730. And the woman fled into the wilderness.- That this signifies the church among a few, because with those who are not in good, and therefore not in truths, appears from the signification of the woman, as denoting the church (concerning which see above, n. 707); from the signification of the wilderness, as denoting where there are no truths because there is no good, of which we shall speak presently; and from the signification of fleeing thither, as denoting to tarry among those who are not in truths, because not in good; and as, at the end of the church, there are few who are in truths from good, therefore it signifies among a few. It is evident from this what these words involve, namely, that a New Church, which is called the Holy Jerusalem, and is signified by the woman, can as yet be instituted only with a few, because the former church is become a wilderness; and the church is called a wilderness (desertum) when there is no longer any good; and where there is no good there are no truths. When the church is such, then evils and falsities reign, which hinder the reception of its doctrine, which is the doctrine of love to the Lord and of charity towards the neighbour, with its truths; and when doctrine is not received, there is no church, for the church is from doctrine.

[2] Something shall first be said concerning the fact that there are no truths where there is no good. By good is meant the good of a life according to truths of doctrine from the Word. The reason is, that the Lord never flows immediately into truths with man, but mediately through his good; for good is of his will, and the will is the man himself; from the will the understanding is brought forth and formed. For the understanding is so connected with the will, that what the will loves the understanding sees and also brings forth into the light; if therefore the will is not in good, but in evil, then the influx of truth from the Lord into the understanding produces no effect, for it is dissipated, because it is not loved; in fact, it is perverted, and the truth is falsified. It is evident from this why the Lord does not flow immediately into man's understanding except so far as the will is in good. The Lord can enlighten the understanding with every man, and thus flow in with Divine truths, since every man has the ability to understand truth, and this for the sake of his reformation; nevertheless the Lord does not flow in, because truths remain only so far as the will has been reformed. Moreover, it would be dangerous to so enlighten the understanding in truths as to produce belief, except so far as the will acts as one with it, for man would then be able to pervert, adulterate, and profane truths, and this would be most damnatory. Besides, so far as truths are known and understood, and are not at the same time lived, they are nothing but lifeless truths, and lifeless truths are like statues which are without life. From these things it is evident why there are no truths where there is good not in essence, but only in form.

[3] The quality of the man of the church is such at its end because he then loves the things of the body and of the world above all things, and when these are loved supremely, then those which pertain to the Lord and heaven are not loved; for no one can at the same time so serve two masters as to love the one and hate the other, since they are opposites. For from the love of the body, which is the love of self, and from the love of the world, which is the love of riches - when these are loved above all things - evils of every kind flow forth, and falsities from evils, and these are the opposites of goods and truths, which come from love to the Lord, and from charity towards the neighbour. It is evident from these few observations why the woman is said to have fled into the wilderness, that is, among a few, because with those who are not in good, and thus not in truths.

[4] In many places in the Word mention is made of wilderness (desertum), and also of desert (solitudo) and waste, and these signify the state of the church when there is no longer any truth therein because there is no good. This state of the church is called a wilderness (desertum), because the place in the spiritual world, where those dwell who are not in truths because not in good, is like a wilderness (desertum), where there is no verdure in the plains, no harvest in the fields, no fruit trees in the gardens, - a barren land, parched and dry. Moreover wilderness, in the Word, signifies the state of the church with the nations who are in ignorance of truth, and yet in the good of life according to their religion, from which they have a desire for truths. Wilderness also signifies in the Word the state of those who are in temptations, because in temptations goods and truths are shut in by the evils and falsities that come forth and are presented to the mind. That wilderness has these significations in the Word is evident from the passages therein where mention is made of wilderness (desertum).

[5] (1). A wilderness (desertum) means the state of the church, when there is no longer any truth therein, because there is no good, as is evident from the following passages.

In Isaiah:

"Is this the man that moveth the earth, that maketh kingdoms tremble, that hath made the world a wilderness (desertum), and destroyed the cities thereof" (14:16, 17).

This is said of Lucifer, by whom Babel is meant; and to move the earth, make kingdoms tremble, and make the world a wilderness, signifies to destroy all the truths and goods of the church, earth denoting the church, kingdoms its truths, world its goods, and wilderness where these are no longer. To destroy its cities signifies its doctrinals, a city denoting doctrine. The adulteration of the Word, by which doctrine and thus the church are destroyed, is here signified by Babel.

[6] In the same:

"Upon the land of my people shall come up the thorn of the briar, because upon all the houses of gladness in the joyous city; for the palace shall be a wilderness (desertum), the multitude of the city left behind. The hill and the watch-tower shall be over the caves for ever, a joy of wild asses, a pasture for flocks" (32:13, 14).

Upon the land of my people shall come up the thorn of the briar, signifies falsity of evil in the church, the thorn of the briar denoting falsity of evil, and land (terra) denoting the church. Upon all the houses of gladness in the joyous city, signifies where the goods and truths of doctrine from the Word have been received with affection. What is signified by "The palace shall be a wilderness, the multitude of the city left behind. The hill and the watch-tower shall be over the caves, a joy of wild asses, a pasture for flocks," may be seen above (n. 410:7), where they are explained.

[7] In the same:

"By my rebuke I dry up the sea, I make the rivers into a wilderness (desertum), the fish thereof shall stink, because there is no water, and shall die with thirst" (50:2).

To make the rivers into a wilderness signifies to deprive the understanding of truths, consequently to deprive man of intelligence; the rest of the passage may be seen explained above (n. 342:8).

In Jeremiah:

"I beheld, when lo! Carmel was a wilderness (desertum), and all the cities were desolated before Jehovah; the whole land shall be a waste" (4:26, 27).

Carmel signifies the spiritual church, which is in truths from good; that this was a wilderness, signifies that there were in it no truths from good; the cities which are desolated signify doctrinals without truths; the whole land being a waste signifies the church destitute of good and consequently of truths.

[8] In the same:

"Many shepherds have destroyed my vineyard, they have trodden my field under foot, they have made the field of my desire a wilderness (desertum) of solitude, upon all the hills in the wilderness spoilers have come, because the sword of Jehovah devoureth from the end of the land to the end thereof" (12:10, 12).

The truths and goods of the church being completely destroyed by falsities from evil, is signified by They have destroyed the vineyard, trodden the field under foot, made the field of desire a wilderness of solitude, and the spoilers have come upon all the hills in the wilderness, because the sword of Jehovah devoureth; - vineyard and the field signify the church as to truth and good, the field of desire the church as to doctrine, while a wilderness of solitude signifies where these are not; the spoilers in the wilderness signify evils from the absence of truths; the sword of Jehovah devouring signifies falsity destroying; from the end of the earth to the end of the earth, signifies all things of the church.

[9] In Lamentations:

"With the peril of our souls we get our bread, because of the sword of the wilderness (desertum)" (5:9).

To get bread with the peril of their souls, signifies the difficulty and danger of procuring for themselves truths of life from the Word; because of the sword of the wilderness, signifies because the falsity of evil prevails in the church and falsifies truths, and thus destroys them.

[10] In Ezekiel:

"The vine is now planted in the wilderness (desertum), in a land of drought and thirst" (19:13).

Vine signifies the church, which in the beginning of the chapter is called a mother who became a lioness; it is said to be planted in the wilderness when there is no longer any truth therein, because no good; a land of drought means where there is no good but evil instead of it, and a land of thirst means where there is no truth, but falsity instead of it.

[11] In Hosea:

"Contend with your mother, that she may put away her whoredoms from her faces, lest peradventure I strip her naked and set her as in the day of her birth, and make her as a wilderness (desertum), and set her as a land of drought, and slay her with thirst" (2:2, 3).

This treats of the church that has falsified the truths of the Word; mother denotes the church, and her whoredoms the falsifications of truth. To deprive the church of all truth, as it was before it was reformed, is signified by stripping her naked, and setting her as in the day of her birth; wilderness and land of drought signifies the church without good. To slay with thirst signifies the deprivation of truth; thirst is said of truths, because water, for which one thirsts, signifies truth, while drought has reference to the want of good, because it is a result of being scorched.

