422. Verse 2. And I saw another angel ascending from the rising of the sun, signifies the Divine love going forth from the Lord. This is evident from the signification of "angel," as being something Divine proceeding from the Lord; for "angel" in the Word means, in the nearest sense, an entire angelic society, but in a general sense "angel" signifies everyone who receives Divine truth in doctrine and life; while in the highest sense "angel" signifies something Divine proceeding from the Lord, and in particular Divine truth (respecting these significations of an angel see above, n. 90, 130, 200, 302, 307); here, therefore, "the angel ascending from the rising of the sun" signifies the Divine proceeding from the Lord's love; "the rising of the sun" or the "east" signifying the Lord's Divine love, and "to ascend therefrom" signifying to go forth and proceed; so here "the angel ascending from the rising of the sun" signifies the Divine love going forth from the Lord. The things that follow are also of the Divine love, namely, that the good be not harmed. "The rising of the sun" signifies the Lord's Divine love, because the Lord is the sun in the angelic heaven, and the Lord appears as a sun from His Divine love; where the Lord appears as a sun, there in heaven is the east, and as the sun is constantly there it is also constantly in its rising.

[2] In the spiritual world there are four quarters, namely, east, west, south, and north; and these quarters are all determined by the sun, which is the Lord; where this sun is, there is the east, opposite to it is the west, to the right the south, and to the left the north. In the eastern quarter angels who are in love to the Lord dwell, because they are under the nearest auspices of the Lord, for the Lord most nearly and directly flows into them from Divine love, and this is why "the rising of the sun" and the "east" signify in the Word the Lord's Divine love. (That the Lord appears in the angelic heaven as a sun, and that it is the Lord's Divine love that thus appears, see in the work on Heaven and Hell 116-125; consequently that the "sun" signifies in the Word the Divine love, see above, n. 401; that all the quarters in the spiritual world are determined from the east, where the Lord is as a sun, see in the work on Heaven and Hell 141; therefore that those who are in the good of love to the Lord dwell in the eastern quarter, n. 148-149.)

[3] The quarters, namely, the east, west, south, and north, are frequently mentioned in the Word, and he who knows nothing about the spiritual sense of the Word believes that this means the quarters of our solar world, and thus supposes that no arcana of heaven and the church are involved therein; and yet the quarters mentioned in the Word mean the quarters in the spiritual world; which are altogether different from the quarters in our world; for there all angels and spirits have their dwelling places in the quarters according to the quality of their good and truth; those who are in the good of love to the Lord dwelling there in the east and the west, and those who are in truths from that good dwelling in the south and north. They dwell in this manner because the Lord there is the sun, and from Him as the sun are all heat and light, or all good and truth. The heat there, which is spiritual heat or the good of love, inflows directly from the east into the west, and decreases according to reception by the angels, consequently according to the distances, for in the spiritual world all distance from the Lord is in the measure of the reception of good and truth from Him. This is why those who are in interior and thence in clear good of love dwell there in the east, and those who are in exterior and thence obscure good of love dwell in the west. The light, too, which is spiritual light, or Divine truth, flows directly from the east into the west; it also flows into either side, but with the difference, that the Divine truth that flows from the east into the west is in its essence the good of love, while that which flows into either side is in its essence truth from that good; consequently those who dwell in the south and in the north, which are the quarters at the sides, are in the light of truth; those in the south in the clear light of truth, and those in the north in an obscure light of truth; the light of truth is intelligence and wisdom. (But respecting these quarters more may be seen in the work on Heaven and Hell 141-153.) These, therefore, are the quarters meant in the Word where quarters are mentioned, and they also signify such Divine things as exist in those quarters; namely, the "east" the good of love in clearness, the "west" the good of love in obscurity, the "south" truth from that good in clearness, and the "north" truth from that good in obscurity.

[4] Furthermore, there are quarters in the spiritual world which differ from those just mentioned, and are removed from them about thirty degrees; these are under the auspices of the Lord as a moon; for the Lord appears as a sun to those who are in love to Him, but as a moon to those who are in charity towards the neighbor and in faith therefrom (respecting this appearance, see also in the work on Heaven and Hell 118, 119, 122). In the eastern and western quarters there dwell those who are in the good of charity towards the neighbor; and in the southern and northern quarters those who are in truths from that good, which are called the truths of faith. These quarters are also sometimes meant in the Word, where these truths and this good are treated of.

[5] From this it can be seen that one who knows nothing about the quarters of heaven, which have here been mentioned, cannot know the spiritual things of the Word in the passages where the quarters are mentioned, as in the following. In Isaiah:

I will bring in thy seed from the sunrise and bring thee together from the west; I will say to the north, Give up, and to the south, Hold not back; bring in My sons from far, and My daughters from the end of the earth (Isaiah 43:5, 6).

This treats of Jacob and Israel, and one who does not know that these quarters mean the spiritual things mentioned above, may believe the meaning to be that the sons of Israel and Jacob are to be gathered from every side; but "Jacob" and "Israel" mean the church, which consists of those who are in the good of love and in truths from that good, and their "seed" means all who are of that church. "I will bring in thy seed from the sunrise, and will bring thee together from the west," means that those who are in the good of love are to be brought in and gathered together; and "I will say to the north, Give up, and to the south, Hold not back," means that those who are in truths from that good are to be brought in and gathered together. That all who are in these truths and goods, even to those who are in ultimates shall be brought together, is signified by "bring My sons from far, and My daughters from the end of the earth;" "sons" meaning those who are in truths, and "daughters" those who are in goods; "from far," and "from the end of the earth," signifying those who are in the ultimate truths and goods of the church. These quarters have a like signification in the following passages. In David:

Jehovah will gather the redeemed out of the lands, from the sunrise and from the west, from the north and from the sea (Psalms 107:3).

In Moses:

Jehovah said to Jacob in a dream, Thy seed shall be as the dust of the earth, and shall spread itself towards the west and towards the east, and towards the north and towards the south (Genesis 28:14).

In Luke:

They shall come from the sunrise and from the west, and from the north and from the south, and shall recline in the kingdom of God (Luke 13:29).

[6] In many passages the words "from east to west," and not at the same time "from north and south," are mentioned, by which all who are in the good of love to the Lord and in the good of charity towards the neighbor are meant. Moreover, these quarters involve the two others, because all who are in good are also in truths, for good and truth everywhere act as one; these, therefore, are meant where "from east to west" is mentioned. In Matthew:

Many shall come from the east and even from the west, and shall recline at meat with Abraham, and Isaac, and Jacob, in the kingdom of the heavens (Matthew 8:11).

In the passage above cited from Luke (13:29), it is said of those reclining at meat in the kingdom of the heavens that "they shall come from the east and the west, from the north and from the south;" here it is said only "from the east and from the west," because by these two quarters are meant the other two at the same time as has been said. The same is true of the following passages. In Malachi:

From the rising of the sun unto its going down My name is great among the nations (Malachi 1:11).

In David:

From the rising of the sun unto its going down the name of Jehovah is to be praised ¹ (Psalms 113:3).

In Isaiah:

From the going down of the sun they shall fear the name of Jehovah, and His glory from the rising of the sun (Isaiah 59:19).

In the same:

That they may know from the rising of the sun and from its going down that there is none beside Me (Isaiah 45:6).

In David:

God, Jehovah God, speaketh, and shall call the earth from the rising of the sun unto its going down (Psalms 50:1).

In Zechariah:

Behold, I save My people from the land of the sunrise and from the land of the going down of the sun (Zechariah 8:7).

In these passages, "from the rising" and "from the going down" signify all who are in the goods and truths of heaven and of the church. Like things are signified by the quarters:

With reference to which the temple was measured (Ezekiel 42).

And with reference to which the land was to be given for an inheritance (Ezekiel 47:13, et seq .).

And should be distributed among the twelve tribes of Israel (Ezekiel 48).

Also with reference to which the sons of Israel were to measure the camp (Numbers 2).

And with reference to which they should go forward (Numbers 10).

And with reference to which the gates of the new city would be placed (Ezekiel 40; Revelation 21:13; and the same elsewhere).

[7] The temple was to be measured with reference to the quarters (in Ezekiel), and the land was distributed with reference to the quarters (in Ezekiel and also in Joshua), likewise the sons of Israel encamped in reference to the quarters and went forward in the same order, for the reason that all things in the spiritual world are arranged in reference to the quarters, both in general and also in particular. In general, all angels and spirits have their dwelling places in accordance with the states of good and truth with them in corresponding quarters, as was said above; the same is true in particular; for in all assemblies, those who are present are allotted places in quarters that correspond to the states of their life; in like manner they are seated in their temples there, and in like manner also dwell in their houses: in a word, each and every thing there is arranged in accordance with the quarters of heaven; for the form of heaven is the same in every particular as it is in general. This makes evident what is signified by the arrangements in reference to quarters in the Word, also by the quarters in reference to which the tabernacle was built, and in reference to which the temple also was built by Solomon; besides other things.

[8] So much in respect to quarters in general. That the "east" signifies the Lord in respect to Divine love, and thus the Lord with those who receive the good of love to Him, can be seen from the following passages. In Ezekiel:

He brought me to the gate of the temple that looketh toward the east; and behold, the glory of the God of Israel came from the way of the east; and His voice was like the voice of many waters; and the earth was enlightened by His glory. And the glory of Jehovah came into the house by the way of the gate whose face is toward the east. Then the spirit took me up, and brought me into the inner court; and behold, the glory of Jehovah filled the house (Ezekiel 43:1, 2, 4, 5).

This treats of the building of a new temple, which signifies a new church to be established by the Lord; and because introduction is effected through the good of love to the Lord and through the truth from that good, there was seen "a gate that looked towards the east, and the God of Israel coming from the way of the east;" "gate" signifying introduction and entrance; "the God of Israel" meaning the Lord; the "east" the good of love from Him to Him, and "glory" the truth from that good; for the Lord enters into heaven and so into the church from His Divine love, which in the heavens appears as a sun (as was said above); from this is all Divine good there as well as all Divine truth. That there was seen "the glory of Jehovah entering into the house by the way of the gate whose face is towards the east," and that "the glory of Jehovah filled the house," have a like signification; "house" or "temple" signifying heaven and the church. "Glory" in the Word signifies Divine truth proceeding from the Lord; "the glory of the God of Israel" Divine truth illustrating those who are in the Lord's spiritual kingdom, and "the glory of Jehovah" Divine truth illustrating those who are in the Lord's celestial kingdom. Divine truth is called "glory" because it is the light of heaven, and from that light come all the splendor, magnificence, and glory there, for in the heavens whatever appears before the eyes is from that light; it is therefore added, "the earth was enlightened by His glory," "the earth" meaning the church. The influx of this light towards the lower parts on every side is signified by "His voice was like the voice of many waters; "voice" signifying influx, and "waters" truths.

[9] In the same:

Afterwards He brought me back by the way of the gate of the outer sanctuary that looketh towards the east; and it was shut. But Jehovah the God of Israel shall enter in by it (Ezekiel 44:1, 2).

In the same:

The gate of the inner court that looketh toward the east shall be shut the six days of work; but on the day of the Sabbath it shall be opened (Ezekiel 46:1).

Here, too, "the gate that looketh towards the east" signifies the introduction by the Lord into heaven and into the church through the good of love proceeding from Him; this therefore is meant by "the east;" and that this is done by the Lord is signified by "Jehovah the God of Israel shall enter by that gate;" that introduction is effected by worship of the Lord from that good is signified by "the gate shall be opened on the day of the Sabbath;" and that when there is no worship from that good introduction is not effected is signified by "that gate shall be shut the six days of work."

[10] In the same:

And the cherubim lifted up their wings, and he stood at the entrance of the gate of the house of Jehovah on the east; and the glory of the God of Israel was over them above (Ezekiel 10:19).

"The cherubim" signify the Lord in respect to Divine Providence, and in respect to protection that there be no approach except through the good of love (See above, n. 152, 277); and as the Lord is signified by "the cherubim," and from the Lord as a sun, where the east is, all good of love and all truth from that good proceed, so "the cherubim were seen to stand at the entrance of the gate of the house of Jehovah on the east, and the glory of the God of Israel over them above;" "the house of Jehovah," "the east," and "the glory of the God of Israel," having a similar signification here as above.

[11] In Isaiah:

Who hath stirred up one from the sunrise, whom He hath called in righteousness to His train, He hath given the nations before him and made him to rule over kings? (Isaiah 41:2).

This treats of the Lord, who is said to have been "stirred up from the sunrise" because He was conceived from the Divine Itself, which in its essence is Divine love; it is from this that the Lord is the sun of the angelic heaven; "to call in righteousness" signifies to restore heaven and the church; for "the righteousness of the Lord" signifies in the Word that from His own power He saved the human race, and this was done by reducing all things in the heavens and hells to order. (See above, n. 293 what the rest signifies was explained above, n. 357.)

