538. The "abyss" signifies the hells where and from which are falsities, because those hells where the falsities of evil have rule appear like seas, in the depths of which is the infernal crew, which is in the falsities of evil. These hells appear like seas because falsities continually flow out from them, and falsities appear like waters; this is why "waters" in the Word also signify falsities. Moreover, from the waters themselves the quality of the falsity there is known, for falsities are of many kinds, as many as there are evils. Falsities that are from grievous evils appear over those hells like dense and black waters, and falsities from the evil of the love of self like ruddy waters, the density and color making evident the kind of falsity. It must be remembered that in the spiritual world truths also appear like waters, but like limpid and pure waters. This is because there are three degrees of man's life, as there are three heavens. Those in whom the third degree is opened are in an atmosphere pure like ether; those who are in the third or inmost heaven are in such an atmosphere; those in whom only the second degree is opened are in an atmosphere as it were aerial; those who are in the second or middle heaven are in such an atmosphere: but those in whom the first degree only is opened are in a kind of watery, rare, and pure atmosphere; those who are in the first or ultimate heaven are in such an atmosphere. This is because interior perceptions and thoughts, as being more perfect, correspond to a purity of atmosphere like that in which they are, for they pour themselves forth from every angel and still more from every angelic society, and present a corresponding sphere, which sphere is manifested in a purity like that of the perceptions and thoughts of the angels, that is, of their intelligence and wisdom. This sphere appears, as has been said, like an atmosphere, like an ethereal atmosphere in the inmost heaven, like an aerial atmosphere in the middle heaven, and like a rare watery atmosphere in the ultimate heaven. This makes evident that a kind of watery atmosphere corresponds to natural thought and perception, but a rare watery atmosphere corresponds to spiritual-natural thought and perception in which are the angels of the ultimate heaven; but a dense watery atmosphere, approaching either to black or ruddy, corresponds to natural thought in which there is nothing spiritual, and natural thought in which there is nothing spiritual those have who are in the hells where falsities prevail, for all who are there are merely natural and sensual. (That man has three degrees of life, like the three heavens, and that they differ in purity, see in the work on Heaven and Hell 33, 34, 208, 209, 211.) This makes evident why such hells are called in the Word "seas" and "abysses," "seas" because they appear like seas, and "abysses" from their depth.

[2] That "seas," "depths," and "abysses" signify the hells where and from which are the falsities of evil, can be seen in the following passages of the Word. In Moses:

Pharaoh's chariots and his army hath He cast into the sea. The abysses have covered them; they went down into the depths like a stone. From the wind of Thy nostrils the waters were piled up, the floods stood upright as a heap, and the abysses were congealed in the heart of the sea (Exodus 15:4, 5, 8).

This is from the song of Moses respecting Pharaoh and his army after they were drowned in the Sea Suph. "Pharaoh and his army" signifying those who are in falsities from evil, and the "Sea Suph" the hell where those falsities are; from which it is evident that "the abysses covered them" signifies that the hells covered them. (What the rest signifies in the spiritual sense, see Arcana Coelestia 8272-8279, and 8286-8289, where it is explained.)

[3] These things have a like signification in David:

He rebuked the Sea Suph that it might be dried up, and He led them through the abysses as in the wilderness. The waters covered his ¹ adversaries (Psalms 106:9, 11).

In Isaiah:

Art Thou not He who dried up the sea, the waters of the great abyss; who made the depths of the sea for a way that the redeemed might pass over? (Isaiah 51:10, 15).

Who divided the waters before them, who led them through the abysses like a horse in the wilderness; they stumbled not (Isaiah 63:12, 13).

The "sons of Israel" before whom the Sea Suph was dried up, and through which, when dried up, they passed safely, mean all who are in truths from good, whom the Lord protects, lest the falsities of evil that continually rise up from the hells should harm them; this is the meaning of "He dried up the sea, the waters of the great abyss," and of "He made its depths for way that the redeemed might pass over," also of "He led them through the abysses;" for falsities that are exhaled from the hells, consequently the hells, continually surround man (for it is the same whether you say falsities from the hells, or the hells), but the Lord continually disperses them with those who are in truths from good from Him; so this is what is signified by "drying up the sea," and "leading them through the abysses." Those who are in truths from good from the Lord are meant by the "redeemed."

[4] "To dry up the abyss" and "to make dry the rivers" have the same signification in Isaiah:

Jehovah saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the waste places thereof; saying to the abyss, Be dry; and I will make dry thy rivers (Isaiah 44:26, 27).

"Jerusalem" signifies the Lord's church, and "the cities of Judah" signify the goods and truths of doctrine; the restoration of the church and of doctrine is signified by "to be inhabited" and "to be built;" the dispersion of evils and falsities that are from the hells and protection from them, are signified by "drying up the abyss and making dry the rivers" (as above).