[12] In the same:

"He is fierce among the brethren; an east wind, the wind of Jehovah, shall come, coming up from the wilderness (desertum), and his spring shall become dry, and his fountain shall be dried up" (13:15).

This is said of Ephraim, by whom is meant the understanding of the Word, which is called fierce among the brethren when it eagerly defends falsities, and fights for them against truths. An east wind, the wind of Jehovah, signifies the ardour of desire arising from a love for and a pride in destroying truths; this is said to come up from the wilderness, when it is from an understanding in which there are no truths from good but only falsities from evil; such an understanding is a wilderness because it is empty and void. That such ardour and pride destroys everything of doctrine and of the Word, is signified by "his spring shall become dry, and his fountain shall be dried up," a spring signifying doctrine, and a fountain the Word.

[13] In Joel:

"Unto thee, O Jehovah, do I cry, because the fire hath consumed the dwellings of the wilderness and the flame hath burned up all the trees of the field; because the beasts of the field hath panted after thee, because the brooks of waters are dried up, and the fire hath consumed the dwellings of the wilderness (desertum)" (1:19, 20).

The fire hath consumed the dwellings of the wilderness and the flame hath burned up all the trees of the field, signifies that the love of self and the pride of their own intelligence have consumed all perception of good, and all understanding of the truth of doctrine from the sense of the letter of the Word; fire signifies the love of self, and flame the pride of their own intelligence; the dwellings of the wilderness signify the goods of doctrine from the sense of the letter of the Word, and the trees of the field the cognitions of its truth; the sense of the letter of the Word is called a wilderness when it is understood only naturally, thus according to appearances, and not at the same time spiritually, or according to the genuine sense. The beasts of the field pant after Thee, signifies the lamentations of those who are natural, and yet desire truths. That beasts signify the affections of the natural man may be seen above (n. 650). Because the brooks of waters are dried up, and the fire hath consumed the dwellings of the wilderness, signifies that there are consequently no longer any truths and goods of life.

[14] In the same:

"The day of Jehovah cometh; a fire devoureth before him, and behind him a flame burneth; the land is as the garden of Eden before him, but behind him a wilderness (desertum) of wasteness, and nothing escaped him" (2:1, 3).

The day of Jehovah means the end of the church, which is called the consummation of the age, and the Lord's coming at that time. That at the end of the church the love of self, and consequently the pride of [man's] own intelligence, consumes all the goods and truths of the church is signified by a fire devoureth before him, and behind him a flame burneth, fire signifying the love of self, and flame the pride of [man's] own intelligence (as above). The land before him is as the garden of Eden, but behind him a wilderness of wasteness, signifies that in the beginning, when that church was established with the ancients, there was the understanding of truth from good, but at its end falsity from evil; the garden of Eden denoting the understanding of truth from good, and wisdom therefrom, and a wilderness of wasteness denoting no understanding of truth from good, and thus insanity from falsities that are from evil; by nothing escaping him is signified that there is nothing whatever of truth from good.

[15] In Isaiah:

"The land (terra) mourneth and languisheth, Lebanon is ashamed and is withered, Sharon is become as a wilderness (desertum), Bashan is shaken, and Carmel" (33:9).

These words also describe the devastation of good and the desolation of truth in the church. Lebanon signifies the church as to the rational understanding of good and truth. Sharon, Bashan, and Carmel, signify these as to the knowledges of good and truth from the natural sense of the Word, the devastation and desolation of these being signified by mourning, languishing, and withering, and becoming like a wilderness, wilderness meaning where there is no truth, because no good.

[16] In Jeremiah:

"Because the land (terra) is full of adulteries, because the land mourneth on account of the curse, the pastures of the wilderness (desertum) have become dry" (23:10).

The land full of adulteries signifies the church in which the goods and truths thereof from the Word are adulterated; the curse, on account of which the land mourneth, signifies all evil of the life and falsity of doctrine; while by the pastures of the wilderness, which have become dry, are signified the knowledges of good and truth from the Word, pastures denoting those knowledges because they nourish the mind, and wilderness, the Word when it is adulterated.

[17] In David:

Jehovah "turneth rivers into a wilderness (desertum), and the springing forth of water into dry ground, a land of fruit into saltness, for the wickedness of them that dwell therein" (Psalm 107:33, 34).

The rivers which are turned into a wilderness signify intelligence from the understanding of truth and of the Word in its interior sense - which has been devastated by falsities from evils; rivers denoting such things as belong to intelligence, and a wilderness, where these things are absent and falsities from evil in their place. The springing forth of waters that are turned into dry ground, signify that the ultimate things of the understanding, called the knowledges (cognitiones) of truth and good, have no light of truth and no spiritual affection for truth, waters signifying truths, dry ground, lack of these from the absence of light and affection, and springing forth, the ultimates of truths such as are the truths of the sense of the letter of the Word. The land of fruit which shall be turned into saltness, signifies the good of love and of life profoundly vastated by falsities, saltness denoting the devastation of truth by falsities; and as all devastation by falsities comes from evil of life, it is therefore added, "for the wickedness of them that dwell therein."

[18] In Jeremiah:

"Lift up thine eyes unto the hills, and see where thou hast been defiled; upon the ways hast thou sat as an Arab in the wilderness (desertum), whence thou hast profaned the land with thy whoredoms and thy wickedness" (3:2).

These words also describe the adulteration and falsification of the Word, which are signified by being defiled and committing whoredom. Lift up thine eyes to the hills and see where thou hast been defiled, signifies to observe that the knowledges of truth and good in the Word have been adulterated; to lift up the eyes signifies to observe, hills signify those knowledges because the trees and groves which are upon them signify knowledges; hills also signify the goods of charity which are thus destroyed. Upon the ways hast thou sat as an Arab in the wilderness, signifies to lie in wait lest any truth should come forth and be received, ways denoting the truths of the church, to sit in them denoting to lie in wait; and an Arab in the wilderness means one who, like a robber in the wilderness, kills and plunders. Thou hast profaned the land with thy whoredoms and wickedness, signifies the falsification of the truths of the Word by evils which have come to be ends of the life.

[19] In the same:

"O generation, see ye the Word of Jehovah; have I been a wilderness (desertum) to Israel, have I been a land of darkness?" (2:31).

That all good of life and truth of doctrine is taught in the Word, and not evil of life and falsity of doctrine, is meant by See ye the Word of Jehovah, have I been a wilderness to Israel, have I been a land of darkness?

[20] In Joel:

"Egypt shall be a wasteness, and Edom a wilderness (desertum) of wasteness, for the violence of the sons of Judah, whose innocent blood they have shed in their land" (3:19).

Egypt and Edom signify the natural man, which has perverted the truths and goods of the Word that it must be so destroyed, as to see only such things as serve for purposes of confirmation, is signified by Egypt shall be a wasteness, and Edom a wilderness of wasteness; that this will be on account of the adulteration of all good and truth in the Word is signified by For the violence of the sons of Judah, whose innocent blood they have shed, - the violence of the sons of Judah signifying the adulteration of the Word as to good, and the shedding of innocent blood the adulteration of the Word as to its truths. That Judah signifies a celestial church, and also the Word, may be seen above (n. 211, 433); and that to shed innocent blood signifies to do violence to Divine Truth, thus to adulterate the truth of the Word, may also be seen above (n. 329). The adulteration of the Word is affected by the knowledges (scientifica) of the natural man, when these are applied to confirm falsities and evils, and the natural man becomes a wasteness and a wilderness when its knowledges are used to confirm falsity and evil, Egypt signifying those knowledges, and Edom the pride that falsifies by means of these.

[21] In Malachi:

"Esau I hated, and I made his mountains a waste, and gave his heritage to the dragons of the wilderness (desertum)" (1:3).

Esau signifies the love of the natural man; his mountains signify evils from that love, and his heritage signifies falsities from those evils, while the dragons of the wilderness signify mere falsifications from which these come.

