419. That the wind should not blow, signifies that the good be not injured, and the evil be not cast out before the day. This is evident from the signification of "wind," as meaning the Divine proceeding, which is Divine good united to Divine truth; therefore "that the wind should not blow" signifies that the influx might be moderate and gentle; "the wind not blowing upon the earth" signifies that the good may not be injured, and the evil cast out before the day, because the separations of the good from the evil and the casting out of the evil in the spiritual world are effected by various degrees of moderation and intensity of the Divine proceeding from the Lord as a sun. When this flows in moderately the good are separated from the evil, and when it flows in intensely the evil are cast out; and for the following reasons: when the Divine from the Lord flows in moderately there is everywhere tranquillity and serenity, wherein all appear such as they are in respect to the state of their good, for all then stand forth in light; consequently those who are in good from a spiritual origin are then separated from those who are in good merely from a natural origin; for the Lord looks upon those who are in spiritual good and leads them, and thus separates them. Those who are in good from a spiritual origin are those referred to in what follows where they are said "to be sealed on their foreheads," for they are spiritual, and are angels of heaven; but those who are merely in good from a natural origin are not good because they are not spiritual, for the good appearing with them is evil, because it has regard to self and the world as an end. Such do good in external form with reference to their own glory, honor, and gain, and not with reference to the neighbor's good, consequently they do good only that they may be seen of men. Those who are merely natural are those who are "not sealed," and who are afterwards rejected. But when the Divine from the Lord flows in intensely, the goods with the evils are dispersed, because these goods are in themselves not goods but evils, and evils do not endure the influx of the Divine. This causes the externals in such to be closed up, and when these are closed up the interiors are opened, in which there is nothing except evils and falsities therefrom; and this brings them into pain, anguish, and torment, on account of which they cast themselves down into the hells, where there are evils and falsities like their own.

[2] When the influx of the Divine is intensified, which occurs when the evil are to be cast out, then lower down in the spiritual world a wind springs up that blows strongly like a storm or tempest; this wind is what is called in the Word "the east wind" (of which presently). The casting down of the evil is described also in the Word by violent and impetuous winds, by storms, and by tempests. "The wind of Jehovah" has a similar signification as "the spirit of Jehovah," for the wind of respiration is meant, which is also called spirit (or breath). On this account in the Hebrew and many other languages spirit is expressed by the same word as wind. This is why the greater part of mankind have no other idea of spirit and of spirits than of wind like the wind of respiration; and from this have come the notions in the learned world also that spirits and angels are like wind in which there is merely a vital principle of thought; and this is the reason also that so few of these allow themselves to be persuaded that spirits and angels are men, endowed with body, face, and organs of sensation, like men on the earth. "Wind" and "spirit," in reference to man, signify the life of truth, or a life according to the truths or precepts of the Lord, because respiration, which pertains to the lungs, corresponds to that life, while the heart and its motion corresponds to the life of good. For there are two lives, which should make one in man, the life of truth and the life of good; the life of truth is the life of man's understanding, while the life of good is the life of his will; for truths have their seat in the understanding because these constitute the understanding, while goods have their seat in the will because these constitute the will. "Soul and heart," in the Word, when mentioned together, have a similar significance.

[3] From this it can be seen what is meant by "the wind" and "the spirit of Jehovah," namely, the Divine truth, and by "the four winds," Divine truth united to Divine good. Since wind means the wind or breath of respiration, and it signifies Divine truth and spiritual life with those who receive it, so this wind is called also "the breath of the nostrils of Jehovah," and also "the breath of His mouth," and "breathing;" as can be seen from the following passages.

In Ezekiel:

And I saw, and upon the dry bones, sinews and flesh came up, and skin covered them above, yet there was no breath in them. Then said he unto me, Prophesy about the spirit, prophesy, son of man, and say to the spirit, Thus the Lord Jehovih hath said, Come from the four winds, O spirit, and breathe upon these slain, that they may live (Ezekiel 37:8, 9).

What is here signified by "the dry bones" was told in the preceding article, namely, those who have no spiritual life, or no life through Divine truth. The breathing in of this life by the Lord is signified by "Prophesy about the spirit, and say to the spirit, Come from the four winds, O spirit, and breathe upon these slain, that they may live." Here "spirit" evidently means the breath of respiration, for there were sinews, flesh, and skin, but as yet no breathing; therefore it is said, "Say to the spirit, Breathe upon them." From this it can be seen that this "spirit" or "wind" signifies spiritual life. That common breathing was not meant is evident from its being said that "these dry bones were the house of Israel," meaning that the house of Israel was without spiritual life; and from its being said of them afterwards, "I will put My spirit in you, that ye may live, and I will place you in your own land that ye may live" ( Ezekiel 37:14); which signifies that they are to be regenerated that a church may be made of them. Regeneration is effected by a life according to Divine truth, from which is spiritual life; and "to bring them back to the land" signifies that they may become a church, the land of Canaan signifying the church.

[4] In Moses:

Jehovah God breathed into his nostrils ¹ the soul of lives, and man became a living soul (Genesis 2:7).

Here, too, in the sense of the letter, the wind of breathing is meant, as it is said He "breathed into his nostrils;" but spiritual life, which is the life of intelligence and wisdom through Divine truth, is evidently meant, since it is said that He breathed into him "the soul of lives," and that thus man became "a living soul;" "the soul of lives" and "a living soul" meaning spiritual life; for man without that soul is called a dead man, although in respect to the body and the senses he is alive. This, too, makes evident that "soul," "spirit," and "wind" in the Word mean spiritual life.

[5] In John:

Jesus said to the disciples, Peace be unto you; as the Father hath sent Me, even so send I you. And when He had said this He breathed on them, and said unto them, Receive ye the Holy Spirit (John 20:21, 22).

The Lord "breathed on them, and said to them, Receive ye the Holy Spirit," signifies the like, as Jehovah "breathed into Adam's nostrils the soul of lives" namely, spiritual life; for the Holy Spirit signifies Divine truth proceeding from the Lord, from which is spiritual life. That they should teach Divine truth from the Lord is signified by "as the Father hath sent Me, even so send I you;" for the Lord when He was in the world was Divine truth itself, which He taught from His Divine good which was in Him from conception. This Divine is what the Lord here and in other places calls "the Father;" and because when He went out of the world He united Divine truth to Divine good that in Him they might be one, and because thenceforth Divine truth proceeds from Him He said, "as the Father hath sent Me, even so send I you."

That the wind of respiration signifies spiritual life comes from correspondence (See Arcana Coelestia 3883-3896). The quality of all in the spiritual world is known from their respiration merely. Those who are in the life of the respiration of heaven are among the angels; but those who are not in that respiration, if they come into heaven, are unable to breathe there, and are therefore in anguish like that of suffocation (respecting which see also Arcana Coelestia 1119, 3887, 3889, 3892, 3893). From this correspondence the term "inspiration" is derived, and the prophets are called "inspired," and the Word is said to be "Divinely inspired."

[6] From all this it can be seen what is signified by the Lord's words in John:

Except one be born of the water and of the spirit he cannot enter into the kingdom of God. Ye must be born again. The wind bloweth where it willeth, and thou hearest the voice thereof, but knowest not whence it cometh and whither it goeth; so is everyone that is born of the spirit (John 3:5, 7, 8).

"To be born again" means to be regenerated; and as man is regenerated by a life according to Divine truth, and all Divine truth through which man is regenerated proceeds from the Lord, and flows into him he knows not when, so it is said, "The wind bloweth where it willeth, and thou hearest the voice thereof, but knowest not whence it cometh and whither it goeth," thus is described the life of man's spirit, which he has by regeneration, "wind" meaning the Divine truth through which he has that life. So long as he is in the world man is utterly ignorant of how Divine truth flows in from the Lord, for he then thinks from the natural man, and merely perceives a something that flows in from the spiritual man into the natural; this therefore is what is meant by "thou hearest the voice thereof, but knowest not whence it cometh and whither it goeth." The "water" of which man is born signifies truth from the Word, and the "spirit" a life according to it. (That "water" signifies truth, see above, n. 71)

[7] In Lamentations:

The breath [spiritus] of our nostrils, the anointed of Jehovah, was taken in their pits; of whom we had said, Under his shadow we shall live among the nations (Lamentations 4:20).

"The anointed of Jehovah" here means the Lord in respect to Divine truth, for "the anointed of Jehovah" has a similar signification as a king. (That a "king" signifies in the highest sense the Lord in respect to Divine truth, see above, n. 31; and "the anointed of Jehovah" the same, n. 375.) This is why it is said "the breath of our nostrils, of whom we had said, Under his shadow we shall live;" for "the spirit and breath of the nostrils" signifies in the highest sense Divine truth, as has been said above. That Divine truth perished through falsities of evil is signified by "was taken in their pits;" "pits" meaning the falsities of evil.

[8] Again in Lamentations:

Jehovah Thou hast heard my voice; hide not thine ear at my breathing, at my cry (Lamentations 3:56).

"To hide the ear at the breathing and at the cry" signifies at worship, confession, and prayers, which are from truths and from goods; for all worship, confession, and prayer must be from truths and goods; to be heard they must be from both; if they are from truths alone they are not heard, because there is no life in them; the life of truth is from good. "Breathing" is here predicated of truths, and "cry" of goods (that "cry" is predicated of goods will be seen elsewhere).

[9] In Moses:

Everything that had in its nostrils the breath of the spirit of lives, of all that was on the dry land, died (Genesis 7:22).

What these words signify in the sense of the letter everyone can see, namely, that all things upon the earth were destroyed by the flood, thus all men then living, except Noah and his sons; but what these words signify in the spiritual sense may be seen in the Arcana Coelestia 805, 806, where they are explained), namely, that "the breath of the spirit of lives in the nostrils" means spiritual life, which those had who were of the Most Ancient Church; for "the flood" signifies the end of that church and the Last Judgment, which took place when everything of the church was extinct. In David:

They have ears but they hear not; neither is there any breath [ventus] in their mouth (Psalms 135:17);

"no breath in their mouth" signifying that there was no truth in the thought, for "mouth" signifies thought.

[10] In Jeremiah:

The wild asses pant for breath like whales; their eyes were consumed because there was no herb (Jeremiah 14:6).

"To pant for breath like whales" signifies that there is no truth to be imbibed; "because there was no herb" means because there is no truth in the church. As the evil are cast down by a more powerful influx of Divine truth and good proceeding from the Lord as a sun, as has been said above, so the casting down of those who are in the falsities of evil is described also by "the breath of the nostrils of Jehovah." As in Isaiah:

Topheth is prepared of old; the pile thereof is fire and much wood made ready; the breath of Jehovah like a brook of brimstone doth kindle them (Isaiah 30:33).

In David:

The channels of waters appeared, and the foundations of the world were disclosed, at the rebuke of Jehovah, at the blast of the breath of Thy nostrils (Psalms 18:15).

In Moses:

By the breath of Thy nostrils the waters were heaped up; Thou didst blow with Thy wind, the sea covered them (Exodus 15:8, 10).

And in Job:

Plotters of iniquity, by the blast of God they perish, by the breath of His nostrils are they consumed (Acts of the Apostles 4:8, 9).

In all these passages "the blast," "the breath," and "the breathing of the nostrils of Jehovah" means the Divine proceeding, which disperses and casts down the evil when it flows in intensely and strongly; but respecting this influx more will be said in what follows, where "tempests," "storms," and "the east wind" are treated of.