[5] The same is signified in Zechariah:

Israel shall pass through the sea of distress, and shall smite the waves in the sea, and all the depths of the river shall be dried up; and the pride of Assyria shall be cast down, and the staff of Egypt shall depart (Zechariah 10:11).

That those who are protected by the Lord in truths from good shall live, although falsities from the hells encompass them, is signified by "Israel shall pass through the sea and shall smite the waves in the sea, and all the depths of the river shall be dried up," for "Israel" means those who are in truths from good; the "sea" signifies hell and all falsity therefrom; the "waves of the sea" signify reasonings from falsities against truths; "to dry up all the depths of the river" signifies to disperse all the falsities of evil, even the deeper, the "river Nile" signifying false knowledge [scientificum]; therefore it follows "the pride of Assyria shall be cast down, and the staff of Egypt shall depart," "Assyria" signifying reasoning from falsities against truths, and "Egypt" knowledge [scientificum] applied to confirm falsities; "the pride of Assyria which shall be cast down" signifies self-intelligence from which comes reasoning; and "the staff of Egypt which shall depart" signifies the power that is added to reasoning by knowledges that are applied for confirmation.

[6] In Ezekiel:

In the day when he shall go down into hell, I will cause to mourn, I will cover the abyss over him (Ezekiel 31:15).

This is said of Pharaoh and Assyria; and "Pharaoh" has a similar signification as "Egypt," namely, knowledge destroying the truth of the church by application to falsities, and "Assyria" signifies reasoning from falsities; that those who are such are cast down into hell, where such falsities and reasonings from falsities are, is signified by "he shall go down into hell, and shall be covered with the abyss;" from which it is evident that the "abyss" means the hell where and from which are the falsities of evil.

[7] In Micah:

God will turn back, He will have compassion upon us, He will subdue our iniquities, and He will cast all our sins into the depths of the sea (Micah 7:19).

Because "the depths of the sea," the same as "abysses," mean the hells where and from which are evils and falsities, it is said, "He will cast all our sins into the depths of the sea."

[8] In Ezekiel:

When I shall make thee a desolate city like the cities that are not inhabited; when I shall make the abyss to come up against thee, and many waters shall cover thee; then will I make thee to go down with them that go down into the pit, to the people of an age, and I will make thee to dwell in the land of the lower parts, in the desolations from an age, with them that go down into the pit, that thou have no habitation (Ezekiel 26:19, 20).

This is said of Tyre, which signifies the church in respect to the knowledges of truth and good, or in respect to the truths of the natural man, for the truths of the natural man are the knowledges of truth and good; this treats of the vastation of the church in respect to these; to make Tyre "a desolate city, like the cities that are not inhabited," signifies its doctrine without truths, and like the doctrines that are without good, for the truths of doctrine without good are not truths, since all truths are of good; "to make the abyss to come up against Tyre, that many waters may cover her," signifies immersion in falsities from hell in great abundance, the "abyss" meaning hell, and "many waters" falsities in great abundance; "with them that go down into the pit, to the people of an age," signifies to those in hell who were there from the most ancient church just before the flood; these are called "the people of an age, because they were from ancient time, and were, above others, in direful falsities. This shows what is signified by "making to dwell in the land of the lower parts, in the desolations from an age, with them that go down into the pit, that thou have no habitation," "to have no habitation" signifying here not to be in any truths, because not in good, for such do not dwell in houses but in pits.

[9] Like things are signified in Zechariah:

Behold, Jehovah ² will impoverish Tyre, and smite her wealth in the sea; and she herself shall be devoured by fire (Zechariah 9:4).

"To smite her wealth in the sea" signifies to cast falsities into hell, "the sea" meaning the hell in which are the falsities of evil, and "wealth" meaning the falsities themselves.

[10] In Ezekiel:

Those that despise thee have brought thee into many waters; the east wind hath broken thee in the heart of the seas. Thy riches, thy tradings, thy merchandise, thy mariners, and thy pilots, they that caulked thy chinks, and they who trade thy trading, and all thy men of war that are in thee, and in all thine assembly which is in the midst of thee, shall fall into the heart of the seas in the day of thy fall (Ezekiel 27:26, 27).

This treats of Tyre, and is said of her ships, which signify the knowledges of good and truth, or the truths of the natural man that they acquire and trade in, but here they mean falsities; "the heart of the seas in which the east wind hath broken her, and into which they shall fall in the day of her fall," has a similar signification as the "abyss," namely, the hell from which are the falsities of doctrine; "the east wind" meaning influx out of heaven, and the "day of her fall" the Last Judgment. "Riches" signify falsities; "tradings and merchandise" the acquisition and communication of falsities; "mariners" signify those who minister, and "pilots" the religious leaders who lead and teach; "men of war" those who defend, and "the assembly" false doctrinals.