[12] In the second book of Samuel:

The spirit of Jehovah spake in me, the God of Israel said, the Rock of Israel spake to me, As the light of the morning when the sun riseth, a morning without clouds; from the brightness after rain cometh grass out of the earth (2 Samuel 23:2-4).

"The God of Israel" and "the Rock of Israel" mean the Lord, and because He is the sun of the angelic heaven, and because all Divine truth which illustrates angels and men, and gives intelligence and works reformation, proceeds from Him as a sun and flows in, so it is said "as the light in the morning when the sun riseth, a morning without clouds; from the brightness after rain cometh grass out of the earth;" "the light in the morning when the sun riseth" signifying Divine truth from the Lord as a sun; "a morning without clouds" signifying the purity of that truth; "rain" its influx, and "grass out of the earth" the consequent intelligence and reformation; for these are signified by "grass" because grass springs out of the earth by the action of the sun of the world after rain, and intelligence is from the Lord as a sun through the influx of Divine truth.

[13] In Isaiah:

Jehovah shall arise upon thee, and His glory shall be seen upon thee. And the nations shall walk to thy light, and kings to the brightness of thy rising (Isaiah 60:2, 3).

This is said of the Lord; and the Divine in Him is meant by "Jehovah shall arise upon thee, and His glory shall be seen upon thee;" the Divine good of the Divine love is meant by "Jehovah shall arise upon thee," and Divine truth from that good by "His glory shall be seen upon thee;" "nations" signify those who are in good, and "kings" those who are in truths from good; of the former it is said "they shall walk to thy light," which signifies a life according to Divine truth; and of the latter, "they shall walk to the brightness of thy rising," which signifies a life of intelligence from Divine good; "to walk" signifying to live; "light" Divine truth, and "the brightness of rising" Divine truth from Divine good, whence is intelligence.

[14] In Ezekiel:

Then the cherubim lifted up their wings, and the glory of the God of Israel was over them above. And the glory of Jehovah went up over the midst of the city, and stood over the mountain on the east of the city (Ezekiel 11:22, 23).

"The cherubim" signify the Lord in respect to Divine Providence and protection, and "the glory of the God of Israel" signifies Divine truth proceeding from the Lord (as above). And because Divine truth, which is light, proceeds from the Lord as a sun in the angelic heaven, "the glory of Jehovah was seen to go up over the midst of the city, and to stand over the mountain on the east of the city," for Jerusalem is the city that is meant, and it signifies the church in respect to doctrine; and because the doctrine of the church is from Divine truth, the glory of Jehovah was seen "to go up over the midst of the city," and because all Divine truth proceeds from the Lord as a sun, and there the east is, the glory was seen "to stand over the mountain on the east of the city;" the mountain on the east of the city was the Mount of Olives. That "the Mount of Olives" signifies the Lord's Divine love, and on that account the Lord was accustomed to tarry on that mountain, may be seen above n. 405; and that the Mount of Olives was before Jerusalem on the east may be seen in Zechariah (Zechariah 14:4).

[15] In Ezekiel:

He brought me back to the entrance of the house; where behold, waters going out from under the threshold of the house towards the east, the front of the house being east, and the waters coming down from under, from the right side of the house, at the south of the altar. And he brought me out by the way of the gate northward, and led me round by the outer way to the outer gate, by the way that looketh eastward; and behold, waters running from the right side. He said to me, These waters go forth toward the eastern boundary, and go down into the plain, and come towards the sea, being sent forth into the sea that the waters may be healed; whence it cometh to pass that every living soul that creeps, whithersoever the brooks come, liveth; whence there is exceeding much fish. And by the brook upon the bank thereof, on this side and on that side, cometh up every tree for food, whose leaf falleth not, nor does its fruit come to an end (Ezekiel 47:1, 2, 8, 9, 12).

This describes a new church to be established by the Lord in the heavens and on the earth, when everything Divine shall proceed from the Lord's Divine Human; for before the Lord's coming the Divine proceeded from His Divine that He calls "the Father," but after the church had become vastated, this did not reach to the ultimates. Here "house" signifies the church, its "gate" entrance and introduction, the "east" the Lord where His Divine love appears as a sun, and "the waters going out" Divine truth proceeding from that sun. The "plain" and the "sea" signify the ultimates of the church, that is, where those are who are in ultimate truths and goods, to whom the Divine did not reach before, because they are natural and sensual, and but little spiritual. That "the waters of the sea were healed by the flowing in of the brook from the east" signifies that after the Lord's coming even these had life from the Divine; "exceeding much fish" signifies the abundance of cognitions and knowledges, which in such also acquire spiritual life; the fructification of good and the multiplication of truth are signified by "on the bank of the brook every tree for food cometh up, whose leaf falleth not off, and its fruit does not come to an end." From this it can be seen what the particulars here signify in series, and that "the east," from which they all are, signifies the Lord and His Divine love.

[16] The like is signified in Zechariah:

And it shall come to pass in that day that living waters shall go out from Jerusalem; part of them to the eastern sea (Zechariah 14:8).

This, too, treats of the Lord. "In that day" signifies His coming, and the "eastern sea" signifies the last limit toward the east in the spiritual world, at which there was no reception of Divine truth before the Lord's coming, but where there was reception when Divine truth proceeded from His Divine Human. That the ultimates in the spiritual world are like seas may be seen above n. 342; and that there are dry places and wastes there may be seen in Joel (Joel 2:20).

[17] Because in heaven, where the angels are, the Lord appears as a sun, and is there the east:

So Aaron, when he made expiation for himself and his house, sprinkled of the blood of the bullock before the mercy-seat eastward (Leviticus 16:14, 15);

So Moses and Aaron and his sons pitched their camp before the Tent of the meeting towards the east (Numbers 3:38);

Also the tribe of Judah (Numbers 2:3).

"Moses, Aaron and his sons," and "the tribe of Judah," represented the Lord in respect to Divine good and Divine truth proceeding from Divine love; for this reason their camp was towards the east. So, too, the ancients in their adorations turned their faces to the rising of the sun; and so built their temples that the front parts, where the adytum was, should look towards the east, which from the old custom is still done at the present day. Moreover, the whole angelic heaven is turned to the Lord as a sun, thus constantly to the east; furthermore, all the interiors of the angels in the heavens are turned in that direction, and for this reason the angels of heaven turn their faces to the Lord. (Respecting this turning see many things worthy of mention in the work Heaven and Hell 17, 123, 142-144, 272)

[18] Because the Lord is the east it is said in Matthew:

As the lightning cometh forth from the east, and is seen even unto the west, so shall the coming of the Son of man be (Matthew 24:27).