[11] Again, that "the wind of the earth" also signifies the Divine proceeding is also from correspondence with the winds in the spiritual world; for there exist winds in the spiritual world also, and these arise from the determining of Divine influx, and arise in the lower parts of the earth there. In the heavens rarely any other than gentle winds are perceived; but with those who dwell lower down, upon the lands, winds are frequent, for they grow stronger as they descend; their direction is from the quarters into which the Divine inflows, especially from the north. Because the winds there are from a spiritual origin they also signify spiritual things, in general Divine truth, from which they exist. As in David:

Jehovah layeth the beams of His upper chambers in the waters; He maketh the clouds His chariot; He walketh upon the wings of the wind; He maketh His angels winds, His ministers a flaming fire (Psalms 104:3, 4).

"Waters," "clouds," and "wings of the wind," signify Divine truth in ultimates, such as is the truth of the sense of the letter of the Word; because this is in ultimates, it is said "He layeth the beams of His chambers in the waters, He maketh the clouds His chariot, He walketh upon the wings of the wind;" "waters" meaning truths in ultimates, likewise "clouds," and "the wings of the wind" and "chariots" meaning the truth of doctrine; "He maketh His angels winds, and His ministers a flaming fire," signifies that He makes them to be receptions of Divine truth and Divine good; "angels" mean those who are in the Lord's spiritual kingdom, and because such are recipients of Divine truth it is said "He maketh them winds;" while "ministers" mean those who are in the Lord's celestial kingdom, and as these are recipients of the Divine good it is said "He maketh them a flaming fire;" "a flaming fire" signifying the good of love and the truth therefrom. (That those who are in the Lord's spiritual kingdom are recipients of Divine truth, and those who are in the celestial kingdom recipients of Divine good, see in the work on Heaven and Hell 20-28; that angels are called "angels" from reception of Divine truth, see above, n. 130, 412; and that ministers are called "ministers" from the reception of Divine good, see also above, n. 155; and that "fire" signifies the good of love, n. 68)

[12] In the same:

Jehovah bowed the heavens, He came down, and thick darkness was under His feet; and He rode upon a cherub, He did fly, and was borne upon the wings of the wind (Psalms 18:9, 10).

Jehovah "bowed the heavens, He came down," signifies visitation, which precedes the Last Judgment; "thick darkness under His feet" signifies the falsities of evil in lower things; "He rode upon a cherub, He did fly, and was borne upon the wings of the wind," signifies omnipresence with the Divine, "the wings of the wind" meaning Divine truth in ultimates (as above).

[13] In Jeremiah:

The Maker of the earth by His power, He prepareth the world by His wisdom, by His intelligence He stretcheth out the heavens; at the voice that He uttereth there is a multitude of waters in the heavens, and He maketh the vapors to go up from the end of the earth; He maketh lightnings for the rain, and bringeth forth the wind out of His treasuries (10 :12, 13; 51:15, 16).

And in David:

He maketh the vapors to go up from the ends of the earth; He maketh lightnings for the rain; and He bringeth forth the wind out of His treasuries (Psalms 135:7).

This describes in the spiritual sense the reformation of man and the establishment of the church. Because of that reformation and establishment the Lord is called "the Maker of the earth," and elsewhere "the Former" and "Creator;" "earth" meaning the church. The Divine good, by which reformation is effected, is signified by "He prepareth the world by His wisdom;" "world" means the church, and is predicated of good. The Divine truth, which is also a means, is signified by "at the voice that He uttereth there is a multitude of waters in the heavens;" "the voice that He uttereth" signifying the influx of Divine truth, and "the multitude of waters in the heavens" reception; "waters" meaning truths. Ultimate truths, which are the knowledges from the sense of the letter of the Word, are signified by "the vapors from the ends of the earth;" spiritual truths therefrom are signified by "lightnings for the rain," "lightnings" called from the light of heaven, and "rain" from influx; thus reformation through Divine truth from the Lord is signified by "He bringeth forth the wind out of His treasuries." This is the meaning of all these things in the heavens.

[14] In David:

He casteth forth His hail like morsels; who can stand before His cold? He sendeth His word, He melteth them; He maketh His wind to blow, the waters flow. He declareth His word unto Jacob, His statutes and His judgments unto Israel (Psalms 147:17-19).

This, too, is a description of reformation, but in respect to the natural man. Here knowledges and cognitions which are in man before reformation are signified by "hail like morsels; who can stand before His cold?"-for man before reformation is utterly frigid, and that coldness is also plainly felt when the Divine flows in out of heaven; and as such coldnesses are dissipated by the reception of Divine good and Divine truth, thus by reformation, it is said, "He sendeth His word, He melteth them; He maketh His wind to blow, the waters flow;" "word" signifying Divine good united to Divine truth, "wind" Divine truth, and "the waters flow," the reception of truth; and this being the signification of these words it is added, "He declareth His word unto Jacob, His statutes and judgments unto Israel;" "Jacob" and "Israel" signifying the church, "Jacob" the church that is in good, and "Israel" the church that is in truths; "statutes and judgments" mean external and internal truths which are from good.

[15] In the same:

Praise Jehovah, fire and hail, snow and vapor; stormy wind doing His word (Psalms 148:7, 8).

"Fire and hail, snow and vapor, and wind," evidently signify something different from these, for why should it be said of such things in the Divine Word that "they praised Jehovah?" But "fire and hail, and snow and vapors" signify the delights of the loves of the natural man, and its knowledges and cognitions; for these are "fire and hail, and snow and vapor" before man is reformed and made spiritual, the sphere of life of such when it flows out from them, presenting in the spiritual world appearances like these; and the worship of the Lord from these things is signified by their "praising Jehovah," "to praise" meaning to worship; "stormy wind" signifies Divine truth in respect to reception; it is therefore said "stormy wind doing His word;" "doing His word" signifying to receive into life the things of doctrine.

[16] As all things in the Word have also a contrary sense, so has "wind," and in that sense it signifies falsity, as in the following passages. In Isaiah:

Behold they are all iniquity, their works are nothing; their molten images are wind and a void (Isaiah 41:29).

"Wind and a void" mean the falsities of evil and the evils of falsity; "wind" meaning the falsities of evil, and "a void" the evils of falsity; for where there is a void and emptiness, that is, absence of good and truth, there are evil and falsity; "wind" signifies where there are falsities, as is evident from its being said "they are all iniquity, their works are nothing;" also from its being said "their molten images are wind and a void," for "molten images" signify such things as man hatches out of self-intelligence, and these are all falsities and evils. In Jeremiah:

And the prophets shall become wind, and the word is not in them (Jeremiah 5:13).

"Prophets" signify those who teach truths, and in an abstract sense the truths of doctrine, here the falsities of doctrine; falsities are signified by "wind;" therefore it is added, "the word is not in them," "word" signifying Divine truth.

[17] In the same:

I will scatter them as the stubble that passeth away by the wind of the wilderness (Jeremiah 13:24).

"The wind of the wilderness" signifies where there is no truth, and therefore falsity, for "wilderness" in the Word signifies where there is no good because there is no truth. In the same:

The wind shall feed all thy shepherds, and thy lovers shall go into captivity (Jeremiah 22:22).

"Shepherds" in the Word signify those who teach the good of life and lead to it, which is done by means of truths; but here "shepherds" mean those who do not teach the good of life, still less lead to it, because they are in falsities; this is meant by "the wind shall feed all thy shepherds;" "wind" meaning the falsity which they seize upon and love; "the lovers" who shall go into captivity, signify the delights of the loves of self and the world, and thence the delights of the evil; "lovers" meaning such delights, and "captivity" detention in the hells.

[18] In Hosea:

Ephraim feedeth on wind, and pursueth the east wind; every day he multiplieth lying and devastation, and they make a covenant with Assyria, and oil is carried down into Egypt (Hosea 12:1).

"Ephraim" signifies the intellectual of the church; "Assyria" reasoning, and "Egypt" the knowing faculty (scientificum); therefore "Ephraim feedeth on wind, and pursueth the east wind," signifies that the intelligent in the church imbue themselves with falsities which altogether disperse truths; "wind" meaning falsity, and "east wind" falsity drying up and dispersing truths. Because of this signification of "wind" and "east wind" it is added, "every day he multiplieth lying and devastation;" "lying" meaning falsity, and "devastation" the dispersion of truth; "they make a covenant with Assyria, and oil is carried down into Egypt," signifies that by reasonings from knowledges (scientifica) falsely applied they pervert the truths and goods of the church; "to make a covenant with Assyria" signifying to reason from falsities and to destroy truths, and "to carry down oil into Egypt" signifying to destroy the good of the church by knowledges [scientifica]; for he who is in principles of falsity applies to them the knowledges [scientifica] he has imbibed from childhood, since his understanding sees nothing else. For the understanding is formed either of truths or of falsities; if of truths, man sees truths, if of falsities he sees falsities; he sees them in the natural man, in the memory of which knowledges [scientifica] have their seat; and from these he selects such as favor his principles, and those that do not favor them he either perverts or rejects.

[19] In the same:

Ephraim is joined to idols. Their wine is gone; in whoring they have committed whoredom; they are given up to love; her shields give disgrace. The wind hath bound her up in its wings, and they shall be ashamed because of their sacrifices (Hosea 4:17-19).

"Ephraim" signifies the church in respect to the understanding of truth; here that it has no understanding of truth but of falsity; the falsities of the church are signified by "idols;" which makes clear what is signified by "Ephraim is joined to idols;" "the wind in its wings" signifies reasoning from fallacies, from which are falsities. (What the rest signifies see above, n. 283, and 376, where it is explained.)

Wind in the wings (Zechariah 5:9);

has a similar meaning. In Jeremiah:

Their camels shall be for prey, and the multitude of their cattle for a spoil; and I will disperse them to every wind, them that are the cut off of the corner (4 Jeremiah 49:32).

"To disperse them to every wind" signifies into every falsity and evil when truths and goods are destroyed. (The rest may be seen explained above, n. 417)

[20] In Ezekiel:

A third part thou shalt disperse to the wind, and I will draw out a sword after them (Ezekiel 5:2, 12).

This is said of the hairs of the head and of the beard, which the prophet, by command, shaved off with a razor; and those hairs signify the ultimate of truth in the church, for the whole heaven and the whole church are before the Lord as one man; whence all things of heaven and of the church correspond to all things of man, both to those without man and to those within him (on which correspondence, see in the work on Heaven and Hell 87-102); therefore the hairs of the head and of the beard, as they are the ultimate things of man, correspond to the ultimates of truth and good. The ultimates of truth and good are such as are the ultimate truths of the sense of the letter of the Word. That these ultimates were perverted, falsified, and adulterated by the Jews is signified by what is here said of the hairs of the prophet's head and beard. "A third part thereof he should disperse unto every wind" signifies the destruction of all truth; and because when truth is destroyed mere falsities are seized on, it is added, "I will draw out a sword after them;" "sword" signifying the destruction of truth by falsity (See above, n. 131). Unless this signification of "hairs" is known, who could understand what is involved in the command to the prophet that "he should shave off the hairs of his head and of his beard, and a third part he should burn in the midst of the city, a third part he should smite with a sword round about it, and a third part he should disperse unto every wind, and that a sword should be drawn out after them"?

[21] That this signifies the falsification of truth by the Jews is clearly evident from what follows in the same chapter, where among other things it is said:

This is Jerusalem; she hath altered My judgments into wickedness more than the nations, and My statutes more than the lands that are round about her (Ezekiel 5:5, 6).

In the same:

All his bands I will disperse unto every wind; and I will draw out the sword after them (Ezekiel 12:14).

This has a similar signification. In Matthew:

The rain descended and the winds blew and beat upon that house, yet it fell not; for it was founded upon a rock (Matthew 7:24, 25, 27).

"The rain descended and the winds blew" signifies temptations, and consequently falsities rushing in; for spiritual temptations are nothing else than infestations of the mind by falsities and evils, so here, too, "winds" signify falsities. (The rest may be seen explained above, n. 411)

[22] It has been said above, that in the spiritual world, as in the natural world, strong winds and tempests spring up; but the tempests in the spiritual world spring from the influx of the Divine into the parts below, where those are who are in evils and falsities; as that influx descends from the heavens towards the lands that lie below, it becomes more dense and appears like clouds, and with the evil, dense and dark according to the quantity and quality of the evil. These clouds are appearances of falsity from evil, arising from the spheres of their life; for round about every spirit and angel there is a sphere of life. When from the Lord as a sun the Divine is sent forth powerfully and flows into these dense and dark clouds, a tempest arises which is perceived by spirits there in like manner as tempests on the earth are perceived by men. It has at different times been granted me to perceive these tempests and also the east wind by which the evil were dispersed and cast into the hells, when the Last Judgment was in progress. From this it can be seen what "tempests," "storms," and "violent winds" signify in the following passages. In Isaiah:

Thou shalt disperse them, that the wind may carry them away and the tempest scatter them (Isaiah 41:16).

In Jeremiah:

Behold, ² the tempest of Jehovah has gone forth in wrath, a whirling tempest; it shall hurl itself upon the head of the wicked (Jeremiah 23:19; 30:23).

In David:

I will speed my escape from the rushing wind, from the tempest (Psalms 55:8).

In the same:

O my God, pursue them with Thy tempest, and affright them with Thy storm (Psalms 83:13, 15).

In Ezekiel:

I will make a wind of tempests to break through in My wrath, and in Mine anger there shall be an overflowing rain, for a consummation (Ezekiel 13:13).

In Jeremiah:

Evil shall go forth from nation to nation, and a great tempest shall be stirred up from the sides of the earth (Jeremiah 25:32).

In Isaiah:

Thou shalt be visited of Jehovah of Hosts with tempest, storm and with the flame of a devouring fire (Isaiah 29:6).

In Amos:

I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with a tempest in the day of storm (Amos 1:14).

In Nahum:

Jehovah hath His way in the storm and in the tempest (Nahum 1:3).

In Zechariah:

The Lord Jehovih shall blow with the trumpet, and shall go with tempests of the south (Zechariah 9:14).

In David:

Upon the wicked a wind of storm, the portion of the cup of the wicked (Psalms 11:6).

In the same:

Our God shall come, and shall not be silent; about Him the tempest shall blow violently (Psalms 50:3).

In Hosea:

They sow the wind, therefore they shall reap the whirlwind (Hosea 8:7).

In these passages "tempest" and "storm" signify the dispersion of falsities and evils, because those who are in the falsities of evil are cast down into hell by a tempestuous wind.

[23] In David:

They that go down to the sea in ships, that do work in many waters. And He spake, and maketh the wind of the tempest to stand, and He raised up its waves on high. He made the tempest to stand still, that their waves might be hushed (Psalms 107:23, 25, 29).

This treats of temptations and of the deliverance from them. "The wind of the tempest," and thus "the waves of the sea lifted up," signify temptations; and as spiritual temptations come through falsities breaking into the thoughts, which is the source of remorse of conscience and grief of mind and spirit, these are signified by "the wind of the tempest stood, and He raised up its waves on high;" deliverance from them is signified by "He made the tempest to stand still, that the waves might be hushed."

[24] The same is signified by these words in Mark:

There arose a great storm of wind, and the waves beat into the boat, so that it was now filling. But Jesus was in the stern, slumbering on a pillow; and they awake Him, and say unto Him, Carest Thou not that we perish? And He awoke, and rebuked the wind, and said unto the sea, Be still, be dumb. And the wind ceased, and there was a great calm (Mark 4:37-39).

And in Luke:

As they sailed Jesus fell asleep; and there came down a storm of wind on the lake, and they were filling ³ [with water], and were in danger; and coming to Him they awoke Him, saying, Master, Master, we perish. And having awakened, He rebuked the wind and the raging of the sea; and they ceased, and there was a calm (Luke 8:23, 24).

This miracle of the Lord, like all the rest, involves arcana of heaven and interior things of the church. The difference between Divine miracles and those not Divine is that Divine miracles also signify Divine things, because the Divine is in them, while miracles not Divine signify nothing, because there is nothing of the Divine within them; and moreover, in the description of the Divine miracles in the Word, and in every particular thereof, there is a spiritual sense. This miracle involves spiritual temptations; "a great storm of wind, so that the waves beat into the boat, and it was filling," signifies such temptations; and that when they were in extreme fear, "Jesus awoke, and rebuked the wind, and said to the sea, Be still, be dumb; and the wind ceased, and there was a great calm," signifies deliverance from temptations. Moreover, every single word here contains a spiritual sense; but this is not the place to unfold it particularly, but only to note that the "storm" and "tempest of wind" signify temptations, for these are irruptions of falsities, or inundations of the mind by falsities. This, too, is plain from the rebuke of the wind and the waves, and from the words of the Lord to the sea, "Be still, be dumb," as if He were speaking to those things or those persons that induce temptations.

[25] Furthermore, the winds that spring up in the spiritual world appear to arise there from different quarters, some from the south, some from the north, and some from the east; those from the south disperse truths with such as are in falsities, and those from the east disperse goods with such as are in evils. The winds disperse these because the winds spring from a powerful and strong influx of the Divine through the heavens into the parts below, and where the influx enters it fills truths and goods, that is, it fills the minds and spirits of those who are in truths and goods with the Divine; therefore those, the interiors of whose mind and spirit consist merely of falsities and evils, while exteriorly truths are mixed with falsities and goods are mixed with evils, cannot endure such influx from the Divine, consequently they withdraw into their falsities and evils which they love, and reject the truths and goods, which they do not love except for the sake of self and appearance.

[26] This makes clear what effect is there produced by the wind coming from the east, which is called "the east wind," namely, that with the evil it disperses all the goods and truths which they presented in external form before the world, and all the truths which they talked about for the sake of appearances. This is why withering and drying up are ascribed to that wind, "withered" signifying where there is no good, and "dried up" where there is no truth, as can be seen from passages in the Word where that wind is mentioned. As in Ezekiel:

Behold the vine planted, when the east wind shall touch it, in drying up shall it not dry up? (Ezekiel 17:10).

In the same:

The vine was plucked up in Mine anger, she was cast down to the earth, and the east wind withered her fruit; and the rods of her strength were broken and withered (Ezekiel 19:12).

In Hosea:

Ephraim, fierce among his brethren; an east wind shall come, the wind of Jehovah coming up from the wilderness, and his spring shall become dry, and his fountain shall be dried up; he shall plunder the treasure of every vessel of desire (Hosea 13:15).

In Jonah:

And it came to pass when the sun arose that God prepared a scorching east wind (Jonah 4:8).

[27] Moreover, the east wind also destroys all things where the evil are, their lands, their habitations, and their treasures (as may be seen in the little work on The Last Judgment 61); it destroys because the lands, habitations, and treasures in the spiritual world are correspondences; therefore when these perish the things that correspond also perish; on this account, when a land in that world on which the evil dwell is destroyed there rises up the aspect of a new land for the good. Because there is such a force in the east wind in the spiritual world, so for the sake of the correspondence:

An east wind was brought by which the waters of the Red Sea were dried up (Exodus 14:21);

And that brought on the locusts (Exodus 10:13);

It is called a hard wind (Isaiah 27:8);

A wind that broke the ships of Tarshish (Psalms 48:7);

A wind that broke Tyre in the heart of the seas (Ezekiel 27:26);

And that scattered enemies (Jeremiah 18:17).

Poznámky pod čarou:

405. And every mountain and island were moved out of their places, signifies that every good of love and every truth of faith perished. This is evident from the signification of "a mountain," as being the good of love to the Lord (of which presently); from the signification of "island" as being the truth of faith (of which in the next article); and from the signification of "to be moved out of their places," as being to be taken away and to perish, since the good of love and the truth of faith are meant, for when these are moved out of their places, then evils and falsities take their place, and through evils and falsities goods and truths perish. "Mountain" signifies the good of love, because in heaven those who are in the good of love to the Lord, dwell upon mountains, and those who are in charity towards the neighbor dwell upon hills; or, what is the same, those who are of the Lord's celestial kingdom dwell upon mountains, and those who are of His spiritual kingdom dwell upon hills; and the celestial kingdom is distinguished from the spiritual kingdom in this, that those who are of the celestial kingdom are in love to the Lord, and those who are of the spiritual kingdom are in charity towards the neighbor (but of the latter and the former, see in the work on Heaven and Hell 20-28). This is why "mountain" signifies the good of love to the Lord.

[2] The good of love to the Lord is meant in an abstract sense by "mountain," because all things in the internal sense of the Word are spiritual, and spiritual things must be understood in a sense abstracted from persons and places; consequently, because angels are spiritual they think and speak abstractedly from these, and thereby have intelligence and wisdom; for the idea of persons and places limits the thought, since it confines it to persons and places, and thus limits it. This idea of thought is proper to the natural, while the idea abstracted from persons and places extends itself into heaven in every direction, and is no otherwise limited than the sight of the eye is limited when it looks up into the sky without intervening objects; such an idea is proper to the spiritual. This is why "a mountain" in the spiritual sense of the Word signifies the good of love. It is similar with the signification of "the earth," as being the church; for thought abstracted from places, and from nations and peoples upon the earth, is thought respecting the church there or with these; this, therefore, is signified by "earth" in the Word. It is similar with the other things that are mentioned in the natural sense of the Word, as with hills, rocks, valleys, rivers, seas, cities, houses, gardens, woods, and other things.

[3] That "mountain" signifies the love to the Lord, and thus all good that is from that, which is called celestial good, and in the contrary sense signifies the love of self, and thus all the evil that is from that, is evident from the following passages in the Word. In Amos:

Dispose thyself towards thy God, O Israel; for lo, He is the Former of the mountains, and the Creator of the spirit, and declareth unto man what is his thought (Amos 4:12-13).

God is here called "the Former of the mountains" because "mountains" signify the goods of love, and "the Creator of the spirit" because "spirit" signifies life from such goods; and because through these He gives intelligence to man it is added, "and declareth unto man what is his thought," for the intelligence that man has is of his thought, which flows in from the Lord through the good of love into his life, so "to declare" here means to flow in.

[4] In David:

God who maketh firm the mountains by His power; He is girded with might (Psalms 65:6).

Here, too, "mountains" signify the goods of love; these the "Lord maketh firm" in heaven and in the church through His Divine truth, which has all power; therefore it is said "He maketh firm the mountains by His power; He is girded with might." In the Word "God's power" signifies Divine truth; and "might" in reference to the Lord signifies all might or omnipotence. (That all power is in the Divine truth that proceeds from the Lord may be seen in the work on Heaven and Hell 228-233; and above, n. 209, 333; and that might in reference to the Lord is omnipotence, see above, n. 338)

[5] In the same:

I lift up mine eyes to the mountains, whence cometh help (Psalms 121:1).