[11] In Jonah:

Out of the belly of hell have I cried; Thou hast heard my voice. Thou hadst cast me into the depth, even into the heart of the seas; and the river was round about me; all Thy billows and Thy waves passed over me. The waters enclosed me about even to the soul; the abyss encompassed me round about, the sedge was wrapped about my head. I went down to the cuttings off of the mountains; the bars of the earth are upon me forever; yet Thou hast made my life to come up out of the pit (Jonah 2:2, 3, 5, 6).

The Lord teaches in Matthew (Matthew 12:39, 40; 16:4; Luke 11:29, 30), that Jonah's being in the whale three days and three nights represented that the Lord would thus be in the heart of the earth; and these words of Jonah describe the Lord's direful temptations. And because it is by the overflow of evils and falsities that come up out of hell, and as it were overwhelm, that temptations exist, it is said that "out of the belly of hell he cried," and that "he was cast into the depth, even into the heart of the seas," which signifies hell; "the river and the waters that enclosed him," and "the billows and waves that passed over," signify the evils and falsities from hell; "the abyss that encompassed round about," signifies the hells where and from which are the falsities; "the cuttings off of the mountains to which he went down," signify the hells where and from which are evils; that the Lord was as it were bound by these is signified by "the sedge wrapped about the head," and "the bars of the earth that were upon him," "wrapped by sedge" signifying to be bound as it were by falsities, and "the bars of the earth" signifying to be bound as it were by evils; victory over these from His own power is signified by "yet hast Thou made my life to come up out of the pit." It is said, "Thou hast made to come up," but in reference to the Lord this means that He made Himself to come up by His Divine, that is, by His own power.

[12] The following passages in David have a like signification:

Abyss calleth unto abyss at the voice of Thy waterspouts; all Thy breakers and Thy waves have passed over me (Psalms 42:7).

The waters are come even to my soul. I have sunk in mire of depths, there is no standing; I have come into depths of waters, and the billow overwhelms me. Deliver me out of the mire, and let me not sink; let me be delivered from them that hate me, and out of the depths of waters. Let not the flood of waters overwhelm me, and let not the pit shut her mouth upon me (Psalms 69:1, 2, 14, 15).

In the same:

Return, quicken me; return and make me to come up out of the depths of the earth (Psalms 71:20).

In the same:

I have been counted with them that go down into the pit; neglected among the dead, like the slain that lie down in the grave, whom Thou rememberest no more; and from Thy hand they are cut off. Thou hast laid me in the pit of the lower parts, in dark places, in the depths (Psalms 88:4-6).

These passages in David describe the Lord's temptations when He was in the world, by which He subjugated the hells and glorified His Human; "waves" and "billows" signify evils and falsities; and "abysses" and "depths of the sea," likewise "the pit" signify the hells where and from which are evils and falsities; for as was said above, temptations are like immersions in the hells and obsessions by evils and falsities. This is signified by the lamentations in David in many places, and also in the Prophets; for in the spiritual sense of the Word there is much that treats of the Lord's temptations by which He subjugated the hells and arranged all things in order in the heavens and in the hells, and by which He glorified His Human; these things are especially meant in Luke (Luke 24:44) by the things predicted "in the Prophets and in the Psalms of David," respecting the Lord, and fulfilled by Him.

[13] "The abyss" and "the sea" and "its depths" also signify the hells in the following passages. In Jeremiah:

Flee ye, they have turned themselves away, they have cast themselves down into the deep, the inhabitants of Dedan, and of Hazor (Jeremiah 49:8, 30).

In the same:

The sea has come up upon Babylon; she is covered with the multitude of the waves thereof (Jeremiah 51:42).

In Amos:

The Lord Jehovih hath made me to see; and behold, the Lord Jehovih calleth to devour ³ by fire; it hath devoured the great abyss (Amos 7:4).

In David:

The waters saw Thee, O God, the waters saw Thee, they were afraid; the abysses also trembled (Psalms 77:16).

In the same:

We will not fear when the earth shall be changed, and when the mountains shall be moved in the heart of the sea; the waters thereof shall be in tumult, shall be made turbid (Psalms 46:2, 3).

In Moses:

On the same day were all the fountains of the great abyss broken up, and the floodgates of heaven were opened (Genesis 7:11).

And again:

The fountains also of the abyss and the flood gates of heaven were stopped (Genesis 8:2).