Since all things of the Word had been adulterated with the Jewish nation, and there was no longer any truth because there was no good, therefore John the Baptist was in the wilderness, which represented the state of that church, about which it is thus written in the Evangelists:

John the Baptist "was in the wilderness, until the days of his appearing unto Israel" (Luke 1:80); and "he preached in the wilderness of Judea (Matthew 3:1-3; Mark 1:2-4; Luke 3:2, 4, 5);

and in Isaiah,

"The voice of one crying in the wilderness (desertum), Prepare the way of Jehovah, make plain in the desert (solitudo) a path for our God" (40:3).

[22] Therefore also the Lord says concerning Jerusalem, which means the church as to doctrine,

"Your house shall be left deserted" (Luke 13:35).

A house deserted signifies the church without truths because without good.

In Matthew:

"If they say to you, Lo," Christ is "in the wilderness (desertum), go not forth; if in the secret chambers, believe not " (Matthew 24:26).

These words may be seen explained in the Arcana Coelestia 3900); for by Christ is meant the Lord as to Divine Truth, consequently as to the Word and as to doctrine from the Word; and false Christs, concerning whom those things are said, signify falsities of doctrine from falsified truths of the Word. From the passages now quoted from the Word it is evident that a wilderness means a church in which there are no truths because no good, consequently where there is falsity because there is evil; for where truth and good do not exist, there falsity and evil are; both cannot exist together, which is meant by the words of the Lord, that no man can serve two masters.

[23] (2) A wilderness (desertum) also signifies the state of the church with the nations who were in ignorance of truth, and yet in good of life according to their religion, from which they desired truths, as is also evident from the passages in the Word, where the church to be established among the nations is treated of.

In Isaiah:

"The spirit shall be poured out upon you from on high, then the wilderness (desertum) shall be a fruitful field, and the fruitful field shall be counted for a forest; judgment shall dwell in the wilderness, and justice shall abide in the fruitful field" (32:15, 16).

This is said of those who are in natural good, and are being reformed. Influx out of heaven into such is signified by The spirit shall be poured out upon you from on high. That truth from a spiritual origin shall then be implanted in them, is signified by The wilderness shall be a fruitful field, - a wilderness denoting the natural man destitute of truths, and the fruitful field, or land of harvest, denoting the natural man made fruitful in truths; that as a result it will possess the knowledge (scientia) of the cognitions of truth and good, is signified by The fruitful field shall be counted for a forest; forest is said in reference to the natural man as a garden is to the spiritual, therefore a forest signifies knowledge (scientia), and a garden intelligence. That in it there will consequently be what is right and just is signified by Judgment shall dwell in the wilderness, and justice shall abide in the fruitful field; judgment and justice, in the spiritual sense, signify truth and good, but in the natural sense, what is right and just.

[24] In the same:

"I will open rivers upon the heights, and set fountains in the midst of the valleys; I will turn the wilderness (desertum) into a pool of waters, and the dry land into springs of waters; I will give in the wilderness the cedar of shittah, the myrtle and the oil tree; I will set in the desert (solitudo) the fir, the pine, and the box" (41:18, 19).

This also treats of the reformation and enlightenment of the nations. To open rivers upon the heights, and to set fountains in the midst of the valleys, signifies to give intelligence from spiritual truths and from natural truths, rivers upon the heights signifying intelligence from spiritual truths, and fountains in the midst of the valleys intelligence from natural truths. To turn the wilderness into a pool of waters, and the dry land into springs of waters, signifies to fill the spiritual and the natural man with truths, where before there were no truths; the spiritual man in which there were no truths is meant by a wilderness, since truth was not previously there, and the natural man in which there was no truth, is meant by dry land, since into it there had previously been no spiritual influx. Truths in abundance for the spiritual man are meant by the pool of waters, and truths in abundance for the natural man are meant by the springs of waters. To set in the wilderness the cedar of shittah, the myrtle, and the oil tree, signifies to give rational truths and the perception of them; and to set in the desert the fir, the pine, and the box, signifies similarly, natural truths, which are knowledges (scientifica) and cognitions, with the understanding of them; the cedar denoting higher rational truth, the myrtle, lower rational truth, and the oil tree, the perception of good, and thus of truth; the fir denotes higher natural truth; the pine, lower natural truth; and the box, the understanding of good and truth in the natural man.

[25] In David:

"He turneth the wilderness (desertum) into a pool of waters, and the dry land into the springing forth of waters; and there he maketh the hungry to dwell, that they may build a city of habitation" (Psalm 107:35, 36).

This is also said of the enlightenment of the nations. To turn the wilderness into a pool of waters has a signification similar to that above; and there he maketh the hungry to dwell, signifies for those who desire truths, these being meant in the Word by the hungry and thirsty. That they may build a city of habitation, signifies that out of those truths they may formulate for themselves doctrine of life, a city denoting doctrine, and to inhabit denoting to live.

[26] In Isaiah:

"Behold, I do a new thing, now it shall spring forth, I will also make a way in the wilderness (desertum), rivers in the desert (solitudo); the wild beasts of the field shall honour me, the dragons and the daughters of the owl, because I will give waters in the wilderness, rivers in the desert, to give drink to my people, my chosen" (43:19, 20).

This also is said of the new church to be established by the Lord among the nations. By wilderness is signified the state of the church with those who are ignorant of truth, and yet desire to know it. But the signification of the details of this passage in the spiritual sense may be seen explained above (n. 518).

[27] In the same:

"Jehovah will comfort Zion, he will comfort all her waste places, and he will make her wilderness (desertum) like Eden, and her desert (solitudo) like the garden of Jehovah; gladness and joy shall be found in her, confession and the voice of singing" (51:3).

This also is said of a new church among the nations who will acknowledge the Lord; such church is meant by Zion, and its establishment and the reformation of the nations by being comforted. The wilderness, that shall be made like Eden, and the desert like the garden of Jehovah, signify wisdom and intelligence from love to the Lord, which those have who before had no understanding of truth, and no perception of good. But these things have been explained above (n. 721).

[28] In David:

"The habitations of the wilderness (desertum) drop, and the hills gird themselves with exultation; the meadows are clothed with flocks, and the valleys are covered with corn" (Psalm 65:12, 13).

This also is said of the church among the nations. By "the habitations of the wilderness drop (stillant)" is signified that their minds, which before were in ignorance of truth, acknowledge and receive truths, to drop being said of the influx, acknowledgment, and reception of truth; habitations denote the interiors of man's mind, and wilderness denotes a state of ignorance of truth. The hills gird themselves with exultation, signifies that goods with them receive truths with joy of heart; the meadows are clothed with flocks, and the valleys covered with corn, signifies that both the spiritual mind and the natural mind receive truths suitable to themselves, meadows signifying those things that belong to the spiritual mind, and thus to the rational, and valleys those which belong to the natural mind, while a flock signifies spiritual truth, and corn signifies natural truth.

[29] In Isaiah:

"Let them sing praise, the end of the earth, those that go down to the sea, and the fulness thereof, the islands and the inhabitants thereof; let the wilderness (desertum) and the cities thereof lift up the voice, the villages which Arabia doth inhabit; let the inhabitants of the rock sing, let them cry out from the top of the mountains" (42:10, 11).

This is said of the church with those who have been removed from the truths of the church because they were natural and sensual; their state of ignorance is meant by the wilderness, and the joy which they feel from the proclamation of the truth and from its knowledges is meant by singing praise and lifting up the voice. The rest has been explained above (n. 406:5).