"Mountains" here mean the heavens; and as in the heavens those who are in the goods of love and of charity dwell upon the mountains and hills, as was said above, and the Lord is in these goods, "to lift up the eyes to the mountains" also means to the Lord, from whom is all help. When "mountains," in the plural, are mentioned, both mountains and hills are meant, consequently both the good of love to the Lord and the good of charity towards the neighbor.

[6] In Isaiah:

There shall be upon every high mountain and upon every lofty hill streams, rivulets of waters, in the day of the great slaughter, when the towers shall fall (Isaiah 30:25).

The Last Judgment, which is here treated of, is meant by "the day of great slaughter, when the towers shall fall," "great slaughter" meaning the destruction of the evil, "the towers which shall fall," the falsities of doctrine that are from the love of self and the world. That this is what "towers" signify is from appearances in the spiritual world, for those who seek to rule by such things as pertain to the church build towers for themselves in high places (See in the small work on The Last Judgment 56, 58). That such then as are in love to the Lord and in charity towards the neighbor are raised up into heaven and imbued with intelligence and wisdom, is meant by "there shall be upon every high mountain and upon every lofty hill streams, rivulets of waters;" "the high mountain" signifying where those are who are in love to the Lord, and "lofty hill" where those are who are in charity towards the neighbor; "streams" wisdom, and "rivulets of waters" intelligence, for "waters" mean truths, from which are intelligence and wisdom.

[7] In Joel:

It shall come to pass in that day, that the mountains shall drop down sweet wine, and the hills shall flow with milk, and all the water-courses of Judah shall flow with waters (Joel 3:18).

This treats of the Lord's coming and of the new heaven and the new earth at that time; "the mountains shall drop down sweet wine" means that all truth shall be from the good of love to the Lord; "the hills shall flow with milk" means that there shall be spiritual life from the good of charity towards the neighbor; and "all the water-courses of Judah shall flow with waters" means that there shall be truths from the particulars of the Word, through which there is intelligence. (But these things may be seen more fully explained above, n. 376)

[8] In Nahum:

Behold upon the mountains the feet of him that proclaimeth good tidings, [that publisheth] peace (Nahum 1:15).

In Isaiah:

How joyous [upon the mountains] are the feet of him that proclaimeth good tidings, that maketh peace to be heard; that saith unto Zion, Thy king ¹ reigneth (Isaiah 52:7).

In the same:

O Zion, that proclaimest good tidings, go up into the high mountain; O Jerusalem, that proclaimest good tidings, lift up thy voice with power (Isaiah 40:9).

This is said of the Lord's coming, and of the salvation at that time of those who are in the good of love to Him, and thence in truths of doctrine from the Word; and as the salvation of these is treated of, it is said, "Behold upon the mountains the feet of him that publisheth peace," and "O Zion, that proclaimest good tidings, go up into the high mountain," "to publish peace," signifying to preach the Lord's coming, for "peace" in the highest sense signifies the Lord, and in the internal sense every good and truth that is from the Lord (See above, n. 365); and "O Zion, that proclaimest good tidings," means the church that is in the good of love to the Lord; and "O Jerusalem, that proclaimest good tidings," the church that is thence in truths of doctrine from the Word.

[9] In Isaiah:

I will make all My mountains for a way, and My highways shall be exalted. Sing aloud O heavens, and exult O earth, and break forth with singing aloud O mountains; for Jehovah hath comforted His people (Isaiah 49:11, 13).

"Mountains," in the plural, mean both mountains and hills, thus both the good of love and the good of charity. "Mountains and hills shall be made for a way, and highways shall be exalted" signifies that those who are in these goods shall be in genuine truths; "to be made for a way" signifying to be in truths, and "highways being exalted" signifying to be in genuine truths; for "ways and highways" signify truths, which are said to be exalted by good, and the truths that are from good are genuine truths. Their joy of heart on this account is signified by "Sing aloud O heavens, exult O earth," internal joy by "Sing aloud O heavens," and external joy by "exult O earth." Confessions from joy originating in the good of love are signified by "break forth with singing aloud O mountains;" that this is on account of reformation and regeneration is signified by "for Jehovah hath comforted his people." Evidently mountains in the world are not here meant; for why should mountains be made for a way, and highways be exalted, and mountains resound with singing aloud?

[10] In the same:

Sing aloud ye heavens, shout ye lower parts of the earth, break forth with singing aloud, ye mountains, O forest and every tree therein; for Jehovah hath redeemed Jacob, and hath shown Himself glorious in Israel (Isaiah 44:23).

"Sing aloud ye heavens, shout ye lower parts of the earth, break forth with singing aloud ye mountains," has a like signification as just above; but here "mountains" signify the goods of charity; therefore it is also said, "O forest and every tree therein," for "a forest" means the external or natural man in respect to all things thereof, and "every tree" means the cognizing and knowing faculty therein; the reformation of these is signified by "Jehovah hath redeemed Jacob, and hath shown Himself glorious in Israel;" "Jacob and Israel" meaning the church external and internal; thus the external and internal with those in whom the church is.

[11] In the same:

The mountains and hills shall break forth with singing aloud, and all the trees of the field shall clap the hand (Isaiah 55:12).

In David:

Praise Jehovah, mountains and hills, tree of fruit, and all cedars (Psalms 148:7, 9).

This describes the joy of heart from the good of love and charity; and "mountains," "hills," "trees," and "cedars," are said "to break forth with singing aloud," "to clap the hand," and "to praise," because these signify the goods and truths that cause joys in man; for man does not rejoice from himself, but from the goods and truths that are with him; these rejoice because they make joy for man.

[12] In Isaiah:

The wilderness and its cities shall lift up their voice, and the villages that Arabia doth inhabit; the inhabitants of the cliff shall sing aloud, they shall shout from the top of the mountains (Isaiah 42:11).

"The wilderness" signifies the obscurity of truth; "its cities" signify doctrinals; "villages" the natural cognitions and knowledges; "Arabia" the natural man, for "an Arabian in the wilderness" means the natural man; "the inhabitants of the cliff" signify the goods of faith, or those who are in the goods of faith; "the top of the mountains" signifies the good of love to the Lord. This makes clear what the particulars signify in their order, namely, confession and joyful worship from the good of love in such things as are mentioned; for "to shout from the top of the mountains" means to worship from the good of love.

[13] In David:

A mountain of God is the mountain of Bashan; a mountain of hills is the mountain of Bashan; why leap ye, ye mountains, ye hills of the mountain? God desireth to dwell in it; yea, Jehovah will inhabit it perpetually (Psalms 68:15-16).

"The mountain of Bashan" signifies voluntary good, such as exists in those who are in the externals of the church; for Bashan was a region beyond Jordan, which was given as an inheritance to the half tribe of Manasseh, as may be seen in Joshua (Joshua 13:29-32); and "Manasseh" signifies the voluntary good of the external or natural man. This voluntary good is the same as the good of love in the external man, for all good of love is of the will, and all truth therefrom is of the understanding; therefore "Ephraim," his brother, signifies the intellectual truth of that good. Because "the mountain of Bashan" signifies that good, "the hills" of that mountain signify goods in act. Because it is the will that acts-for every activity of the mind and body is from the will, as everything active of thought and speech is from the understanding, therefore the joy arising from the good of love is described and meant by "skipping" and "leaping;" this makes clear what is signified by "a mountain of God is the mountain of Bashan; a mountain of hills is the mountain of Bashan; why leap ye, ye mountains, ye hills of the mountain?" Because the Lord dwells with man in his voluntary good, from which are goods in act, it is said, "God desireth to dwell in it; yea, Jehovah will inhabit it perpetually."

[14] In the same:

Judah became the sanctuary of Jehovah. The sea saw it and fled; the Jordan turned itself back. The mountains leaped like rams, the hills like the sons of the flock. What hast thou O sea, that thou fleest? O Jordan, that thou turnest back? ye mountains, that ye leap like rams; ye hills, like sons of the flock? Before the Lord thou art in travail, O earth, before the God of Jacob; who turned the rock into a pool of waters, the flint into a fountain of waters (Psalms 114:2-8).

This describes the departure of the sons of Israel out of Egypt; and yet without explanation by the internal sense no one can know what this signifies, as that "the mountains then leaped like rams, and the hills like the sons of the flock," likewise what is meant by "the sea saw it and fled, and the Jordan turned itself back." It shall therefore be explained. The establishment of the church, or the regeneration of the men of the church, is here meant in the internal sense, for the church that was to be established is signified by the sons of Israel, its establishment by their departure, the shaking off of evils by the passage through the sea Suph, which is said "to have fled," and the introduction into the church by the crossing of the Jordan, which is said to have "turned itself back." But for the particulars: "Judah became a sanctuary, and Israel a domain," signifies that the good of love to the Lord is the very holiness of heaven and the church, and that truth from that good is that by which there is government; for "Judah" signifies celestial good, which is the good of love to the Lord; "sanctuary" the very holiness of heaven and the church; "Israel" spiritual good, which is truth from that good, by which there is government, for all government pertaining to the Lord is a government of Divine truth proceeding from Divine good; "the sea saw it and fled, Jordan turned itself back," signifies that when the evils and falsities which are in the natural man had been shaken off, true knowledges [scientifica] and cognitions [cognitiones] of truth and good took their place; "the mountains leaped like rams, the hills like the sons of the flock," signifies that celestial good, which is the good of love, and spiritual good, which is truth from that good, produce good or come into effect from joy; "mountains" signifying the good of love, "hills" the goods of charity, which in their essence are truths from that good; and "to leap," because it is predicated of these, signifies to produce good from joy. It is said "like rams," and "like the sons of the flock," because "rams" signify the goods of charity, and "the sons of the flock" truths therefrom. The establishment of the church from these, that is, the regeneration of the men of the church, is signified by, "before the Lord thou art in travail, O earth, before the God of Jacob; who turned the rock into a pool of waters, and the flint into a fountain of waters;" "earth" meaning the church; and this is said "to be in travail" when it is established or when the man of the church is born anew; it is said "before the Lord" and "before the God of Jacob," because where the good of love is treated of in the Word the Lord is called "the Lord;" and when goods in act are treated of He is called "the God of Jacob." Regeneration by truths from goods is signified by "He turned the rock into a pool of waters, and the flint into a fountain of waters;" "pool of waters" signifying the knowledges of truth, and "fountain of waters" the Word from which these are, and "rock" the natural man in respect to truth before reformation, and "flint" the natural man in respect to good before reformation.

[15] In the same:

Thou hast caused a vine to journey out of Egypt; Thou hast driven out the nations and planted it. The mountains were covered by its shadow, and the cedars of God by its branches (Psalms 80:8, 10).

"A vine out of Egypt" signifies the spiritual church which has its beginning with man by means of knowledges and cognitions in the natural man, "vine" meaning the spiritual church, and "Egypt" the knowing faculty [scientificum] which is in the natural man; "thou hast driven out the nations, and planted it," signifies that when evils had been cast out therefrom the church was established; "nations" meaning evils, and "to plant a vine" meaning to establish the spiritual church; "the mountains were covered by its shadow, and the cedars of God by its branches," signifies that the whole church is from spiritual goods and truths; "mountains" meaning spiritual goods, and "the cedars of God" spiritual truths. Evidently the bringing forth of the sons of Israel out of Egypt and their introduction into the land of Canaan, from which the nations were expelled, is what is meant by these words; and yet the same words, in the internal sense, mean such things as have been explained; nor was anything else represented and signified by the introduction of the sons of Israel into the land of Canaan, and by the expulsion of the nations from it; for all the historical parts of the Word, as well as its prophetical parts, involve spiritual things.