In Job:

Where shall wisdom be found? and where is the place of intelligence? Man knoweth not the price thereof. The abyss saith, It is not in me; and the sea saith, It is not with me (Job 28:12-14).

In the same:

Hast thou entered into the weepings of the sea, and hast thou walked in search of the abyss? Have the gates of death been revealed unto thee, and hast thou seen the gates of the shadow of death? (Job 38:16, 17).

In the Gospels:

Whoso shall cause one of these little ones that believe in Me to stumble, it is profitable for him that an ass-millstone be hanged about his neck, and that he be sunk in the depths of the sea (Matthew 18:6; Mark 9:42; Luke 17:2).

The demons that had possession of the man besought Jesus that He would not command them to depart into the abyss, therefore He suffered them to enter into the swine (Luke 8:31, 33; Matthew 8:31, 32).

And in the following passages of Revelation:

The beast that came up out of the abyss and made war (Revelation 11:7).

The beast that thou sawest was and is not, and is about to come up out of the abyss (Revelation 17:8).

I saw an angel coming down out of heaven, having the key of the abyss, and a great chain upon his hand. And he bound the dragon a thousand years, and cast him into the abyss (Revelation 20:1-3).

In these passages, also, "the abyss" and "the depth of the sea" signify the hell where and from which are the falsities of evil; for the reason that the evil spirits who are there, and who while they lived as men in the world were in the falsities of evil, seem to dwell as it were in the bottom of the seas, and this the more deeply according to the grievousness of the evil from which was their falsity.

[14] As "abysses" signify the hells, where and from which are falsities, so "abysses" signify also the ultimates of heaven, where and from which are the knowledges of truth, which are the truths of the natural man. This is because the ultimates of heaven appear to be in waters, but such as are limpid and clear; for, as was said above, the atmosphere of the highest heaven is like an ethereal atmosphere, that of the middle heaven like an aerial atmosphere, and that of the lowest heaven like a watery atmosphere; this is like a watery atmosphere because the truths with those who are in it are truths of the natural man, and the atmosphere of the natural man is as it were watery. This is what gives rise to the appearances of rivers, lakes, and seas, in the spiritual world; consequently "seas" signify also cognitions and knowledges [cognitiones et scientifica] in general, or in the whole complex (See above, n. 275, 342).

[15] "Abysses" also have a like signification in the following passages. In Moses:

Jehovah thy God bringeth thee to a good land, a land of rivers of waters, of fountains and abysses going forth from valley and mountain (Deuteronomy 8:7).

(This may be seen explained above, n. 518.) In the same:

God will bless Joseph with the blessings of heaven from above, with the blessings of the abyss that coucheth below (Genesis 49:25; Deuteronomy 33:13). (This, too, is explained above, n. 448.)

In David:

By the word of Jehovah were the heavens made; and all the hosts ⁴ of them by the breath of His mouth. He gathered the waters of the sea together as a heap; He giveth the abysses in storehouses (Psalms 33:6, 7). (See above, n. 275), where this is explained.)

In the same:

Thou hast covered the earth with the abyss as with a garment (Psalms 104:6). (See above, n. 275.)

In the same:

Praise Jehovah from the earth, ye whales and all abysses (Psalms 148:7).

"Abysses" in these passages signify the ultimates of heaven, in which are spiritual-natural angels.

In Ezekiel:

The waters made thee ⁵ to grow, the abyss made it high (Ezekiel 31:4). (See also above, n. 518.)

[16] Furthermore "abysses" signify Divine truths in abundance and the arcana of Divine wisdom. Thus in David:

He clave the rock in the desert, and made them to drink out of great abysses (Psalms 78:15).

In the same:

Jehovah, Thy righteousness is like a great abyss (Psalms 36:6; also elsewhere).

Poznámky pod čarou:

223. And the name of the city of My God, the New Jerusalem, which is coming down out of heaven from My God, signifies the doctrine of the new church, which is in the heavens. This is evident from the signification of "the city of My God," as being the doctrine of Divine truth (of which presently); also from the signification of "the New Jerusalem," as being the church in respect to doctrine (See the small work on The New Jerusalem 6); also from the signification of "which cometh down out of heaven from My God," as being that it is out of heaven from Divine truth there. That "God" means in the Word Divine truth, see above (n. 220, 222). And as Divine truth, which is in heaven and which comes down from heaven, is from the Lord alone, the Lord calls it His God. That "the city of My God" signifies the doctrine of Divine truth seems at first view remote, for the mind cannot readily think of doctrine when "city" is mentioned, or think of the church when a "land" is mentioned; yet in the Word, "cities" [civitates aut urbes] mean nothing else in the spiritual sense; and for the reason that the idea of a city is merely natural, but the idea of doctrine in a city is spiritual. Angels, because they are spiritual, can have no other idea of a city than of the people therein in respect to doctrine, as they can have no other idea of a land than of the people therein in respect to their church or their religion. The reason of this is that the societies into which the heavens are divided are for the most part like cities [communities], all differing from one another in respect to the reception of Divine truth in good; when, therefore, a "city" is mentioned angels think of the doctrine of truth. (That the heavens are divided into societies according to the differences of the good of love and faith, see in the work on Heaven and Hell 41-50; and that their habitations are disposed into the form of cities, n. 184).