Since "the rising of the sun" signifies in reference to men the good of love, proceeding from the Lord as a sun, received by them, it is said in the book of Judges:

Let all Thine enemies perish, O Jehovah; but let them that love Him be as the rising of the sun in his might (Judges 5:31).

This is in the prophetic song of Deborah and Barak; and of those who love Jehovah, who are those that are in the good of love to the Lord, it is said, "Let them be as the rising of the sun in his might."

[19] In Moses:

Joseph shall have of the firstfruits of the mountains of the east, and of the precious things of the hills of an age (Deuteronomy 33:15).

"Joseph" in the representative sense signifies the Lord's spiritual kingdom, therefore it is said of him that he shall have "of the firstfruits of the mountains of the east, and of the precious things of the hills of an age;" "the firstfruits of the mountains of the east" signify the genuine goods of love to the Lord, and thence of charity towards the neighbor; "the mountains of the east" meaning the good of love to the Lord, and "firstfruits" genuine and primary goods; "the hills of an age" mean the goods of charity towards the neighbor; when these are genuine they are called "precious things." (The rest of the blessing of Joseph may be seen explained above, n. 405.)

[20] In ancient times there was a church in many kingdoms of Asia, as in the land of Canaan, in Syria and Assyria, in Arabia, Ethiopia, Egypt, Chaldea, in Tyre and Sidon, and elsewhere; but the church with them was a representative church, for in all the particulars of their worship, and in every one of their statutes, spiritual and celestial things, which are the internals of the church, were represented, and in the highest sense the Lord Himself was represented. These representatives in worship and statutes remained with many even to the Lord's coming, and thence there was a knowledge of His coming; as can be seen from the predictions of Balaam, who was from Syria, and who prophesied of the Lord in these words:

I see Him, but not now; I behold Him, but not nigh; there shall arise a Star out of Jacob, and a Scepter shall rise out of Israel (Numbers 24:17).

That this knowledge was afterwards preserved is evident from this, that certain wise men from the east, when the Lord was born saw a star from the east, which they followed, which is thus described in Matthew:

In the days of Herod the king wise men from the east came to Jerusalem, saying, where is He that is born King of the Jews? for we saw His star in the east, and have come to worship Him; and lo, the star which they saw in the east went before them till it came and stood over where the young child was (Matthew 2:1, 2, 9).

The star appeared to those from the east because the Lord is the east; and because they had knowledge respecting the Lord's coming from representatives that were with them, the star appeared and went before them, first to Jerusalem, which represented the church itself in respect to doctrine and in respect to the Word, and from there to the place where the infant Lord lay. Moreover, a "star" signifies the knowledges of good and truth, and in the highest sense the knowledge respecting the Lord. (That "stars" signify in the Word the knowledges of good and truth, see above, n. 72, 179, 402.) And because the Orientals had such knowledges they were called "sons of the east." That those from Arabia were so called is evident in Jeremiah (Jeremiah 49:28). Also "sons of the east" signify in the Word the knowledges of good and truth; "Kedar," that is, Arabia, has a similar signification. That Job was one of the sons of the east is evident from Job 1:3).

[21] As most things in the Word have also a contrary sense, so does "the east," and in that sense it signifies the love of self, because this love is the opposite of love to the Lord. In this sense the east is mentioned in Ezekiel 8:16, and in Isaiah (Isaiah 2:6). That "the east" signifies the Lord in respect to Divine love, and thus the good of love to Him, can be more fully seen from what was shown above respecting the sun (n. 401; and the morning, n. 176; for where the sun is in the angelic heaven there is the east; and as the morning is where the sun rises, and there the sun is always in its rising and never setting, so "morning" has a like signification.

Poznámky pod čarou:

357. That "a bow" signifies doctrine combating, or doctrine by which one fights against evils and falsities, and that "arrows," "javelins," and "darts," signify the truths of doctrine which fight, can be seen from the following passages. In Zechariah:

I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the bow of war shall be cut off, and he shall speak peace to the nations. Return to the stronghold, ye bound ones of hope; and I will bend Judah for Me, and with a bow I will fill Ephraim, and I will stir up thy sons, O Zion, for Jehovah shall be seen over them, and His arrow shall go forth as lightning; and the Lord Jehovih shall blow with a trumpet, and He shall go in the storms of the south (Zechariah 9:10, 12-14).

This treats of the vastation of the Jewish Church and the establishment of a church among the Gentiles. The vastation of the Jewish Church is described by "I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the bow of war shall be cut off," which signifies that there would be no longer any truth in the doctrine nor any understanding of truth, and thus no combat or resistance against falsity, "chariot" signifying the doctrine of truth, "horse" the understanding of truth, "the bow of war" combat from doctrine against falsity; it is said "the bow of war" because doctrine combating is meant. "Ephraim" signifies the church in relation to the understanding of truth, and "Jerusalem" in relation to doctrine. The establishment of the church among the Gentiles is described by these words, "but he shall speak peace to the nations; return to the stronghold, ye bound ones of hope; and I will bend Judah for me, and with the bow I will fill Ephraim, and I will stir up thy sons, O Zion," which signifies that the church is to be established among those who are in the good of love to the Lord, and in truths therefrom, "peace" signifying that good, "Judah" those who are in that good, and "Ephraim" those who are in the understanding of truth from it; it is therefore said of Ephraim, "with the bow He will fill him," that is, with the doctrine of truth. Their illustration in truths is described by these words, "His arrow shall go forth as lightning; and the Lord Jehovih shall blow with the trumpet, and He shall go in the storms of the south;" the "arrow that shall go forth as lightning" signifies truth illustrated, thus truth from the good of love; "He shall blow with the trumpet" signifies the clear perception of good; and "the storms of the south" signify the clear understanding of truth, "the south" meaning the light of truth. This treats of the Lord, thus that these things are from the Lord.

[2] In Moses:

The son of a fruitful one is Joseph, the son of a fruitful one by the fountain; the daughters (she walketh upon the wall), they shall embitter him, and shall shoot; and the archers shall hate him; and he shall sit in the firmness of his bow, and the arms of his hands shall be strengthened by the hands of the Mighty One of Jacob; thence is he the shepherd, the stone of Israel (Genesis 49:22-24).

"Joseph," in the highest sense, signifies the Lord in relation to the spiritual kingdom. There are two kingdoms of heaven: one called the celestial kingdom, and the other the spiritual kingdom; the celestial kingdom is described in the prophecy respecting Judah, and the spiritual kingdom in this respecting Joseph. Those who are in the Lord's celestial kingdom are in the good of love to Him, which is called celestial good; and those who are in the Lord's spiritual kingdom are in the good of love to the neighbor, and thence in truths; and it is because all truths proceed from the Lord through the spiritual kingdom that Joseph is called "the son of a fruitful one, the son of a fruitful one by the fountain," "a fruitful one" signifies spiritual good, which is the good of charity, "son" signifies truth from that good, and "a fountain" signifies the Word; combat against evils and falsities is described by "the daughters shall embitter him, and shoot, and the archers shall hate him," "daughters" signifying those who are in evils and who wish by falsities to destroy goods; those who assault by evils are signified by "they shall shoot," and those who assault by the falsities of evil by "the archers" who shall hate him. The Lord's victory over them is described by these words, "and he shall sit in the firmness of his bow, and the arms of his hands shall be strengthened by the hands of the Mighty One of Jacob; thence is he the shepherd, the stone of Israel;" "to sit in the firmness of the bow" signifies to be in the doctrine of genuine truth, and "the arms of his hands shall be strengthened by the hands of the Mighty One of Jacob" signifies the power they have from the Lord, "the arms of the hands" meaning power, and "the Mighty One of Jacob" the Lord, who is also called "the shepherd, the stone of Israel," from the doctrine of charity and thence of faith which is from Him. (That "Joseph" in the highest sense signifies the Lord in relation to the Divine spiritual, and in the internal sense His spiritual kingdom, see Arcana Coelestia 3969, 3971, 4669, 6417; and what else he signifies, n. 4286, 4592, 4963, 5086, 5087, 5106, 5249, 5307, 5869, 5877, 6224, 6526)

[3] In the second book of Samuel:

David lamented over Saul and over Jonathan his son, and wrote, To teach the sons of Judah the bow (2 Samuel 1:17-18).

That lamentation treats of the combat of truth from good against the falsity from evil; for "Saul" as a king here signifies truth from good, for such truth is meant by "king" in the Word (See above, n. 31); and "Jonathan," as the son of a king, signifies the truth of doctrine; therefore he wrote the lamentation, "To teach the sons of Judah the bow," which signifies to teach them the doctrine of truth that is from good. The combat of that truth against falsities and evils is described in that lamentation by these words:

Without the blood of the slain, without the fat of the mighty, the bow of Jonathan returned not back, and the sword of Saul returned not empty (2 Samuel 1:22).

"The blood of the slain" signifies the falsities conquered and dispersed; "the fat of the mighty" signifies evils conquered and dispersed. That these are conquered and dispersed by the doctrine of truth that is from good is signified by "the bow of Jonathan returned not back, and the sword of Saul returned not empty," "the bow of Jonathan" meaning doctrine, and "the sword of Saul" truth from good.

[4] In David:

God teacheth my hands war and placeth a bow of brass in mine arms (Psalms 18:34).

"War" here signifies war in a spiritual sense, which is war against evils and falsities; this is the war that God teaches; and "the bow of brass" signifies the doctrine of charity; God places this in the arms, that is, makes it to prevail.

[5] In Isaiah:

Who hath stirred up one from the sunrise, whom He hath called in righteousness to follow Him, hath given the nations before him, and made him to have dominion over kings, hath given them as the dust to his sword, and as stubble driven by his bow? (Isaiah 41:2).

This is said of the Lord and of His dominion over evils and falsities; the "nations that He gave before him," signify evils; and the "kings over whom He made him to have dominion," signify falsities; that He disperses evils and falsities as if they were nothing, by His Divine truth and by the doctrine therefrom, is signified by "He gave them as dust to his sword, and as stubble driven by his bow," "his sword" meaning the Divine truth, and "his bow," doctrine. That evils and falsities are dispersed as if they were nothing, is signified by "as dust," and "as driven stubble." It is said that evils and falsities are thus dispersed, but it is meant that those who are in evils and in falsities therefrom are thus dispersed in the other life.

[6] In Zechariah:

Jehovah [of Hosts] shall visit His flock, the house of Judah, and shall set them as the horse of His majesty in war. Out of him shall be the corner, out of him the nail, out of him the bow of war (Zechariah 10:3-4).

This may be seen explained in the preceding article which treats of the signification of "the horse;" "the bow of war" signifying truth combating from doctrine.

[7] In Habakkuk:

Was Jehovah displeased with the rivers? was Thine anger against the rivers? was Thy fury against the sea, that Thou dost ride upon Thine horses, Thy chariots are salvation? With bareness shall Thy bow be made bare (Habakkuk 3:8, 9).

This, too, was explained in the preceding article; "Thy bow shall be made bare" signifying that the doctrine of truth shall be laid open.

[8] In Isaiah:

Before the swords shall they flee away, before the drawn sword, and before the bended bow; and for the grievousness of the war all the glory of Kedar shall be consumed, and the remnant of the number of the bow of the mighty of the sons of Kedar shall be few (Isaiah 21:15-17).

This treats in the spiritual sense of the knowledges of good as about to perish, and that few will remain; "Kedar," that is, Arabia, signifies those who are in the knowledges of good, and in an abstract sense such knowledges themselves. That the knowledges of truth are to perish through falsities and the doctrine of falsity, is signified by, "Before the swords shall they flee away, before the drawn sword, and before the bended bow," "sword" meaning falsity combating and destroying, and "bow," the doctrine of falsity. That the knowledges of good are to perish is signified by these words, "for the grievousness of the war all the glory of Kedar shall be consumed," "the grievousness of war" meaning assault, and "all the glory of Kedar shall be consumed" meaning vastation. And that few knowledges are to remain is described by "the remnant of the number of the bow of the mighty of the sons of Kedar shall be few," "the bow of the mighty" meaning the doctrine of truth from the knowledges that prevail against falsities.

[9] In the same:

He hath made my mouth like a sharp sword; He hath made me a polished arrow; in His quiver hath He hid me (Isaiah 49:2).

