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

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

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

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

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

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

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

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

In Moses:

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

In Luke:

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

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

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

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

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

In David:

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

In Isaiah:

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

In the same:

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

In David:

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

In Zechariah:

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

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

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

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

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

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

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

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

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

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

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

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

[9] In the same:

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

In the same:

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

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

[10] In the same:

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

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

[11] In Isaiah:

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

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

[12] In the second book of Samuel:

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

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

[13] In Isaiah:

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

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

[14] In Ezekiel:

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

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

[15] In Ezekiel:

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

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

[16] The like is signified in Zechariah:

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

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

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

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

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

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

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

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

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

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

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

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

[19] In Moses:

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

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

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

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

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

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

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

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

Poznámky pod čarou:

365. And to him that sat upon him, to him it was given to take peace from the earth, signifies the Word consequently not understood, whence there are dissensions in the church. This is evident from the signification of "him that sat upon the red horse," as being the Word not understood in respect to good; for "he that sat upon the horse," signifies the Word, as was shown above (n. 355, 356), "horse" signifying the understanding of it n. 355, and the "red horse" the understanding destroyed in respect to good n. 364; therefore "he that sat upon the red horse" signifies the Word consequently not understood. It is evident also from the signification of "to take peace," as being that there are thence dissensions (of which presently); also from the signification of "earth," as being the church. (That "the earth" signifies the church, see above, n. 29, 304)

[2] Before it is explained what "peace" signifies, let something be said about dissensions arising in the church when the understanding of the Word is destroyed. By good, the good of love to the Lord and the good of love towards the neighbor are meant, since all good is of love. When these goods do not exist with the man of the church, the Word is not understood; for the conjunction of the Lord and the conjunction of heaven with the man of the church is by means of good; therefore if there is no good with him no illustration can be given; for all illustration when the Word is being read is out of heaven from the Lord; and when there is no illustration the truths that are in the Word are in obscurity, thence dissensions spring up. That the Word is not understood if man is not in good can also be seen from this, that in the particulars of the Word there is a heavenly marriage, that is, a conjunction of good and truth; therefore if good is not present with man when he is reading the Word, truth does not appear, for truth is seen from good, and good by means of truth. (That in the particulars of the Word there is a conjunction of good and truth, see above, n. 238 at the end, 288.)

[3] The state of the case is this: so far as man is in good the Lord flows in and gives the affection of truth, and thus understanding; for the interior human mind is formed entirely in the image of heaven, and the whole heaven is formed according to the affections of good and of truth from good; therefore unless there is good with man, that mind cannot be opened, still less can it be formed for heaven; it is formed by the conjunction of good and truth. From this it can also be seen that unless man is in good, truths have no ground in which to be received, nor any heat by which to grow; for truths with the man who is in good are like seeds in the ground in the time of spring; while truths with the man who is not in good are like seeds in ground bound by frost in the time of winter, when there is no grass, nor flower, nor tree, still less fruit.

[4] In the Word are all truths of heaven and the church, yea, all the secrets of wisdom that the angels of heaven possess; but no one sees these unless he is in the good of love to the Lord and in the good of love towards the neighbor; those who are not, see truths here and there, but do not understand them; they have a perception and idea of them wholly different from that which pertains to these same truths in themselves; although, therefore, they see or know truths, still truths are not truths with them, but falsities; for truths are not truths from their sound or utterance, but from an idea and perception of them. When truths are implanted in good it is different; then truths appear in their own form, for truth is the form of good. From this it may be concluded what the nature of the understanding of the Word is with those who make faith alone the sole means of salvation, and cast behind the back the good of life, or the good of charity. It has been found that those who have confirmed themselves in this, both in doctrine and life, have not even a single right idea of truth; this, moreover, is why they do not know what good is, what charity and love are, what the neighbor is, what heaven and hell are, that they are to live after death as men, nor, indeed, what regeneration is, what baptism is, and many other things; yea, they are in such blindness respecting God Himself that they worship three in thought, and not one except merely with the mouth, not knowing that the Father of the Lord is the Divine in Him, and that the Holy Spirit is the Divine from Him. These things are said to make known that there is no understanding of the Word where there is no good. It is here said that to him that sat upon a red horse, it was given "to take peace from the earth," because "peace" signifies a peaceful state of the mind [mens] and tranquillity of the disposition [animus] from the conjunction of good and truth; therefore "to take away peace" signifies an unpeaceful and untranquil state from the disjunction of good and truth, which is the cause of internal dissensions; for when good is separated from truth evil takes its place; and evil loves not truth but falsity; because every falsity belongs to evil, as every truth to good; when, therefore, such a person sees a truth in the Word or hears it from another, the evil of his love, and thus of his will, strives against the truth, and then he either rejects or perverts it, or by ideas from the evil so obscures it that at length he sees nothing of truth in the truth, however much it may sound like truth when he utters it. This is the origin of all dissensions, controversies, and heresies in the church. From this it can be seen what is here signified by "to take peace from the earth."

[5] But what peace is in its first origin is amply shown in the work on Heaven and Hell, where the State of Peace in Heaven is treated of (n. 284-290), namely that in its first origin it is from the Lord; it is in Him from the union of the Divine Itself and the Divine Human, and it is from Him by His conjunction with heaven and the church, and in particular from the conjunction of good and truth in each individual. From this it is that "peace," in the highest sense, signifies the Lord; in a relative sense, heaven and the church in general, and also heaven and the church in particular in each individual.