[16] In Isaiah:

As to all mountains that shall be hoed with the hoe, there shall not come thither the fear of briar and bramble; but there shall be the sending forth of the ox and the trampling of the sheep (Isaiah 7:25).

"The mountains that shall be hoed with the hoe" mean those who do what is good from a love of good. (What the remainder signifies see above, n. 304, where it is explained.) In the same:

I will bring forth a seed out of Jacob, and out of Judah an inheritor of My mountains, that My chosen may possess it and My servants dwell there (Isaiah 65:9).

"Jacob" and "Judah" signify the church, "Jacob" the external church, which is in the knowledges of good and truth, and "Judah" the [internal] church which is in the good of love to the Lord; therefore "a seed out of Jacob" signifies the knowledges of good and truth, and thus such as are in these; and "the mountains whose inheritor shall be out of Judah," signify the good of love to the Lord, and thence such as are in it; "the chosen who shall possess the mountain," signify those who are in good, and "the servants" those who are in truths from good.

[17] In Jeremiah:

I will bring the sons of Israel back upon their land. Behold, I will send to many fishers, who shall fish them; and I will send to many hunters, who shall hunt them from upon every mountain and from upon every hill and out of the holes of the cliffs (Jeremiah 16:15-16).

This treats of the establishment of a new church, which was represented and signified by the bringing back of the Jews from the captivity out of the land of Babylon into the land of Canaan. He who does not know what is signified by "fishing and hunting," by "mountain," "hill," and "holes of the cliffs," can gather nothing from these words that he can comprehend. That a church was to be established from those who are in natural good and in spiritual good is meant by "I will send fishers who shall fish them, and hunters who shall hunt them." To gather together those who are in natural good is meant by "sending fishers who shall fish them;" and to gather together those who are in spiritual good is meant by "sending hunters who shall hunt them;" because such are meant it is added, "from upon every mountain and from upon every hill, and out of the holes of the cliffs," those "upon a mountain" meaning those who are in the good of love, "those upon a hill" those who are in the good of charity; "and those out of the holes of the cliffs" those who are in obscurities respecting truth.

[18] In Ezekiel:

Ye mountains of Israel, ye shall give forth your branch, and bear your fruit to My people Israel, when they draw near to come (Ezekiel 36:8).

"The mountains of Israel" signify the goods of charity; that from these are the truths of faith and the goods of life, is signified by "ye shall give forth your branch, and bear your fruit;" "branch" meaning the truth of faith, and "fruit" the good of life.

[19] In Amos:

Behold, the days come, that the ploughman shall overtake the reaper, and the treader of grapes him that soweth; and the mountains shall drop sweet wine, and all the hills shall dissolve; for I will bring back the captivity of My people (Amos 9:13-14).

What these words signify may be seen above (n. 376), where they are explained. "The mountains" are said "to drop sweet wine," and "the hills to dissolve," because "mountains" signify the good of love to the Lord, and "hills" the good of charity towards the neighbor, and "sweet wine" truths; therefore these words signify that from these two goods they shall have truths in abundance, for the bringing back of the people from captivity, about which this is said, signifies the establishment of a new church.

[20] In David:

Jehovah, Thy righteousness is like the mountains of God; Thy judgments like a great deep (Psalms 36:6).

Because "righteousness," in the Word, is predicated of good, and "judgment" of truth, it is said that "the righteousness of Jehovah is like the mountains of God, and His judgments like a great deep;" "the mountains of God" signifying the good of charity, and "the deep" truths in general, which are called the truths of faith. (That "righteousness" is predicated of good, and "judgment" of truth, see Arcana Coelestia 2235, 9857.)

[21] In the same:

Jehovah hath founded the earth upon its bases; Thou hast covered it with the deep as with a vesture; the waters stand above the mountains. At Thy rebuke they flee; at the voice of Thy thunder they hurried away. The mountains arise, the valleys sink down unto the place which Thou hast founded for them. Thou hast set a bound, they pass it not; they return not again to cover the earth. He sendeth forth springs into the brooks, they flow between the mountains. He watereth the mountains from His upper chambers; the earth is satisfied with the fruit of Thy works (Psalms 104:5-10, 13).

This, understood in the spiritual sense, describes the process of regeneration, or of the formation of the church with man; and "He hath founded the earth upon its bases," signifies the church with man with its boundaries and closings; "Thou hast covered it with the deep as with a vesture," signifies with knowledges [scientifica] in the natural man, by which knowledges the interiors of the natural man, where the spiritual things of the church have their seat, are encompassed; "the deep" signifying knowledges in general, and "vesture" the true knowledges encircling and investing; "the waters stand above the mountains" signifies the falsities above the delights of the natural loves, which delights are in themselves evils; "mountains" meaning the evils of those loves, and "waters" falsities therefrom; "at Thy rebuke they flee, at the voice of Thy thunder they hurry away" signifies that falsities are dispersed by truths, and evils by goods from heaven; "the mountains arise, and the valleys sink down unto the place which Thou hast founded for them" signifies that in place of natural loves and of evils therefrom there are inserted heavenly loves and goods from them, and in place of falsities general truths are let down; "Thou hast set a bound, they pass it not, they return not again to cover the earth" signifies that falsities and evils are kept without, separated from truths and goods, and held within bounds that they may not flow in again and destroy; "He sendeth forth springs into the brooks, they flow between the mountains" signifies that the Lord, out of the truths of the Word, gives intelligence, all things of which are from the good of celestial love; "springs" signifying the truths of the Word, "springs sent into brooks" the intelligence therefrom, and their "flowing between the mountains" that they are from the goods of celestial love, "mountains" meaning such goods. "He watereth the mountains from His upper chambers" signifies that all goods are by means of truths from heaven; "to water" is predicated of truths, because "waters" mean truths; "mountains" mean the goods of love; and "upper chambers" the heavens from which these are; "the earth is satisfied with the fruit of Thy works" signifies that from the Divine operation the church continually increases with man; "the fruit of works" meaning, in reference to the Lord, the Divine operation, and "the earth" the church in man, the formation of which is here treated of; and the church is said "to be satisfied" by continual increase. These are the arcana that are hid in these words; but who can see them unless he knows them from the internal sense, and unless he is in knowledges, in this case, unless he is in knowledge respecting the internal and external man, and the goods and truths that constitute the church in these?

[22] In Zechariah:

I lifted up mine eyes and saw, when behold, four chariots coming out from between the mountains; and the mountains were mountains of copper (Zechariah 6:1).

A new church to be established among the Gentiles is treated of in this chapter, for a new temple is treated of, which signifies a new church. "Chariots coming out from between the mountains" signify doctrine, which is to be formed out of good by means of truths, "chariots" signifying doctrinals, "mountains" the goods of love, and "between mountains" truths from goods; for "valleys," which are between mountains, signify lower truths, which are the truths of the natural man. That it may be known, that "mountains" here signify the goods of the natural man, it is said, "and the mountains were mountains of copper," "copper" signifying the good of the natural man.

[23] In Zechariah:

Jehovah shall go forth and fight against the nations; His feet shall stand in that day upon the Mount of Olives, before the faces of Jerusalem from the east; and the Mount of Olives shall be cloven asunder, a part thereof toward the east and toward the sea with a great valley, and a part of the mountain shall withdraw toward the north, and a part of it toward the south. Then shall ye flee through the valley of My mountains; and the valley of the mountains shall reach towards Azal (Zechariah 14:3-5).

This is said of the Last Judgment, which was accomplished by the Lord when He was in the world; for when the Lord was in the world He reduced all things to order in the heavens and in the hells, therefore He then wrought a judgment upon the evil and upon the good. This judgment is what is meant in the Word of the Old Testament by "the day of indignation," "of anger," "of wrath," "of the vengeance of Jehovah," and by "the year of retributions" (on this judgment see the small work onThe Last Judgment 46). That the Lord's coming and the judgment that then took place are treated of in this chapter, is evident from these words in it:

Then Jehovah my God shall come, all the holy ones with Thee. And there shall be in that day no light, brightness, nor flashing; and it shall be one day that shall be known to Jehovah, not day nor night; for about the time of evening there shall be light (Zechariah 14:5-7).

"The time of evening" means the last time of the church, when judgment takes place; then it is "evening" to the evil, but "light" to the good. As soon as these things are known, it becomes plain, through the spiritual sense, what the particulars here signify, namely, "Jehovah shall go forth and fight against the nations" signifies the Last Judgment upon the evil, "to go forth and fight" means to execute judgment, and "nations" the evil; "His feet shall stand upon the Mount of Olives, before the faces of Jerusalem from the east" signifies that this is effected from the Divine love by means of Divine truths proceeding from His Divine good; "the Mount of Olives" signifying, in reference to the Lord, the Divine love, "Jerusalem," the church in respect to truths, and therefore the Divine truths of the church, and "the east" the Divine good; "the Mount of Olives shall be cloven asunder, a part thereof toward the east and toward the sea, with a great valley" signifies the separation of those who are in good from those who are in evil; for "the Mount of Olives," as was said, means the Divine love; "the east" means where those are who are in Divine good, and "the sea" where those are who are in evil, for in the western quarter of the spiritual world is a sea which separates; "a part of the mountain shall withdraw toward the north, and part of it toward the south" signifies the separation of those who are in the falsities of evil from those who are in the truths of good; "the north" meaning where those are who are in the falsities of evil, since they are in darkness, and "the south" where those are who are in the truths of good, since they are in light; "then shall ye flee through the valley of my mountains" signifies that then those who are in truths from good shall be rescued, "to flee" signifying to be rescued, "the valley of the mountains" signifying where those are who are in the knowledges of truth, and thus in truths from good, for those who are in the knowledges of truth dwell in valleys, and those who are in good upon the mountains; "and the valley of the mountains shall reach even unto Azal" signifies separation from the falsities of evil, "Azal" signifying separation and liberation.

[24] Because "the Mount of Olives," which was before Jerusalem eastward, signified the Divine love, and "Jerusalem from the east" Divine truth proceeding from Divine good, as was said above, the Lord was accustomed to stay on that mount, as is evident in Luke:

Jesus during the days was teaching in the temple; but at night He went out and lodged in the mount that is called the Mount of Olives (Luke 21:37; 22:39; John 8:1).

It was here, too, that He spoke with His disciples about His coming and the consummation of the age, that is, about the Last Judgment (Matthew 24:3; Mark 13:3). It was from here, also, that He went to Jerusalem and suffered (Matthew 21:1; 26:30; Mark 11:1; 14:26; Luke 19:29, 37; 21:37; 22:39); signifying thereby that He did all things from the Divine love, for "the Mount of Olives" signified that love; for whatever the Lord did in the world was representative, and whatever He spoke was significative. The Lord when in the world was in representatives and significatives, in order that He might be in the ultimates of heaven and the church, and at the same time in their firsts, and thus might rule and dispose ultimates from firsts, and thus all intermediates from firsts through ultimates; representatives and significatives are in ultimates.

[25] Because "a mountain" signified the good of love and in reference to the Lord, the Divine good of the Divine love, from which good Divine truth proceeds, so Jehovah, that is, the Lord, descended upon Mount Sinai and promulgated the law. For it is said that:

He came down upon that mount, to the top of the mount (Exodus 19:20; 24:16-17);

And that He promulgated the law there (Exodus 20).