[2] That "cities" [civitates seu urbes] in the Word signify doctrines can be seen from many passages there, of which I will cite here only the following.

In Jeremiah:

Behold I have given thee this day for a fenced city against the whole land (Jeremiah 1:18).

These things are said to the prophet, because "a prophet" in the Word signifies one who teaches truth, and in an abstract sense, the doctrine of truth; and as this is what "prophet" signifies, it is said to him, "I have given thee for a fenced city," which signifies the doctrine of truth defending against falsities. (That "prophet" in the Word signifies one who teaches truth, and in the abstract sense, the doctrine of truth, see Arcana Coelestia (2534[1-6]), n. 7269.)

In the same:

The crown of your splendor cometh down. The cities of the south are shut (Jeremiah 13:18-19).

Here the falsification of truth is treated of; and "the crown of their splendor cometh down" means that intelligence comes down; and "the cities of the south are shut" means that all the truths of doctrine are closed, which otherwise would be in the light. (That "crown" means intelligence and wisdom, see above, n. 126, 218; and that "south" means a state of light, see in the work on Heaven and Hell 148, 149, n. 151).

[3] In Isaiah:

Thou hast done [wonderful things, Thy] counsels from afar [are] truth, fidelity; and Thou hast made of a city a heap, of a fenced city a ruin, a palace of strangers to be no city, that it may not be built for ever; therefore a strong people shall honor Thee, a city of powerful nations shall fear Thee (Isaiah 25:1-3).

The vastation of the former church, and the establishment of a new one, are here treated of; the vastation of the church in respect to doctrine is meant by "Thou hast made of a city a heap, of a fenced city a ruin, a palace of strangers to be no city;" and the establishment of a new church in respect to doctrine is meant by "a strong people shall honor Thee, a city of powerful nations shall fear Thee."

In the same:

In that day shall a song be sung in the land of Judah; We have a strong city; salvation will He appoint for walls and bulwarks. Open ye the gates, that the righteous nation that keepeth faithfulness may enter in (Isaiah 26:1-2).

Here "a strong city" signifies the doctrine of genuine truth, which falsities cannot destroy; "walls and bulwarks" signify truths defending; "gates" signify admission (as above, n. 208); "the righteous nation keeping faithfulness" means those who are in good and in truths therefrom.

[4] In the same:

How art thou fallen from heaven O Lucifer, how art thou cut down to the earth: that made the world as a wilderness, and threw down the cities thereof. Prepare slaughter for his sons, that they may not rise up and possess the land, and fill the faces of the world with cities (Isaiah 14:12, 17, 21).

Here "Lucifer" means Babylon, where every truth of the doctrine of the church was either falsified or annihilated; "he made the world as a wilderness, and threw down the cities thereof," signifies that this was done to the church and its doctrines; "prepare slaughter for his sons, that they may not rise up," signifies that its falsities must be destroyed; "and may not possess the land, and fill the faces of the world with cities," signifies in order that a church and doctrine may be there.

In Revelation:

And the great city was broken ¹ into three parts, and the cities of the nations fell (Revelation 16:18-19).

Here also Babylon is treated of; the doctrine of its falsities is what is meant by "a city broken ² into three parts," and the doctrine of evils therefrom by "the cities of the nations which fell."

[5] In David:

The redeemed of Jehovah wandered in the wilderness in loneliness of life; ³ they found not a city of habitation; hungry and thirsty [their soul fainted in them]. He led them into a straight way, that they might go to a city of habitation (Psalms 107:2, 4-5, 7).

"To wander in the wilderness and in loneliness of way," is to be in want of the knowledges of truth and good; "to find not a city of habitation" means not to find the doctrine of truth according to which they may live; "the hungry and thirsty" are those who have a longing to know good and truth; "to lead them into a straight way, that they might go to a city of habitation" is to lead them into genuine truth, and into the doctrine of life.

In Isaiah:

I said, Lord, how long? And He said, Until the cities shall be so devastated as to be without inhabitant, and the houses so that no man be in them, and the land be reduced to a waste (Isaiah 6:11).