This also treats of the Lord; and "sharp sword" signifies the truth dispersing falsity; "the polished arrow" truth dispersing evil; and "quiver" the Word: this makes clear what is signified by "He hath made my mouth like a sharp sword," and "He hath made me a polished arrow, and in His quiver hath He hid me," namely, that in the Lord and from Him is the Divine truth, by means of which falsities and evils are dispersed, and that in Him and from Him is the Word, where and whence these truths are.

[10] In David:

Lo, sons are an heritage of Jehovah; the fruit of the belly is His reward. As arrows in the hands of a mighty one, so are the sons of youth. Happy is the man that hath filled his quiver with them; they shall not be ashamed when they speak with the enemies in the gate (Psalms 127:3-5).

"Sons that are an heritage of Jehovah," signify truths by which there is intelligence; the "fruit of the belly that is His reward," signifies the goods, by which there is happiness; "the sons of youth that are as arrows in the hand of a mighty one," signify the truths of the good of innocence; because nothing evil or false can resist these truths, it is said that they are "as arrows in the hand of a mighty one." The good of innocence is the good of love to the Lord; because these truths have such power it is said, "Happy is the man that hath filled his quiver with them," "quiver" here having a like signification as "bow," namely, the doctrine from the Word; "they shall not be ashamed when they speak with the enemies in the gate" signifies that there shall be no fear because of evils from the hells, "enemies" meaning evils, and "gate" hell (See in the work on Heaven and Hell, n. 428-429, 583-585).

[11] In the same:

The sons of Ephraim, who were armed, shooters of the bow, turned about in the day of battle. They kept not the covenant of God (Psalms 78:9-10).

"Ephraim" here, as above, signifies the understanding of truth, and his "sons" the truths themselves; therefore they are also called "shooters of the bow," that is, fighters against evils and falsities. That they did not resist these because they were not conjoined to the Lord, is here signified by "they turned about in the day of battle, because they did not keep the covenant of God," "covenant" meaning conjunction, and "not keeping it" meaning not to live according to the truths and goods that conjoin.

[12] From the passages cited it can be seen that a "bow" signifies the doctrine of truth combating against falsities and evils and dispersing them. That this is the signification of "bow" can be seen further from its contrary sense, in which "bow" signifies the doctrine of falsity fighting against truths and goods and destroying them; and "darts" and "arrows" its falsities themselves. In this sense "bow" is mentioned in the following passages. In David:

Lo, the wicked bend the bow, they make ready their arrow upon the string, that they may shoot in darkness at the upright in heart (Psalms 11:2).

"The wicked bend the bow" signifies that they frame doctrine; "they make ready the arrow upon the string" signifies that they apply into it falsities that appear as truths; "to shoot in darkness at the upright in heart" signifies to deceive those who are in truths from good; "bow" here meaning the doctrine of falsity, "arrow" the falsity itself; "to shoot" meaning to deceive, and "darkness" appearances; for such as these reason from appearances in the world and from fallacies, also by the application of the sense of the letter of the Word.

[13] In the same:

The wicked unsheathe the sword, and bend their bow, to cast down the miserable and needy. Their sword shall enter into their own heart, and their bows shall be broken (Psalms 37:14-15).

"Sword" signifies falsity fighting against truth, and "bow" signifies the doctrine of falsity; "to cast down the miserable and the needy" signifies to pervert those who are in ignorance of truth and good; "their sword shall enter into their own heart" signifies that they shall perish by their own falsity; and "their bows shall be broken" signifies that their doctrine of falsity shall be dispersed, which also takes place after their departure from the world; then falsities destroy them, and so far as they have applied truths to falsities their doctrine is dispersed.

[14] In the same:

Who sharpen their tongue like a sword, and aim their arrow with a bitter word, that they may shoot in secret places at the perfect ¹ (Psalms 64:3-4).

Because "sword" signifies falsity fighting against truth, it is said, "who sharpen their tongue like a sword;" and because "arrow" signifies the falsity of doctrine, it is said, "they aim their arrow with a bitter word" "to shoot in secret places at the perfect" signifies the like as "to shoot in darkness at the upright in heart," just before, namely, to deceive those who are in truths from good.

[15] In Jeremiah:

They are all adulterers, an assembly of treacherous ones, who bend their tongue; their bow is a lie, neither in the truth have they prevailed in the land; for they go forth from evil to evil, neither have they known Me (Jeremiah 9:2-3).

"Adulterers, an assembly of treacherous ones," mean those who falsify the knowledges of truth and good, "adulterers" meaning those who falsify the knowledges of truth, and "treacherous ones" those who falsify the knowledges of good; of these it is said that "they bend the tongue," and that "their bow is a lie," "bow" meaning the doctrine from which principles of falsity are derived, and "lie" meaning the falsity; it is therefore also said, "neither in the truth have they prevailed in the land," that is, in the church where genuine truths are; that those who are in a life of evil and do not acknowledge the Lord are such is signified by, "for they go forth from evil to evil, neither have they known Me."

[16] In Jeremiah:

Behold, I cause to come up against Babylon an assembly of great nations from the land of the north; his arrows as of a mighty one, none shall return vain. Set yourselves in array against Babylon round about, all ye that bend the bow, shoot against her, spare not the arrows; make the shooters heard against Babylon, all that bend the bow encamp against her round about; let there be no escape for her (Jeremiah 50:9, 14, 29, 42; 51:3).

This describes the total devastation of truth with those who are meant by Babylon, who are those that arrogate to themselves Divine power, and who acknowledge the Lord, indeed, but take away from Him all power to save, and who thus profane Divine truths; and as the Lord as far as possible provides that genuine truths be not profaned, these truths are wholly taken away from them, and they are imbued instead with mere falsities. "An assembly of great nations from the land of the north" signifies direful evils rising up out of hell," "great nations" meaning direful evils and "land of the north" the hell where there is nothing but falsity; "his arrows as of a mighty one, none shall return vain" signifies that thence they shall be imbued with mere falsities thence; "set themselves in array against Babylon round about, all ye that bend the bow, shoot against her, spare not the arrows" signifies devastation in relation to all doctrinals; the total devastation of truth with such is signified by "all that bend the bow encamp against her round about; let there be no escape for her."

[17] In Isaiah:

I stir up against them the Medes, who will not esteem silver, and in gold they will not delight; whose bows will dash in pieces the young men, and they will have no compassion on the fruit of the womb; so shall Babylon be, as the overturning of God, Sodom and Gomorrah (Isaiah 13:17-19).