Therefore also Divine truth from Divine good is signified in the Word by "Sinai," and also by "the law" there promulgated. So too:

The Lord took Peter, James, and John into a high mountain, when He was transfigured (Matthew 17:1; Mark 9:2).

and when He was transfigured He appeared in Divine truth from Divine good, for "His face which was as the sun" represented the Divine good, and "His raiment which was as the light" the Divine truth; and "Moses and Elias," who appeared, signified the Word, which is Divine truth from the Divine good.

[26] Since "a mountain" signified the good of love, and in the highest sense, the Divine good, and from the Divine good Divine truth proceeds, so Mount Zion was built up above Jerusalem, and in the Word "Mount Zion" signifies the church that is in the good of love to the Lord, and "Jerusalem" the church that is in truths from that good, or the church in respect to doctrine. For the same reason Jerusalem is called "the mountain of holiness," also "the hill;" for "the mountain of holiness," likewise "hill" signify spiritual good, which in its essence is truth from good, as can be seen from the following passages. In Isaiah:

It shall come to pass in the latter end of days that the mountain of Jehovah shall be on the head of the mountains, and shall be lifted up above the hills; whence all nations shall flow unto it; and many peoples shall go and say, Come ye, let us go up to the mountain of Jehovah, to the house of the God of Jacob (Isaiah 2:2-3).

In the same:

In that day a great trumpet shall be blown, and the perishing in the land of Assyria shall come, and the outcasts in the land of Egypt, and they shall bow down to Jehovah in the mountain of holiness at Jerusalem (Isaiah 27:13).

In Joel:

Blow ye the trumpet in ² Zion, and cry aloud in the mountain of holiness (Joel 2:1).

In Daniel:

Let thine anger and Thy wrath be turned back from Thy city Jerusalem, the mountain of Thy Holiness (Daniel 9:16).

In Isaiah:

They shall bring all your brethren out of all nations unto Jehovah, unto the mountain of My holiness, Jerusalem (Isaiah 66:20).

He that putteth His trust in Me shall have the land for a heritage, and shall possess as an inheritance the mountain of My holiness (Isaiah 57:13).

In Ezekiel:

In the mountain of My holiness, in the mountain of the height of Israel, there shall all the house of Israel, all of them in the land, serve Me (Ezekiel 20:40).

In Micah:

In the latter end of days it shall be that the mountain of the house of Jehovah shall be established on the top of the mountains, and shall be lifted up above the hills; and the peoples shall flow unto it (Micah 4:1).

Besides many passages elsewhere in which "the mountain of holiness," "Mount Zion," and "the mountain of Jehovah" are mentioned:

The mountain of holiness (Isaiah 11:9; 56:7; 65:11, 65:25; Jeremiah 26:23; Ezekiel 28:14; Daniel 9:20; 11:45; Joel 2:11; 3:17; Obadiah 1:16; Zephaniah 3:11;Zechariah 8:3; Psalms 15:1; 43:3).

And Mount Zion (Isaiah 4:5; 8:18; 10:12; 18:7; 24:23; 29:8; 31:4; 37:32; Joel 3:5; Obad. verses 17, 21; Micah 4:7; Lamentations 5:18; Psalms 48:11; 74:2; 78:68; 125:1).

Because "Mount Zion" signified Divine good and the church in respect to Divine good, it is said in Isaiah:

Send ye [the lamb of] the ruler of the land from the cliff towards the wilderness unto the mountain of the daughter of Zion (Isaiah 16:1).

And in Revelation:

A lamb standing upon the Mount Zion, and with him a hundred forty and four thousand (Revelation 14:1).

[27] From this it can also be seen why the New Jerusalem, in which was a temple, was seen by Ezekiel built upon a high mountain, respecting which it is thus written:

In the visions of God I was brought unto the land of Israel; he set me down upon a very high mountain, whereon was as it were the building of a city on the south (Ezekiel 40:2).

Respecting this, much is said in the chapters that follow. In David:

Great is Jehovah, and to be praised exceedingly in the city of our God, in the mountain of His holiness; beautiful in situation, the joy of the whole earth is Mount Zion, on the sides of the north, the city of the great King. God is known in her palaces as a refuge (Psalms 48:1-3).

This describes the worship of the Lord from truths that are from good. The worship of Him from spiritual truths and goods and the consequent pleasure of the soul is signified by "Great is Jehovah, and to be praised exceedingly in the city of our God, in the mountain of His Holiness, beautiful for situation;" worship is meant by "to be great," and "to be praised exceedingly;" spiritual truth that is from spiritual good by "in the city of our God, the mountain of His Holiness;" and the consequent pleasure of the soul by "beautiful for situation;" the worship of the Lord from celestial goods and truths is described by "the joy of the whole earth is Mount Zion, on the sides of the north, the city of the great king;" worship from celestial good is meant by "the joy of the whole earth is Mount Zion;" and truths from that good by "on the sides of the north, the city of the great King;" "the sides of the north" meaning truths from celestial good, and "the city of the great King" the doctrine of truth therefrom. That truths are inscribed on those who are in celestial good is signified by "God is known in her palaces." "The sides of the north" signify truths from celestial good, because those who are in the Lord's celestial kingdom dwell in the east in heaven; and those who are in truths from that good, towards the north there.

[28] In Isaiah:

O Lucifer, thou hast said in thine heart, I will ascend into the heavens; I will exalt my throne above the stars of God; and I will sit on the mount of the meeting, on the sides of the north (Isaiah 14:13).

"Lucifer" means Babylon, as is evident from what precedes and follows in this chapter; its love of ruling over heaven and the church is described by "I will ascend into the heavens, and will exalt my throne above the stars of God;" which means a striving for dominion over those heavens that constitute the Lord's spiritual kingdom, for truths and the knowledges of truth appear to such as stars; "I will sit on the mount of meeting, on the sides of the north" signifies a striving for dominion over the heavens that constitute the Lord's celestial kingdom, "the mount of meeting" and "the sides of the north" meaning the goods and truths there (as above). The fact that Mount Zion and Jerusalem were built as far as possible according to the form of heaven makes clear what the words cited above from David signify, "Mount Zion on the sides of the north, the city of the great king;" and the words from Isaiah, "The mount of meeting on the sides of the north."

[29] In Isaiah:

Sennacherib the king of Assyria said, By the multitude of my chariots I will come up to the height of the mountains, to the sides of Lebanon; where I will cut down the height of its cedars, the choice of its fir trees (Isaiah 37:24).

This describes, in the internal sense, the haughtiness of those who wish to destroy the goods and truths of the church by reasonings from falsities; "the king of Assyria" signifies the rational perverted; "the multitude of his chariots" signifies reasonings from the falsities of doctrine; "to come up to the height of the mountains, to the sides of Lebanon, and to cut down the height of its cedars, and the choice of its fir trees" signifies the endeavor to destroy the goods and truths of the church, both internal and external; "mountains" meaning the goods of the church, "the sides of Lebanon" meaning where goods are conjoined with truths, "Lebanon" the spiritual church, "cedars" its internal truths which are from good, and "fir trees" its external truths, also from good. This is the meaning of these words in the spiritual sense, consequently in heaven.

[30] "Mountain" and "mountains" signify the goods of love and of charity in the following passages also. In David:

Jehovah who covereth the heavens with clouds, who prepareth rain for the earth, who maketh grass to spring forth upon the mountains (Psalms 147:8).

"The clouds," with which Jehovah covers the heavens, signify external truths, such as are in the sense of the letter of the Word; for the truths in that sense are called in the Word "clouds," while the truths in the internal sense are called "glory;" "the heavens" mean internal truths, because those who are in the heavens are in them; "the rain which he prepares for the earth" signifies influx of truth, "the earth" meaning the church, and thus those there who receive truth, for the church consists of such; "the mountains on which He makes grass to spring forth" signify the goods of love, and thence those who are in the goods of love, "grass" signifying the spiritual nourishment that such have; for grass for beasts is meant, and "beasts" signify the affections of good of the natural man.

[31] In Moses:

Of Joseph he said, Blessed of Jehovah be the land [of Joseph] for the precious things of heaven, for the dew, and for the deep that lieth beneath, for the firstfruits of the mountains of the east, and for the precious things of the hills of an age (Deuteronomy 33:13-15).

This is the blessing of Joseph, or of the tribe named from Joseph by Moses; and this blessing was pronounced upon Joseph because "Joseph" signifies the Lord's spiritual kingdom, and the heaven there that most nearly communicates with the Lord's celestial kingdom; "the land of Joseph" means that heaven, and also the church that consists of those who will be in that heaven; "the precious things of heaven, the dew, and the deep that lieth beneath" signify Divine-spiritual and spiritual-natural things from a celestial origin, "the precious things of heaven" Divine-spiritual things, "the dew" spiritual things communicating, and "the deep that lieth beneath" spiritual-natural things; "the firstfruits of the mountains of the east, and the precious things of the hills of an age" signify genuine goods, both of the love to the Lord and of charity towards the neighbor, "the mountains of the east" meaning the goods of love to the Lord, "the firstfruits" genuine goods, and "the hills of an age" the goods of charity towards the neighbor. Those who are ignorant of what is represented by "Joseph" and "his tribe," and also by "dew," "the deep that lieth beneath," "the mountains of the east," and "the hills of an age," can know scarcely anything of what such words involve, and, in general, can know scarcely anything of the significance of what is said by Moses in this whole chapter respecting the tribes of Israel, and of what is said by Israel the father in Genesis 49.

[32] In Matthew:

Ye are the light of the world; a city ³ that is set on a mountain cannot be hid (Matthew 5:14).

This was said to the disciples, by whom the church which is in truths from good is meant; therefore it is said, "Ye are the light of the world," "the light of the world" meaning the truth of the church. That it is not the truth unless it is from good is signified by "a city that is set on a mountain cannot be hid," "a city on a mountain" meaning truth from good.

[33] In the same:

If any man have a hundred sheep, and one of them be gone astray, will he not leave the ninety and nine in the mountains, and going seek that which is gone astray? (Matthew 18:12).

It is said, "will he not leave the ninety and nine in the mountains?" for "sheep in the mountains" signify those who are in the good of love and charity; but "the one that is gone astray" signifies one who is not in that good, because he is in falsities from ignorance; for where falsity is, there good is not, because good is of truth.

[34] In the Gospels:

When ye shall see the abomination of desolation, spoken of by Daniel the prophet, then let them that are in Judea flee to the mountains; and let him that is on the roof not go down into the house (Mark 13:14; Matthew 24:15-17; Luke 21:21).

In those chapters the Lord describes the successive vastation of the church, but it is described by pure correspondences. "When ye shall see the abomination of desolation" signifies when the disciples, that is, those who are in truths from good, perceive the church to be devastated, which takes place when there is no longer any truth because there is no good, or no faith because there is no charity; "then let them that are in Judea flee to the mountains" signifies that those who are of the Lord's church are to remain in the good of love, "Judea" signifying the Lord's church, and "mountains" the goods of love; "to flee to them" means to remain in those goods; "let him that is on the roof not go down into the house" signifies that he that is in genuine truths should remain in them, "house" signifying a man in respect to all the interior things which belong to his mind, and "the roof of the house" signifying therefore the intelligence that is from genuine truths, thus also the genuine truths through which there is intelligence. Unless the particulars of what the Lord said in these chapters of the Gospels are illustrated by the spiritual sense, scarcely anything that is contained there can be known, thus when it is said "let him that is on the roof not go down into the house;" or in another place, "let not him that is in the field return back to take his garments;" and many other things.

[35] Thus far it has been shown that "mountains" signify in the Word the goods of love; but as most things in the Word have also a contrary sense, so do "mountains," which in that sense signify the evils of the love, or the evils that spring forth from the loves of self and the world. Mountains are mentioned in this sense in the following passages in the Word. In Isaiah:

The day of Jehovah of Hosts shall come upon everyone that is proud and exalted, and upon all the exalted mountains, and upon all the hills that are lifted up (Isaiah 2:12, 14).

"The day of Jehovah of Hosts" means the Last Judgment, when the evil were cast down from the mountains and hills which they occupied in the spiritual world, as was said in the beginning of this article. It is because such before the Last Judgment dwelt upon mountains and hills, that "mountains and hills" mean the loves and the evils therefrom in which they were, "mountains" the evils of the love of self, and "hills" the evils of the love of the world. It is to be known that all who are in the love of self, especially those who are in the love of ruling, when they come into the spiritual world, are in the greatest eagerness to raise themselves into high places; this desire is inherent in that love; and this is why "to be of a high or elated mind" and "to aspire to high things" have become expressions in common use. The reason itself that there is this eagerness in the love of ruling is that they wish to make themselves gods, and God is in things highest. That "mountains and hills" signify these loves, and thence the evils of these loves, is clear from its being said, "a day of Jehovah of Hosts shall come upon everyone that is proud and exalted, and upon all the exalted mountains, and upon all the hills that are lifted up;" what else could be meant by "coming upon the mountains and hills?"

[36] In the same:

The voice of him that crieth in the wilderness, Prepare ye the way of Jehovah, make level a highway for our God. Every valley shall be lifted up, and every mountain and hill shall be made low (Isaiah 40:3-4).

This, too, treats of the Lord's coming and of the Last Judgment at that time; and "the voice of him that crieth in the wilderness, Prepare ye the way of Jehovah, and a highway for our God," signifies that they should prepare themselves to receive the Lord; "wilderness" signifying where there is no good because there is no truth, thus where there is as yet no church; "every valley shall be lifted up, and every mountain and hill shall be made low" signifies that all who are humble in heart, that is, all who are in goods and truths, are received, for such as are received by the Lord are raised up to heaven; while "every mountain and hill shall be made low" signifies that all who are elated in mind, that is, who are in the love of self and the world, shall be put down.

[37] In Ezekiel:

For I will make the land a desolation and wasteness, that the pride of strength may cease; and the mountains of Israel have been laid waste, that none may pass through (Ezekiel 33:28).

This describes the desolation and vastation of the spiritual church, which the Israelites represented; for the Jews represented the Lord's celestial kingdom, or the celestial church, while the Israelites represented the Lord's spiritual kingdom, or the spiritual church. Its "desolation and vastation" signifies the last state of the spiritual church, which was when there was no longer any truth because there was no good, or, when there was no faith because no charity; "desolation" is predicated of truth which is of faith, and "vastation" of good which is of charity. Boasting and elation of mind from falsities that they call truths, is signified by "the pride of strength," "strength" and "power" having reference to truths from good, because all strength and all power belong to such truths; here, however, they have reference to falsities, because of the boasting and elation of mind. That there was no longer any good of charity and faith is signified by "the mountains of Israel have been laid waste;" that there was no good whatever, but only evil, is signified by "that none may pass through."

[38] In the same:

Son of man, set thy faces toward the mountains of Israel, and prophesy against them, and say, Ye mountains of Israel, hear the word of the Lord Jehovih; Thus said the Lord Jehovih to the mountains and to the hills, to the water-courses and to the valleys: Behold I bring the sword upon you (Ezekiel 6:2-3).

Here, too, "mountains of Israel" signify the evils that proceed from the love of self and of the world, which exist with those who are in the spiritual church, when they no longer have any good of life, but only evil of life and the falsity of doctrine therefrom; "mountains," "hills," "water-courses," and "valleys," signify all things of the church, both interior or spiritual and exterior or natural, "mountains and hills" signifying things interior or spiritual, "water-courses and valleys" things exterior or natural; that these will perish through falsities is signified by "Behold I will bring the sword upon you," "sword" meaning the destruction of falsity by truths, and in a contrary sense, as here, the destruction of truth by falsities.

[39] In the same:

In the day in which God shall come upon the ground of Israel, the fishes of the sea, and the fowl of the heavens, and the wild beast of the field, and every creeping thing that creepeth upon the ground, and every man who is upon the faces of the ground, shall quake before Me, and the mountains shall be thrown down, and the steps shall fall, and every wall shall fall to the earth; then I will call for the sword against him unto all My mountains (Ezekiel 38:18, 20-21).

What all this signifies see above, n. 400, where it is explained, namely, what is signified by "God," by "the fishes of the sea," "the fowl of the heavens," "the wild beast of the field," "the creeping thing that creepeth upon the ground;" also that "the mountains of Israel" signify the goods of spiritual love, but here, the evils of love that are opposed to those goods.

[40] In Micah:

Arise, strive thou with the mountains, that the hills may hear thy ⁴ voice. Hear, O ye mountains, the strife of Jehovah, and ye strong foundations of the earth; for Jehovah hath a strife with His people, and He reproveth Israel (Micah 6:1, 2).

This, too, was said of the spiritual church, which was represented by the Israelites when separated from the Jews; and "mountains" mean the goods of charity, and "hills" the goods of faith; but here, the evils and falsities that are the opposites of these goods; therefore, it is said, "strive thou with the mountains, and let the hills hear thy voice;" "the strong foundations of the earth" mean the principles of falsity in that church, "the earth" meaning the church, and "foundations" the principles upon which the other things are founded. It is said, "with His people," "with Israel," because "people" means those who are in truths, or those who are in falsities; and "Israel" those who are in goods, or those who are in evils.

[41] In Jeremiah:

Behold, I am against thee, O destroying mountain, destroying the whole earth; and I will stretch out the hand against thee, and roll thee down from the cliffs, and will make thee a mountain of burning (Jeremiah 51:25).

This was said of Babylon, by which those who are in the falsities of evil and in the evils of falsity from the love of self are meant, for such misuse the holy things of the church as a means of ruling; it is from that love and the falsities and evils therefrom that Babylon is called "a destroying mountain, destroying the whole earth," "the earth" meaning the church. The destruction and damnation of such by the falsities of evil is signified by "I will roll thee down from the cliffs," "cliffs" meaning where the truths of faith are, here, where the falsities of evil are; while the destruction and damnation of such by the evils of falsity is signified by "I will make thee a mountain of burning," "burning" having reference to the love of self, because "fire" signifies that love (See in the work on Heaven and Hell 566-573). This makes clear that "mountains" signify the evils of the love of self and the world, since Babylon is called "a destroying mountain," and is to be made "a mountain of burning." In Nahum:

The mountains quake before Him, and the hills dissolve, and the whole earth is burned up before Him. Who can stand before His rebuking (Nahum 1:5-6).

What this, in series, signifies, may be seen above n. 400, where the particulars are explained; showing that "mountains and hills" here mean the evils of the love of self and the world.

[42] In Micah:

Jehovah going forth out of His place cometh down and treadeth upon the high places of the earth. Therefore the mountains are melted under Him, and the valleys are cleft, as wax before the fire, as waters poured down a descent; on account of the transgressions of Jacob is all this, and on account of the sins of the house of Israel (Micah 1:3-5).

This, too, was said of the Last Judgment, and of those who then made for themselves a semblance of heaven upon the mountains and hills (who have been treated of above, in several places). The Last Judgment is meant by "Jehovah going forth out of His place, He cometh down and treadeth upon the high places of the earth," "upon the high places of the earth" signifying upon those who were in the high places, that is, upon whom judgment was executed, for in the spiritual world, just as in the natural world, there are lands, mountains, hills, and valleys. The destruction of those who are upon the mountains and in the valleys, who are such as are in evils from the love of self and the world and in the falsities therefrom, is signified by "the mountains are melted under Him, and the valleys are cleft, as wax before the fire, as waters poured down a descent," "mountains" signifying the evils of the loves of self and of the world, and "valleys" the falsities therefrom; of these evils of the loves of self and of the world that are signified by "mountains" it is said that they are melted "as wax before the fire," since "fire" signifies those loves; and of the falsities that are signified by "valleys" it is said "as waters poured down a descent," since "waters" signify falsities. This was evidently because of evils and falsities, for it is said, "on account of the transgressions of Jacob is all this, and on account of the sins of the house of Israel."

[43] In Jeremiah:

I saw the earth, and lo, it is void and empty; and towards the heavens, and they have no light. I saw the mountains, and lo, they quake, and all the hills are overturned. I saw, and lo, there is no man, and every fowl of heaven hath fled away (Jeremiah 4:23-25).

"The quaking of the mountains" signifies the destruction of those who are in the evils of the love of self, and "the overturning of the hills," the destruction of those who are in the evils of the love of the world, and in falsities. (The remainder may be seen explained above, n. 280, 304).

In Isaiah:

O Jehovah, that Thou wouldst rend the heavens, that Thou wouldst come down, that the mountains might flow down before Thee (Isaiah 64:1).

These words have a similar signification as those in Micah (1:3-5) which have been explained above.

[44] In David:

Bow Thy heavens, O Jehovah, and come down; touch the mountains that they may smoke. Flash forth the lightning and scatter them (Psalms 144:5-6.

"To bow the heavens and come down," means the like as "to rend the heavens and come down," "to go forth out of His place, and to come down and tread upon the high places of the earth," quoted above, namely, to visit and judge; "to touch the mountains that they may smoke" signifies to destroy by His presence those who are in the evils of the loves of self and of the world, and in falsities therefrom; "to smoke" signifies to be let into the evils of these loves and into their falsities, for "fire" signifies these loves, and "smoke" their falsities; "flash forth the lightning and scatter them" signifies the Divine truth by which they are dispersed, for it is by the presence of Divine truth that evils and falsities are disclosed, and from the collision then there are appearances like lightnings.

[45] In Moses:

A fire hath been kindled in Mine anger, and shall burn even unto the lowest hell, and it shall devour the earth and its produce, and shall set in flames the foundations of the mountains (Deuteronomy 32:22).

It is said that "a fire hath been kindled in Jehovah's anger, which shall burn even unto the lowest hell," although Jehovah has no fire of anger, much less one that burns to the lowest hell; for Jehovah, that is the Lord, is angry with no one, and does evil to no one, neither does He cast anyone into hell, as may be seen in the work on Heaven and Hell 545-550; but it is so said in the sense of the letter of the Word, because it so appears to an evil man, and also to a simple man, for the Word in the letter is according to appearance, because according to the apprehension of natural men. But as angels, who are spiritual, see the truths themselves of the Word, not apparently according to the apprehension of man, but spiritually, therefore with the angels the sense of such expressions is inverted, and this is the internal or spiritual sense, that is, that the infernal love with man is such a fire, and burns even to the lowest hell; and as that fire, that is, that love, destroys all things of the church with man, from the very foundation, therefore it is said that "it shall devour the earth and its produce, and shall set in flames the foundations of the mountains," "the earth" meaning the church, "its produce" everything of the church, "the foundations of the mountains" the truths upon which the goods of love are founded, and these are said "to be set in flames" by the fire of the love of self and the world. In David:

Then the earth tottered and quaked, and the foundations of the mountains trembled and tottered because He was wroth (Psalms 18:7).