Here the total vastation of the church is treated of; "cities" are the truths of doctrine; "houses" the goods thereof; and "land" the church.

[6] In the same:

The land shall be emptied, the land shall be confounded, the land shall be profaned under its inhabitants; the empty city shall be broken, every house shall be shut, a cry over the wine in the streets, the remnant in the city is a waste, and the gate shall be beaten down even to devastation (Isaiah 24:3-5, 10-12).

Here also the devastation of the church is treated of; "the land which is said to be emptied, confounded, and profaned," is the church; "city" is the truth of doctrine, "house" is its good; "wine, over which there is a cry in the streets," is the truth of doctrine falsified, over which there is contest and indignation.

[7] In Zephaniah:

I will cut off the nations; I will desolate their streets, and their cities shall be laid waste (Zephaniah 3:6).

Here "nations" are those who are in evils; "to desolate streets" means to desolate truths, and "to lay waste cities" means to lay waste doctrines. In Jeremiah:

The lion is gone up from the thicket, to reduce thy land to a waste; thy cities shall be destroyed; I saw Carmel a wilderness, and all its cities desolate; for this shall the land mourn; the whole city fleeing at the voice of a horseman and of the bowmen; the whole city is forsaken, not a man dwelling therein (Jeremiah 4:7, 26-29).

The "lion from the thicket" is falsity from evil; "the land" is the church, "cities" are the truths of doctrine; "Carmel" is the spiritual church; "the voice of the horseman and the bowmen," because of which "the city will flee," is reasoning and combat from falsities.

[8] In the same:

The devastator shall come upon every city, and no city shall escape; and the valley shall perish, and the plain shall be destroyed (Jeremiah 48:8).

These words describe the total vastation of the church, until nothing of the truth of doctrine shall remain. In the same:

Behold, waters rising up out of the north, which shall become an overflowing brook, and shall overflow the land, the city, and them that dwell therein (Jeremiah 47:2).

Vastation also is signified by "an overflowing brook." In the same:

If ye hallow the day of the Sabbath, there shall enter in through the gates of this city kings and princes, riding in chariot and on horses, and this city shall be inhabited to eternity (Jeremiah 17:24-25).

"Hallowing the Sabbath" in the spiritual sense signifies holy acknowledgment of the Lord's Divine Human and of His conjunction with heaven and the church; "kings and princes entering in through the gates of the city" signify the truths of the church; "their riding in a chariot and on horses" signifies that they shall be in the truths of doctrine and in intelligence; "the city," which here is Jerusalem, is the church in respect to doctrine. Such is the spiritual sense of these words; such therefore is the sense in heaven.

[9] In Zechariah:

Thus said Jehovah; I will return to Zion, and will dwell in the midst of Jerusalem; whence Jerusalem shall be called a city of truth. And the streets of the city shall be full of boys and girls playing in the streets (Zechariah 8:3-5).

Here "Zion" does not mean Zion, nor "Jerusalem" Jerusalem; but "Zion" means the celestial church, and "Jerusalem" that church in respect to the doctrine of truth; therefore it is called "a city of truth;" "the streets of the city" signify the truths of doctrine; "boys and girls playing in the streets" signify the affections of truth and good. (That "Zion" signifies the celestial church, see Arcana Coelestia 2362, 9055; that "Jerusalem" signifies the church in respect to doctrine, n. 402, 3654, 9166; and in the small work on The New Jerusalem, 6; that "streets" signify the truths of doctrine, n. 2336; that "boys girls" signify the affections of truth good, in which there is innocence 3067, 3110, 3179, 5236, 6742; that "to play" means what pertains to interior festivity, which is the affection of truth and good, n. 10416).

[10] Because "Zion" signifies the celestial church, and "Jerusalem" the church in respect to the doctrine of truth, Zion is called "the city of Jehovah," and Jerusalem is called "the holy city," "the city of God" and "the city of the great king."

As in Isaiah:

They shall call thee, The city of Jehovah, the Zion of the Holy One of Israel (Isaiah 60:14).

In Ezekiel:

The prophet saw upon a high mountain the frame of a city on the south, and an angel measured the wall, the gate, the chambers, the porch of the gate; and the name of the city was Jehovah-is-there (Ezekiel 40:1; 48:35).

In Isaiah:

Behold, Jehovah hath caused it to be heard, even to the end of the earth, Say ye to the daughter of Zion, Behold, thy salvation cometh. And thou shalt be called a city that is sought (Isaiah 62:11-12).

In David:

As we have heard so have we seen in the city of Jehovah of hosts, in the city of our God; God will establish it forever (Psalms 48:8).

(What the celestial church is, and what the spiritual church, see in the work on Heaven and Hell 20-28.)