This also is said of Babylon, and the devastation of all things of the church with those who are meant by Babylon (of which just above). "The Medes" signify those who make nothing of the truths and goods of heaven and the church; therefore it is said of them, "who will not esteem silver, and in gold they will not delight," "silver" signifying truth, and "gold" good, both of the church; "their bows will dash in pieces the young men, and they will have no compassion on the fruit of the womb" signifies the doctrinals that destroy all truth and all good thence, "young men" signifying truths, and "the fruit of the womb" goods; and because all evil with such is from the love of self, and all falsity is from that evil, and because that evil and that falsity thence are condemned to hell, therefore it is said, "so shall Babylon be, as the overturning of God, Sodom and Gomorrah," "the overturning of God" signifying damnation to hell, and "Sodom and Gomorrah" signifying the evils from the love of self and the falsities therefrom. (That this is the signification of "Sodom and Gomorrah," see Arcana Coelestia 2220, 2246, 2322)

[18] In the same:

In that day every place in which there were a thousand vines for a thousand of silver shall be a place of briers and brambles. With arrow and with bow shall one come thither, because the whole land shall be a place of briers and brambles (Isaiah 7:23-24).

The church vastated in relation to every truth and good is thus described; what the church had been before, namely, that genuine truth, which are truths from good, had been there in abundance is described by "in which there were a thousand vines for a thousand of silver," "a thousand vines" meaning truths from good in abundance, "a thousand of silver" meaning that these are most highly esteemed because they are genuine, "silver" meaning truth, and a "thousand" many, thus in abundance. But what the church became when vastated in respect to every truth and good is described by these words, "With arrow and with bow shall one come thither, because the whole land shall be a place of briers and brambles," "arrow" meaning falsity destroying truth, and "bow" the doctrine of falsity, "a place of briers" signifying falsity from evil, and "a place of brambles" evil from falsity; "land" means the church.

[19] In Jeremiah:

Behold, a people cometh from the land of the north, and a great nation shall be stirred up from the sides of the earth. They lay hold on bow and spear; they are cruel, and have no compassion; their voice resoundeth like the sea; and they ride upon horses arrayed as a man for war, against thee, O daughter of Zion (Jeremiah 6:22-23).

This, too, describes the devastation of the church by the falsities of evil; what "a people from the land of the north" signifies, and "a great nation from the sides of the earth," also what "their voice resoundeth like the sea," and "they ride upon horses" signify, was explained in the preceding article; "they lay hold on bow and spear" signifies [that they fight from false doctrine, "bow" signifying] the falsity of doctrine destroying truth, and "spear" the falsity of evil destroying good; "daughter of Zion" meaning the church.

[20] In the same:

The whole land is a waste; for the voice of the horseman and of the shooters of the bow the whole city fleeth; they have entered into the clouds, they have ascended into the rocks, the whole city is forsaken, no man dwelling therein (Jeremiah 4:27, 29).

This, too, can be seen explained in the preceding article. "The voice of the horseman and of the shooters of the bow" signifies the reasonings from falsities, and assaults upon truth; "the shooters of the bow," that is, those who hold the bow, are those who assault truths from the falsities of doctrine; therefore it is said "the whole city fleeth," and "the whole city is forsaken," "city" signifying the doctrine of the church.

[21] In Isaiah:

Jehovah hath lifted up an ensign to the nations from far, and behold the swift one shall come in haste, his arrows are sharp, and all his bows bent; the hoofs of his horses are reckoned as rock, and his wheels as a storm (Isaiah 5:26, 28).

"His arrows are sharp," and "his bows bent," signify the falsities of doctrine prepared to destroy truths. What is signified by "the nations from far" and by "the hoofs of the horses that are reckoned as rock," and by "the wheels that are like a storm," may be seen in the article just above n. 355, where they are explained.

[22] In Amos:

He that holdeth the bow shall not stand, nor shall the swift of foot deliver himself, nor shall he that rideth upon the horse cause his soul to escape, but he that is stout in his heart among the mighty shall flee naked in that day (Amos 2:15-16).

This describes self-intelligence, and thus confidence from an ability to reason from falsities against truths; "he that holdeth the bow shall not stand, nor shall the swift of foot cause himself to escape," signifies that one who knows how to reason readily and skillfully from doctrine and from the memory that belongs to the natural man, cannot provide for his salvation, nor stand in the day of judgment; the like is signified by "he that rideth upon the horse shall not cause his soul to escape;" "he that is stout in his heart shall flee [naked] in that day" signifies that he who trusts in himself because of an ability to reason from falsities shall then be deprived of all truth; "the stout in heart" meaning him who trusts in himself on that account, and "naked" signifying deprived of all truth.

[23] In David:

God is a righteous judge, a God that is indignant all the day; if he turn not back He will whet His sword, He will bend His bow and make it ready, and hath prepared for him the instruments of death, He maketh His arrows burning (Psalms 7:11-13).

It is here attributed to God that He is indignant with the wicked, that He whets His sword, that He bends and makes ready His bow, prepares instruments of death, and makes His arrows burning; but in the spiritual sense it is meant that man does this in respect to himself. These things are attributed to God in the sense of the letter, because that sense is natural, and is for the natural man who believes that for these reasons God is to be feared; and with him fear works as love works afterwards, when he becomes spiritual. This makes clear what these words signify, namely, that it is the evil man who is indignant with God, that he whets the sword against himself, and bends the bow and makes it ready, he prepares the instruments of death, and makes his arrows burning. "He whetteth the sword" signifies that he acquires for himself falsity, by which he combats against truths; "he bendeth the bow and maketh it ready" signifies that from falsities he frames for himself doctrine opposed to truths; and "he prepares the instruments of death, and maketh his arrows burning" signifies that from infernal love he frames for himself principles of falsity by which he destroys good and its truth.

[24] In Lamentations:

The Lord hath bent His bow like an enemy; He hath stood with His right hand as an adversary; He hath slain all things desirable to the eyes (Lamentations 2:4).

Here, too, like things are attributed to the Lord, for a like reason as above; "He bends His bow like an enemy, and stands with His right hand as an adversary" signifies that the evil man does this in respect to himself, namely, he defends evil against good, and falsity against the truths of good from doctrine that he has framed for himself out of self-intelligence and confirmed by the sense of the letter of the Word; for in Lamentations the vastation of all good and all truth with the Jewish nation, from their applying the sense of the letter of the Word in favor of their own loves is treated of; "bow" here meaning the doctrine of falsity therefrom, "enemy" evil, and "adversary" falsity. That in consequence all the understanding of truth and good would perish is signified by "the Lord hath slain all things desirable to the eyes," "things desirable to the eyes" meaning all things that are of intelligence and wisdom.

[25] In Moses:

A fire hath been kindled in Mine anger, and it shall devour the earth and its produce, and shall set in flames the foundations of the mountains. I will empty out evils upon them; I will consume Mine arrows upon them (Deuteronomy 32:22-23).

This is in the song of Moses, which treats of the Israelitish and Jewish nation, and describes what they were in their hearts, namely, that there was nothing of the church with them because there was with them mere falsity from evil; "the earth and its produce, that is to be devoured" signifies the church, and all the truth and good therefrom, "the earth" signifying the church, and "produce" all the truth and good thereof. "The foundations of the mountains, that are to be set in flames" signify truths upon which the goods of love are based, especially the truths of the sense of the letter of the Word, since these are the foundations; the "evils that are to be emptied out upon them," and the "arrows that are to be consumed upon them" signify that they shall be imbued with all evils and falsities. (What that nation was from the beginning, and also what it is at this day, may be seen in The Doctrine of the New Jerusalem 248.)

[26] In the first book of Samuel:

The bows of the mighty are broken, but they who had stumbled have girded valor about them (1 Samuel 2:4).

This is the prophecy of Hannah, the mother of Samuel, which treats of the taking away of truth with those who are of the church, because they are in no spiritual affection of truth; also of the reception and illumination of those who are outside of the church, because they are in the spiritual affection of truth. That the doctrines of falsities that are held by those who are of the church are of no account is signified by "the bows of the mighty are broken;" and the reception and illustration of those who are outside of the church are signified by "they who had stumbled have girded valor about them;" those are said to "stumble," who are pressed by the falsities of ignorance, and "valor" is predicated of power and abundance of truth from good.

[27] In Jeremiah:

Behold, I break the bow of Elam, the beginning of his might (Jeremiah 49:35).

"Elam" means the knowledge [scientia] belonging to the natural man, and consequent confidence; his "bow" signifies the knowledge [scientia] from which as from doctrine he fights; and "the beginning of his might" signifies confidence; for knowledge [scientia] is of no avail if it does not serve the rational and the spiritual man. That "Elam" means knowledge belonging to the natural man can be seen from these passages in the Word in which "Elam" is mentioned (as Genesis 10:22; Isaiah 21:2; Jeremiah 25:24-26; 49:34-39; Ezekiel 32:24, 25).

[28] In David:

Jehovah maketh wars to cease even to the end of the earth; He breaketh the bow, and cutteth the spear asunder; He burneth up the chariots with fire (Psalms 46:9).

Because "wars" signify spiritual combats, which are here those of falsity against the truth and against the good of the church, it is clear what is signified by "Jehovah will make wars to cease even to the end of the earth," namely, that from firsts to the ultimates of the truth of the church all combat and disagreement shall cease, "the end of the earth" signifying the ultimates of the church. That there shall be no combat of doctrine against doctrine is signified by "He shall break the bow;" that there shall be no combat from any falsity of evil is signified by "He shall cut the spear asunder;" and that everything of the doctrine of falsity shall be destroyed by "He shall burn up the chariots with fire."

[29] In the same:

In Salem is the tabernacle of Jehovah, and His abode in Zion. There brake He the strings of the bow, the shield, and the sword, and war (Psalms 76:2-3).

This treats likewise of the cessation of all combat and all disagreement in the Lord's kingdom; "Salem" where Jehovah's tabernacle is, and "Zion" where His abode is, signify His spiritual kingdom and His celestial kingdom; "Salem" the spiritual kingdom where genuine truth is, and "Zion" the celestial kingdom where genuine good is and "He shall break the strings of the bow, the shield, the sword, and war" signifies the dissipation of all the combat of the falsities of doctrine against good and truth; "the strings of a bow" meaning the principal things of doctrine.

[30] In Hosea:

In that day will I make a covenant for them with the wild beast of the field and with the fowl of the heavens, and with the creeping thing of the earth; and I will break the bow and the sword and war from the earth, and I will make them to lie down securely (Hosea 2:18).

This treats of the Lord's coming and His conjunction at that time with all who are in truths from good; "the covenant with the wild beast of the field, with the fowl of the heavens, and with the creeping things of the earth" signifies the conjunction with their affection of good, with the affection of truth, and with the affection of the knowledges of the truth and good of the church that they have; for "the wild beast of the field" signifies the affection of good, "the fowl of the heavens" the affection of truth, and "the creeping thing of the earth" the affection of the knowledges of truth and good. Everyone sees that no wild beast, or fowl, or creeping thing of the earth is here meant; for with these how could there be any covenant? "I will break the bow and the sword and war from the earth" signifies that because of conjunction with the Lord no combat of falsity against truth shall exist, "bow" here meaning doctrine, "sword" falsity, and "war" combat.

[31] In Ezekiel:

This is the day whereof I have spoken; then the inhabitants of the cities of Israel shall go forth, and they shall set on fire and burn the arms, both the shield and the buckler, with the bow and the arrows, and the hand staff and the spear, and they shall kindle a fire with them seven years (Ezekiel 39:8-9).

This treats of "Gog," which means those who are in external worship and in no internal worship; because such are in opposition to the spiritual affection of truth, which is to love truths because they are truths, they are in falsities in respect to doctrine, and in evils in respect to life; for no one can be reformed, that is, be withdrawn from falsities and evils except by means of truths; for this reason it is said that "the inhabitants of the cities of Israel shall go forth, and shall burn the arms, and the shield and the buckler, with the bow and the arrows, and the hand staff and the spear;" "the inhabitants of the cities of Israel" mean those who are in the affection of truth from good, that is, in the spiritual affection of truth, and thence in the doctrine of genuine truth; "to burn up the arms" signifies to extirpate falsities of every kind; the "shield" falsity destroying good; "the buckler" falsity destroying truth; "the bow with the arrows" doctrine with its falsities the "hand staff" and the "spear" signify one's own power and confidence, such as pertain to those who place the all of the church, and thence of salvation, in external worship; "they shall kindle a fire with them seven years" signifies that these falsities and evils shall be completely destroyed, "seven years" signifying all things, fullness, and completely (See above, n. 257, 300).

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