The meaning here is similar, but for an explanation of the particulars see above, n. 400. In the same:

God is a refuge for us. Therefore will we not fear when the earth shall be changed, and when the mountains are moved in the heart of the seas; the waters thereof shall be in tumult, they shall foam, the mountains shall quake in the uprising thereof (Psalms 44:1-3).

This, too, may be seen explained above n. 304, where it may be seen what is signified by "the mountains are moved in the heart of the seas," and "the mountains shall quake in the uprising," namely, that the evils of the loves of self and of the world will cause distress according to their increase.

[46] In Isaiah:

The anger of Jehovah is against all nations, and His wrath upon all their host; He hath devoted them, He hath given them to the slaughter, that their slain may be cast forth; and the stink of their carcasses shall come up, and the mountains shall be melted by their blood (Isaiah 34:2-3).

This is said of the Last Judgment; and "the anger of Jehovah is against all nations, and His wrath upon all their host" signifies the destruction and damnation of all who are in evils and their falsities from purpose and from the heart; "nations" signifying these evils, and "host" all falsities therefrom. That such are to be damned and that they will perish is signified by "He hath devoted them, and hath given them to the slaughter." The damnation of those who will perish through falsities is signified by "their slain shall be cast forth;" those are said in the Word "to have been slain" who have perished through falsities; and "to be cast forth" signifies to be damned. The damnation of those who would perish by evils is signified by "the stink of their carcasses shall come up;" those are called in the Word "carcasses" who have perished by evils, and "stink" signifies their damnation; "the mountains shall be melted by their blood" signifies that evils of the loves with such are full of falsities, "mountains" meaning the evils of the loves of self and of the world, and "blood" falsity.

[47] In the same:

I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools (Isaiah 42:15).

"To make waste mountains and hills" signifies to destroy all the good of love to the Lord and towards the neighbor; "to dry up every herb" signifies the consequent destruction of all truths, "herb" signifying truths springing from good; "to make the rivers islands, and to dry up the pools" signifies to annihilate all the understanding and perception of truth, "rivers" signifying intelligence which is of truth, "islands" where there is no intelligence, "pools" the perception of truth. The understanding of truth is from the light of truth, but the perception of truth is from the heat or love of truth.

[48] In the same:

Behold, O Jacob, I have made thee into a new threshing instrument having sharp teeth, that thou mayest thresh the mountains, and beat them small, and make the hills as chaff. Thou shalt disperse them, that the wind may carry them away and the tempest scatter them (Isaiah 41:15-16).

"Jacob" means the external church in respect to good and truth, and thence external good and truth, which are good and truth from the sense of the letter of the Word. Those who are of the external church are in such good and truth. These are compared to "a new threshing instrument having sharp teeth," because a threshing instrument beats out wheat, barley, and other grain from the ears, and these signify the goods and truths of the church (See above, n. 374-375; here therefore because evils and falsities are what are to be crushed and broken up it is said "a threshing instrument having sharp teeth, that thou mayest thresh the mountains and beat them small, and make the hills as chaff," which signifies the destruction of the evils arising from the love of self and the world, and of the falsities therefrom; and it is added "thou shalt disperse them, that the wind may carry them away and the tempest scatter them," which signifies that they shall be of no account; both "wind" and "tempest" are mentioned because both evils and falsities are meant, "wind" having reference to truths, and in the contrary sense to falsities, and "tempest" to the evils of falsity.

[49] In the same:

The mountains shall depart, and the hills be removed, but My mercy shall not depart from with thee (Isaiah 54:10).

"The mountains shall depart, and the hills be removed," does not mean that the mountains and hills that are on the earth are to depart and be removed, but those who are in evil loves and in falsities therefrom, for this chapter treats of the nations from which a new church is to be formed, therefore "mountains and hills" mean, in particular, those of the former church, consequently the Jews with whom were mere evils of falsity and falsities of evil, because they were in the loves of self and of the world.

[50] In Jeremiah:

For the mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are laid waste so that no man passeth through (Jeremiah 9:10).

"The mountains" for which there is weeping and wailing, mean evils of every kind springing forth from the two loves just mentioned; and "the habitations of the wilderness" signify falsities therefrom, for "wilderness" signifies where there is no good because there is no truth, and "habitations" where falsities are; so here the "habitations of the wilderness" mean the falsities from the evils above described; that there is no good and truth whatever is meant by "they are laid waste so that no man passeth through." Where vastation is treated of in the Word, it is customary to say, "so that no man passeth through," and it signifies that there is no longer any truth, and consequently no intelligence. It is evident that it is not mountains and habitations of the wilderness for which there is weeping and wailing.

[51] In the same:

My people have been lost sheep; their shepherds have caused them to err, the mountains have turned away; they have gone from mountain to hill, they have forgotten their resting place (Jeremiah 50:6).

In Ezekiel:

My sheep go astray on all the mountains and upon every exalted hill; and My sheep were scattered upon all the faces of the earth, and there is none that enquireth or seeketh (Ezekiel 34:6).

That "the sheep have gone from mountain to hill," and that "they go astray on all the mountains and upon every exalted hill" signifies that they seek goods and truths, but do not find them, but that evils and falsities are seized upon instead. "The mountains have turned away" signifies that instead of goods there are evils.

[52] In Jeremiah:

Give glory to Jehovah your ⁵ God, before He cause darkness and before your feet stumble upon the mountains of twilight (Jeremiah 13:16).

This signifies that Divine truth must be acknowledged, that falsities and evils therefrom may not break in from the natural man; "to give glory to God" signifies to acknowledge the Divine truth, "glory" in the Word signifying Divine truth, and to acknowledge it and live according to it is the glory which the Lord desires, and which is to be given to Him; "before He cause darkness" signifies lest falsities take possession, "darkness" meaning falsities; "and before your feet stumble upon the mountains of twilight" signifies lest evils therefrom out of the natural man take possession, "the mountains of twilight" meaning the evils of falsity, for "mountains" mean evils, and it is "twilight" when truth is not seen, but falsity instead, and "feet" signify the natural man, for all evils and the falsities therefrom are in the natural man, because that man by inheritance is moved to love himself more than God, and the world more than heaven, and to love the evils adhering to those loves from parents. These evils and the falsities therefrom are not removed except by means of Divine truth and a life according to it; by these means the higher or interior mind of man, which sees from the light of heaven, is opened, and by this light the Lord disperses the evils and the falsities therefrom that are in the natural mind. (That "feet" signify the natural man, see above, n. 65, 69 and Arcana Coelestia 2162, 3147, 3761, 3986, 4280, 4938-4952)

[53] In the Gospels:

Jesus saith unto the disciples, Have the faith of God; verily I say unto you, Whosoever shall say unto [this] mountain, Be thou taken up and cast into the sea, and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass, what he hath said shall be done for him (Mark 11:22-23; Matthew 17:20).

One who is ignorant of the arcana of heaven and of the spiritual sense of the Word, might believe that the Lord said this, not of saving faith, but of another faith that is called historical and miraculous; but the Lord said this of saving faith, which faith makes one with charity and is wholly from the Lord, therefore the Lord calls this faith "the faith of God;" and because it is by this faith, which is the faith of charity from Him, that the Lord removes all evils flowing from the loves of self and of the world and casts them into hell from which they came, so He says, "Whosoever shall say unto this mountain, Be thou taken up and cast into the sea, what he hath said shall he done;" for "mountain" signifies the evils of those loves, and "sea" signifies hell; therefore "to say to a mountain, Be thou taken up," signifies the removal of those evils, and "to be cast into the sea" signifies to be cast into the hell from which they came. Because of this signification of "mountain" and "sea," this came to be a common expression with the ancients when the power of faith was the subject of discourse; not that that power can cast the mountains on the earth into the sea, but it can cast out the evils that are from hell.

Moreover, the mountains in the spiritual world upon which the evil dwell are often overturned and cast down by faith from the Lord; for when the evils with such are cast down, the mountains upon which they dwell are also cast down, as has been several times said before; and this has often been seen by me. That no other faith than the faith of charity from the Lord is here meant is evident from what follows in the Lord's discourse in Mark, where it is said:

Therefore I say unto you, All things whatsoever that praying ye ask for, believe that ye are to receive, and it shall be done for you. But when ye stand praying, forgive, if ye have aught against any, that your Father also who is in the heavens may forgive you your trespasses. But if ye shall not forgive, neither will your Father who is in the heavens forgive your trespasses (Mark 11:24-26).

This makes evident that "the faith of God," of which the Lord here speaks, is the faith of charity, that is, the faith that makes one with charity, and is therefore wholly from the Lord. Moreover, the Lord said these things to the disciples when they supposed that they could do miracles from their own faith, thus from themselves; nevertheless such things are done by faith from the Lord, thus by the Lord (as is also evident from Matthew 17:19, 20, where like things are said).

[54] Because "mountains" signified the goods of celestial love, and "hills" the goods of spiritual love, the ancients, with whom the church was representative, had their Divine worship upon mountains and hills, and Zion was upon a mountain, and Jerusalem on mountainous places below it. But that the Jews and Israelites, who were given to idolatry, might not turn Divine worship into idolatrous worship, it was commanded them that they should have their worship in Jerusalem only, and not elsewhere; but because they were idolaters at heart they were not content to have their worship in Jerusalem, but after a custom of the nations derived from the ancients they everywhere held worship upon mountains and hills, and sacrificed and burnt incense thereon; and because this was idolatrous with them, worship from evils and falsities was signified by their worship upon other mountains and hills; as in the following passages. In Isaiah:

Upon a mountain high and lifted up hast thou set thy bed; thither also wentest thou up to sacrifice sacrifices (Isaiah 57:7).

In Hosea:

They sacrifice upon the tops of the mountains, and burn incense upon the hills (Hosea 4:13).

In Jeremiah:

Backsliding Israel is gone away upon every high mountain and under every green tree, and thou hast played the harlot (Jeremiah 3:6).

"To play the harlot" signifies to falsify worship; that this was idolatrous, is evident from these words in Moses:

Ye shall destroy the places wherein the nations served their gods, upon the mountains, and upon the hills, and under every green tree (Deuteronomy 12:2).

In these passages, therefore, worship upon mountains and hills signifies worship from evils and falsities. From this, also, it came that the nations in Greece placed Helicon on a high mountain, and Parnassus on a hill below it, and believed that their gods and goddesses dwelt there; this was derived from the ancients in Asia, and especially those in the land of Canaan, who were not far away, with whom all worship consisted of representatives.

[55] It is said in the Gospels:

The devil took Jesus up into a high mountain, and showed Him all the kingdoms of the world and their glory, and tempted Him there (Matthew 4:8; Luke 4:5).

This signifies that the devil tempted the Lord through the love of self, for this is what "the high mountain" signifies; for the three temptations described in these passages signify and involve all the temptations that the Lord endured when He was in the world; for the Lord, by temptations admitted into Himself from the hells and by victories then, reduced all things in the hells to order, and also glorified His Human, that is, made it Divine. All the Lord's temptations were described so briefly, since He has revealed them in no other way; but yet they are fully described in the internal sense of the Word. (Respecting the Lord's temptations see what is cited in The Doctrine of the New Jerusalem, n. 201, 293, 302.)

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