[6] That these things are signified by "peace" in the Word, can be seen from many passages therein, of which I will present the following by way of confirmation. In John:

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

This treats of the Lord's union with the Father, that is, the union of His Divine Human with the Divine Itself which was in Him from conception, and thence of the Lord's conjunction with those who are in truths from goods; therefore "peace" means tranquility of mind from that conjunction; and as such are protected by that conjunction from the evils and falsities that are from hell, for the Lord protects those who are conjoined with Him, therefore He says, "Let not your heart be troubled, neither let it be afraid." This Divine peace is in man, and as heaven is with it, "peace" here also means heaven and in the highest sense, the Lord. But the peace of the world is from successes in the world, thus from conjunction with the world, and as this is only external and the Lord, and consequently heaven are not in it, it perishes with the life of a man in the world and is turned into what is not peace; therefore the Lord says, "My peace I give unto you; not as the world giveth give I unto you."

[7] In the same:

Jesus said, These things I have spoken unto you that in Me ye may have peace. In the world ye have affliction; but have confidence I have overcome the world (John 16:33).

Here, too, "peace" means internal delight from conjunction with the Lord, whence come heaven and eternal joy. "Peace" is here opposed to "affliction," because "affliction" signifies infestation by evils and falsities, which those have who are in Divine peace so long as they live in the world; for the flesh, which they then bear about them, lusts after the things of the world, from which comes affliction; therefore the Lord says, "that in Me ye may have peace; in the world ye have affliction;" and as the Lord in respect to His Human acquired to Himself power over the hells, thus over the evils and the falsities that with everyone rise up from the hells into the flesh and infest, He says, "have confidence, I have overcome the world."

[8] In Luke:

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

And in Matthew:

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

That they were to say, "Peace be to the house" signifies that they were to learn whether those who were in it would receive the Lord; they were proclaiming the good tidings respecting the Lord, and thence respecting heaven, celestial joy, and eternal life, for all these are signified by "peace;" and those who received are meant by the "sons of peace," upon whom peace would rest, but if they did not acknowledge the Lord, and consequently did not receive the things pertaining to the Lord, or to peace, that peace would be taken away from them is what is signified by "if the house or city be not worthy let your peace return to you;" that in such case they might suffer no harm from the evils and falsities that were in that house or that city, it was commanded that "going forth, they should shake off the dust of their feet," which signifies that what is cursed therefrom might not cling to them, for "dust of the feet" signifies what is cursed; for what is ultimate in man, which is the sensual-natural, corresponds to the soles of the feet; and because evil clings to this, so in the case of those who were in the representatives of the church, as most were at that time, they shook off the dust of the feet when the truths of doctrine were not received. For in the spiritual world, when any good person comes to those who are evil, evil flows in from evil and causes some disturbance, but it disturbs only the ultimates that correspond to the soles of the feet; therefore when they turn and go away it appears as if they shook the dust off their feet behind them, which is a sign that they are delivered, and that evil clings to those that are in evil. (That "the soles of the feet" correspond to the lowest natural things, and therefore signify these in the Word, see Arcana Coelestia 2162, 3147, 3761, 3986, 4280, 4938-4952; and that "dust, which should be shaken off" signifies what is damned, n. 249, 7418, 7522)

[9] In Luke:

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

Those who think of these words and those that follow immediately there, from the sense of the letter only, because they see no other sense, believe that these words were spoken by the Lord respecting the destruction of Jerusalem; but all things that the Lord spoke since they were from the Divine, did not relate to worldly and temporal things, but to heavenly and eternal things; therefore "Jerusalem, over which the Lord wept" signifies here as elsewhere the church, which was then entirely vastated, so that there was no longer any truth and consequently no good, and thus that they were about to perish forever; therefore He says, "if thou hadst known, and indeed in this day, the things that belong to thy peace," that is, that belong to eternal life and happiness, which are from the Lord alone; for "peace," as was said, means heaven and heavenly joy through conjunction with the Lord.

[10] In the same:

Zacharias prophesying said, The dayspring from on high appeareth to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace (Luke 1:67, 78-79).

This was said of the Lord about to come into the world, and of the illustration at that time of those who were out of the church and in ignorance of Divine truth, from not having the Word. The Lord is meant by "the dayspring from on high which appeareth;" and those who are out of the church are meant by "them that sit in darkness and in the shadow of death;" and their illustration in Divine truths through the reception of the Lord and conjunction with Him, whence are heaven and eternal happiness is meant by "the way of peace;" "guiding our feet into it" signifies instruction.

[11] In the same:

The disciples praised God, saying, Blessed is the King that cometh in the name of the Lord; peace in heaven and glory in the highest (Luke 19:37-38).

These things were said by the disciples when the Lord went to Jerusalem, that

He might there, by the passion of the cross, which was His last temptation, wholly unite His Human to His Divine, and might also entirely subjugate the hells; and as all Divine good and truth would then proceed from Him, they say, "Blessed is the King that cometh in the name of the Lord," which signified acknowledgment, glorification, and thanksgiving that these things were from Him (See above, n. 340; "peace in heaven and glory in the highest" signifies that the things meant by "peace" are from the union of the Divine Itself and the Divine Human, and that thence angels and men have them by conjunction with the Lord; for when the hells had been subjugated by the Lord, peace was established in heaven, and then those who were there had Divine truth from the Lord, which is "glory in the highest." (That "glory" signifies Divine truth proceeding from the Lord, see above, n. 33, 288, 345.)

As "peace" in the internal sense of the Word signifies the Lord and thence heaven and eternal life, and in particular, the delight of heaven arising from conjunction with the Lord, so the Lord after the resurrection, when He appeared to the disciples, said to them:

Peace be unto you (Luke 24:36, 37; John 20:19, 21, 26).

[12] Again in Moses:

Jehovah bless thee and keep thee; Jehovah make His faces to shine upon thee, and be gracious unto thee; and Jehovah lift up His faces upon thee, and give thee peace (Numbers 6:24-26).

Divine truth, from which is all intelligence and wisdom, with which the Lord flows in, is meant by "Jehovah makes His faces to shine upon thee;" and protection thereby from falsities is meant by "be gracious unto thee;" and the Divine good, from which is all love and charity, with which the Lord flows in, is meant by "Jehovah lift up His faces upon thee;" and protection thereby from evils, and thence heaven and eternal happiness, are meant by "give thee peace;" for when evils and falsities are removed and no longer infest, the Lord flows in with peace, in which and from which is heaven and the delight that fills with bliss the interiors of the mind, thus heavenly joy. (This benediction may also be seen explained above, n. 340 "Peace" has a like signification in David:

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

[13] And in the same:

Who will show us good? Jehovah, lift Thou up the light of Thy faces upon us. Thou givest joy in my heart more than at the time when their corn and new wine are increased. In peace I at the same time lie down and sleep; for Thou alone, O Jehovah, dost make me to dwell securely (Psalms 4:6-8);

This describes the peace that those have who are in conjunction with the Lord through the reception of Divine good and Divine truth from Him, and that it is peace in which and from which is heavenly joy. Divine good is meant by "Who will show us good?" and Divine truth by "lift Thou up the light of Thy faces upon us," "the light of the Lord's faces" is the Divine light that proceeds from Him as a sun in the angelic heaven, which light is in its essence Divine truth (as may be seen in the work on Heaven and Hell, n. 126-140). Heavenly joy therefrom is meant by "Thou givest joy in the heart;" multiplication of good and truth is meant by "their corn and new wine are increased," "corn" signifying good, and "new wine" truth. Because peace is in these and from these, it is said, "In peace I at the same time lie down and sleep; for Thou alone, O Jehovah, dost make me to dwell securely," "peace" signifying the internal delight of heaven, "security" the external delight, and "to lie down and sleep" and "to dwell" signifying to live.

[14] In Moses:

If ye walk in My statutes, and keep My commandments and do them, I will give peace in the land, so that ye may lie down securely, and none shall make afraid; and I will cause the evil wild beast to cease out of the land, and the sword shall not pass through the land (Leviticus 26:3, 6).

This describes the source of peace, that is, of heaven and heavenly joy. Peace viewed in itself is not heaven and heavenly joy, but these are in peace and from peace; for peace is like the dawn or like spring-time in the world, which dispose human minds to receive in the heart delights and pleasures from the objects that appear before the eyes, for that is what makes them delightful and pleasant; and because all things of heaven and of heavenly joy are in like manner from Divine peace, these also are meant by "peace." Since man has heaven from living according to the commandments, for thence he has conjunction with the Lord, therefore it is said, "If ye walk in My statutes, and keep My commandments, and do them, I will give peace in the land;" that then they would not be infested by evils and falsities is meant by "they would lie down securely, and none make afraid," and by "Jehovah will cause the evil wild beast to cease out of the land, and the sword shall not pass through it," "the evil wild beast" signifying evil lusts, and "the sword" falsities therefrom; both these destroy good and truth from which is peace; and "land" signifies the church. (That "the evil wild beast" signifies evil lusts, and the destruction of good by them, see Arcana Coelestia 4729, 7102, 9335; that "the sword" signifies falsities, and the destruction of truth by them, see above, n. 131; and that "land" signifies the church, see also above, n. 29, 304.) One who does not rise above the sense of the letter of the Word sees in this nothing more than that he who lives according to the statutes and commandments shall live in peace, that is, shall have no adversaries or enemies, and that thus he shall lie down securely; also that no evil wild beasts shall harm him, and that he shall not perish by the sword; but this is not the spiritual of the Word, yet the Word in every particular is spiritual, and this lies concealed in the sense of its letter, which is natural; its spiritual is what has here been explained.

[15] In David:

The miserable shall possess the land, and shall be delighted with the multitude of peace. Mark the perfect man, and see the upright, for to that man the latter end is peace (Psalms 37:11, 37).

"The miserable" mean here those who are in temptations in the world; "the multitude of peace with which they shall be delighted" signifies the delights that follow temptations; for after temptations delights are given by the Lord from the conjunction of good and truth that follows temptation, and the consequent conjunction with the Lord. That man has the delight of peace from the conjunction of good and truth is meant by "Mark the perfect man, and behold the upright, for to that man the latter end is peace." The perfection which is to be marked is predicated in the Word of good, and the uprightness which is to be seen is predicated of truth; the "latter end" means the termination when there is peace.

[16] In the same:

The mountains shall bear peace to the people, and the hills in righteousness. In His days shall the righteous flourish, and much peace until the moon be no more (Psalms 72:3, 7).

This treats of the Lord's coming and His kingdom; the "mountains which shall bear peace to the people," signify love to the Lord; and the "hills in righteousness" signify charity towards the neighbor. (That this is the signification of "mountains" in the Word, see Arcana Coelestia 795, 6435, 10438, for the reason that those who are in love to the Lord dwell in heaven upon mountains, and those who are in charity towards the neighbor upon hills there, n. Arcana Coelestia 10438; and in the work on Heaven and Hell 188.)

This makes clear that "peace" means heavenly joy which is from the conjunction with the Lord by love; "in His days shall the righteous flourish" signifies one who is in the good of love; therefore it is said, "and much peace;" for as was said above, peace is from no other source than from the Lord, and His conjunction with those who are in the good of love. It is said, "until the moon be no more," which signifies that truth must not be separated from good, but the two must be so conjoined as to be a one, that is, so that truth also is good; for all truth is of good because it is from good, and therefore in its essence is good; truth is such with those who are in the good of love to the Lord from the Lord, who are here meant by the "righteous." (That the "sun" signifies the good of love, and the "moon" truth therefrom, see Arcana Coelestia 1521, 1531, 2495, 4060, 4696, 7083.)

[17] In Isaiah:

Unto us a child is born, unto us a Son is given; upon whose shoulder is the government; he shall call His name Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace. To the increase of His government and peace there shall be no end (Isaiah 9:6-7).

These things are said of the Lord's coming, of whom it is said, "Unto us a child is born, unto us a Son is given," because "child" in the Word signifies good, here Divine good, and "son" truth, here Divine truth. This is said on account of the marriage of good and truth that is in every particular of the Word; and as Divine good and Divine truth are from the Lord, He is called "Prince of Peace," and it is said, "to the increase of His government and peace there shall be no end;" "government" is predicated of Divine truth, and "peace" of Divine good conjoined to Divine truth, therefore He is called the "Prince of Peace." (That "Prince" is predicated of truths, and that it signifies the chief truth, see Arcana Coelestia 1482, 2089, 5044, and above, n. 29; and that "peace" is predicated of the conjunction of good and truth, see above in this article.)

[18] But as "peace" is mentioned in many passages of the Word, and the explanation must be adapted to the thing treated of, or to the subject of which it is predicated, and consequently its signification appears various, I will tell briefly what "peace" signifies, that the mind may not be borne hither and thither. Peace is bliss of heart and soul arising from the Lord's conjunction with heaven and with the church, and this from the conjunction of good and truth with those who are therein; consequently there is no longer combat of evil and falsity against good and truth, or no dissension or war in a spiritual sense; from this is peace, in which all the fructification of good and the multiplication of truth takes place, and thence comes all wisdom and intelligence. And as this peace is from the Lord alone, and from Him with the angels in heaven, and with men in the church, so "peace" in the highest sense means the Lord, and in a relative sense, heaven and the church, and thus good conjoined to truth with those who are there.

[19] From this an idea can be had of the signification of "peace" in the following passages. In David:

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

"Peace" stands for all things that belong to heaven and the church, from which is the happiness of eternal life; and as only those who are in good have that peace, it is said, "depart from evil and do good; seek peace and pursue it."

[20] In the same:

Much peace have they that love thy law; and with them there is no stumbling. I have waited for Thy salvation, O Jehovah, and have done Thy commandments (Psalms 119:165-166).

"Peace" stands for heavenly blessedness, happiness, and delight, and as these are granted only with those that love to do the Lord's commandments it is said, "Much peace have they who love Thy law." "I have waited for Thy salvation, O Jehovah, and have done Thy commandments," "salvation" meaning eternal life; that such are not infested by evils and falsities is signified by "with them there is no stumbling."

[21] In Isaiah:

O Jehovah, ordain peace for us, for Thou hast wrought all our works for us (Isaiah 26:12).

As peace is from Jehovah alone, that is from the Lord and in doing good from him, it is said, "O Jehovah, ordain peace for us, for Thou hast wrought all our works for us."

[22] In the same:

The angels of peace weep bitterly; the highways are wasted, the one passing through the path hath ceased (Isaiah 33:7-8).

As peace is from the Lord, and is in heaven from Him, therefore the angels are here called "angels of peace;" and as those on the earth who are in evils and in falsities therefrom have no peace, therefore it is said that they "weep bitterly," because "the highways are wasted, the one passing through the path hath ceased;" "highways" and "a path" signifying the goods of life and the truths of faith; therefore "the highways are wasted" signifies that there are no longer goods of life, and "the one passing through the path hath ceased" signifies that there are no longer truths of faith.

[23] In the same:

O that thou hadst attended to My commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea. There is no peace, saith Jehovah, unto the wicked (Isaiah 48:18, 22).

Because those who live according to the Lord's commandments have peace, and not those who do not so live, therefore it is said, "O that thou hadst attended to My commandments! then had thy peace been as a river; there is no peace unto the wicked," "peace as a river" signifying in abundance; "righteousness as the waves of the sea" signifying the fructification of good by truths; "righteousness" in the Word is predicated of good, and "sea" of truths.

[24] In the same:

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

This treats of a new heaven and a new church. The former heaven and the former church that were to perish are meant by "the mountains shall depart, and the hills be removed;" that those who are in the new heaven and the new church will be in good from the Lord and possess heavenly joy to eternity through conjunction with the Lord is signified by, "My mercy shall not depart from with thee, and the covenant of My peace shall not be removed," "mercy" signifying good from the Lord, and "the covenant of peace," heavenly joy from conjunction with the Lord, "covenant" meaning conjunction; "the sons who shall be taught of Jehovah, and who shall have much peace" mean those in the new heaven and in the new church who will be in truths from good from the Lord, that they will have eternal blissfulness and happiness; "sons" in the Word signify those who are in truths from good; and that they are "taught of Jehovah" signifies that they are in truths from good from the Lord; and "much peace" signifies eternal blissfulness and happiness.

[25] In Ezekiel:

David shall be their prince forever; and I will make a covenant of peace with them; it shall be a covenant of eternity with them: and I will give them, and multiply them, and will set My sanctuary in the midst of them forever (Ezekiel 37:25-26).

This treats of the Lord and of the creation of a new heaven and a new church from him. "David who shall be their prince forever" means the Lord; "to make a covenant of peace with them" signifies heavenly joy and eternal life to those who are conjoined to the Lord; "a covenant of peace" here, as above, meaning heavenly joy and eternal life from conjunction with the Lord; the fructification of good and the multiplication of truth therefrom are signified by "I will give them, and multiply them," and as heaven and the church are therefrom, it is added "and will set My sanctuary in the midst of them forever," "sanctuary" meaning heaven and the church.

[26] In Malachi:

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

"Levi" signifies all who are in the good of charity towards the neighbor, and in the highest sense, the Lord Himself, because that good is from Him; here the Lord Himself is meant. "The covenant of life and peace" signifies the union of His Divine with His Divine Human, from which union is all life and peace. That Divine truth is from Him is signified by "the law of truth was in his mouth, and perversity was not found in his lips;" the unition itself which was effected in the world is meant by "he walked with Me in peace and uprightness." (That "Levi" in the Word signifies spiritual love or charity, see Arcana Coelestia 4497, 4502, 4503; and that by him in the highest sense the Lord is meant, n. 3875, 3877)

[27] In Ezekiel:

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

This, too, treats of the Lord's coming and the establishment of a new church by Him. The conjunction of those who are of the church with the Lord is signified by the "covenant of peace," which He will then make with them; the consequent protection and security from evils and falsities is signified by, "I will cause the evil wild beast to cease out of the land, that they may dwell securely in the wilderness, and sleep in the woods," "the evil wild beast" signifying evils of every kind, "the wilderness where they shall dwell securely" signifying that the lusts of evil shall not infest, "the woods in which they shall sleep" signifying falsities therefrom which shall not infest. The fructification of good by truths and the multiplication of truth from good are signified by "then the tree shall give its fruit, and the land shall give its produce," "tree of the field" signifying the knowledges of truth, "fruit" signifying good therefrom, "land" signifying the church in relation to good, thus also the good of the church, and "its produce" signifying the consequent multiplication of truth. That these things shall come to pass with them when the Lord has removed the evils and falsities pertaining to them is signified by "when I shall have broken the bonds of their yoke, and delivered them out of the hand of those who make them to serve;" "the bonds of the yoke" meaning the delights of evil from the love of self and the world, which keep them bound, and "those who make them to serve" meaning falsities, since these make them to serve those evils.

[28] In Zechariah:

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

Those are called "a seed of peace" with whom there is the conjunction of good and truth; and because such are meant by the "seed of peace" therefore it is said, "the vine shall give its fruit, and the land its produce," "the vine shall give its fruit" signifies that truth shall bring forth good, and "the land shall give its produce" signifies that good shall bring forth truths; for "vine" signifies the church in relation to truths, that is, the truths of the church, and "land" signifies the church in relation to good, or the good of the church, and "produce" signifies the production of truth; "the heavens which shall give their dew" signify the fructification of good and the multiplication of truth. The conjunction of truth and good is further described by "Speak ye the truth a man with his companion; judge the truth and the judgment of peace in your gates; and love ye truth and peace," "truth" signifying what is true, "the judgment of peace" and "peace" signifying the conjunction of truth with good.

[29] In David:

Jehovah will speak peace unto His people and to His saints, that they may not turn again to folly. Mercy and truth ¹ meet together; righteousness and peace do kiss each other (Psalms 85:8, 10).

"Jehovah will speak peace unto His people and to His saints" signifies that He will teach and give conjunction with Himself by the conjunction of good and truth with them, "peace" signifying both these conjunctions, "people" those who are in truths from good, and "saints" those who are in good by means of truths; that such thereafter will have no evil from falsity or falsity from evil is signified by "that they may not turn again to folly." Both these conjunctions are further described by "mercy and truth meet together, righteousness and peace do kiss each other," "mercy" here signifying removal from falsities, and the consequent possession of truths, [which makes clear the signification of "mercy and righteousness meet together, "] and "righteousness" signifying the removal from evils and the consequent possession of goods, which makes clear the signification of "righteousness and peace do kiss each other."

[30] In Isaiah:

How joyous upon the mountains are the feet of him that proclaimeth good tidings, that maketh peace to be heard; that proclaimeth good tidings of good, that maketh salvation to be heard; that saith unto Zion, Thy King ² reigneth (Isaiah 52:7).

This is said of the Lord, and "peace" here signifies the Lord Himself, and thus heaven to those who are conjoined to Him; "to proclaim good tidings" signifies to preach these things; and as this conjunction is effected by love it is said, "proclaim good tidings upon the mountains" and "say unto Zion;" "mountains" signifying here, as above, the good of love to the Lord, and "Zion" signifying the church that is in that good, and the Lord is meant by "thy King who reigneth." Because the conjunction of truth and good from conjunction with the Lord is signified by "peace" therefore it is said, "maketh peace to be heard, proclaimeth good tidings of good, maketh salvation to be heard;" "proclaiming good tidings of good" signifying conjunction with the Lord by good, and "making salvation to be heard" signifying conjunction with Him by truths and by a life according to them, for thereby is salvation.

[31] In the same:

But He was pierced for our transgressions, He was bruised for our iniquities; the chastisement of our peace was upon Him, and by His wound healing was given to us (Isaiah 53:5).

This is said of the Lord, of whom this chapter evidently treats, and these words describe the temptations that He underwent in the world that He might subjugate the hells, and reduce all things there and in the heavens into order. These grievous temptations are meant by "He was pierced for our transgressions, and bruised for our iniquities," and "the chastisement of our peace was upon Him;" "by His wound healing was given to us" signifies salvation by that means. Therefore "peace" here signifies heaven and eternal life to those who are conjoined with Him; for the human race could by no means be saved if the Lord had not reduced all things in the hells and in the heavens into order, and at the same time glorified His Human, and these were accomplished by temptations admitted into His Human.

[32] In Jeremiah:

Behold I will cause to go up unto them cure and healing; and I will heal them, and will reveal unto them an abundance ³ of peace and truth. All the nations of the earth, which shall hear all the good that I am about to do unto them; that they may dread and may tremble for all the good and for all the peace that I am about to do unto them (Jeremiah 33:6, 9).

This also is said of the Lord, that He will deliver from evils and falsities those who are in conjunction with Him. Deliverance from evils and falsities is signified by "I will cause to go up unto them cure and healing, and I will heal them;" for to be healed spiritually is to be delivered from evils and falsities, and as this is done by the Lord by means of truths it is said, "and I will reveal unto them the abundance of peace and truth;" "the nations of the earth" signify those who are in evils and falsities, of whom it is said that "they shall dread and shall tremble for all the good and for all the peace that I am about to do unto them."

[33] In David:

He will redeem my soul in peace, that they come not near to me (Psalms 55:18);

"to redeem my soul in peace" signifies salvation through conjunction with the Lord, and "that they come not near to me" signifies the consequent removal of evils and falsities.

[34] In Haggai:

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

"The house of God" signifies the church; "the former house" the church that was before the Lord's coming; and "the latter house" the church that was after His coming; "glory" signifies the Divine truth that was in the one and the other; and "the peace that He will give in this place," that is, in the church, means all these things that are signified by "peace" (of which above, which see).

[35] In David:

Ask for the peace of Jerusalem; let them be tranquil that love thee; peace be within thy ramparts, tranquility within thy palaces; ⁴ for the sake of my brethren and companions I will now speak, Peace be within thee; for the sake of the house of Jehovah our God I will seek good for thee (Psalms 122:6-9).

"Jerusalem" does not mean Jerusalem, but the church in relation to doctrine and worship; "peace" means everything of doctrine and worship, for when these are from a heavenly origin, that is, out of heaven from the Lord, then they are from peace and in peace, from which is evident what is meant by "ask for the peace of Jerusalem;" and as those who are in that peace are said to be "tranquil," it is also said, "let them be tranquil that love thee," that is, that love the doctrine and worship of the church; "peace be within thy rampart, and tranquillity within thy palaces" signifies in the exterior and in the interior man; for the exterior man with the things that are in it, which are natural knowledges and delights, is like a rampart or fortification to the interior man, since it is without or before it and protects it; and the interior man with the things that are in it, which are spiritual truths and goods, is like a palace or house, since it is within the exterior; therefore the exterior things of a man are signified by "a rampart," and his interior things by "palaces;" and the like is true also elsewhere in the Word; "for the sake of my brethren and companions" signifies for the sake of those who are in goods and in truths therefrom, and in a sense abstracted from persons it signifies goods and truths. (That these are meant by "brethren" and "companions" in the Word, see Arcana Coelestia 10490, and above, n. 47.) "The house of Jehovah our God" signifies the church in which these things are.

[36] In the same:

Celebrate Jehovah, O Jerusalem, praise Thy name, ⁵ O Zion who setteth thy border peace, and satisfieth thee with the fat of wheat (Psalms 147:12, 14).

"Jerusalem" and "Zion" mean the church, "Jerusalem" the church in relation to the truths of doctrine, and "Zion" the church in relation to the good of love; "the name of Jehovah, which Zion will celebrate," signifies everything of worship from the good of love; "who setteth thy border peace," signifies all things of heaven and the church, for "border" signifies all things of these, since in the "border," that is, the outmost, are all things in the complex (See Arcana Coelestia 634, 5897, 6239, 6451, 6465, 8603, 9215, 9216, 9824, 9828, 9836, 9905, 10044, 10099, 10329, 10335, 10548). "He satisfieth thee with the fat of wheat" signifies with all the good of love and wisdom (for "fat" signifies the good of love, see Arcana Coelestia 5943, 6409, 10033, and "wheat" signifies all things that are from the good of love, in particular the truths of heaven and wisdom therefrom, n. 3941, 7605).

[37] In the same:

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

"Zion" and "Jerusalem," here as above, signify the church in relation to the goods of love and in relation to the truths of doctrine; the words "Jehovah bless thee out of Zion" mean blessing that is from the good of love, for "Zion" signifies the church in relation to the good of love; and as from that good every good and truth of doctrine proceeds and exists, it is said "that thou mayest see the good of Jerusalem, and the sons of thy sons;" "sons of sons" signifying the truths of doctrine and their multiplication to eternity. As all things are from the Lord and through the peace which is from Him, the concluding words are, "that thou mayest see peace upon Israel," "Israel" meaning those with whom is the church.

[38] In the same:

In Salem is the tabernacle of God, and His abode in Zion. There broke He the fiery shafts of the bow, the shield, and the sword, and war (Psalms 76:2-3).

Jerusalem is here called Salem, because "Salem" signifies peace, from which also Jerusalem was named. It was so named because "peace" signifies all those things that have been briefly mentioned above, and which may be referred to. "The tabernacle of God that is in it" signifies the church which is from these things; "His abode in Zion," signifies the good of love, because in that the Lord dwells, and from it gives truths and makes them bear fruit and multiply; and because "peace" also signifies that there are no longer combats of evil and falsity against good and truth, that is, no dissension or war in a spiritual sense, it is said, "There broke He the fiery shafts of the bow, the shield, and the sword, and war," which signifies the dissipation of all combat of the falsities of doctrine against good and truth, and in general the dissipation of all dissension. Moreover, from "peace":

Jerusalem was called Shalomim (Jeremiah 13:19).

And on that account Melchizedek, who was the priest of God Most High, was king of Salem [peace] (Genesis 14:18);

and by him the Lord was represented; as is evident in David, where it is written:

Thou art a priest forever after the manner of Melchizedek (Psalms 110:4).

[39] In Isaiah:

Be ye glad with Jerusalem, and exult in her, all ye that love her; that ye may suck and be satisfied from the breast of her consolations, that ye may press out and be delighted from the splendor of her glory. Behold, I extend over her peace like a river, and the glory of the nations like an overflowing brook, that ye may suck; ye shall be taken up to her side, and be caressed upon her knees (Isaiah 66:10-12).

"Jerusalem," here as above, means the church in relation to doctrine, or, what is the same, the doctrine of the church; of this it is said, "Be ye glad with Jerusalem, and exult in her, all ye that love her;" and of the doctrine it is said further "that ye may suck and be satisfied from the breast of her consolations, and may press out and be delighted from the splendor of her glory," "breast of consolations" signifying Divine good, and "splendor of glory," Divine truth from which is doctrine. That there will be all these in abundance from conjunction with the Lord is signified by, "Behold, I stretch out over her peace like a river, and the glory of the nations like an overflowing brook, that ye may suck;" "peace" signifying conjunction with the Lord, "the glory of the nations" the conjunction of good and truth therefrom, "to suck" influx from the Lord, and "like a river" and "an overflowing brook" abundance. That from this are spiritual love and celestial love, by which conjunction with the Lord is effected, is signified by "ye shall be taken up to her side, and be caressed upon her knees," "the side" signifying spiritual love, and "knees" celestial love, and "to be taken up and caressed" signifying eternal happiness from conjunction. (That the "breast" signifies spiritual love, and also "the side" or "bosom," see above, n. 65; that "knees" signify conjugial love, and thence celestial love, see Arcana Coelestia 3021[1-8], 4280, 5050-5062) That "glory" signifies Divine truth, and intelligence and wisdom therefrom, may be seen above (n. 33, 288, 345); and that "nations" signify those who are in the good of love, and in a sense abstracted from persons, the goods of love, may also be seen above (n. 175, 331); therefore "the glory of the nations" signifies genuine truth which is from the good of love, thus the conjunction of these.

[40] In the same:

The work of Jehovah ⁶ is peace; and the labor of righteousness, quietness and security even forever; that My people may dwell in a habitation of peace, and in tabernacles of securities, and in tranquil resting places (Isaiah 32:17-18).

"Peace" is called "the work of Jehovah," because it is solely from the Lord; and everything that comes forth out of peace from the Lord with those who are in conjunction with the Lord is called "the work of Jehovah;" therefore it is said, "the work of Jehovah is peace." The "labor of righteousness" signifies good conjoined to truth, in which is peace; for "labor" in the Word is predicated of truth, "righteousness" of good, and "quietness" of the peace therein; "security forever" signifies that thus there will be no infestation or fear from evils and falsities. This makes clear the signification of "that My people may dwell in a habitation of peace, and in tabernacles of securities, and in tranquil resting places," namely, that they may be in heaven where the Lord is, and in the good of love and of worship therefrom, without infestation from the hells, and thus in the delights of good and the pleasantnesses of truth; "habitation of peace" meaning heaven where the Lord is; "tabernacles of securities" the goods therefrom of love and of worship without infestation by evils and falsities from hell; and "tranquil resting places" the delights of good, and the pleasantnesses of truth. (That "tents" signify the goods of love and of worship, see Arcana Coelestia 414, 1102, 2145, 2152, 3312, 4391, 10545)

[41] In the same:

For brass I will bring gold, and for iron I will bring silver, and for stones iron; I will also make thy government peace, and thine exactors righteousness. Violence shall no more be heard in thy land, devastation and breaking within thy borders (Isaiah 60:17-18).

This chapter treats of the Lord's coming and a new heaven and new church at that time; and these words mean that there are to be those who are spiritual, and not natural as before, that is, those who are conjoined with the Lord by the good of love; and that there shall no longer be a separation between the internal or spiritual man and the external or natural. That there are to be those who are spiritual, and not natural as before, is signified by "for brass I will bring gold, for iron silver, and for stones iron;" "brass," "iron," and "stones" signifying things natural, and "gold," "silver," and "iron" in place thereof, signifying things spiritual; "gold" spiritual good, "silver" the truth of that good, and "iron" spiritual-natural truth. That the Lord is to rule by the good of love is signified by, "I will make thy government peace, and thine exactors righteousness;" "government" signifying kingdom, "peace" the Lord, and "righteousness" good from Him. That there is no longer to be a separation between the spiritual and the natural man is signified by "violence shall no more be heard in thy land, devastation and breaking within thy borders," "violence" signifying separation, "land" the internal spiritual man, because there the church is, which in general is signified by "land;" "devastation and breaking shall be no more" signifies that there shall no longer be evils and falsities, and "within thy borders" signifies in the natural man, for in the things in the natural man spiritual things are terminated; "devastation and breaking" signify evils and falsities, because evils devastate the natural man, and falsities break it up.

[42] As those have peace who are in the conjunction of good and truth from the Lord, and as evil destroys good, and falsity destroys truth, so do these destroy peace. From this it follows that those who are in evils and falsities have no peace. It appears as if they had peace when they have success in the world, and they even seem to themselves at such times to be in a contented state of mind; but that apparent peace is only in their extremes, while inwardly there is no peace, for they think of honor and gain without limit, and cherish in their minds cunning, deceit, enmities, hatreds, revenge, and many like things, which unknown to themselves, rend and devour the interiors of their minds, and thence also the interiors of their bodies. That this is so with them is clearly seen after death, when they come into their interiors; these delights of their minds are then turned into their contraries (as is evident from what has been shown in Heaven and Hell 485-490).

[43] That those have peace who are in good and in truths therefrom, and that those who are in evil and in falsities therefrom have no peace, can be seen from the following passages. In Isaiah:

The wicked are like the sea driven along, when it cannot be quiet, but its waters drive along the filth and mud [;there is no peace, saith My God, to the wicked] (Isaiah 57:20-21).

In the same:

Their feet run to evil, and they make haste to shed innocent blood; their thoughts are thoughts of iniquity; devastation and breaking are in their paths. The way of peace they know not; and there is no judgment in their courses; they have made crooked their paths for themselves; whosoever treadeth therein doth not know peace (Isaiah 59:7-8)

In David:

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

In Ezekiel:

The prophets seduce My people, saying Peace, when there is no peace; and when one buildeth a wall, lo, they daub it with untempered mortar. The prophets of Israel see a vision of peace, when there is no peace (Ezekiel 13:10, 16).

In Jeremiah:

All, from the least unto the greatest, pursue gain; from the prophet even unto the priest everyone doeth a lie. And they heal the breach of the daughter of My people by a word of no weight, saying, Peace, peace, when there is no peace (Jeremiah 8:10-11).

A voice of the cry of the shepherds, and a wailing of the powerful of the flock, for Jehovah devastateth their ⁷ pasture, therefore the folds of peace are laid waste because of the glowing of Jehovah's anger (Jeremiah 25:36-37).

In David:

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

In Lamentations:

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

besides other passages.

[44] Since peace in its first origin is from the union in the Lord of the Divine Itself and the Divine Human, and is therefore from the Lord in His conjunction with heaven and with the church, and in the conjunction of good and truth with everyone therein, so the sabbath, which was the most holy representative of the church, was so called from rest or peace; and so also the sacrifices which were called "peace-offerings" were commanded (respecting which see Exodus 24:5; 32:6; Leviticus 3:3; 4:20, 26, 31, 35; 6:12; 7:11; 14:20, 21, 33; 17:5; 19:5; Numbers 6:17; Ezekiel 45:15; Amos 5:22, and elsewhere); and therefore Jehovah is said:

To have smelled an odor of rest from the burnt-offering (Exodus 29:18, 25, 41; Leviticus 1:9, 13, 17; 2:2, 9; 6:15, 21; 23:12, 13, 18; Numbers 15:3, 7, 13; 28:6, 8, 13; 29:2, 6, 8, 13, 36);

"odor of rest" signifying the perception of peace.

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