[30] Since the state of ignorance of truth, in which the nations were, is signified by a wilderness, a desire for truth by hunger, and instruction from the Lord by feeding, therefore, it came to pass that the Lord departed into a wilderness (desertum), taught the multitude there which sought Him, and afterwards fed them. That this took place in a wilderness can be seen in Matthew 14:13-22; 15:32-38; Mark 6:31-43; 8:1-9; Luke 9:12-17; for all things which the Lord did, and all things connected with Him, were representative, because they were correspondences, so also were these things. From these passages, and those cited above, it is evident that a wilderness (desertum) signifies such a state with man as is uncultivated and uninhabited, thus a state not yet vitalized by what is spiritual; consequently, in reference to the church, it signifies a state unvivified by truths; thus it signifies the religion of the nations, which was almost empty and void, because they did not possess the Word wherein are truths, and thus did not know the Lord, who teaches them. And because they did not possess truths, therefore their good did not differ from their truth; for good is like its truth, because the one belongs to the other. From these things it is evident what a wilderness signifies, where the nations are treated of, namely that they have no truth, and yet that they desire it in order that their good may be vivified.

[31] (3) A wilderness also signifies the state of those who are in temptations, because in them truths and goods are shut in by the falsities and evils that rise up and come before the mind, as is evident from the wandering of the sons of Israel in the wilderness forty years; for this represented every state of the temptations into which those come who are being regenerated, and of whom a church is about to be formed. Every man is born natural, and so lives, until he becomes rational, and when he has become rational, then he can be led by the Lord, and become spiritual; and this is effected by the implantation of the knowledges of truth from the Word, and, at the same time, by the opening of the spiritual mind, which receives the things of heaven, and by the calling forth and raising up of those knowledges out of the natural man, and by the conjunction of them with the spiritual affection for truth. This opening and conjunction is possible only through temptations, because in these man interiorly fights against the falsities and evils which are in the natural man; in a word, man is brought into the church, and becomes a church, by means of temptations. These things were represented by the wandering of the sons of Israel, and by their being led about in the wilderness. The state of the natural man before he is regenerated was represented by their dwelling in the land of Egypt, for the land of Egypt signified the natural man, with its knowledges (scientifica) and cognitions, together with the desires and appetites, which reside in it, as is evident from what has been said and shown above concerning Egypt (n. 654). But the spiritual state, which is the state of the church in man, was represented by the introduction of the sons of Israel into the land of Canaan; for the land of Canaan signified the church with its truths and goods, together with its affections and delights, which reside in the spiritual man, while the reformation and regeneration of man, before he from natural becomes spiritual, and thus a church, was represented by their wanderings and journeyings in the wilderness forty years.

[32] That this is the case, and that a wilderness signified a state of temptations, is evident from the following passages in Moses:

"Thou shalt remember all the way which Jehovah thy God led thee these forty years in the wilderness (desertum), that he might afflict thee, and try thee, and know what was in thine heart, whether thou wouldest keep his commandments or not; and he afflicted thee and caused thee to hunger, and fed thee with manna, which thou knewest not, neither have thy fathers known, that he might teach thee that man doth not live by bread alone, but by every word (enuntiatum) of the mouth of Jehovah doth man live; thy raiment waxed not old upon thee, neither did thy foot swell, these forty years" (Deuteronomy 8:2, 3, 4):

"In the wilderness (desertum) which thou sawest, Jehovah thy God bore thee, as a man doth bare his son, he went before you in the way to seek you out a place, in which ye might encamp, in fire by night to show you the way, and in a cloud by day" (Deuteronomy 1:31, 33).

Jehovah, "who led thee through the great and terrible wilderness (desertum) of the serpent, of the fiery serpent, and of the scorpion, and of drought, where there were no waters; who brought thee forth waters out of the rock of flint, and fed thee with manna in the wilderness, that he might afflict and try thee, to do thee good in thy latter end" (Deuteronomy 8:15, 16).

Again:

Jehovah found Jacob "in a land of wilderness (desertum), in emptiness, in howling, in a desert (solitudo); he led him about, he instructed him, he guarded him as the pupil of the eye" (Deuteronomy 32:10).

All these particulars, and all the details related in the book of Exodus concerning the journeyings of the sons of Israel in the wilderness, from their going forth from Egypt to their entrance into the land of Canaan, depict the temptations in which the faithful are, before they become spiritual, that is, before the goods of love and of charity and their truths, constituting the church in man, are implanted.

[33] He who knows what spiritual temptations are, knows that when a man is in them, he is so infested by evils and falsities that he scarcely knows but that he is in hell. He knows too that the Lord fights in man against temptations from within; also that He sustains him in the meantime with spiritual food and drink, which are the goods and truths of heaven; that the natural man loathes these things; that the natural man with its lusts is nevertheless thus subdued, and as it were dies; and that thus it is brought into subjection to the spiritual man; and that a man is thus reformed, and regenerated, and introduced into the church. All this is involved in what is related concerning the sons of Israel in the wilderness. But in order to make it clear that this is meant, it will be well to explain in detail some of the passages here quoted.

[34] 1. . That man in temptations is so infested by evils and falsities, that he scarcely knows but that he is in hell, is meant by "Jehovah led thee through the great and terrible wilderness of the serpent, of the fiery serpent, of the scorpion, and of drought, where there were no waters." The great and terrible wilderness signifies grievous temptations; the serpent, the fiery serpent, and the scorpion, signify evils and falsities with their persuasions proceeding from the sensual and natural man, serpents denoting evils therefrom, fiery serpents falsities therefrom, and scorpions persuasions; drought, where there were no waters, signifies a want of truth, and the interception of it. These things are also meant by the words, "that Jehovah might afflict thee, and try thee, and know what was in thine heart."

[35] 2. . That the Lord fights in man against evils and falsities from hell, is signified by Jehovah found Jacob in a wilderness, in emptiness, in howling, in a desert, He guarded him as the pupil of His eye; also by He bore him as a man doth bare his son; and by His going before them in fire by night and in a cloud by day.

3. . That the Lord sustains man in the meantime with spiritual meat and drink, which are the goods and truths of heaven, is signified by feeding them with manna, bringing forth waters for them out of the rock of flint, and by leading and instructing them, manna meaning the good of celestial love, and waters out of the rock of flint the truths of that good from the Lord.

4. . That in temptations the natural man loathes these things, is meant by the sons of Israel complaining so often of the manna, and longing for the foods of Egypt; wherefore it is here said, "Jehovah afflicted thee and caused thee to hunger, and fed thee with manna."

[36] 5. . That nevertheless the natural man with his lusts is subdued, and as it were dies, and is subject to the spiritual man, was represented by the death in the wilderness of all those who went forth out of Egypt, and desired to return thither, being unwilling to enter the land of Canaan; and by their children being introduced into that land. That such was the representation and signification of those circumstances, can be known and seen only from the spiritual sense.

6. . That man after temptations becomes spiritual, and is introduced into the church, and through the church into heaven, was represented by their being brought into the land of Canaan, for the land of Canaan signified the church, and also heaven; and this is signified by these words: "That Jehovah might afflict thee, and try thee, to do thee good in thy latter end." Their spiritual life is described by Jehovah's teaching them that man doth not live by bread alone, but by every word of the mouth of Jehovah. That their raiment waxed not old, and neither did their foot swell, signified that the natural man is not hurt by these afflictions, for garments signify the truths of the natural man, and the foot the natural man itself. Moreover forty, whether years or days, signifies the entire duration of temptations; as may be seen above (n. 633).

[37] Similar things are involved in these words in David:

"They wandered in the wilderness (desertum) in a solitary way, they found not a city of habitation, hungry and thirsty; when their soul fainted in the way, they cried out to Jehovah, he led them that they might go to a city of habitation" (Psalms 107:4-7).

This is said in general of those who have been redeemed, in particular of the sons of Israel in the wilderness; and the above words describe the temptations of such as are being regenerated by the Lord. The city of habitation which they found not, signifies the doctrine of life which constitutes the church in man; and as the church is formed in man by a life according to doctrine, when temptations have been passed through, it is said that Jehovah led them in a straight way, that they might go to a city of habitation; the want of truth even to despair, and yet desire for it, is signified by their being hungry and thirsty, and their soul fainting in the way.

[38] In Jeremiah:

"I remembered thy youth, the love of thine espousals, when thou wentest after me in the wilderness (desertum). They said not, Where is Jehovah, who caused us to come up out of the land of Egypt, who led us in the wilderness, in the land of the desert (solitudo) and of the pit, in a land of drought and of dense shade, in a land through which no man (vir) passed; and where no man (homo) dwelt; and I led you into a land of corn, to eat the fruit thereof and the good thereof" (2:2, 6, 7).

The youth and love of espousals which Jehovah remembered, signify the state of man's reformation and regeneration when from natural he becomes spiritual; since man is by this means conjoined to the Lord, and as it were espoused to Him, it is this that is meant by the love of espousals; and because this is effected by temptations, it is said, "When thou wentest after me in the wilderness" He led me in the wilderness, in the land of the desert and the pit, in a land of drought and dense shade, describes a state of temptations, a wilderness signifying that state, the land of the desert and the pit signifying that state as to the evils and falsities that come forth, while a land of drought and dense shade signifies the perception of good and the understanding of truth obscured. I led you into a land of corn, that ye might eat the fruit thereof and the good thereof, describes the state of man after temptations, which signifies introduction into the church in which there are truths of doctrine, by means of which there is an appropriation of the good of love and of charity, land signifying the church; land of corn denotes the church as to truths of doctrine, while to eat signifies to appropriate, fruit the good of love, and good the good of charity and of life.

[39] In Ezekiel:

"I will lead you out from the peoples, and will gather you from the lands, and I will lead you into the wilderness (desertum) of the peoples, and I will plead with you there face to face, even as I pleaded with your fathers in the wilderness of the land of Egypt; then will I cause you to pass under the rod, and I will bring you into the bond of the covenant" (20:34-37).

Here also a wilderness denotes a state of temptations, which state is called the wilderness of the peoples and also the wilderness of the land of Egypt, because the state of the natural man before regeneration is meant, which, because there are then no goods and truths in it, but only evils and falsities, is a wilderness and a desert (solitudo), but when falsities and evils have been driven out therefrom, and truths and goods implanted in their place, then from being a wilderness he becomes Lebanon and a garden. To plead with them in the wilderness face to face, signifies to show them to the life and to acknowledgment of what quality they are; for in temptations the evils and falsities of man come forth and appear; face to face means to the life and to acknowledgment. That after man has endured hard things, conjunction with the Lord, which is reformation, is effected, is signified by Then will I cause you to pass under the rod, and I will bring you into the bonds of the covenant, - to cause you to pass under the rod denoting to suffer hard things, and the bond of the covenant denoting conjunction with the Lord.

[40] In Hosea:

"I will visit upon her the days of the Baalim, in which she went after her lovers; therefore behold I will bring you into the wilderness (desertum), and afterwards I will speak upon her heart, and I will give her her vineyards thence, and the valley of Achor for a door of hope, and she shall answer there according to the days of her youth, and according to the days of her coming up out of the land of Egypt; and in that day thou shalt call me my husband, and shalt no more call me my Baal" (2:13-16).

The Baalim and lovers, after whom she went, signify such things as pertain to the natural man, and are loved, namely, desires and the falsities therefrom; that these must be removed by means of temptations is signified by I will bring you into the wilderness. That afterwards there will be consolation is signified by Afterwards I will speak upon her heart; that then they will have spiritual and natural truths is signified by I will give her her vineyards thence, and the valley of Achor. That afterwards they will have influx of good from heaven and consequent joy such as those had who were of the Ancient Churches, and who from natural became spiritual, is signified by She shall answer or sing there according to the days of her youth, and according to the days of her coming up out of the land of Egypt, - the days of youth signifying the times of the Ancient Church, and according to the days of her coming up out of the land of Egypt, signifying when from natural they have become spiritual. Conjunction with the Lord at that time through the affections for truth when the desires from the natural man have been rejected, is signified by In that day thou shalt call me my husband, and shalt no more call me my Baal.

[41] Since a wilderness signifies a state of temptations, and forty, whether years or days, the whole duration thereof from beginning to end, therefore the temptations of the Lord, which were the most dreadful of all, and which He sustained from childhood to the passion of the cross, are meant by the temptations of forty days in the wilderness, concerning which it is written as follows in the Evangelist:

"Jesus was led by the spirit into the wilderness (desertum), that he might be tempted of the devil; and when he had fasted forty days and forty nights, he afterwards hungered; and the tempter drew near unto him" (Matthew 4:1-3; Luke 4:1-3):

"The spirit urging" Jesus "caused him to go out into the wilderness (desertum), and he was in the wilderness forty days, tempted, and was with the beasts" (Mark 1:12, 13).

This does not mean that the Lord was tempted by the devil only forty days, and at the end of these, but that he was tempted throughout his whole life even to the last moment, when he suffered cruel anguish of heart in Gethsemane, and afterwards in the terrible passion of the cross; for by means of temptations admitted into the Human which He had from the mother, the Lord subjugated all the hells, and at the same time glorified His Human. But concerning these temptations of the Lord, see what is related in the Arcana Coelestia, and in the quotations brought together from that work in the Doctrine of the New Jerusalem 201). All these temptations of the Lord are signified by the temptations in the wilderness during forty days and forty nights, because wilderness signifies a state of temptations, and forty days and forty nights their whole duration. No more is recorded of these by the Evangelists, because thus much only was revealed concerning them; still in the prophets, and especially in the Psalms of David, they are described at length. The beasts with which the Lord is said to have been, signify infernal societies; and fasting here signifies affliction, such as exists in the combats of temptations.

[42] (4) A wilderness also signifies hell, because that is called a wilderness where there is no harvest or habitation, also where there are wild beasts, serpents, and dragons, which signify where there is no truth of doctrine, or good of life, consequently where there are desires (concupiscentiae) arising from evil loves, and thence falsities of every kind. And as these exist in hell, and the former in a wilderness, therefore a wilderness also signifies hell from correspondence. Moreover, the natural man in every one, so long as it is separated from the spiritual - as is the case before regeneration - is hell, because all the hereditary evil into which man is born resides in his natural man, and is cast out from it, that is, removed, only by means of the influx of Divine Truth through heaven from the Lord. And this influx into the natural man can come only through the spiritual, for the natural man is in the world, and the spiritual man in heaven, therefore the spiritual man must first be opened before the Lord out of heaven can remove the hell which is in the spiritual man.

[43] How this is removed was represented by the he-goat, called Azazel, which was cast out into the wilderness; for the he-goat from correspondence signifies the natural man, as to its affections and knowledges, and in the opposite sense, as to its desires and falsities. Of this he-goat it is written in Moses, that Aaron should take two he-goats, and cast lots upon them, one for the he-goat to be sacrificed, the other for Azazel; and after he had atoned for the tent of meeting and the altar with the blood of the sacrificed bullock and of the sacrificed he-goat, he should lay his hands upon the head of the he-goat Azazel, and confess upon it the iniquities and sins of the sons of Israel, which he should put upon the head of the he-goat, and afterwards should send him into the wilderness (desertum) by the hand of a man appointed.

"So the he-goat shall bear upon himself all the iniquities" of the sons of Israel "into a land cut off and into the wilderness; and also the skin, the flesh, and the dung of the bullock and of the sacrificed he-goat should be burned in the wilderness; thus should they be atoned for and cleansed from all their sins" (Leviticus 16:5-34).

These things were commanded in order that expiation might thereby be represented, that is, purification from evils and falsities. Two he-goats were taken to represent this, because a he-goat signified from correspondence the natural man, the he-goat that was to be sacrificed the natural man as to the part purified, and the he-goat that was to be sent into the wilderness the unpurified natural man. And this latter abounds with disorderly desires and impurities of every kind, as said above, therefore the he-goat was sent out of the camp into a land cut off and into the wilderness, that he might bear away the iniquities and sins of all in that church. A land cut off and the wilderness signify hell; Aaron's laying his hands upon its head, and confessing sins, represented communication and translation; for this comes to pass when man is purified or expiated from sins, for sins are then sent back to hell, and affections for good and truth are implanted in their place. These were represented in part by the fat from the bullock and from the other he-goat offered in sacrifice, also by their blood, and especially by the burnt-offering from the ram - concerning which see verses 5-24 in the same chapter; for the ram from correspondence signifies the natural man as to the good of charity. It must, however, be understood that the Israelitish people were not in the least purified from their sins by these things, but that simply the purification of the natural man, while he is being regenerated, was represented. All things pertaining to man's regeneration were represented by such external things, especially by sacrifices, and this was done for the sake of the conjunction of heaven with that church by means of those externals of worship, the internals which the externals represented being seen in the heavens. Who cannot see that the sins of a whole assembly could not be transferred to the he-goat, and borne by him to hell? From these details the signification of wilderness in its various senses is evident.

514. And the third part of the ships perished.- That this signifies also all cognitions from the Word, and from doctrines thence, is evident from the signification of the third part, as denoting everything (omne), in this case all (omnes), because it is said of the cognitions of truth and good; and from the signification of ships, as denoting the cognitions of truth and good, also doctrinals. Ships have this signification, because they carry wealth over the sea for merchandize; and wealth, in the Word, signifies the cognitions of truth and good, which are also doctrinals. Ships in a strict sense, in which a containant is meant, signify the Word, and doctrine from the Word, because the Word and thence doctrine contain the cognitions of truth and good, as ships contain wealth. And to trade, which is chiefly done by means of ships, signifies to procure for oneself cognitions, and to communicate them to others; but when the things contained are understood instead of the thing which contains, then ships signify cognitions from the Word, and from doctrine from the Word. That ships signify such things is evident from the passages where they are mentioned in the Word.

[2] Thus in Ezekiel:

O Tyre "thy borders are in the heart of the sea, thy builders have perfected thy beauty. They have made all thy planks of fir trees of Senir; they have taken the cedar from Lebanon to make a mast for thee. Of the oaks of Bashan have they made thine oars; they have made thy planks of ivory, a daughter of steps from the isles of Chittim. The inhabitants of Zidon and Arvad were thy rowers; thy wise men, O Tyre, were in thee, they were thy pilots. The elders of Gebal and the wise men thereof were in thee stopping thy fissure; all the ships of the sea and their mariners were in thee to trade thy trading. The ships of Tarshish, thy troops in thy market; whence thou wast replenished, and greatly honoured in the heart of the seas" (27:4-6, 8, 9, 25).

The subject treated of in this chapter is Tyre. And because Tyre signifies the cognitions of truth and good, therefore also her trading is treated of, and the different kinds of wares by which she was enriched; for her trading with different kinds of wares with which she was enriched signify the acquisition of those cognitions, and thence spiritual wealth. Here therefore a ship is described with all its equipment, planks, oars, mast, pilots, rowers, and sailors, and in the preceding and following verses, the wares. But the signification of every detail in the spiritual sense it would be tedious here to describe; it will be sufficient to observe, that it is evident that a ship signifies doctrine from the Word, and that its planks, oars, and mast, signify the various things from which doctrine is; and, that those who teach, lead, and rule, are meant by the pilot, the shipmasters, the rowers, and sailors, and the doctrinals themselves by its wares, the acquisition of wealth and spiritual riches, which are the cognitions of truth and good; and the means by which wisdom is obtained, are meant by trading; it is therefore said,

"Thy wise men, O Tyre, were in thee, they were thy pilots."

[3] And in the following chapter, where also Tyre is treated of:

"Behold, thou art wiser than Daniel; there is no secret that they have hidden from thee; in thy wisdom and in thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasuries; by the multitude of thy wisdom in thy trading hast thou increased thy riches" (Ezekiel 28:3-5).

It is evident from these words, that Tyre and her tradings mean the cognitions of truth and good by which wisdom is procured. What purpose would it serve to say so much about her wares and her merchandize, if spiritual things were not meant? That Tyre means the church as to the cognitions of truth and good, consequently the cognitions of truth and good pertaining to the church, may be seen in the Arcana Coelestia 1201).

[4] The vastation of the Church, as to the cognitions of good and truth, is afterwards treated of in the same chapter, and is described in these words:

"The suburbs shall shake at the sound of the cry of thy pilots; and all that handle the oar, all the pilots of the sea, shall come down from their ships, they shall cry bitterly over thee" (Ezekiel 27:28, 29, 30).

Pilots signify those who are wise by means of cognitions from the Word; by them that handle the oar, are signified the intelligent; the vastation of wisdom and intelligence is signified by the sound of the cry of the pilots, and by those who handle the oar descending from the ships.

[5] That in the Word the cognitions of truth and good and also doctrinals from the Word are meant by ships, when they signify wealth, that is when the contents are put for that which contains, is still further evident from the following places.

In Isaiah:

"Howl, ye ships of Tarshish; for Tyre is laid waste. The inhabitants of the island are silent, the merchant of Zidon who passes over the sea, has replenished thee. Howl, ye ships of Tarshish; for your stronghold is laid waste" (23:1, 2, 14).

The ships of Tarshish mean doctrinals from the Word; for those ships carried gold and silver, by which are signified goods and truths, and the cognitions of them, from the Word; and because Tyre signifies the church as to the cognitions of truth and good, in the present case, that church vastated, hence it is said, "Howl, ye ships of Tarshish, for Tyre is laid waste." The inhabitants of the isle mean those who are in goods of life according to their doctrinals; the merchants of Zidon signify those who are in truths from the Word, of whom it is said, "They have replenished thee." Your stronghold signifies doctrine from the Word defending, and its being laid waste signifies that there is no perception of it, and thence that it is not true; for similar doctrinals from the Word, apart from spiritual perception, are not true, because falsified by incorrect ideas concerning them.

[6] In the same prophet:

"The isles shall trust to me, and the ships of Tarshish in the beginning, to bring thy sons from far, their silver and their gold with them" (60:9).

By the ships of Tarshish, in the beginning, are meant the cognitions of truth and good, such as those who are reformed first possess, as may be seen above (n. 406:11), where those things have been explained. For the ships of Tarshish, in the beginning, brought gold and silver in great abundance, which signify the goods of life and truths of doctrine.

[7] Concerning the ships of Tarshish it is written in the first Book of Kings:

"Solomon made a ship in Ezion-geber, which is beside Eloth, on the shore of the Sea Suph (Red Sea), in the land of Edom. And Hiram sent his servants, shipmen that had knowledge of the sea, with the servants of Solomon; they came to Ophir, and fetched gold, four hundred and twenty talents, and brought it to king Solomon" (9:26-28).

And again:

"For the king had at sea ships of Tarshish with the ships of Hiram; once in three years came the ships of Tarshish, bringing gold, and silver, ivory, and apes, and peacocks" (10:22).

And again, in the same book, king "Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they went not; for the ships were broken at Ezion-geber" (22:48).

Although these things are matters of history, they nevertheless contain a spiritual sense, equally as the prophetical parts. That ships were made in Ezion-geber, at the shore of the Sea Suph (Red Sea), in the land of Edom, signified the knowledges (scientiae) of the natural man, for these contain in themselves, and as it were carry spiritual wealth, just as ships carry worldly wealth. For the Sea Suph (Red Sea) and the land of Edom, where Ezion-geber was, formed the farthest boundary of the land of Canaan, and the farthest boundaries of the land of Canaan signify the ultimates of the church which are the knowledges that embrace the cognitions of truth and good. Gold and silver signify the goods and truths of the internal church; ivory, apes, and peacocks signify the truths and goods of the external church. Knowledges (scientiae) here mean such knowledges as the ancients possessed, namely, the knowledges (scientiae) of correspondences, of representations, and influxes, and concerning heaven and hell; these especially embraced the cognitions of the truth and good of the church, and were serviceable to them. By Hiram are signified the nations who are outside the church, with whom also there are cognitions of good and truth; and the ships under king Jehoshaphat being broken, signify the devastation of the church as to its truths and goods.

[8] What is specifically signified by the ships of Tarshish, in the passages already cited, is evident from the above considerations; and also in David:

"Thou breakest the ships of Tarshish with the east wind" (Psalm 48:7).

The east wind signifies devastation and desolation; for the wind which comes from the east in the spiritual world, overturns the abodes of the evil from their foundations, and they themselves, with the treasures on which they had fixed their hearts, are cast out into the hells; concerning this wind see the Last Judgment 61). The ships of Tarshish here signify false doctrinals.

[9] And in Isaiah:

"The day of Jehovah Zebaoth upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, and upon all the high mountains, and upon all the hills that are lifted up, and upon every lofty tower, and upon every fenced wall, and upon all the ships of Tarshish, and upon all the images of desire, in order that the pride of man (homo) may be destroyed, and the haughtiness of men (vir) may be humbled; and that Jehovah alone may be exalted in that day" (2:12-17).

The day of Jehovah means the coming of the Lord, when a last judgment was accomplished by Him. That this was accomplished by the Lord, when He was in the world, may be seen in the Last Judgment 46). In this passage, those within the church upon whom judgment was executed, are referred to. The cedars of Lebanon, high and lifted up, signify those who are proud of [their] own intelligence; and the oaks of Bashan, those [who are proud] of their knowledge (scientia); for cedars in the Word refer to the rational man, and oaks to the natural man; and intelligence belongs to the rational man and knowledge (scientia) to the natural man. The high mountains and the hills that are lifted up, signify those who are in the love of self and in the love of the world, as may be seen above (n. 405:35). The lofty tower and the fenced wall, signify confirmed principles of falsity, consequently all those who are in them. By the ships of Tarshish, and by the images of desire, are signified false doctrinals favouring the delights of earthly loves; the destruction of pride, from [man's] own intelligence, and knowledge (scientia), is meant by the words "that the pride of man (homo) may be destroyed, and the haughtiness of men (vir) [be humbled]." That all intelligence and knowledge (scientia) are from the Lord, is signified by "that Jehovah alone may be exalted in that day." It is supposed that knowledge (scientia) is from man; but knowledge so far as it is serviceable for intelligence, wherein is the perception of truth, is from the Lord alone.

[10] In Isaiah:

In Zion and in Jerusalem, "Jehovah magnificent unto us, a place of rivers, of a stream, of breadth of spaces; a ship of oar shall not go therein, nor magnificent ship pass through it" (33:21).

Zion and Jerusalem mean the church of the Lord; Zion, the church where the good of love rules; and Jerusalem, where the truth of doctrine [rules]. Jehovah is there called magnificent when the men of the church are of such a quality that they become recipients of Divine Good and Truth from the Lord. Zion and Jerusalem are called a place of rivers, of a stream, and of breadth of spaces, when all their intelligence and wisdom, and their good and truth, are from the Lord; rivers denoting wisdom; stream, intelligence; and the breadth of spaces, truths from good in multitude and extension. A ship of oar shall not go therein, nor magnificent ship pass through, signifies that in the church there shall be no intelligence and wisdom from the proprium. A ship of oar signifies intelligence from the proprium, because it is moved by men by means of oars; and a magnificent ship signifies wisdom from the proprium, because man, from that, is arrogant, and proud; for a ship when it is passing along, and going through the sea, being then in its course and carrying its wealth, signifies intelligence and wisdom. That a ship is not here meant is evident, for this is spoken of Zion and Jerusalem.

[11] In David:

"O Jehovah, how manifold are thy works! This sea great and wide in spaces, wherein are things creeping innumerable, animals both small and great; there go the ships; there is that leviathan, whom thou hast made to play therein; all things wait for thee, that thou mayest give them their food in its season" (Psalm 104:24-27).

Here the sea, creeping things, animals, the leviathan or sea monster, and ships are not meant, but such things as are with the men of the church, for these wait upon Jehovah. The sea great and wide signifies the external or natural man, which receives goods and truths scientifically; great is said of the good therein, and broad, of the truth. By creeping things are signified living scientifics; by animals great and small, the cognitions higher and lower, of good and truth of every kind, also in general and in particular, as shown in the preceding article (n. 513). Ships mean doctrinals. The leviathan or sea monster means all things of the natural man in the aggregate, who is said to sport in the sea, from the delight of knowing and thence of becoming wise. Because man is moved by these things with the desire to know and understand, it is therefore said, "All things wait for thee, that thou mayest give them their meat in its season." To wait for signifies to desire, and food signifies knowledge (scientia) and intelligence; for man from himself does not desire these, but from those which he has from the Lord; these things therefore [are the source of desire] in man, although it appears as though man [desires] from himself.

[12] So again:

"They that go down to the sea in ships, that do business in many waters; these have seen the works of Jehovah, and his wonders in the deep" (Psalm 107:23, 24).

They that go down to the sea in ships, that do business in many waters, signify those who attentively study the doctrine of truth from the Word. These have seen the works of Jehovah, and His wonders in the deep, signifies that they understand the truths and goods of heaven and the church, and the hidden things thereof; the works of Jehovah denote all things of the Word which perfect man, all of which have reference to good and truth; and the wonders in the deep denote the hidden things of intelligence and wisdom.

[13] In Isaiah:

"Thus saith Jehovah, your Redeemer, the Holy One of Israel; For your sakes I have sent to Babel, and I will cast down all the bars, and the Chaldeans, in whose ships there is a cry" (43:14).

The subject here is the liberation of the faithful from the oppression of those who vastate the church; those who vastate it are meant by Babel, and they vastate by withholding everyone from the cognitions of truth and good, declaring that they alone possess knowledge, and are to be believed, when yet they know nothing of truth; and so they keep both themselves and others in dense ignorance and turn them away from the worship of the Lord, in order that they themselves may be worshipped. To cast down their bars signifies to destroy their principles of falsity and the falsities which devastate truths, bars signifying principles of falsity. By the Chaldeans are meant those who devastate by means of falsities; for by Babel, in the Word, are signified those who by evils destroy goods, and by the Chaldeans, those who by means of falsities destroy truths. In whose ships there is a cry, denotes the destruction of their doctrinals.

[14] This destruction is thus described in the Apocalypse by ships:

"In one hour so great riches is made desolate. And every pilot, and every one engaged in ships, and sailors, and all who trade by sea, stood afar off. And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city," Babylon "wherein were made rich all that had ships in the sea by reason of their costliness, for in one hour is she made desolate" (Revelation 18:17-19).

But this passage may be seen further explained in the following pages.

In Daniel:

"At length at the time of the end shall the king of the south struggle with him; therefore the king of the north shall rush against him like a whirlwind, with chariot and with horsemen, and with many ships; and he shall come upon the land, and shall overflow and penetrate" (11:40).

The time of the end signifies the last time of the church, when there is no truth, because there is no good. By the king of the south is meant truth in the light, which is truth from good. The king of the north means that there is no truth because no good, and therefore falsity; for where there is no truth there is falsity, for then man turns himself from heaven to the world, and from the Lord to self; and when there is nothing, out of heaven from the Lord, then only falsity from evil flows in from self and the world. The combats between good from truth and between falsity from evil, in the last times of the church, are described in that chapter by the combats between the king of the south and the king of the north. That falsities will then rush in, and destroy truths, is meant by the king of the north rushing against the king of the south, with chariots, with horsemen, and with many ships. Chariots denote the doctrine of falsity, horsemen, reasonings therefrom, and ships, falsities of every kind and falsifications of truth. His coming upon the land, and overflowing and penetrating, signifies that falsities would destroy all things of the church, both exterior and interior.

[15] In Moses:

"Jehovah shall bring thee again into Egypt in ships by the way whereof I spake unto thee; thou shalt see it no more again; where ye shall be sold unto your enemies for bondsmen and bondswomen, nor yet a buyer" (Deuteronomy 28:68).

Here the subject is the desolation of the church as to truth, if they do not live according to the precepts of the Lord in the Word. The sons of Israel, to whom these things were said, represented, and thence signified the church in which are the Word, and thence the truths of doctrine, thus spiritual men; but the Egyptians merely natural men. Jehovah shall bring them again into Egypt in ships, signifies that they would become merely natural by doctrinals of falsity, ships denoting doctrinals of falsity. By the way whereof I spake unto thee; thou shalt see it no more again, signifies from the spiritual into the merely natural man; for the man of the church, from natural, becomes spiritual, but when he does not live according to the precepts of the Word, he, from a spiritual, becomes a merely natural man. Where ye shall be sold to your enemies for bondsmen and bondswomen, signifies that falsities and evils shall rule; nor yet a buyer, signifies altogether vile.

[16] In Job:

"My days were swifter than a runner; they fled away, they did not see good. They are passed away with the ships of desire; as the eagle that swoopeth on the prey" (9:25, 26).

The ships of desire with which the days fled away signify natural affections and delights of every kind, which are only of the body and the world; and because these are eagerly desired and imbibed in preference to things spiritual, it is said, "as the eagle that swoopeth on the prey."

[17] In Moses:

"Zebulun shall dwell at the haven of the seas; and he shall be for a haven of ships; and his border shall be unto Zidon" (Genesis 49:13).

Zebulun signifies the conjunction of good and truth; he shall dwell at the haven of the seas, signifies the life of truth; and he shall be for a haven of ships, signifies according to doctrinals from the Word; and his border shall be unto Zidon, signifies extension on one part to the cognitions of good. These things may be seen explained in the Arcana Coelestia 6382-6386).

[18] So again: "Then there shall be ships from the coasts of Chittim, and shall afflict Ashur, and shall afflict Eber; but he also shall come to destruction" (Num. 24:24).

This is in the prophecy of Balaam. Ships from the coasts of Chittim signify the cognitions of truth and good, which they possessed who were of the Ancient Church; Ashur, whom they shall afflict, signifies reasonings from falsities; and Eber, whom they shall also afflict, signifies the externals of worship, such as they were with the sons of Jacob; their vastation as to truth and good is signified by "he also shall come to destruction."

[19] In the book of Judges:

"Gilead, why dwellest thou in the passing of Jordan; and why shall Dan fear ships?" (5:17).

Gilead means the same as Manasseh, and Manasseh signifies the good of the natural man; and because the tribe of Manasseh did not fight with Deborah and Barak against the enemy, it is said, "Gilead, why dwellest thou in the passing of Jordan?" which signifies why livest thou only in externals, which are of the natural man? The external of the church was signified by the regions beyond Jordan, and its internal by the regions within Jordan. The external of the church is with those who are more natural than spiritual. And because the tribe of Dan was not present with Deborah and Barak in the battle with the enemy, it is said of Dan, "why shall Dan fear ships?" This signifies, why did he not repel falsities and doctrinals of falsity?

[20] As all things in the Old Testament contain in themselves a spiritual sense, so also do all those things in the New Testament, which are contained in the Evangelists, and in the Apocalypse. Also all the words of the Lord, also His deeds and miracles, signify celestial Divine things, because the Lord spake from the Divine, and performed His works and miracles from the Divine, thus from primaries by means of ultimates, and so in fulness. It is therefore evident that the Lord teaching from ships was significative, and also His calling certain disciples from their ships while they were fishing, as well as His walking on the sea to the ship in which His disciples were, and thence His calming the wind.

Concerning the Lord teaching from a ship it is said in the Evangelists,

"Jesus sat by the sea. And great multitudes were gathered together unto him, so that he went into a ship and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables" (Matthew 13:1, 2 and following verses; Mark 4:1, 2 and following verses).

And again:

"[It came to pass that] Jesus stood by the lake of Gennesaret, and saw two ships standing by the lake, then he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship" (Luke 5:1-3).

Here in every detail there is a spiritual sense, both in His sitting by the sea, and [standing] by the lake of Gennesaret, and also in entering into Simon's ship, and teaching many things therefrom. This was done, because the sea, and the lake of Gennesaret, when the Lord is [treated of], signify the knowledges of good and truth in their whole compass, while the ship of Simon signifies the doctrinals of faith; therefore teaching from a ship signified to teach from doctrine.

[21] Concerning the fact of the Lord walking on the sea to the ship in which the disciples were, it is thus written in the Evangelists:

"The ship" (in which the Lord's disciples were), "was in the midst of the sea driven by the wind; in the fourth watch of the night, Jesus went unto them, walking on the sea. And Peter said, Bid me come unto thee on the water. And he said, Come. And when Peter was come down out of the ship he walked on the waters to go to Jesus. But beginning to sink, he was afraid. Jesus stretched forth his hand, and caught him, and said unto him, O thou, of little faith, wherefore didst thou doubt? And when they were come into the ship, the wind ceased. Then they that were in the ship worshipped him, saying, Of a truth thou art the Son of God" (Matthew 14:24-33; Mark 6:48-52).

And again:

"When even was come, his disciples went down unto the sea, and entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them. And the sea arose by reason of a great wind that blew. When they had rowed about five-and-twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship; and therefore they were afraid. But he saith, It is I; be not afraid. Then they were willing to receive" Jesus "into the ship; but immediately the ship was at the land whither they were going" (John 6:16-21 and following verses).

All the details here also signify Divine spiritual things, which nevertheless, do not appear in the letter; as the sea, the Lord walking upon it, the fourth watch in which He came to the disciples, the ship, Jesus entering into it, and thence rebuking the wind and the waves of the sea, with other particulars. But it is not necessary to explain what the spiritual things here separately signify, except to state that the sea signifies the ultimate of heaven and of the church, because in the ultimate borders of the heavens there are seas. The walking of the Lord upon the sea, signified the presence and influx of the Lord into them also, and thence life from the Divine with those who are in the ultimates of heaven; the life of these from the Divine was represented by the Lord walking upon the sea. Their obscure and wavering faith was represented by Peter walking upon the sea, and beginning to sink, but being caught by the Lord he was saved. To walk, also, in the Word, signifies to live. This taking place in the fourth watch, signified the first state of the church, when it is daybreak and the morning is at hand, for then good begins to act by means of truth, and then the coming of the Lord takes place; the sea being in the meantime in commotion from the wind, and the Lord calming it, signifies the preceding natural state of the life, which state is turbulent, and, as it were, tempestuous; but when the state is next to the morning, which is the first state of the church with man, there is tranquillity of mind because the Lord is then present in the good of love.

[22] The signification of the Lord's calming the wind and the waves of the sea, as also recorded in the Evangelists, is similar.

"Jesus having entered into a ship, his disciples followed him. But, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves; but he was asleep. And his disciples came to him, and awoke him, saying, Lord, save us; we perish. Then he arose, and rebuked the wind and the sea; and there was a great calm" (Matthew 8:23-26; Mark 4:36-40; Luke 8:23, 24).

This represented the state of the men of the church, when in a natural, and not yet in a spiritual [state], in which state the natural affections, which are various desires, that spring from the loves of self and of the world, rise up, and cause various disturbances of the mind. In this state the Lord appears to be absent, and this apparent absence is signified by the Lord being asleep; but when they come out of a natural into a spiritual state, then those disturbances cease, and tranquillity of mind succeeds. For the tempestuous passions of the natural man are calmed by the Lord, when the spiritual mind is opened, and the Lord flows through that into the natural.

Since the affections which are of the love of self and of the world and thence the thoughts and reasonings, are from hell, for they are lusts (concupiscentiae) of every kind which thence rise up into the natural man, therefore these also are signified by the wind and the waves of the sea; and hell itself is signified in the spiritual sense by the sea.

[23] This also is evident from its being said that "the Lord rebuked the wind." And in Mark, "Jesus arose (expergefactus) and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm" (4:39). This would not have been said to the wind and to the sea, unless hell were meant by those things, whence arise tempestuous disturbances of the mind from various desires. That the hells are also signified by seas, may be seen above (n. 342:10).