These two cities are called "holy cities," in Isaiah:

Thy holy cities are become a wilderness, Zion is become a wilderness, Jerusalem a waste (Isaiah 64:10).

Jerusalem in particular is called "the holy city," in Revelation:

The nations shall tread down the holy city (Revelation 11:2).

Again:

I saw the holy city, coming down from God out of heaven (Revelation 21:2).

In Matthew:

The devil took Jesus into the holy city (Matthew 4:5).

And in the same:

Coming forth out of the tombs, they entered into the holy city (Matthew 27:53).

[11] Jerusalem was called "the holy city" because it signified the church in respect to the doctrine of truth; and Divine truth proceeding from the Lord is what is called "holy" (See Arcana Coelestia 6788, 8302, 9229, 9820, 10361). That city, apart from such representation and consequent signification, was not at all holy, but rather profane, is evident from the Lord's having been rejected and crucified there; and for this reason it is also called "Sodom and Egypt" (Revelation 11:8). But because it signified the church in respect to the doctrine of truth, it was called not only "the holy city," but also "the city of God," and "the city of the great king."

Thus in David:

There is a river, the streams whereof have made glad the city of God, the holy place of the tabernacle of the Most High. God is in the midst of her (Psalms 46:4-5).

In the same:

Great is Jehovah in the city of our God, beautiful in situation the city of the great king (Psalms 48:1-2).

In Matthew:

Swear not by the earth, for it is the footstool of God's feet; neither by Jerusalem, for it is the city of the great king (Matthew 5:35).

Jerusalem was called "the city of God" because "God" in the Word of the Old Testament means Divine truth proceeding from the Lord (as may be seen above, n. 220, 222); and it was called "the city of the great king," because "king" also signifies, in reference to the Lord, Divine truth proceeding from Him (See above, n. 31). From this then it is that Jerusalem is called "the city of truth" (Zechariah 8:3).

[12] In Isaiah:

Thus saith Jehovah, thy Redeemer and Former from the womb, I make void the signs of liars; turning wise men backward, and making their knowledge foolish; saying to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the desolate places thereof (Isaiah 44:24-26).

This treats of the rejection of the church whose doctrine is from self-intelligence, and of the establishment of a new church, whose doctrine is from the Lord. Doctrine from self-intelligence is meant by "I make void the signs of liars, turning wise men backward, and making their knowledge foolish," and doctrine that is from the Lord by "saying to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built."

[13] In Jeremiah:

Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? I will cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, for the land shall become a waste (Jeremiah 7:17, 34).

Here also "the cities of Judah and the streets of Jerusalem" signify the truths of doctrine; "the voice of joy and the voice of gladness" is delight from the affection of good and truth; "the voice of the bridegroom and the voice of the bride" are those affections themselves; and that these are to cease is meant by "the land shall become a waste;" the "land" is the church.

[14] In Isaiah:

I will commingle Egypt with Egypt that they may fight a man against his brother, and a man against his companion; city against city, kingdom against kingdom. In that day there shall be five cities in the land of Egypt that speak with the lip of Canaan and that swear to Jehovah of Hosts. In that day there shall be an altar to Jehovah in the midst of Egypt (Isaiah 19:2, 18-19).

"Egypt" means the natural man and its knowledge [ejus scientificum]; "that they may fight a man against his brother, and a man against his companion," means against good and truth; "city against city, and kingdom against kingdom," signifies doctrine against doctrine, and church against church; "in that day" signifies the Lord's coming, and the state then of those who are natural and in true knowledges [scientificis]; "five cities in the land of Egypt that speak with the lip of Canaan" signify the truths of doctrine in abundance, which are genuine truths of the church, "five" meaning many or in abundance; "cities" truths of doctrine; "the lip of Canaan" genuine truths of the church. "An altar to Jehovah" here signifies worship from the good of love.

[15] In the same:

The highways have been laid waste, he that passeth through the way hath ceased; he hath rejected the cities, he regardeth not man. The land mourneth, it languisheth; Lebanon hath faded away (Isaiah 33:8-9).

"The highways that have been laid waste, and the way that is not passed through," are truths leading to heaven, which are truths of the church; "to reject the cities" is to reject the truths of doctrine; "to regard not man" is to regard not truth and good. "The land that mourneth and languisheth" is the church in respect to good; "Lebanon that hath faded away" is the church in respect to truth.

[16] In the same:

Sing, O barren, that did not bear, for more are the sons of the desolate than the sons of the married one. Enlarge the place of thy tent; thy seed shall inherit the nations, and make the desolate cities to be inhabited (Isaiah 54:1-3).

"The barren that did not bear" signifies the nations that have not as yet truths from the Word; "the sons of the desolate" are the truths that these will receive; "the sons of the married one" are the truths that are with those who are in the church; "to enlarge the place of the tent" means that their worship is from good; "seed" is truth therefrom; "the nations which the seed will inherit" are goods; and "the cities which shall be inhabited" are the doctrines therefrom.

[17] In Jeremiah:

I will bring upon them every good; they shall buy fields with silver, and this by writing in a book, in the cities of Judah, and in the cities of the mountain, and in the cities of the plain, and in the cities of the south (Jeremiah 32:42, 44; 33:13).

These things are said of those in the church who are in good and in truths therefrom; "to buy fields with silver" is to acquire for themselves the good of the church by means of truths; "to write in a book" is to implant in the life; "the cities of Judah" and "the cities of the mountain" are the truths of doctrine which those have who are of the Lord's celestial kingdom; "the cities of the plain, and the cities of the south," are the truths of doctrine which those have who are in the Lord's spiritual kingdom.

[18] In Matthew:

Ye are the light of the world. A city that is set on a mountain cannot be hid. Neither do they light a lamp and put it under a bushel (Matthew 5:14-15).

These things were said to the disciples, by whom all truths and goods in the complex are signified; therefore it is said, "Ye are the light of the world;" for "light" signifies Divine truth and intelligence therefrom. Because that is what the words signify, "Ye are the light of the world," therefore it is said, "A city that is set on a mountain cannot be hid. Neither can a lamp be lighted and be put under a bushel;" for "a city set on a mountain" signifies the truth of doctrine from the good of love; and "a lamp" signifies in general truth from good and intelligence therefrom.

[19] In the same:

Every kingdom divided against itself is brought to desolation, and every city and house divided against itself standeth not (Matthew 12:25).

"Kingdom," in the spiritual sense, signifies the church; "city" and "house" the truth and good of its doctrine, which do not stand but fall, if they do not unanimously agree.

[20] In the same:

Jesus sends forth the twelve disciples, saying to them, Go not off into the way of the nations, and enter not into a city of the Samaritans; go rather to the lost sheep of the house of Israel (Matthew 10:5-6)

"The way of the nations" into which they were not to go off, signifies falsity from evil; "a city of the Samaritans" into which they were not to enter, signifies the false doctrine of those who reject the Lord; "the lost sheep of the house of Israel" signify those who are in the good of charity and in faith therefrom, "Israel" meaning all such wherever they may be. "A city of the Samaritans" signifies the false doctrine of those who reject the Lord, because the Samaritans did not receive Him (as may be seen in Luke 9:52-56).

[21] In the same:

Jesus said, When they persecute you in one city they should flee ⁴ into another (Matthew 10:23).

Here also by "city" is meant the doctrine of falsity from evil; that where this doctrine is the doctrine of truth will not be admitted, is meant by "when they persecute you in one city flee ye into another."

[22] In Luke:

Then the master of the house being angry, said to his servants, Go out quickly into the streets and lanes of the city, and bring in hither the poor and maimed and blind and halt (Luke 14:21).

"Their going out into the streets and lanes of the city" signifies that they should enquire where those are who receive the truths of the doctrine; for "streets" and "lanes" are the truths of doctrine (as above); and "city" means doctrine. The "poor," "the maimed," "the halt," and "the blind," signify those who are not in truths and goods, and yet long for them. (Who are signified specifically by "the poor," who by "the maimed," "the halt," and "the blind," may be seen in The Doctrine of the New Jerusalem 107, from Arcana Coelestia.)

[23] In the same:

A certain nobleman going into a far country to receive for himself a kingdom, gave to his servants ten pounds for trading; when he returned, he commanded the servants to be called. The first came, saying, Thy pound hath gained ten pounds. He said to him, good servant, because thou hast been faithful over the least, thou shalt have authority over ten cities. Then the second came, saying, Lord, thy pound hath made five pounds. He said to him, Be thou also over five cities (Luke 20:12-19 seq.).

These words signify, in the spiritual sense, much more than can be expressed in a few words; let it be noted merely that by "cities" here are not meant cities but the doctrinals of truth and good; and by "having authority over them" intelligence and wisdom are meant; by "ten" much, and by "five" some. (That "ten" in the Word signifies much, see Arcana Coelestia 1988, 3107, 4638, 9757; and that "five" signifies some, n. 4638, 9604.) From this it can now be seen that "the name of the city of My God, the New Jerusalem, which is coming down out of heaven from My God," signifies the doctrine of the new church, which is in the heavens. (This doctrine is also given in a separate small work, entitled The New Jerusalem and its Heavenly Doctrine.)

Poznámky pod čarou: