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1 καί-C εἰμί-V9--IAI3S ὁ- A--NSM ἀριθμός-N2--NSM ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM ὡς-C ὁ- A--NSF ἄμμος-N2--NSF ὁ- A--GSF θάλασσα-N1S-GSF ὅς- --NSF οὐ-D ἐκμετρέω-VC--FPI3S οὐδέ-C ἐκἀριθμέω-VC--FPI3S καί-C εἰμί-V9--FMI3S ἐν-P ὁ- A--DSM τόπος-N2--DSM οὗ-D εἶπον-VCI-API3S αὐτός- D--DPM οὐ-D λαός-N2--NSM ἐγώ- P--GS σύ- P--NP ἐκεῖ-D καλέω-VC--FPI3P υἱός-N2--NPM θεός-N2--GSM ζάω-V3--PAPGSM

2 καί-C συνἄγω-VQ--FPI3P ὁ- A--NPM υἱός-N2--NPM *ιουδα-N---GSM καί-C ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM ἐπί-P ὁ- A--ASN αὐτός- D--ASN καί-C τίθημι-VF--FMI3P ἑαυτοῦ- D--DPM ἀρχή-N1--ASF εἷς-A1A-ASF καί-C ἀναβαίνω-VF--FMI3P ἐκ-P ὁ- A--GSF γῆ-N1--GSF ὅτι-C μέγας-A1--NSF ὁ- A--NSF ἡμέρα-N1A-NSF ὁ- A--GSM *ιεζραελ-N---GSM

3 εἶπον-VAI-AAD2P ὁ- A--DSM ἀδελφός-N2--DSM σύ- P--GP *λαόσ+ἐγώ-N---NSM καί-C ὁ- A--DSF ἀδελφή-N1--DSF σύ- P--GP *ἐλεέω-VMI-XPPNSF

4 κρίνω-VC--APD2P πρός-P ὁ- A--ASF μήτηρ-N3--ASF σύ- P--GP κρίνω-VC--APD2P ὅτι-C αὐτός- D--NSF οὐ-D γυνή-N3K-NSF ἐγώ- P--GS καί-C ἐγώ- P--NS οὐ-D ἀνήρ-N3--NSM αὐτός- D--GSF καί-C ἐκαἴρω-VF2-FAI1S ὁ- A--ASF πορνεία-N1A-ASF αὐτός- D--GSF ἐκ-P πρόσωπον-N2N-GSN ἐγώ- P--GS καί-C ὁ- A--ASF μοιχεία-N1A-ASF αὐτός- D--GSF ἐκ-P μέσος-A1--GSM μαστός-N2--GPM αὐτός- D--GSF

5 ὅπως-C ἄν-X ἐκδύω-VF--FAI1S αὐτός- D--ASF γυμνός-A1--ASF καί-C ἀπο καταἵστημι-VF--FAI1S αὐτός- D--ASF καθώς-D ἡμέρα-N1A-DSF γένεσις-N3I-GSF αὐτός- D--GSF καί-C τίθημι-VF--FMI1S αὐτός- D--ASF ὡς-C ἔρημος-N2--ASF καί-C τάσσω-VF--FAI1S αὐτός- D--ASF ὡς-C γῆ-N1--ASF ἄνυδρος-A1B-ASF καί-C ἀποκτείνω-VF2-FAI1S αὐτός- D--ASF ἐν-P δίψος-N3E-DSN

6 καί-C ὁ- A--APN τέκνον-N2N-APN αὐτός- D--GSF οὐ-D μή-D ἐλεέω-VF--FAI1S ὅτι-C τέκνον-N2N-NPN πορνεία-N1A-GSF εἰμί-V9--PAI3S

7 ὅτι-C ἐκπορνεύω-VAI-AAI3S ὁ- A--NSF μήτηρ-N3--NSF αὐτός- D--GPM κατααἰσχύνω-V1I-IAI3S ὁ- A--NSF τίκτω-VB--AAPNSF αὐτός- D--APN εἶπον-VBI-AAI3S γάρ-X ἀκολουθέω-VF--FAI1S ὀπίσω-P ὁ- A--GPM ἐραστής-N1M-GPM ἐγώ- P--GS ὁ- A--GPM δίδωμι-V8--PAPGPM ἐγώ- P--DS ὁ- A--APM ἄρτος-N2--APM ἐγώ- P--GS καί-C ὁ- A--ASN ὕδωρ-N3--ASN ἐγώ- P--GS καί-C ὁ- A--APN ἱμάτιον-N2N-APN ἐγώ- P--GS καί-C ὁ- A--APN ὀθόνιον-N2N-APN ἐγώ- P--GS καί-C ὁ- A--ASN ἔλαιον-N2N-ASN ἐγώ- P--GS καί-C πᾶς-A3--APN ὅσος-A1--APN ἐγώ- P--DS καταἥκω-V1--PAI3S

8 διά-P οὗτος- D--ASN ἰδού-I ἐγώ- P--NS φράσσω-V1--PAI1S ὁ- A--ASF ὁδός-N2--ASF αὐτός- D--GSF ἐν-P σκόλοψ-N3P-DPM καί-C ἀναοἰκοδομέω-VF--FAI1S ὁ- A--APF ὁδός-N2--APF αὐτός- D--GSF καί-C ὁ- A--ASF τρίβος-N2--ASF αὐτός- D--GSF οὐ-D μή-D εὑρίσκω-VB--AAS3S

9 καί-C καταδιώκω-VF--FMI3S ὁ- A--APM ἐραστής-N1M-APM αὐτός- D--GSF καί-C οὐ-D μή-D καταλαμβάνω-VB--AAS3S αὐτός- D--APM καί-C ζητέω-VF--FAI3S αὐτός- D--APM καί-C οὐ-D μή-D εὑρίσκω-VB--AAS3S αὐτός- D--APM καί-C εἶπον-VF2-FAI3S πορεύομαι-VF--FMI1S καί-C ἐπιστρέφω-VF--FAI1S πρός-P ὁ- A--ASM ἀνήρ-N3--ASM ἐγώ- P--GS ὁ- A--ASM πρότερος-A1--ASM ὅτι-C καλῶς-D ἐγώ- P--DS εἰμί-V9--IAI3S τότε-D ἤ-C νῦν-D

10 καί-C αὐτός- D--NSF οὐ-D γιγνώσκω-VZI-AAI3S ὅτι-C ἐγώ- P--NS δίδωμι-VX--XAI1S αὐτός- D--DSF ὁ- A--ASM σῖτος-N2--ASM καί-C ὁ- A--ASM οἶνος-N2--ASM καί-C ὁ- A--ASN ἔλαιον-N2N-ASN καί-C ἀργύριον-N2N-ASN πληθύνω-VAI-AAI1S αὐτός- D--DSF αὐτός- D--NSF δέ-X ἀργυροῦς-A1A-APN καί-C χρυσοῦς-A1C-APN ποιέω-VAI-AAI3S ὁ- A--DSF *βααλ-N---DSF

11 διά-P οὗτος- D--ASN ἐπιστρέφω-VF--FAI1S καί-C κομίζω-VF2-FMI1S ὁ- A--ASM σῖτος-N2--ASM ἐγώ- P--GS κατά-P ὥρα-N1A-ASF αὐτός- D--GSM καί-C ὁ- A--ASM οἶνος-N2--ASM ἐγώ- P--GS ἐν-P καιρός-N2--DSM αὐτός- D--GSM καί-C ἀποαἱρέω-VF2-FMI1S ὁ- A--APN ἱμάτιον-N2N-APN ἐγώ- P--GS καί-C ὁ- A--APN ὀθόνιον-N2N-APN ἐγώ- P--GS ὁ- A--GSN μή-D καλύπτω-V1--PAN ὁ- A--ASF ἀσχημοσύνη-N1--ASF αὐτός- D--GSF

12 καί-C νῦν-D ἀποκαλύπτω-VF--FAI1S ὁ- A--ASF ἀκαθαρσία-N1A-ASF αὐτός- D--GSF ἐνώπιον-P ὁ- A--GPM ἐραστής-N1M-GPM αὐτός- D--GSF καί-C οὐδείς-A3--NSM οὐ-D μή-D ἐκαἱρέω-VB--AMS3S αὐτός- D--ASF ἐκ-P χείρ-N3--GSF ἐγώ- P--GS

13 καί-C ἀποστρέφω-VF--FAI1S πᾶς-A1S-APF ὁ- A--APF εὐφροσύνη-N1--APF αὐτός- D--GSF ἑορτή-N1--APF αὐτός- D--GSF καί-C ὁ- A--APF νεομηνία-N1A-APF αὐτός- D--GSF καί-C ὁ- A--APN σάββατον-N2N-APN αὐτός- D--GSF καί-C πᾶς-A1S-APF ὁ- A--APF πανήγυρις-N3I-APF αὐτός- D--GSF

14 καί-C ἀπο ἀναἵζω-VF2-FAI1S ἄμπελος-N2--ASF αὐτός- D--GSF καί-C ὁ- A--APF συκῆ-N1--APF αὐτός- D--GSF ὅσος-A1--APN εἶπον-VBI-AAI3S μίσθωμα-N3M-NPN ἐγώ- P--GS οὗτος- D--NPN εἰμί-V9--PAI3S ὅς- --APN δίδωμι-VAI-AAI3P ἐγώ- P--DS ὁ- A--NPM ἐραστής-N1M-NPM ἐγώ- P--GS καί-C τίθημι-VF--FMI1S αὐτός- D--APN εἰς-P μαρτύριον-N2N-ASN καί-C καταἐσθίω-VF--FMI3S αὐτός- D--APN ὁ- A--NPN θηρίον-N2N-NPN ὁ- A--GSM ἀγρός-N2--GSM καί-C ὁ- A--NPN πετεινόν-N2N-NPN ὁ- A--GSM οὐρανός-N2--GSM καί-C ὁ- A--NPN ἑρπετόν-N2N-NPN ὁ- A--GSF γῆ-N1--GSF

15 καί-C ἐκδικέω-VF--FAI1S ἐπί-P αὐτός- D--ASF ὁ- A--APF ἡμέρα-N1A-APF ὁ- A--GPM *βααλιμ-N---GP ἐν-P ὅς- --DPF ἐπιθύω-V1I-IAI3S αὐτός- D--DPM καί-C περιτίθημι-V7I-IMI3S ὁ- A--APN ἐνώτιον-N2N-APN αὐτός- D--GSF καί-C ὁ- A--APN καθόρμιον-N2N-APN αὐτός- D--GSF καί-C πορεύομαι-V1I-IMI3S ὀπίσω-P ὁ- A--GPM ἐραστής-N1M-GPM αὐτός- D--GSF ἐγώ- P--GS δέ-X ἐπιλανθάνω-VBI-AMI3S λέγω-V1--PAI3S κύριος-N2--NSM

16 διά-P οὗτος- D--ASN ἰδού-I ἐγώ- P--NS πλανάω-VF2-FAI1S αὐτός- D--ASF καί-C τάσσω-VF--FAI1S αὐτός- D--ASF εἰς-P ἔρημος-N2--ASF καί-C λαλέω-VF--FAI1S ἐπί-P ὁ- A--ASF καρδία-N1A-ASF αὐτός- D--GSF

17 καί-C δίδωμι-VF--FAI1S αὐτός- D--DSF ὁ- A--APN κτῆμα-N3M-APN αὐτός- D--GSF ἐκεῖθεν-D καί-C ὁ- A--ASF κοιλάς-N3D-ASF *αχωρ-N---GS δια ἀναοἴγω-VA--AAN σύνεσις-N3I-ASF αὐτός- D--GSF καί-C ταπεινόω-VC--FPI3S ἐκεῖ-D κατά-P ὁ- A--APF ἡμέρα-N1A-APF νηπιότης-N3T-GSF αὐτός- D--GSF καί-C κατά-P ὁ- A--APF ἡμέρα-N1A-APF ἀνάβασις-N3I-GSF αὐτός- D--GSF ἐκ-P γῆ-N1--GSF *αἴγυπτος-N2--GSF

18 καί-C εἰμί-V9--FMI3S ἐν-P ἐκεῖνος- D--DSF ὁ- A--DSF ἡμέρα-N1A-DSF λέγω-V1--PAI3S κύριος-N2--NSM καλέω-VF--FAI3S ἐγώ- P--AS ὁ- A--NSM ἀνήρ-N3--NSM ἐγώ- P--GS καί-C οὐ-D καλέω-VF--FAI3S ἐγώ- P--AS ἔτι-D *βααλιμ-N---NP

19 καί-C ἐκαἴρω-VF2-FAI1S ὁ- A--APN ὄνομα-N3M-APN ὁ- A--GPM *βααλιμ-N---GP ἐκ-P στόμα-N3M-GSN αὐτός- D--GSF καί-C οὐ-D μή-D μιμνήσκω-VS--APS3P οὐκέτι-D ὁ- A--APN ὄνομα-N3M-APN αὐτός- D--GPM

20 καί-C διατίθημι-VF--FMI1S αὐτός- D--DPM ἐν-P ἐκεῖνος- D--DSF ὁ- A--DSF ἡμέρα-N1A-DSF διαθήκη-N1--ASF μετά-P ὁ- A--GPN θηρίον-N2N-GPN ὁ- A--GSM ἀγρός-N2--GSM καί-C μετά-P ὁ- A--GPN πετεινόν-N2N-GPN ὁ- A--GSM οὐρανός-N2--GSM καί-C μετά-P ὁ- A--GPN ἑρπετόν-N2N-GPN ὁ- A--GSF γῆ-N1--GSF καί-C τόξον-N2N-ASN καί-C ῥομφαία-N1A-ASF καί-C πόλεμος-N2--ASM συντρίβω-VF--FAI1S ἀπό-P ὁ- A--GSF γῆ-N1--GSF καί-C καταοἰκίζω-VF2-FAI1S σύ- P--AS ἐπί-P ἐλπίς-N3D-DSF

21 καί-C μνηστεύομαι-VF--FMI1S σύ- P--AS ἐμαυτοῦ- D--DSM εἰς-P ὁ- A--ASM αἰών-N3W-ASM καί-C μνηστεύομαι-VF--FMI1S σύ- P--AS ἐμαυτοῦ- D--DSM ἐν-P δικαιοσύνη-N1--DSF καί-C ἐν-P κρίμα-N3M-DSN καί-C ἐν-P ἔλεος-N3E-DSN καί-C ἐν-P οἰκτιρμός-N2--DPM

22 καί-C μνηστεύομαι-VF--FMI1S σύ- P--AS ἐμαυτοῦ- D--DSM ἐν-P πίστις-N3I-DSF καί-C ἐπιγιγνώσκω-VF--FMI2S ὁ- A--ASM κύριος-N2--ASM

23 καί-C εἰμί-V9--FMI3S ἐν-P ἐκεῖνος- D--DSF ὁ- A--DSF ἡμέρα-N1A-DSF λέγω-V1--PAI3S κύριος-N2--NSM ἐπιἀκούω-VF--FMI1S ὁ- A--DSM οὐρανός-N2--DSM καί-C ὁ- A--NSM οὐρανός-N2--NSM ἐπιἀκούω-VF--FMI3S ὁ- A--DSF γῆ-N1--DSF

24 καί-C ὁ- A--NSF γῆ-N1--NSF ἐπιἀκούω-VF--FMI3S ὁ- A--ASM σῖτος-N2--ASM καί-C ὁ- A--ASM οἶνος-N2--ASM καί-C ὁ- A--ASN ἔλαιον-N2N-ASN καί-C αὐτός- D--NPN ἐπιἀκούω-VF--FMI3S ὁ- A--DSM *ιεζραελ-N---DSM

25 καί-C σπείρω-VF2-FAI1S αὐτός- D--ASF ἐμαυτοῦ- D--DSM ἐπί-P ὁ- A--GSF γῆ-N1--GSF καί-C ἐλεέω-VF--FAI1S ὁ- A--ASF *οὐ+ἐλεέω-N---ASF καί-C εἶπον-VF2-FAI1S ὁ- A--DSM *οὐ+λαόσ+ἐγώ-N---DSM λαός-N2--NSM ἐγώ- P--GS εἰμί-V9--PAI2S σύ- P--NS καί-C αὐτός- D--NSM εἶπον-VF2-FAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM ἐγώ- P--GS εἰμί-V9--PAI2S σύ- P--NS

   

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Apocalypse Explained # 655

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655. Where also our Lord was crucified, signifies by which, namely, by the evils and the falsities therefrom springing from infernal love, He was rejected and condemned. This is evident from this, that evils themselves and their falsities springing from infernal love are what reject and condemn the Lord. These evils and the falsities thence are signified by "Sodom and Egypt," therefore it is said of the city Jerusalem that it is thus "called spiritually," for "to be called spiritually Sodom and Egypt" signifies evil itself, and the falsity therefrom.

[2] The hells are divided into two kingdoms, over against the two kingdoms in the heavens; the kingdom over against the celestial kingdom is at the back, and those who are in it are called genii; this kingdom is what is meant in the Word by "devil;" but the kingdom that is over against the spiritual kingdom is in front, and those who are in it are called evil spirits; this kingdom is what is meant in the Word by "Satan." These hells, or these two kingdoms into which the hells are divided, are meant by "Sodom and Egypt." Whether it is said evils and the falsities therefrom, or these hells, it is the same, since from these all evils and all falsities therefrom ascend.

[3] That the Jews who were at Jerusalem crucified the Lord means that He was crucified by the evils and falsities therefrom which they loved; for all things recorded in the Word respecting the Lord's passion represented the perverted state of the church with that nation. For although they accounted the Word holy, yet by their traditions they perverted all things therein until there was no longer any Divine good or truth remaining with them, and when Divine good and Divine truth, which are in the Word, no longer remain, evils and falsities from infernal love succeed in their place, and these are what crucify the Lord. (That such things are signified by the Lord's passion may be seen above, n. 83, 195, 627. That the Lord is said "to be slain" signifies that he was rejected and denied, see above, n. 328; and that the Jews were such, see above, n. 122, 433, 619; and in The Doctrine of the New Jerusalem, n.248.)

[4] As it is here said "where our Lord was crucified," it shall be told what "crucifixion" (or hanging upon wood) signified with the Jews. They had two modes of capital punishment, crucifixion and stoning; and "crucifixion" signified a condemnation and curse because of the destruction of good in the church, and "stoning" signified a condemnation and curse because of the destruction of truth in the church. "Crucifixion" signified a condemnation and curse because of the destruction of good in the church, for the reason that "wood," upon which they were hung, signified good, and in the contrary sense evil, both pertaining to the will; and "stoning" signified a condemnation and curse because of the destruction of truth in the church, for the reason that "the stone," with which they were stoned, signified truth, and in the contrary sense falsity, both pertaining to the understanding; for all things instituted with the Israelitish and Jewish nation were representative, and thence significative. (That "wood" signifies good, and in the contrary sense evil, and that a "stone" signifies truth, and in the contrary sense falsity, may be seen in the Arcana Coelestia 643[1-4], 3720, 8354.) But as it has not been known heretofore why the Jews and Israelites had the punishment of the cross and the punishment of stoning, and it is important that it should be known, I will cite some confirmations from the Word to show that these two punishments were representative.

[5] That "hanging upon wood" or "crucifixion" was inflicted because of the destruction of good in the church, and that it thus represented the evil of infernal love, whence arises a condemnation and curse, can be seen from the following passages. In Moses:

If there be a stubborn and rebellious son, obeying not the voice of his father or mother, all the men of the city shall stone him with stones that he may die. And if there be in a man a crime and judgment of death, and he be put to death, thou shalt hang him upon wood; his carcass shall not remain overnight upon the wood, but burying thou shalt bury him the same day; for he that is hanged is a curse of God, and thou shalt not defile thy land (Deuteronomy 21:18, 20-23).

"Not obeying the voice of father or mother" signifies in the spiritual sense to live contrary to the precepts and truths of the church, therefore the penalty for it was stoning; "the men of the city who were to stone him" signify those who are in the doctrine of the church, "city" signifying doctrine. "If there be in a man a crime, a judgment of death, thou shalt hang him upon wood" signifies if one has done evil against the good of the Word and of the church; because this was a capital crime he was to be hung upon wood, for in the Word "wood" signifies good, and in the contrary sense evil; "his carcass shall not remain overnight upon the wood, but thou shalt bury him the same day," signifies lest there be a representative of eternal damnation; "thou shalt not defile thy land" signifies that this would be a cause of offense to the church.

[6] In Lamentations:

Our skins are become black like an oven because of the tempests of famine; they ravished the women in Zion, the virgins in the cities of Judah; their princes were hanged up by the hand, the faces of the elders are not honored, the young men they have led away to grind, and the boys stumble under the wood (Lamentations 5:10-13).

"Zion" means the celestial church, which is in the good of love to the Lord, which church the Jewish nation represented; "the virgins in the cities of Judah" signify the affections of truth from the good of love; "their princes were hanged up by the hand" signifies that truths from good were destroyed by falsities from evil; "the faces of the elders that were not honored" signify the goods of wisdom; "the young men who were led away to grind" signify the truths from good, "to grind" signifying to acquire falsities and to confirm them from the Word; "the boys stumble under the wood" signifies newborn goods perishing through evils.

[7] A "baker" as also "bread" signifies the good of love, and a "butler" as also "wine," the truth of doctrine, therefore:

The baker was hanged on account of his crime against king Pharaoh (Genesis 40:19-22; 41:13).

This may be seen explained in the Arcana Coelestia 5139-5169). Because "Moab" means those who adulterate the goods of the church, and "Baal-peor" signifies the adulteration of good, it came to pass that:

All the chiefs of the people were hung up before the sun, because the people committed whoredom with the daughters of Moab and bowed themselves down to their gods, and joined themselves to Baal-peor (Numbers 25:1-4).

"To commit whoredom with the daughters of Moab" signifies to adulterate the goods of the church; and "to be hung up before the sun" signifies a condemnation and curse because of the destruction of the good of the church.

[8] Because "Ai" signifies the knowledges of good, and in the contrary sense the confirmations of evil:

The king of Ai was hanged on wood, and afterwards thrown down at the entrance of the gate of the city, and the city itself was burned (Joshua 8:26-29).

And because "the five kings of the Amorites" signified evils and falsities therefrom destroying the goods and truths of the church,

Those kings were hanged by Joshua, and afterwards cast into the cave of Makkedah (Joshua 10:26, 27);

"the cave of Makkedah" signifying direful falsity from evil.

[9] Again, "to be hung upon wood or to be crucified" signifies the punishment of evil that destroys the good of the church, in Matthew:

Jesus said, I send unto you prophets, wise men, and scribes; and some of them shall ye kill, crucify, and scourge in your synagogues, and persecute them from city to city (Matthew 23:34).

All things the Lord spoke He spoke from the Divine, but the Divine things from which he spoke fell into the ideas of natural thought and consequent expressions according to correspondences, like these here and elsewhere in the Gospels; and as all the words have a spiritual sense, so in that sense prophets, wise men, and scribes, are not here meant, but instead of them the truth and good of doctrine and of the Word; for spiritual thought and speech therefrom, like that of angels, is without the idea of person; so a "prophet" signifies the truth of doctrine, "wise men" the good of doctrine, and "scribes" the Word from which is doctrine; from this it follows that "to kill" has reference to the truth of the doctrine of the church, which is meant by a "prophet;" "to crucify" has reference to the good of doctrine, which is meant by "a wise man," and "to scourge" has reference to the Word, which is meant by a "scribe;" thus "to kill" signifies to extinguish, "to crucify" to destroy, and "to scourge" to pervert. That they will wander from one falsity of doctrine into another is signified by "persecuting them from city to city," "city" signifying doctrine. This is the spiritual sense of these words.

[10] In the same:

Jesus said to the disciples that He must suffer at Jerusalem, and that the Son of man shall be delivered to the chief priests and scribes, and they shall condemn Him, and deliver Him up to the Gentiles to be mocked, to be scourged, and to be crucified; and the third day He shall rise again (Matthew 20:18, 19; Mark 10:32-34).

The spiritual sense of these words is that Divine truth, in the church where mere falsities of doctrine and evils of life reign, shall be blasphemed, its truth shall be perverted, and its good destroyed. "The Son of man" signifies Divine truth, which is the Word, and "Jerusalem" signifies the church where mere falsities and evils reign; "the chief priests and scribes" signify the adulterations of good and the falsifications of truth, both from infernal love; "to condemn Him and deliver Him to the Gentiles" signifies to assign Divine truth and Divine good to hell and to deliver them to the evils and falsities that are from hell, the "Gentiles" signifying the evils that are from hell and that destroy the goods of the church; "to be mocked, to be scourged, and to be crucified," signifies to blaspheme, falsify and pervert the truth, and to adulterate and destroy the good of the church and of the Word (as above); "and the third day He shall rise again" signifies the complete glorification of the Lord's Human.

[11] From this it can be seen what is signified in the spiritual sense by the Lord's crucifixion, also what is signified by the various mockings then connected with it, as that "they put a crown of thorns on His head," that "they smote Him with a reed," and also that "they spat in His face," with many other things related in the Gospels, this signifying that the Jewish nation treated Divine truth and good itself, which was the Lord, in a like heinous manner; for the Lord suffered the heinous state of that church to be represented in Himself; and this was also signified by:

His bearing their iniquities (Isaiah 53:11).

For it was a common thing for a prophet to take upon himself a representation of the heinous things of the church; thus the prophet Isaiah was commanded to go naked and barefoot three years, to represent the church as destitute of good and truth (Isaiah 20:3, 4); the prophet Ezekiel, bound in cords, laid siege to a tile on which Jerusalem was depicted, and ate a cake of barley made with the dung of an ox, to represent that the truth and good of the church was thus besieged by falsities and polluted by evils (Ezekiel 4:1-13); the prophet Hosea was commanded to take a harlot to himself for a woman, and children of whoredoms, to represent what the quality of the church was at that time (Hosea 1:1-11); with other like things. That this was "bearing the iniquities of the house of Israel" or the church is plainly declared in Ezekiel 4:5, 6. From this it can be seen that all things recorded concerning the passion of the Lord were representative of the state of the church at that time with the Jewish nation.

[12] Thus much respecting the punishment of "hanging upon wood or crucifixion." This is not the place to confirm from the Word that the other punishment, which was "stoning," signified a condemnation and curse because of the destroyed truth of the church, but it can be seen from the passages where "stoning" is mentioned (as in Exodus 21:28-33; Leviticus 24:10-17, 23; Numbers 15:32-37; Deuteronomy 13:10; 17:5-7; 22:20, 21, 24; Ezekiel 16:39-41; 23:45-47; Matthew 23:37; Luke 13:34; 20:6; John 8:7; 10:31, 32; and elsewhere).

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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