126, 218; and that "south" means a state of light, see in the work on Heaven and Hell 148, 149, n. 151).

[3] In Isaiah:

Thou hast done [wonderful things, Thy] counsels from afar [are] truth, fidelity; and Thou hast made of a city a heap, of a fenced city a ruin, a palace of strangers to be no city, that it may not be built for ever; therefore a strong people shall honor Thee, a city of powerful nations shall fear Thee (Isaiah 25:1-3).

The vastation of the former church, and the establishment of a new one, are here treated of; the vastation of the church in respect to doctrine is meant by "Thou hast made of a city a heap, of a fenced city a ruin, a palace of strangers to be no city;" and the establishment of a new church in respect to doctrine is meant by "a strong people shall honor Thee, a city of powerful nations shall fear Thee."

In the same:

In that day shall a song be sung in the land of Judah; We have a strong city; salvation will He appoint for walls and bulwarks. Open ye the gates, that the righteous nation that keepeth faithfulness may enter in (Isaiah 26:1-2).

Here "a strong city" signifies the doctrine of genuine truth, which falsities cannot destroy; "walls and bulwarks" signify truths defending; "gates" signify admission (as above, n. 208); "the righteous nation keeping faithfulness" means those who are in good and in truths therefrom.

[4] In the same:

How art thou fallen from heaven O Lucifer, how art thou cut down to the earth: that made the world as a wilderness, and threw down the cities thereof. Prepare slaughter for his sons, that they may not rise up and possess the land, and fill the faces of the world with cities (Isaiah 14:12, 17, 21).

Here "Lucifer" means Babylon, where every truth of the doctrine of the church was either falsified or annihilated; "he made the world as a wilderness, and threw down the cities thereof," signifies that this was done to the church and its doctrines; "prepare slaughter for his sons, that they may not rise up," signifies that its falsities must be destroyed; "and may not possess the land, and fill the faces of the world with cities," signifies in order that a church and doctrine may be there.

In Revelation:

And the great city was broken ¹ into three parts, and the cities of the nations fell (Revelation 16:18-19).

Here also Babylon is treated of; the doctrine of its falsities is what is meant by "a city broken ² into three parts," and the doctrine of evils therefrom by "the cities of the nations which fell."

[5] In David:

The redeemed of Jehovah wandered in the wilderness in loneliness of life; ³ they found not a city of habitation; hungry and thirsty [their soul fainted in them]. He led them into a straight way, that they might go to a city of habitation (Psalms 107:2, 4-5, 7).

"To wander in the wilderness and in loneliness of way," is to be in want of the knowledges of truth and good; "to find not a city of habitation" means not to find the doctrine of truth according to which they may live; "the hungry and thirsty" are those who have a longing to know good and truth; "to lead them into a straight way, that they might go to a city of habitation" is to lead them into genuine truth, and into the doctrine of life.

In Isaiah:

I said, Lord, how long? And He said, Until the cities shall be so devastated as to be without inhabitant, and the houses so that no man be in them, and the land be reduced to a waste (Isaiah 6:11).

Here the total vastation of the church is treated of; "cities" are the truths of doctrine; "houses" the goods thereof; and "land" the church.

[6] In the same:

The land shall be emptied, the land shall be confounded, the land shall be profaned under its inhabitants; the empty city shall be broken, every house shall be shut, a cry over the wine in the streets, the remnant in the city is a waste, and the gate shall be beaten down even to devastation (Isaiah 24:3-5, 10-12).

Here also the devastation of the church is treated of; "the land which is said to be emptied, confounded, and profaned," is the church; "city" is the truth of doctrine, "house" is its good; "wine, over which there is a cry in the streets," is the truth of doctrine falsified, over which there is contest and indignation.

[7] In Zephaniah:

I will cut off the nations; I will desolate their streets, and their cities shall be laid waste (Zephaniah 3:6).

Here "nations" are those who are in evils; "to desolate streets" means to desolate truths, and "to lay waste cities" means to lay waste doctrines. In Jeremiah:

The lion is gone up from the thicket, to reduce thy land to a waste; thy cities shall be destroyed; I saw Carmel a wilderness, and all its cities desolate; for this shall the land mourn; the whole city fleeing at the voice of a horseman and of the bowmen; the whole city is forsaken, not a man dwelling therein (Jeremiah 4:7, 26-29).

The "lion from the thicket" is falsity from evil; "the land" is the church, "cities" are the truths of doctrine; "Carmel" is the spiritual church; "the voice of the horseman and the bowmen," because of which "the city will flee," is reasoning and combat from falsities.

[8] In the same:

The devastator shall come upon every city, and no city shall escape; and the valley shall perish, and the plain shall be destroyed (Jeremiah 48:8).

These words describe the total vastation of the church, until nothing of the truth of doctrine shall remain. In the same:

Behold, waters rising up out of the north, which shall become an overflowing brook, and shall overflow the land, the city, and them that dwell therein (Jeremiah 47:2).

Vastation also is signified by "an overflowing brook." In the same:

If ye hallow the day of the Sabbath, there shall enter in through the gates of this city kings and princes, riding in chariot and on horses, and this city shall be inhabited to eternity (Jeremiah 17:24-25).

"Hallowing the Sabbath" in the spiritual sense signifies holy acknowledgment of the Lord's Divine Human and of His conjunction with heaven and the church; "kings and princes entering in through the gates of the city" signify the truths of the church; "their riding in a chariot and on horses" signifies that they shall be in the truths of doctrine and in intelligence; "the city," which here is Jerusalem, is the church in respect to doctrine. Such is the spiritual sense of these words; such therefore is the sense in heaven.

[9] In Zechariah:

Thus said Jehovah; I will return to Zion, and will dwell in the midst of Jerusalem; whence Jerusalem shall be called a city of truth. And the streets of the city shall be full of boys and girls playing in the streets (Zechariah 8:3-5).

Here "Zion" does not mean Zion, nor "Jerusalem" Jerusalem; but "Zion" means the celestial church, and "Jerusalem" that church in respect to the doctrine of truth; therefore it is called "a city of truth;" "the streets of the city" signify the truths of doctrine; "boys and girls playing in the streets" signify the affections of truth and good. (That "Zion" signifies the celestial church, see Arcana Coelestia 2362, 9055; that "Jerusalem" signifies the church in respect to doctrine, n. 402, 3654, 9166; and in the small work on The New Jerusalem, 6; that "streets" signify the truths of doctrine, n. 2336; that "boys girls" signify the affections of truth good, in which there is innocence 3067, 3110, 3179, 5236, 6742; that "to play" means what pertains to interior festivity, which is the affection of truth and good, n. 10416).

[10] Because "Zion" signifies the celestial church, and "Jerusalem" the church in respect to the doctrine of truth, Zion is called "the city of Jehovah," and Jerusalem is called "the holy city," "the city of God" and "the city of the great king."

As in Isaiah:

They shall call thee, The city of Jehovah, the Zion of the Holy One of Israel (Isaiah 60:14).

In Ezekiel:

The prophet saw upon a high mountain the frame of a city on the south, and an angel measured the wall, the gate, the chambers, the porch of the gate; and the name of the city was Jehovah-is-there (Ezekiel 40:1; 48:35).

In Isaiah:

Behold, Jehovah hath caused it to be heard, even to the end of the earth, Say ye to the daughter of Zion, Behold, thy salvation cometh. And thou shalt be called a city that is sought (Isaiah 62:11-12).

In David:

As we have heard so have we seen in the city of Jehovah of hosts, in the city of our God; God will establish it forever (Psalms 48:8).

(What the celestial church is, and what the spiritual church, see in the work on Heaven and Hell 20-28.)

These two cities are called "holy cities," in Isaiah:

Thy holy cities are become a wilderness, Zion is become a wilderness, Jerusalem a waste (Isaiah 64:10).

Jerusalem in particular is called "the holy city," in Revelation:

The nations shall tread down the holy city (Revelation 11:2).

Again:

I saw the holy city, coming down from God out of heaven (Revelation 21:2).

In Matthew:

The devil took Jesus into the holy city (Matthew 4:5).

And in the same:

Coming forth out of the tombs, they entered into the holy city (Matthew 27:53).

[11] Jerusalem was called "the holy city" because it signified the church in respect to the doctrine of truth; and Divine truth proceeding from the Lord is what is called "holy" (See Arcana Coelestia 6788, 8302, 9229, 9820, 10361). That city, apart from such representation and consequent signification, was not at all holy, but rather profane, is evident from the Lord's having been rejected and crucified there; and for this reason it is also called "Sodom and Egypt" (Revelation 11:8). But because it signified the church in respect to the doctrine of truth, it was called not only "the holy city," but also "the city of God," and "the city of the great king."

Thus in David:

There is a river, the streams whereof have made glad the city of God, the holy place of the tabernacle of the Most High. God is in the midst of her (Psalms 46:4-5).

In the same:

Great is Jehovah in the city of our God, beautiful in situation the city of the great king (Psalms 48:1-2).

In Matthew:

Swear not by the earth, for it is the footstool of God's feet; neither by Jerusalem, for it is the city of the great king (Matthew 5:35).

Jerusalem was called "the city of God" because "God" in the Word of the Old Testament means Divine truth proceeding from the Lord (as may be seen above, n. 220, 222); and it was called "the city of the great king," because "king" also signifies, in reference to the Lord, Divine truth proceeding from Him (See above, n. 31). From this then it is that Jerusalem is called "the city of truth" (Zechariah 8:3).

[12] In Isaiah:

Thus saith Jehovah, thy Redeemer and Former from the womb, I make void the signs of liars; turning wise men backward, and making their knowledge foolish; saying to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the desolate places thereof (Isaiah 44:24-26).

This treats of the rejection of the church whose doctrine is from self-intelligence, and of the establishment of a new church, whose doctrine is from the Lord. Doctrine from self-intelligence is meant by "I make void the signs of liars, turning wise men backward, and making their knowledge foolish," and doctrine that is from the Lord by "saying to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built."

[13] In Jeremiah:

Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? I will cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, for the land shall become a waste (Jeremiah 7:17, 34).

Here also "the cities of Judah and the streets of Jerusalem" signify the truths of doctrine; "the voice of joy and the voice of gladness" is delight from the affection of good and truth; "the voice of the bridegroom and the voice of the bride" are those affections themselves; and that these are to cease is meant by "the land shall become a waste;" the "land" is the church.

[14] In Isaiah:

I will commingle Egypt with Egypt that they may fight a man against his brother, and a man against his companion; city against city, kingdom against kingdom. In that day there shall be five cities in the land of Egypt that speak with the lip of Canaan and that swear to Jehovah of Hosts. In that day there shall be an altar to Jehovah in the midst of Egypt (Isaiah 19:2, 18-19).

"Egypt" means the natural man and its knowledge [ejus scientificum]; "that they may fight a man against his brother, and a man against his companion," means against good and truth; "city against city, and kingdom against kingdom," signifies doctrine against doctrine, and church against church; "in that day" signifies the Lord's coming, and the state then of those who are natural and in true knowledges [scientificis]; "five cities in the land of Egypt that speak with the lip of Canaan" signify the truths of doctrine in abundance, which are genuine truths of the church, "five" meaning many or in abundance; "cities" truths of doctrine; "the lip of Canaan" genuine truths of the church. "An altar to Jehovah" here signifies worship from the good of love.

[15] In the same:

The highways have been laid waste, he that passeth through the way hath ceased; he hath rejected the cities, he regardeth not man. The land mourneth, it languisheth; Lebanon hath faded away (Isaiah 33:8-9).

"The highways that have been laid waste, and the way that is not passed through," are truths leading to heaven, which are truths of the church; "to reject the cities" is to reject the truths of doctrine; "to regard not man" is to regard not truth and good. "The land that mourneth and languisheth" is the church in respect to good; "Lebanon that hath faded away" is the church in respect to truth.

[16] In the same:

Sing, O barren, that did not bear, for more are the sons of the desolate than the sons of the married one. Enlarge the place of thy tent; thy seed shall inherit the nations, and make the desolate cities to be inhabited (Isaiah 54:1-3).

"The barren that did not bear" signifies the nations that have not as yet truths from the Word; "the sons of the desolate" are the truths that these will receive; "the sons of the married one" are the truths that are with those who are in the church; "to enlarge the place of the tent" means that their worship is from good; "seed" is truth therefrom; "the nations which the seed will inherit" are goods; and "the cities which shall be inhabited" are the doctrines therefrom.

[17] In Jeremiah:

I will bring upon them every good; they shall buy fields with silver, and this by writing in a book, in the cities of Judah, and in the cities of the mountain, and in the cities of the plain, and in the cities of the south (Jeremiah 32:42, 44; 33:13).

These things are said of those in the church who are in good and in truths therefrom; "to buy fields with silver" is to acquire for themselves the good of the church by means of truths; "to write in a book" is to implant in the life; "the cities of Judah" and "the cities of the mountain" are the truths of doctrine which those have who are of the Lord's celestial kingdom; "the cities of the plain, and the cities of the south," are the truths of doctrine which those have who are in the Lord's spiritual kingdom.

[18] In Matthew:

Ye are the light of the world. A city that is set on a mountain cannot be hid. Neither do they light a lamp and put it under a bushel (Matthew 5:14-15).

These things were said to the disciples, by whom all truths and goods in the complex are signified; therefore it is said, "Ye are the light of the world;" for "light" signifies Divine truth and intelligence therefrom. Because that is what the words signify, "Ye are the light of the world," therefore it is said, "A city that is set on a mountain cannot be hid. Neither can a lamp be lighted and be put under a bushel;" for "a city set on a mountain" signifies the truth of doctrine from the good of love; and "a lamp" signifies in general truth from good and intelligence therefrom.

[19] In the same:

Every kingdom divided against itself is brought to desolation, and every city and house divided against itself standeth not (Matthew 12:25).

"Kingdom," in the spiritual sense, signifies the church; "city" and "house" the truth and good of its doctrine, which do not stand but fall, if they do not unanimously agree.

[20] In the same:

Jesus sends forth the twelve disciples, saying to them, Go not off into the way of the nations, and enter not into a city of the Samaritans; go rather to the lost sheep of the house of Israel (Matthew 10:5-6)

"The way of the nations" into which they were not to go off, signifies falsity from evil; "a city of the Samaritans" into which they were not to enter, signifies the false doctrine of those who reject the Lord; "the lost sheep of the house of Israel" signify those who are in the good of charity and in faith therefrom, "Israel" meaning all such wherever they may be. "A city of the Samaritans" signifies the false doctrine of those who reject the Lord, because the Samaritans did not receive Him (as may be seen in Luke 9:52-56).

[21] In the same:

Jesus said, When they persecute you in one city they should flee ⁴ into another (Matthew 10:23).

Here also by "city" is meant the doctrine of falsity from evil; that where this doctrine is the doctrine of truth will not be admitted, is meant by "when they persecute you in one city flee ye into another."

[22] In Luke:

Then the master of the house being angry, said to his servants, Go out quickly into the streets and lanes of the city, and bring in hither the poor and maimed and blind and halt (Luke 14:21).

"Their going out into the streets and lanes of the city" signifies that they should enquire where those are who receive the truths of the doctrine; for "streets" and "lanes" are the truths of doctrine (as above); and "city" means doctrine. The "poor," "the maimed," "the halt," and "the blind," signify those who are not in truths and goods, and yet long for them. (Who are signified specifically by "the poor," who by "the maimed," "the halt," and "the blind," may be seen in The Doctrine of the New Jerusalem 107, from Arcana Coelestia.)

[23] In the same:

A certain nobleman going into a far country to receive for himself a kingdom, gave to his servants ten pounds for trading; when he returned, he commanded the servants to be called. The first came, saying, Thy pound hath gained ten pounds. He said to him, good servant, because thou hast been faithful over the least, thou shalt have authority over ten cities. Then the second came, saying, Lord, thy pound hath made five pounds. He said to him, Be thou also over five cities (Luke 20:12-19 seq.).

These words signify, in the spiritual sense, much more than can be expressed in a few words; let it be noted merely that by "cities" here are not meant cities but the doctrinals of truth and good; and by "having authority over them" intelligence and wisdom are meant; by "ten" much, and by "five" some. (That "ten" in the Word signifies much, see Arcana Coelestia 1988, 3107, 4638, 9757; and that "five" signifies some, n. 4638, 9604.) From this it can now be seen that "the name of the city of My God, the New Jerusalem, which is coming down out of heaven from My God," signifies the doctrine of the new church, which is in the heavens. (This doctrine is also given in a separate small work, entitled The New Jerusalem and its Heavenly Doctrine.)

Poznámky pod čarou: