448. Of the tribe of Joseph twelve thousand sealed, signifies the conjunction with the Lord of those who are in the second heaven. This is evident from the representation and consequent signification of "Joseph" and his tribe, as being the spiritual of the Lord's kingdom and church; here "Joseph" signifies the conjunction with the Lord of those who are in the second heaven, because "Joseph" signifies the spiritual kingdom of the Lord, and this kingdom constitutes the second heaven. For there are two kingdoms of which heaven consists, the celestial kingdom and the spiritual kingdom; the celestial kingdom consisting of those who are in the third or inmost heaven, and the spiritual kingdom of those who are in the second or middle heaven. The conjunction with the Lord of those who are in this heaven is signified by "Joseph," because "Joseph" signifies this heaven and because this fourth class of the tribes treats of the conjunction with the Lord of all who are in the heavens and who come into the heavens, and this conjunction is signified by "the tribe of Zebulun," the first tribe of this class; for the first tribe of each class and series indicates the subject treated of in what follows, and the tribes that follow continue the same subject in general; here, therefore, conjunction. This is why "the tribe of Zebulun" signifies the conjunction with the Lord of those who are in the third heaven, "the tribe of Joseph" the conjunction with the Lord of those who are in the second heaven, and "the tribe of Benjamin" the conjunction with the Lord of those who are in the first heaven.

[2] That "Joseph" in the Word represented and thence signifies the Lord in relation to the Divine spiritual, and in a relative sense the spiritual kingdom, can be seen from all that is related and told of him in the Word, both in the histories and prophecies. In the historical Word it is said of Joseph:

That he dreamed a dream that eleven sheaves came round about his sheaf, and bowed themselves down to it; also that the sun and the moon and eleven stars bowed themselves down to him (Genesis 37:4-11).

This means in the nearest sense that his brethren and parents were to come into Egypt and there do homage to him as the lord of the land; but in the spiritual sense it signifies that the church which was represented by Jacob and his sons would submit itself to the Lord; for "Joseph," as was said, represents the Lord in relation to the Divine spiritual, and in a relative sense the Lord's spiritual kingdom in heaven and on earth. The Lord's spiritual kingdom on earth is the spiritual church; this church is what is meant in the internal sense by Jacob and his sons when they were in Egypt.

[3] Afterwards by "Joseph" the establishment of a church that was to be represented by the sons of Israel is described; and this also is why Joseph was carried down into Egypt, and obtained dominion over the whole land, and invited thither his father and brethren, and supported them; and so long as he was lord of the land, the land of Egypt represented the spiritual church in the natural, and Jacob and his sons the spiritual church; but the representation of the spiritual church in the natural by Egypt was ended when Moses was born and he began to lead the Israelites out of Egypt. (These things, as they are many and various, are explained in the Arcana Coelestia.)

[4] The representation of the Lord in relation to the Divine spiritual, and thence the representation of the Lord's spiritual kingdom, is contained in these words in Moses (which may be seen explained in Arcana Coelestia, n. 5306-5329):

And Pharaoh said unto his servants, Shall we find one like this man, in whom the spirit of God is? And Pharaoh said unto Joseph, Forasmuch as, God hath made thee to know all this, there is no one so intelligent and wise as thou; thou shalt be over my house, and upon thy mouth shall all my people kiss; only in the throne will I be greater than thou. And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from upon his hand, and put it upon Joseph's hand, and clothed him in garments of fine linen, and put a necklace of gold upon his neck; and he made him to ride in the second chariot which he had, and they cried out before him, Bow the knee; and he set him over all the land of Egypt. And Pharaoh said unto Joseph, I am Pharaoh, besides thee shall no man lift up his hand or foot in all the land of Egypt (Gen. 41:38-44).

[5] Since it is said that "Joseph" in the highest sense represents the Lord in relation to the Divine spiritual, it shall first be told what is meant by the Lord's Divine spiritual. Heaven is divided into two kingdoms, one of which is called the celestial kingdom, and the other the spiritual kingdom. The Divine Itself proceeding from the Lord makes heaven, and the Divine proceeding from the Lord is Divine good united to Divine truth. All those in heaven who receive more of Divine good than of Divine truth constitute the Lord's celestial kingdom, while all who receive more of Divine truth than of Divine good constitute the Lord's spiritual kingdom; therefore the Divine of the Lord that is received by the angels in the Lord's celestial kingdom is called the Divine celestial, and the Divine of the Lord that is received by the angels in the Lord's spiritual kingdom is called the Divine spiritual. But it is to be known that the Divine proceeding from the Lord is so called from its reception, and that there are not two Divines, a celestial and a spiritual proceeding; for the Divine good, which from reception is called the Divine celestial, and the Divine truth, which from reception is called the Divine spiritual, proceed so united as to be not two but one. (These things may be seen more fully explained in the work on Heaven and Hell 20-28 where The Two Kingdoms into which the Three Heavens are Divided are treated of; also n. 13, 133, 139, which treat of the Divine proceeding, which is the Divine good united to Divine truth, and that they are two only in the recipients.)

[6] That the Lord in relation to the Divine spiritual and thence the spiritual kingdom is signified by "Joseph" can be seen also from the following passages. In the blessing of the sons of Israel by their father:

The son of a fruitful one is Joseph, the son of a fruitful one by a fountain; the daughters (she walketh upon a wall), and they shall embitter him and shall shoot at him, the archers shall hate him; and he shall sit in the strength of his bow, and the arms of his hands shall be strengthened by the hands of the Mighty One of Jacob; thence is he the shepherd, the stone of Israel; from the God of thy father, and He shall help thee; and with Shaddai, and He shall bless thee with blessings of heaven from above, with the blessings of the deep that lieth below, with blessings of the breasts and of the womb. The blessings of thy father shall prevail over the blessings of my progenitors, even to the desire of the hills of an age; they shall be for the head of Joseph, and for the crown of the head of the Nazirite of his brethren (Genesis 49:22-26).

"The son of a fruitful one is Joseph" signifies the Lord's spiritual kingdom and spiritual church, and in the highest sense the Lord in relation to the Divine spiritual; "the son of a fruitful one by a fountain" signifies the fructification by truths from the Word, the "son of a fruitful one" meaning the fructification by truths, and "fountain" the Word; "the daughters (she walketh upon a wall)" signifies to combat by truths that are from good against the falsities that are from evil, a "wall" meaning truth defending; "they shall embitter him" signifies resistance by falsities; "and shall shoot at him" signifies that they will fight from falsities; "and the archers shall hate him" signifies with every hostility from the falsities of doctrine; "darts" and "arrows," and thence "the throwers of darts" and "archers," signifying combat from truths against the falsities of doctrine, but here from the falsities of doctrine against truths; "and he shall sit in the strength of his bow" signifies to be kept safe by the truths of doctrine combating against falsities, "bow" meaning doctrine; "and the arms of his hands shall be strengthened" signifies the potency of the powers of combating; "by the hands of the Mighty One of Jacob" signifies by the omnipotence of the Lord's Divine Human; "thence is he the shepherd, the stone of Israel," signifies that all spiritual good and truth in the kingdom is therefrom; "from the God of thy father" signifies that he was the God of the Ancient Church; "and with Shaddai" signifies the Lord as Benefactor after temptations; "and He shall bless thee with the blessings of heaven from above" signifies with goods and truths from within; "with blessings of the deep that lieth below" signifies with the knowledges of truth and good and with corroborating knowledges [scientifica] from without; "with the blessings of the breasts and of the womb" signifies the spiritual affections of these and conjunction; "the blessings of thy father shall prevail above the blessings of my progenitors" signifies that the church that is signified by "Joseph" is from spiritual truth and good; "even to the desire of the hills of an age" signifies from mutual celestial love; "they shall be for the head of Joseph" signifies these things in respect to interiors; "and for the crown of the head of the Nazirite of his brethren" signifies also in respect to exteriors. (For further explanation of this seeArcana Coelestia 6416-6438.)

[7] In the blessing of the sons of Israel by Moses:

Of Joseph he said, Blessed of Jehovah be his land, for the precious things of heaven, for the dew, and for the deep that lieth beneath, and for the precious things of the increase of the sun, and for the precious things of the produce of the months, and for the firstfruits of the mountains of the east, and for the precious things of the hills of an age, and for the precious things of the earth and of the fullness thereof; and the good pleasure of him that dwelleth in the bush; they shall come to the head of Joseph, and to the crown of the head of the Nazirite of his brethren (Deuteronomy 33:13-16).

This describes the Lord's spiritual church with those who are in the doctrine of truth from the Word, and in a life in accordance with it, "the land of Joseph" signifying that church; "to be blessed for the precious things of heaven, for the dew, and for the deep that lieth beneath," signifies from Divine truths from the Word in the spiritual man, and from the influx of the spiritual man into the natural; "the precious things of heaven" meaning Divine spiritual truths or truths in the spiritual man; "dew" signifying influx therefrom, and "the deep lying beneath" signifying the natural man in which are the knowledges of truth and good for perception, and confirming knowledges [scientifica]; "for the precious things of the increase of the sun, and for the precious things of the produce of the months," signifies from the truths flowing forth from the Lord's celestial kingdom, and from the truths flowing forth from the Lord's spiritual kingdom; "the precious things of the sun" meaning truths from the celestial kingdom; "the precious things of the months" truths from the spiritual kingdom, and "increase" and "produce" the things that flow forth; "for the firstfruits of the mountains of the east and for the precious things of the hills of an age," signifies genuine truths such as were in the Most Ancient Church, and such as were in the Ancient Church, "the mountains of the east" signify the Most Ancient Church which was in love to the Lord; that church is described by "the mountains of the east" because "mountain" signifies love, and the "east" the Lord; "the hills of an age" signify the Ancient Church, which was in charity towards the neighbor; that church is described by "the hills of an age" because "hills" signify charity towards the neighbor. (That such is the signification of "mountains" and "hills," see above, n.405.) "And for the precious things of the earth and of the fullness thereof" signifies the external spiritual church, which is with those who live according to the knowledges of truth and good; the "earth" meaning that church, and "fullness" the knowledges in the external man; "and the good pleasure of him that dwelleth in the bush," signifies the Lord in respect to the Divine spiritual, that all these things are from Him; "they shall come to the head of Joseph, and to the crown of the head of the Nazirite of his brethren" signifies in respect both to interiors and to exteriors (as above).

[8] In Zechariah:

And I will make the house of Judah mighty, and I will save the house of Joseph; and they shall be as the mighty Ephraim, and their heart shall be glad as if with wine (Zechariah 10:6, 7).

"The house of Judah" here means the church that is in love to the Lord, which is called the celestial church; and "Joseph" means the church that is in the good of charity and in the truths of faith, which is called the spiritual church; because the truths of that church have power from good, it is said, "they shall be as the mighty Ephraim," for "Ephraim" signifies truth from good in the natural man, which truth has power; the joy of such from truths is signified by "their heart shall be glad as if with wine," "wine" signifying truth from good.

[9] In Ezekiel:

Jehovah said, Son of man, take thee one stick, and write upon it, For Judah and for the sons of Israel, his companions; then take thee one stick, and write upon it, For Joseph, the stick of Ephraim, and of all the house of Israel; and then join them for thee one to another into one stick, that the two may be one in thy ¹ hand. I will take the stick of Joseph, which is in the hand of Ephraim, and of the tribes of Israel his companions, and I will add them upon the stick of Judah, and will make them into one stick, and they shall be one in My hand. And I will make them into one nation in the land, in the mountains of Israel; and one king shall be for a king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms anymore at all (Ezekiel 37:16-22).

Here, too, "Judah" signifies the celestial church which is in the good of love, and "Joseph" and "Ephraim" signify the spiritual church which is in the good of charity and in the truths of faith. That these two churches will be one church with the Lord, as good and truth are one, is meant by "I will make them into one stick, and they shall be one in My hand. And I will make them into one nation in the land; and one king shall be for a king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms anymore." (But this also may be seen explained above, n. 433.)

[10] In David:

O God, Thou hast with Thine arm redeemed Thy people, the sons of Jacob and of Joseph (Psalms 77:15).

"The sons of Jacob and of Joseph" mean those who are in the good of life according to their religious principles; for "Jacob" means in the Word the external church which is with those who are in the good of life; and "Joseph" here means Manasseh and Ephraim, for it is said "Thou hast redeemed the sons of Joseph," by whom those are meant who are in good and truth in respect to the external man, thus in respect to life. (That Manasseh and Ephraim, the "sons of Joseph," have this signification, see above, n. 440.) "To redeem them with His arm," signifies to save them by omnipotence, for those who had been such were saved by the Lord through His coming into the world, and could not have been saved otherwise.

[11] In Obadiah:

In Mount Zion there shall be escape, and there shall be holiness; and the house of Jacob shall be heir to their inheritances; and the house of Jacob shall become a fire and the house of Joseph a flame, and the house of Esau for stubble, that they may kindle them and devour them, that there be no residue of the house of Esau (verses 17, 18).

"Esau and his house" mean those who believe themselves to be intelligent and wise not from the Lord but from self; for in the eighth verse of this chapter it is said "I will destroy the wise out of Edom, and the intelligent out of the mount of Esau," [Obadiah 1:8], meaning those who from the letter of the Word have confirmed themselves in such things as favor their own loves. "The house of Jacob and the house of Joseph" mean such as are in the good of life according to the truths of doctrine, "the house of Jacob" meaning those who are in the good of life, and "the house of Joseph" those who are in the truths of doctrine; "Mount Zion," where there will be escape and holiness, signifies love to the Lord, from whom is salvation and from whom is Divine truth; "the house of Jacob shall be heir to the inheritances of the house and mountain of Esau," and "the house of Jacob shall be to him a fire, and the house of Joseph a flame," signifies that in place of those meant by "Esau" those will succeed who are in the good of life according to the truths of doctrine. In the spiritual world this so occurs, that those who have been in pride from self-intelligence, and have confirmed themselves from the Word in such things as favor the loves of self and the world, occupy certain tracts and mountains, and make for themselves a semblance of heaven, believing that heaven belongs to them more than to others; but when the time has been fulfilled they are cast out of their places, and those succeed them who are in the good of life according to the truths of doctrine from the Lord. (See respecting this in the small work on The Last Judgment.) This makes clear what is signified in the internal sense by "the house of Jacob shall be heir to their inheritances, and shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble."

[12] In Amos:

Who play upon the psaltery, and devise for themselves instruments of music like David; who drink out of bowls of wine, and anoint themselves with the firstfruits of the oils, but are not grieved over the breach of Joseph (Amos 6:5, 6).

This treats of those who counterfeit good affections in externals, and bring together for confirmation many things from the Word, and yet are interiorly evil. To counterfeit good affections in externals is signified by "playing upon the psaltery, devising for themselves instruments of music, and anointing themselves with the firstfruits of the oils;" to bring forth many things from the Word for the sake of appearance is signified by "drinking out of bowls of wine;" that they have no regard for the truths of doctrine of the church, even though the church should perish by falsities, is signified by "they are not grieved over the breach of Joseph," "Joseph" meaning the spiritual church, which is with those who are in the truths of doctrine.

[13] In David:

Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that sittest upon the cherubim, shine forth. Before Ephraim, Benjamin, and Manasseh stir up Thy might, and come for salvation to us (Psalms 80:1, 2).

Here, too, "Joseph" signifies the spiritual church, which is with those who are in truths from good, that is, in the truths of doctrine also as to life. What "Ephraim, Benjamin, and Manasseh," here mean may be seen above n. 440.

[14] In Amos:

Thus said Jehovah unto the house of Israel, Seek ye Me, and ye shall live; lest He fall like fire upon ² the house of Joseph, and He shall devour and there shall be none to quench. Hate evil, and love good, and place judgment in the gate; it may be that Jehovah the God of Hosts will be gracious unto the remnant of Joseph (Amos 5:4, 6, 15).

"The house of Israel" signifies the spiritual church, and "the house of Joseph" that church in respect to the truths of doctrine. That truths of doctrine will perish unless they are in the affection of truth and good and a life according to them, is meant by "lest He fall like fire upon the house of Joseph;" and "Jehovah will be gracious to his remnant" means that He will preserve with them the remaining truths of doctrine, provided they live according to the goods and truths from the Word, which is meant by "hate evil and love good, and place judgment in the gate."

[15] In David:

Lift up a psalm, and strike the timbrel, the pleasant harp with the psaltery. Sound with the trumpet in the new moon, in the fixed time at the day of our feast. For this was a statute of Israel. He appointed a testimony for Joseph, in His going out against the land of Egypt; I heard a lip that I knew not (Psalms 81:2-5).

To "lift up a psalm, to strike the timbrel, the pleasant harp with the psaltery," signifies confession from spiritual and celestial truths and the delights of the affection of truth and good (See above, n. 323, 326); "sound with the trumpet in the new moon, in the fixed time for the day of our feast," signifies worship from the delight of these affections; "for this was a statute for Israel, and He appointed a testimony for Joseph," signifies that these things were for the new church instituted among the sons of Israel which was in the truths of doctrine; "in His going out against the land of Egypt; I heard a lip that I knew not" signifies when the old church was destroyed, which had come to be in falsities of doctrine, "a lip that I knew not" signifying falsities of doctrine; for "Egypt," when Joseph was lord there, represented the church that is in the cognitions of truth and good, and in confirming knowledges (scientiae); but when the sons of Israel began to be hated and ill-treated, "Egypt" represented the church destroyed, in which are mere falsities, for it is said that:

There arose a new king over the Egyptians who knew not Joseph (Exodus 1:8);

and consequently the Egyptians with Pharaoh, who pursued the sons of Israel, were drowned in the Red Sea.

[16] That "Joseph" means in the highest sense the Lord in respect to the Divine spiritual, is evident also in David:

Joseph was sold for a servant; his foot they hurt with a fetter, his soul came into the iron; until the time that his word came, and the saying of Jehovah explored him. Then the king sent and loosed him; the ruler of the nations let him go free. He set him as a lord to his house and ruler over all his possessions, to bind his princes according to his will, and that he might instruct his elders. Then Israel came into Egypt, and Jacob became a sojourner in the land of Ham (Psalms 105:17-23).

How the Lord was received when He came into the world, and how He was tempted and then became Lord of heaven and earth, and subjugated the hells, reduced the heavens to order and established the church is described by the story of Joseph; how He was received and tempted is described by "he was sold for a servant, his foot they hurt with a fetter, and his soul came into iron;" "he was sold for a servant" signifying that the Lord was held in low esteem; "his foot they hurt with a fetter" signifying that He was as it were bound and in prison because there was no longer any natural good; "his soul came into the iron" signifying that it was so because there was no longer any natural truth but only falsity. The Lord's conquering the hells through Divine truth from ³ His Divine is described by "until the time that his word came, and the saying of Jehovah explored him;" "his word" signifying Divine truth, and "the saying of Jehovah" Divine good from which is Divine truth. That the Lord thus acquired power over all things of heaven and earth for His Human from His Divine is described by "the king sent and loosed him, the ruler of the nations let him go free; he set him as a lord to his house, and ruler over all his possession;" the "king who sent," and the "ruler of the nations who let him go free," signifying Divine truth and Divine good which were in Him and from Him, "king" Divine truth, and "ruler" Divine good; for the Lord is called "King" in the Word from Divine truth, and "Lord" and "Ruler" from Divine good.

The "house over which he was set" signifies heaven and the church in respect to good, and "possession" heaven and the church in respect to truth. This has a similar signification as the words of the Lord Himself, that all things of the Father are His and all His are the Father's; and that all power over heaven and earth was given to Him (John 17:10; Matthew 28:18). That the Lord from His Divine withholds the heavens from falsities and keeps them in truths, and thus gives them intelligence and wisdom, is described by "he bound the princes according to his will, and that he might instruct his elders," "princes" signifying those who are in truths, and "elders" those who are in intelligence and wisdom. That the Lord then established the church on the earth is meant by "then Israel came into Egypt;" "Israel" signifying the church, for the establishment of the church by the Lord was represented by the sons of Israel coming into Egypt, as also by the Lord's being carried into Egypt when He was an infant (Matthew 2:14, 15; Hosea 11:1). That all things of the church then perished is meant by "Jacob became a sojourner in the land of Ham;" "Jacob" signifying the church with all who are in the good of life, and "the land of Ham" signifying the church destroyed.

[17] Here and elsewhere in the Word "Israel and Jacob" do not mean the sons of Israel and the posterity of Jacob, but all those with whom is the church, wherever they were and wherever they are; as "Judah" in the Word does not mean the Jewish nation, but the church consisting of such as are in love to the Lord (of which above, n. 433). For with the sons of Israel or the posterity of Jacob there was no church, but the church was merely represented; therefore they signify all who are of the church, and this not only in the prophecies of the Word but also in its histories, as has been shown in what precedes. So, too, "Joseph" and his tribe do not mean Joseph and his tribe, but in the highest sense the Lord in respect to the Divine spiritual, and thence in a relative sense the Lord's spiritual kingdom in the heavens and on the earths, likewise the things that constitute that kingdom, which are the truths of doctrine.

[18] In Ezekiel there is a description of a new spiritual church to be established by the Lord, and this church with its doctrine is meant by "the new city, the new temple, and the new earth," therefore it is said:

This is the border unto which ye shall inherit the land, according to the twelve tribes of Israel, to Joseph cords [portions] (Ezekiel 47:13).

"Joseph" signifies the spiritual church, and "cords" signify conjunction, and preaching from that tribe to the rest, and from the rest to it; and "the twelve tribes of Israel" signify all things of that church.

Poznámky pod čarou:

652. Verse 8. And their bodies shall be upon the street of the great city, signifies their extinction by the evils and falsities of doctrine. This is evident from the signification of "bodies" as being that the good of love and the truth of doctrine signified by "the two witnesses" have been extinguished; for "to be killed" signifies to be extinguished, here spiritually, because it refers to those who have wholly destroyed these things in themselves. In like manner the Lord is said "to have been slain" and "to be dead," to signify that the Divine proceeding from Him, which is Divine good and Divine truth, has been rejected, that is, the Lord has been slain and is dead with those by whom that has been rejected (See above, n. 83). This is evident also from the signification of "the street of the great city," as being the truth and good of doctrine, and in the contrary sense the falsity and evil of doctrine; for "street" signifies truth leading, and in the contrary sense falsity leading (of which presently); and "city" signifies doctrine (of which above, n. 223. It is said "great city," because "great" is predicated of good, and in the contrary sense of evil, as "many" is predicated of truth, and in the contrary sense of falsity (See above, n. 223, 336, 337). This now makes clear that "the bodies of the two witnesses upon the street of the great city" signifies the extinction of the good of love and charity and of the truth of doctrine and faith by the falsities and evils of doctrine. As the evils and falsities of doctrine are signified, it is next said "which great city is spiritually called Sodom and Egypt," "Sodom" signifying the evils of the love, and "Egypt" the falsities therefrom, each pertaining to doctrine, by which the church at its end is destroyed (concerning which in the following articles).

[2] "Street" signifies the truth of doctrine, and in the contrary sense the falsity of doctrine, because in the spiritual sense a "way" signifies truth leading to good, and in the contrary sense falsity leading to evil (See above, n. 97); and streets are ways in a city, and as a "city" signifies doctrine, so a "street" signifies the truth and the falsity of doctrine. Moreover, in the spiritual world there are cities, and streets in them, as in the cities of the world; and what each one is in respect to the affection of truth and intelligence therefrom is known there merely from the place where he dwells and from the streets in which he walks. Those who are in a clear perception of truth dwell in the southern quarter of the city and also walk there; those who are in a clear affection of the good of love dwell in the eastern quarter and also walk there; those who are in an obscure affection of the good of love dwell in the western quarter and also walk there; and those who are in an obscure perception of truth dwell in the northern quarter and also walk there. But in the cities where those live who are in the persuasion of falsity from evil the reverse is true. This makes clear why it is that a "street" signifies truth or falsity leading.

[3] That "streets" have this signification can be seen from the following passages. In Jeremiah:

Run ye to and fro through the streets of Jerusalem, and see, I pray, and know, and seek in the open places thereof if ye can find a man [vir] that doeth judgment, that seeketh truth; then will I pardon her (Jeremiah 5:1).

Because "the streets of Jerusalem and the open places thereof" signify the truths of doctrine, according to the states of affection and perception of those who are of the church, and because "Jerusalem" signifies the church in respect to doctrine it is said, "Run ye to and fro through the streets of Jerusalem, and see and know, and seek in the open places thereof;" and because "judgment" is predicated of truths, since all judgment comes from laws and precepts, which are truths, and because "truth" signifies the truth of doctrine and of faith it is said, "if ye can find a man [vir] that doeth judgment and that seeketh truth."

The "open places" mean particularly the corners of the city, thus the quarters where the dwelling places are; and as each one in the cities in the spiritual world has his dwelling place in accordance with his affection of good and his perception of truth, clear or obscure, therefore "open places" signify truths and goods according to each one's affection and perception.

[4] In Isaiah:

Judgment hath been rejected backward, and justice hath stood afar off; for truth hath stumbled in the street, and rectitude cannot enter (Isaiah 59:14).

"Judgment and justice" signify in the Word truth and good; that these no longer exist is signified by "judgment hath been rejected backward, and justice has stood afar off;" that they have wandered away from the truths of doctrine, and consequently there is no truth in the life, which is the good of life, is signified by "truth hath stumbled in the street, and rectitude cannot enter," for all good of life is acquired by means of the truths of doctrine, for it is by them that a man learns how he ought to live. Because "street" signifies where truth leads, it is said "truth hath stumbled in the street."

[5] In Nahum:

The chariots raged in the street, they ran to and fro in the open places (Nahum 2:4).

Because "chariots" signify the doctrinals of truth, and "streets" and "open places" what is in accord with each one's affection and perception, as above, it is said "the chariots raged in the streets, they ran to and fro in the open places," "to rage" signifying to call falsities truths, and "to run to and fro" signifying to wander off.

[6] In the book of Judges:

In the days of Jael the ways ceased, they that go in footpaths went in crooked paths, they ceased, the open places ceased in Israel (Judges 5:6, 7).

This is in the Song of Deborah and Barak, which treats of the desolation of truth in the church, and afterwards of its restoration; the desolation is described by "the ways ceased, they that go in footpaths went in crooked paths, they ceased, the open places ceased in Israel;" "ways and paths" having the same signification as "streets and open places," namely, truths of doctrine leading, and "to go in crooked ways" signifies to wander away from truths.

[7] In Isaiah:

The city of emptiness shall be broken down, every house shall be shut that no one may enter; a cry over the wine in the streets; every joy shall be mixed, the gladness of the earth shall be banished (Isaiah 24:10, 11).

"The city of emptiness" signifies doctrine in which there is falsity and no truth; "house" signifies the good of the will and thus of the life; thence is evident what is signified by "the city of emptiness shall be broken down, every house shall be shut that no one may enter;" "a cry over the wine in the streets" signifies lamentation on account of the lack of truth and the mingling of truth with falsity, "wine" signifying the truth of the church from the Word; therefore it is said "in the streets," because "street" too signifies truth, and where truth is sought. "Joy and gladness" are mentioned, because "joy" is predicated of the delight that is from the affection of good, and "gladness" of the delight that is from the affection of truth; that these delights will cease is signified by "every joy shall be mixed, the gladness of the earth shall be banished," the earth signifying the church.

[8] In Jeremiah:

How is the city of glory forsaken, the city of my joy! Therefore her young men shall fall in the streets, and all the men of war shall be cut off (Jeremiah 49:25, 26; 50:30).

"The city of glory" signifies the doctrine of Divine truth, and "the city of joy" signifies the delight from the affection of good and truth therein; "young men" signify those who are made intelligent by means of truths; and that the understanding of truth would perish is signified by "the young men shall fall in the streets;" "men of war" signify truths combating against falsities; that there will be no defense of truth against falsities is signified by "all the men of war shall be cut off."

[9] In Ezekiel:

You have multiplied your slain in this city, so that you have filled the streets thereof with the slain (Ezekiel 11:6).

The "slain" mean in the Word those who are destroyed by falsities; for the "sword," by which they are slain, signifies falsity destroying truth; "city" signifies here, as above, the doctrine of truth; thence appears what is signified by "the slain in the city;" "to fill the streets with the slain" signifies to lay waste the truth by falsities.

[10] In Lamentations:

They that did eat delicacies are laid waste in the streets; and they that were brought up in crimson have embraced dunghills. The form of the Nazirites is darker than blackness, they are not recognized in the streets. They have wandered about blind in the streets, they are polluted with blood. They have hunted our steps so that we cannot go in the streets (Lamentations 4:5, 8, 14, 18).

Here, too, "streets" signify the truths of doctrine leading to the good of life, or truths according to which one must live. This treats of the church where the Word is, and its devastation in respect to truths; therefore "they that did eat delicacies are laid waste in the streets" signifies that those who have imbibed genuine truths from the Word have no longer any truths, "delicacies" meaning genuine truths from the Word; "they that were brought up in crimson have embraced dunghills" signifies that those who had imbibed genuine goods from the Word have nothing but the falsities of evil, "crimson" signifying the genuine good of the Word, in particular the celestial love of truth, and "dunghills" signifying the falsities of evil; "the form of the Nazirites is darker than blackness, they are not recognized in the streets," signifies that Divine truth is in such obscurity that it is apparent to no one; "the Nazirites" represent the Lord in relation to Divine truth, and therefore signify Divine truth from the Lord; "they have wandered about blind in the streets, they are polluted with blood," signifies that the truths of the Word are no longer seen because they have been falsified, "the blind" signifying those who do not see truths. "They have hunted our steps, so that we cannot go in the streets," signifies leading astray, so that it is not known how to live, "to hunt the steps" signifying to lead astray by falsities, and "to go" signifying to live, therefore "to go in the streets" signifies to live according to truths.

[11] In Zephaniah:

I will cut off the nations, their corners shall be laid waste; I will make desolate their streets, that none may pass through; their cities shall be laid waste, that there may be no man nor inhabitant (Zephaniah 3:6).

The "nations that shall be cut off," signify the goods of the church; the "corners that shall be laid waste" signify the truths and goods of the church in the whole complex (that this is the signification of "corners" see above, n. 417; the "streets that shall be made desolate, that no one may pass through," signify the truths of doctrine; for the "cities that shall be laid waste, that there may be no man nor inhabitant," signify doctrinals, "man" and "inhabitants" meaning in the Word in the spiritual sense all who are in truths and goods, thus in an abstract sense, truths and goods.

[12] In Zechariah:

I will return to Zion, and will dwell in the midst of Jerusalem, whence Jerusalem shall be called the city of truth. There shall yet old men and women dwell in the streets of Jerusalem, and the streets shall be full of boys and girls playing in the streets thereof (Zechariah 8:3-5).

This is said of the Lord's coming, and of the New Church to be established by Him; "Zion" means the church in respect to the good of love, and "Jerusalem" the church in respect to the truths of doctrine, therefore Jerusalem is called "the city of truth;" "the old men and women who shall dwell in the streets of Jerusalem" mean those that are intelligent and wise through the truths of doctrine; "the boys and girls playing in the streets, of whom the streets of the city shall be full," signify the affections of truth and good and their delights, in which those shall abound who live in the truths of doctrine.

[13] In Jeremiah:

According to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to shame, altars to burn incense to Baal (Jeremiah 11:13).

"According to the number of thy cities were thy gods, O Judah," signifies that there were as many falsities as doctrinals, "cities" signifying doctrinals, and "gods" falsities of religion; "according to the number of the streets of Jerusalem have ye set up altars to shame" signifies that there were as many kinds of worship as there were falsities of doctrine, "streets" here signifying the falsities of doctrine, and "altars" worship; worship from falsities is what is meant, because the altars meant were altars of incense, for it is said, "altars to burn incense to Baal," and "incense" signifies spiritual good, which in its essence is truth from good, and in the contrary sense falsity from evil.

(That this is the signification of "incense" and its "altar," see above, n. 324, 491, 492, 567.)

[14] In the same:

Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? The sons gather wood and the fathers kindle the fire, the women knead dough to make cakes to the queen of the heavens, and to pour out drink-offerings to other gods; I will make to cease in the cities of Judah and in the streets of Jerusalem the voice of joy and the voice of gladness (Jeremiah 7:17, 18, 34).

What these words signify in the spiritual sense may be seen fully explained above n. 555; also that "the cities of Judah" signify the doctrinals of the church, and "the streets of Jerusalem" its truths of doctrine.

[15] In the same:

Have ye forgotten the evils which they did in the land of Judah and in the streets of Jerusalem? (Jeremiah 44:9)

"The land of Judah" signifies the church in respect to good, but here in respect to evil; and "the streets of Jerusalem" signify the truths of doctrine, but here its falsities of doctrine.

[16] In Ezekiel:

With the hoofs of his horses Nebuchadnezzar king of Babylon shall trample down all thy streets; he shall slay thy people with the sword, and he shall bring down the pillars of strength to the earth; they shall make a spoil of thy wealth (Ezekiel 26:11, 12).

"Nebuchadnezzar king of Babylon" signifies the profanation of truth and its consequent destruction; "to trample down all thy streets with the hoofs of his horses" signifies that all the truths of the church will be destroyed by the fallacies of the sensual man; "he shall slay the people with the sword" signifies that truths will be destroyed by falsities; that thus also all worship from truths will be destroyed is signified by "he shall bring down the pillars of strength to the earth," for "pillars" signify holy worship from truths, and because all power is of truth from good they are called "pillars of strength;" that knowledges of truth will also be destroyed is signified by "they shall make a spoil of thy wealth." (That "wealth" and "riches" mean the knowledges of truth, see above, n. 236.)

[17] In the same:

Thou hast built thee an eminent place and hast made thee an exalted place in every street, upon every head of the way thou hast made thee thy eminent place, and thou hast made thy beauty abominable (Ezekiel 16:24, 25, 31).

"Eminent place" and "exalted place" with the ancients signified heaven; from this came the practice of sacrificing upon high mountains, or in place of these upon places built up high, therefore worship from evils and from the falsities of doctrine is signified by "making an eminent and an exalted place in every street, and upon every head of the way;" and as that worship became idolatrous it is said that "they made their beauty abominable," "beauty" meaning truth and intelligence therefrom; for everyone in the spiritual world is beautiful according to truths from good, and intelligence therefrom.

[18] In Amos:

Lamentations shall be in all the streets, and they shall say in all the open places, Alas, alas! and they shall call the husbandman to mourning (Amos 5:16).

"Lamentations shall be in all the streets, and they shall say in all the open places, Alas, alas!" signifies grief because truth and good are everywhere laid waste; "and they shall call the husbandman to mourning" signifies the grief of the men of the church on this account, "husbandman" signifying the man of the church, because a "field" signifies the church in respect to the implantation of truth.

[19] In David:

Our garners are full, affording food on food; our flocks are thousands and ten thousands in our streets; our oxen are laden, there is no breach nor fleeing away, nor outcry in our open places (Psalms 144:13, 14).

"Garners which are full of food" signify the doctrinals from the Word, thus the Word itself, wherein are all truths of doctrine which furnish instruction and spiritual nourishment; "flocks are thousands and ten thousands in the streets" signifies spiritual goods and truths, "thousands of flocks" goods, and "ten thousands" truths; "oxen laden" signify natural goods and their affections; "no breach" signifies their coherence; "no fleeing away" signifies no loss of any of these; "no outcry in the open places" signifies no lamentation anywhere over the lack of these.

[20] In Job:

God, who giveth rain upon the faces of the earth, and who sendeth waters upon the faces of the streets (Job 5:10).

"To give rain upon the faces of the earth" signifies the influx of Divine truth into all things with those who are of the church; and "to send waters upon the faces of the streets" signifies Divine influx into the truths of doctrine, that man may be rendered spiritual thereby.

[21] In Isaiah:

In its streets they have girded themselves with sackcloth, upon its roofs and in its streets he shall howl, flowing down in weeping (Isaiah 15:3).

This is said of the city Ar in the land of Moab, which signifies the doctrine of those who are in truths from the natural man; grief over their falsities of doctrine, from the first to the last, is signified by "they have girded themselves with sackcloth, upon its roofs and in its streets he shall howl," "roofs" meaning interior things, and "streets" exterior things with such. In Jeremiah:

Upon all the roofs of Moab and in its streets, lamentation everywhere (Jeremiah 48:38).

The signification here is similar, as above.

[22] In Daniel:

Know and perceive that from the going forth of the Word even to the restoration and building of Jerusalem, even to Messiah the prince; after sixty and two weeks it shall be restored and built, street and ditch, but in straitness of times (Daniel 9:25).

He who knows not the spiritual sense of the Word may think that by "Jerusalem" here Jerusalem is meant, and that it is to be restored and built; also that "the street and ditch" which it is said will be restored and built mean a street and ditch of that city; but "Jerusalem" means the church that is to be established by the Lord, and "street and ditch" mean the truth of doctrine; "street" truth, and "ditch" doctrine. What is there signified by the number of weeks is not to be explained in this place.

[23] This makes evident that "the street of the New Jerusalem" has a like signification in the following passages in Revelation:

The twelve gates were twelve pearls and the street of the city was pure gold, as it were transparent glass (Revelation 21:21).

And afterwards:

He showed me a pure river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb; in the midst of the street thereof and of the river on either side was the tree of life, bearing twelve fruits (Revelation 22:1, 2).

But these passages will be explained hereafter.

[24] In Isaiah:

Thy sons have fainted, they lay at the head of all the streets, as an antelope in a net (Isaiah 51:20).

This, too, is said of Jerusalem, that is, the church vastated in respect to doctrine, "sons" meaning those who are in the truths of doctrine; "to faint and to lie at the head of all the streets" signifies to be deprived of all truth, "head or beginning of the streets" signifying entrance to truth, thus all truth.

[25] In Lamentations:

The infant and the suckling faint in the streets of the city. Lift up thy hands to the Lord respecting the souls of thine infants, who have fainted from famine at the head of all the streets (Lamentations 2:11, 19).

"Infant and suckling" signify innocence, and also the goods and truths that are first born and made alive by knowledges from the Word with men who are regenerating, and which, being the first, are faultless and blameless; entire lack of these is signified by "they have fainted in the streets of the city, and at the head of all the streets;" it is said "from famine," because "famine" signifies loss, lack, and ignorance of knowledges, and at the same time desire for them (See above, n. 386).

[26] In Nahum:

Her infants were dashed in pieces at the head of all the streets, and over her honorable ones they cast a lot, and all her great ones were bound with chains (Nahum 3:10).

Here also "infants" mean the truths that are firstborn and vivified, and "to be dashed in pieces at the head of all the streets" signifies to be scattered and to perish; "honorable ones" signify the goods of love; "to cast a lot over them" signifies dispersion of these; "great ones" signify the truths of good; and "to be bound with chains" signifies to be tied by falsities so that truth cannot come forth. This is said of "the city of bloods" which signifies the doctrine in which the truths of the Word are falsified.

[27] In Jeremiah:

Death cometh up through our windows, it cometh into our palaces, to cut off the infant from the street, the young men from the open places (Jeremiah 9:21).

"Death" means here spiritual death, which takes place when falsity is believed to be truth and truth to be falsity, and the life is in accordance therewith; "windows" signify the thoughts from the understanding, "palaces" the interior and thus the more sublime things of the human mind; this makes clear what is signified by "death cometh up through the windows and cometh into our palaces;" "infant" signifies here as above the truths that are firstborn through knowledges from the Word; "young men" signify truths acquired, from which comes intelligence; and "streets and open places" signify the truths of doctrine and the truths of life which lead to intelligence and wisdom; this makes clear what is signified by "cutting off the infant from the street, the young men from the open places."

[28] In the same:

I am full of the anger of Jehovah, I am weary with holding in; pour out upon the infant in the street, and upon the assembly of young men; for even the man with the woman shall be taken, the old man with him that is full of days (Jeremiah 6:11).

Here "the infant in the street" and "the young men" have a similar signification as above; "man [vir] and woman" signify truth conjoined to good and intelligence therefrom; and "old man" and "one full of days" signify wisdom.

[29] As "street" signifies the truth of doctrine leading, and in the contrary sense falsity, "the clay of the streets," "the mire," and "dung" signify the falsity of the love of evil, in the following passages. In Isaiah:

Their carcass has become as the dung of the streets (Isaiah 5:25).

He shall make him to be trodden down like the clay of the streets (Isaiah 10:6).

In Micah:

She shall be trodden down like the mire of the streets (Mic. Micah 7:10).

In David:

I will beat them small as the dust before the faces of the wind, I will spread them out as the mire of the streets (Psalms 18:42).

All this, too, is from the appearances in the spiritual world; in the cities there in which falsities from evil reign the streets appear full of dung, mire and clay. This makes evident what is signified by:

The Lord's commanding the seventy whom He sent out to preach the Gospel, Into whatever city ye enter and they receive you not, go out into the streets thereof and say, Even the dust of your city that cleaveth unto us do we shake off from us ¹ (Luke 10:10, 11).

[30] Because "the streets of a city" signify the truths of doctrine, according to which one should live, it was customary to teach and to pray in the streets. Thus in the second book of Samuel:

Tell it not in Gath, publish it not in the streets of Ashkelon, lest the daughters of the Philistines rejoice (2 Samuel 1:20).

In Matthew:

When thou doest alms sound not a trumpet before thee, as the hypocrites do in the synagogues and in the open places that they may have glory of men. And when thou prayest thou shalt not be as the hypocrites, for they love to pray standing in the synagogues and in the corners of the streets where they may be seen of men (Matthew 6:2, 5).

And in Luke:

Then shall ye begin to say, We did eat before Thee and drink, and Thou didst teach in our streets; but He shall say, I tell you I know you not whence ye are (Luke 13:26, 27).

[31] Furthermore, from the signification of "street," as meaning the truth of doctrine, it is also evident why the Lord said in the parable that:

The master of the house commanded his servants to go out quickly into the streets and open places of the city and bring in the poor, the maimed, the lame, and the blind (Luke 14:21).

"The poor, the maimed, the lame, and the blind," do not mean such in a natural sense, but such in a spiritual sense, that is, such as had not the Word, and were therefore in ignorance of truth and in lack of good, but still desired truths by means of which they might obtain good; such were the Gentiles with whom the church of the Lord was afterwards established.

[32] Because "the street of a city" signified either truth or falsity teaching and leading, therefore:

The angels that came to Sodom said that they would lodge all night in the street (Genesis 19:2).

And for the same reason it was commanded that:

If the sons of Israel observed that those in any city served other gods they should smite the inhabitants of the city with the sword, utterly destroying the city, and they should bring all the spoil of it into the midst of the street, and burn the city and all the spoil with fire (Deuteronomy 13:14, 16, 17).

"Other gods" signify the falsities of worship, "the sword" the destruction of falsities by truths; "spoil" the falsification of truth; and "fire" the punishment of the love of evil and its destruction.

[33] From these passages cited from the Word it can be seen what is signified by "the bodies of the two witnesses were cast forth upon the street of the great city which spiritually is called Sodom and Egypt," and afterwards that "they were not suffered to be placed in sepulchers;" for it was a custom with the Jewish and Israelitish nation to cast out the slain that were enemies into the ways and streets, and not to bury them, as a sign of their hatred of such; but still this represented that by such enemies infernal evils and falsities that could not be raised again to life were meant, that is, those who were in infernal evils and falsities.

[34] This is evident in Jeremiah:

The prophets prophesy, saying, Sword and famine shall not be in this land; by sword and by famine shall these prophets be consumed, and the people to whom they prophesy shall be cast out into the streets of Jerusalem, and there shall be no one to bury them (Jeremiah 14:15, 16).

A "prophet" means the doctrine of truth, here the doctrine of falsity, because they prophesied falsities; and as "streets" signified where falsities are, it is said that "they were to be cast out into the streets of Jerusalem."

Poznámky pod čarou: