3858. 由于接下来的几节论述的主题是雅各的十二个儿子, 并且以色列的十二支派以他们的名字命名, 并以他们为祖, 故此处预先说明支派是什么意思, 为何有十二个. 至今无人知道其中所隐藏的奥秘, 因为人们一直以为, 圣言的历史纯粹是历史, 除了讨论神圣事物时能用来当例子外, 再没有更多神性之物在里面. 因此, 他们还以为, 这十二支派无非表示以色列人被划分为众多民族或普通宗族, 而事实上, 这些支派包含神性之物. 也就是说, 这些支派表示信与爱的众多普遍划分, 因而表示构成主在天上和地上国度的事物. 每个支派则具有表示某种普遍划分. 不过, 至于准确来说, 各个支派分别表示什么, 这从接下来的几节明显可知, 这几节论述了雅各的儿子们, 这些支派就是以他儿子们的名字命名的. 总的来说, 这十二支派表示构成真理与良善, 或信与爱的教义的一切事物; 这些 (也就是真理与良善, 或信与爱) 构成主的国度; 因为真理或信的事物本质上就是那里思维的全部, 良善或爱的事物本质上是情感的全部. 并且由于犹太教会的建立是为了它可以代表主的国度, 故那百姓被划分为十二支派就表示主国度的这些事. 这是此前从未披露的一个奥秘.

“十二” 表示总体上的全部事物, 如前所示 (577, 2089, 2129, 2130, 3272节); 而 “支派” 表示真理与良善, 或信与爱的事物, 因此 “十二支派” 表示这些的全部事物. 在分别描述 “十二支派” 之前, 它们的这层含义在此通过圣言来证明. 启示录:

圣城新耶路撒冷有十二个门, 门上有十二位天使, 门上又写着以色列人十二个支派的名字. 城墙有十二根基, 根基上有羔羊十二使徒的名字. 他用苇子量那城, 共有一万二千斯他丢; 又量了城墙, 按着人的尺寸, 就是天使的尺寸, 共有一百四十四肘. 十二个门是十二颗珍珠. (启示录 21:12, 14, 16-17, 21)

“圣城”, 或新耶路撒冷表示主的新教会, 这一点从这段描述的每个细节明显看出来. 此前几章描述了教会在终结之前会是何状态; 这一章则论述了一个新教会. 因此, “门”, “城墙” 和 “根基” 无非表示构成教会的事物, 就是仁与信的事物, 因为这些构成教会.

谁都能由此看出, 上述经文频繁提到的 “十二”, 以及 “支派”, 还有 “使徒” 并非指十二, 支派或使徒, “十二” 是指在一个整体中的全部事物 (参看577, 2089, 2129, 2130, 3272节). “一百四十四” 这个数字也一样, 因为这个数字是十二乘十二. 由于 “十二” 表示全部事物, 故显然, “十二支派” 表示构成教会的全部事物; 这些事物就是真理与良善, 或信与爱, 如前所述. “十二使徒” 同样如此, 他们也代表教会的全部事物, 也就是信与爱的全部事物 (参看2129, 3354, 3488, 3857节). 因此, 这个数字被称为 “人的尺寸, 就是天使的尺寸”, 以此表示真理与良善的一个状态. 因为 “尺寸” 表示状态 (参看3104节); “人” 表示构成教会之物, 这一点从有关 “人” 这个含义的论述明显可知 (478, 479, 565, 768, 1871, 1894节), 并且从以下事实也能看出来, 即: 主的国度被称作大人, 它被如此称呼凭的是出自主的良善与真理. 关于这个主题, 可参看各章节的末尾 (3624-3649, 3741-3750节). “天使” 也有同样的含义 (参看1705, 1754, 1925, 2821, 3039节).

和启示录一样, 旧约的先知书所论述的新耶路撒冷同样表示主的新教会, 如以赛亚书 (65:18-19等); 撒迦利亚书 (14章); 尤其以西结书 (40-48章), 在那里, 新耶路撒冷, 新殿和新地在内义上描述了主在天上的国度, 以及主在地上的国度, 也就是教会. 以西结书的这些章节比别处更清楚地表明 “地”, “耶路撒冷” 和 “圣殿”, 以及它们里面的一切事物是什么意思, 还有 “十二支派” 表示什么. 因为这些章节所论述的主题就是那地和那地的居民照着各支派的划分, 以及那城和城墙, 根基, 门和属于那里圣殿的一切事物. 我们在此只能从这些章节引用关于支派的内容:

主耶和华说, 这是你们按以色列十二支派分地为业的地界. 你们要按着以色列的支派分这地. 要拈阄分这地为业, 归与自己和你们中间寄居的外人. 他们在以色列支派中要同你们拈阄分得产业. (以西结书 47:13, 21-23)

至于这地:

这地在以色列中必归王为业; 我所立的王必不再欺压我的民, 他们却要按支派将地分给以色列家. (以西结书 45:8)

关于这产业, 以及它们如何分配给那里也以名字所提及的各个支派, 可参看以西结书 (48:1等). 关于以以色列的支派命名的城门, 可参看同一章 (48:31-34).

很明显, 那里所说的 “支派” 不是指支派, 因为那时, 十个支派早已分散到世界各地, 并且后来也没有回来. 他也不可能回来, 因为他们已然变成外邦人了. 然而, 每个支派都提到了, 以及他们应如何分这地, 各自的地界是哪份, 即: 但支派的地界是哪份 (48:2); 亚设支派的地界是哪份 (48:3); 拿弗他利, 玛拿西, 以法莲, 流便, 犹大的地界又是哪份; 利未人的产业; 便雅悯, 西缅, 以萨迦, 西布伦, 迦得的地界是哪份 (48:4-29). 另外, 该章还声明那城有十二个城门, 按以色列支派的名字命名: 北面有三门, 即流便门, 犹大门, 利未门; 东面有三门, 即约瑟门, 便雅悯门, 但门; 南面有三门, 即西缅门, 以萨迦门, 西布伦门; 西面有三门, 即迦得门, 亚设门, 拿弗他利门 (48:31-34). 由此明显可知, “十二支派” 表示属于主国度的全部事物, 或信与爱的全部事物, 因为如前所述, 这些构成主的国度.

“十二支派” 因表示主国度的一切事物, 故也以其营地和起行而代表该国度. 对此, 我们在摩西五经中读到: 他们要按着各支派对着会幕的四围安营; 在东边, 有犹大, 以萨迦, 西布伦; 在南边, 有流便, 西缅, 迦得; 在西边, 有以法莲, 玛拿西, 便雅悯; 在北边, 有但, 亚设, 拿弗他利; 他们就这样安营起行 (民数记 2章). 他们在这一切事上都代表主的国度, 这一点从巴兰的预言中很明显地看出来:

巴兰举目, 看见以色列人照着支派居住, 神的灵就临到他身上. 他便题起诗歌说, 雅各啊, 你的会幕何等华美! 以色列啊, 你的居所何其华丽! 如接连的山谷, 如河旁的园子, 如耶和华所栽的沉香木, 如水边的香柏树. (民数记 24:2, 3, 5, 6)

巴兰通过耶和华说这些话, 这一事实在民数记 (22:8, 18-19, 35, 38; 23:5, 12, 16, 26; 24:2, 13) 中说得很清楚.

由此明显可知按着各支派所得的迦南地业代表什么, 对此, 我们在摩西五经中读到: 摩西要将以色列人的全会众, 按他们的父家, 凡二十岁以外能加入以色列军队的, 计算总数; 那地要拈阄分; 他们要按着祖宗各支派的名字承受为业 (民数记 26:2, 7-56; 33:54; 34:19-29). 约书亚按着支派拈阄分地 (约书亚记 13, 15-约书亚记19). 从这些具体细节明显可知, 所代表的是主的国度, 如前所述; 因为 “迦南地” 表示该国度 (参看1585, 1607, 3038, 3481, 3705节).

以色列人被称为 “军队”, 经上说他们要按着 “军队” 安营, 并且还要按着 “军队” 起行 (民数记 2:4, 6, 8, 11, 13, 15, 19, 21-23, 26, 28, 30). 这是因为, “军队” 有同样的含义 (和 “支派” 一样), 即表示真理与良善 (参看3448节). 而且, 主就被称为 “万军之耶和华” (Jehovah Zebaoth), 或 “众军之耶和华” (Jehovah of Armies)(3448节). 因此, 他们在出埃及时, 被称为 “耶和华的军队”, 如摩西五经:

正当四百三十年终了的这一天, 耶和华的军队都从埃及地出来了. (出埃及记 12:41)

谁都能意识到, 在埃及和之后的旷野, 这百姓除了以一种代表意义外, 并未称作 “耶和华的军队”, 因为他们没有良善或真理, 反而是所有民族中最坏的.

由此也很清楚地明白被称作乌陵和土明的亚伦胸牌上的 “十二支派的名字” 表示什么. 关于这胸牌, 我们在摩西五经中读到:

要在上面镶上四行, 宝石要有十二块, 这些宝石要按着以色列儿子的名字, 十二块都要按着他们的名字; 各在名字上为十二个支派刻印章. (出埃及记 28:17, 21; 39:14)

因为亚伦代表主的神性祭司职份, 因此他作为大祭司所穿戴的一切都表示神性属天和属灵之物. 至于它们的确切含义, 蒙主的神圣怜悯, 等到论述它们的时候就会清楚明了. 胸牌本身是最神圣的, 所以它的名字代表了对主之爱和信的一切本质特征: 这些就是乌陵和土明. 名字之所以被刻在宝石上, 是因为 “石” 一般表示真理 (1298, 3720节), 而 “宝石” 表示从良善透现出来的真理 (114节). 由于各支派的名字表示某种本质特征, 故每个支派都分配了一种具体的石头 (出埃及记 28:17-20; 39:10-13), 这种石头凭颜色和透明度来表现每个支派所表示的品质. 这就是耶和华或主如何通过乌陵和土明给出答复.

以弗得两条肩带上的 “两块红玛瑙石” 所代表的也一样, 只是比胸牌上的十二样宝石所代表的更低级. 因为 “肩” 表一切能力, 因而表主的全能 (1085节); 而 “胸” 或 “心与肺” 表神性属天和属灵之爱; “心” 表神性属天之爱; “肺” 表神性属灵之爱; 这一切可参看前文 (3635节) 和本章末尾, 那里论述了大人, 以及它与心肺区域的对应关系. 关于 “以弗得肩带上的两块石头”, 我们在摩西五经中读到:

要取两块红玛瑙石, 在上面刻以色列儿子的名字, 六个名字在这块宝石上, 六个名字在那块宝石上, 都照他们出生的次序. 要将这两块石头安在以弗得的肩带上, 为以色列人作纪念石. (出埃及记 28:9-10, 12; 39:6-7)

支派表示属于真理和良善, 或信和爱之物, 并且每个支派都表示其某种共性, 利未支派表示爱 (这从下面34节的解释明显看出来). 故由此可知, 他们各自按着各支派把杖存在会幕内, 并且唯独利未的杖开花结熟杏是什么意思. 对此, 我们在摩西五经中读到:

取十二根杖, 他们父家的族长要各有一根杖, 要把这些杖存在会幕内; 并要将亚伦的名字写在利未的杖上. 亚伦的杖也在这些杖当中. 第二天, 看哪, 利未支派亚伦的杖已经发了芽, 生了花苞, 开了花, 结了熟杏. (民数记 17:2-8)

这些事表示, 爱是主国度中全部事物的本质和首要事物, 爱是一切结实的源头. 之所以将亚伦的名字写在杖上, 是因为亚伦代表主的神性祭司职份. 主的祭司职份表示神性良善, 神性良善本质上就是主的爱与仁慈; 主的王权则表示源自神性良善的神性真理 (参看1728, 2015, 3670节).

从目前所引证的这一切可以看出, 以下经文中的 “支派” 和 “十二支派” 表示什么. 启示录:

我听见受印的数目有十四万四千, 都是以色列人各支派中受印的. 犹大支派中受印的有一万二千; 流便支派中有一万二千; 迦得支派中有一万二千; 亚设支派中有一万二千; 拿弗他利支派中有一万二千; 玛拿西支派中有一万二千; 西缅支派中有一万二千; 利未支派中有一万二千; 以萨迦支派中有一万二千; 西布伦支派中有一万二千; 约瑟支派中有一万二千; 便雅悯支派中受印的有一万二千. (启示录 7:4-8)

摩西五经:

你当追想上古之日, 思念历代之年. 至高者将地业赐给列族, 将世人分开, 就照以色列人的数目, 立定万民的疆界. (申命记 32:7-8)

诗篇:

耶路撒冷被建造, 如同连络整齐的一座城. 众支派, 就是耶和华的支派, 上那里去, 以色列的证据, 称赞耶和华的名. (诗篇 122:3-4)

约书亚记:

看哪! 全地之主的约柜必在你们的前面过去, 到约旦河里. 你们要从以色列支派中拣选十二个人, 每支派一人. 当抬耶和华全地之主约柜的祭司, 脚掌踏入约旦河水里的时候, 约旦河的水, 必然中断, 立起成垒. (约书亚记 3:11-13)

又:

你们从约旦河中间, 祭司脚站定的地方, 取十二块石头带过去, 按着以色列人十二支派的数目, 每人取一块石头扛在肩上; 这可作约旦河的水中断的记号. 约书亚另把十二块石头立在约旦河中间, 在抬约柜的祭司脚站立的地方. (约书亚记 4:3-9)

又:

以利亚照雅各子孙支派的数目, 取了十二块石头, 耶和华的话曾临到雅各说, 你的名要叫以色列; 他就用这些石头奉耶和华的名筑一座坛. (列王纪上 18:31-32)

“支派” 表爱之善和信之真, 这一点也可从主在马太福音中的话明显看出来:

那时, 人子的兆头要显现, 地上的众支派都要哀哭. 他们要看见人子有能力, 有大荣耀, 驾着天上的云降临. (马太福音 24:30)

此处 “地上的众支派都要哀哭” 表示对真理的承认和良善的生命不复存在, 因为所论述的主题是时代的终结. 同样, 在启示录:

看哪! 祂驾云降临, 众目要看见祂, 连刺祂的人也要看见他, 地上的众支派都要因祂哀哭. (启示录 1:7)

“驾着天上的云降临” 表示什么, 这可见于创世记 18章的序言. 另外, 也可参看关于 “十二” 这个数字通过经历向我所作的指示 (2129, 2130节).

信与爱的全部事物被称为 “支派” 的原因在于, 这个词在原文也表示 “权杖” 和 “杖”. “权杖” 和 “杖” 表示权能, 蒙主的神圣怜悯, 这一点将在别处予以说明. 因此, “支派” 这个名词具有这样的观念: 良善与真理拥有来自主的一切权能在里面. 由于这个原因, 天使还被称为 “大能” 和 “王权” (sovereignties或principalities), 因为 “君王” (或族长princes) 表示仁与信的首要事物, 如源于以实玛利的 “十二个族长” (创世记 25:16, 参看2089节), 以及作为支派领袖的族长 (民数记 7章; 13:4-16).

从关于十二支派的所有上述内容可知, 为何后来被称作 “使徒” 的主的门徒共有十二个; 和支派一样, 他们代表主教会的良善与真理 (2129, 3354, 3488, 3857节). “彼得” 代表信, “雅各” 代表仁, “约翰” 代表仁爱的行为 (参看创世纪 18至22章的序言, 以及3750节). 这一点也可从主论到他们并对他们所说的话很清楚地看出来.

315. As if slain, signifies as yet acknowledged by few. This is evident from the signification of "slain," as being, in reference to the Lord, that He has not been acknowledged; here that few have acknowledged His Human to be Divine, for it is said "a Lamb standing as if slain," a "lamb" signifying the Lord in respect to the Divine Human (as was shown just above, n. 314. The meaning here is similar to what was said of the Lord (Revelation 1:18), "and I became dead," which signifies that He was rejected (See above, n. 83). In the spiritual or internal sense, "slain" does not mean slain in respect to the body, but in respect to the soul; and man is slain in respect to the soul when he is no longer in any good of faith, for he then has no spiritual life, but death instead, which is called spiritual death. But this is not what the term "slain" signifies when applied to the Lord, since the Lord is life itself, and gives spiritual life to everyone; but it signifies either that He is rejected or that He is not acknowledged; for with those who do not acknowledge, and still more with those who deny, He is as nothing. The Lord Himself, to be sure, and also His Divine, is acknowledged in the church, but in respect to the Human as a mere man and not as God; thus it is that His Divine Human is not acknowledged; this, therefore, is what is meant by "a Lamb standing as if slain." But that the Lord is God also as to the Human, can be seen in The Doctrine of the New Jerusalem 280-310), and will be seen at the end of this work, where it will be plainly shown.

[2] Those who think solely from the sense of the letter of the Word, and not at the same time from the doctrine of genuine truth, know no otherwise than that "slain" in the Word means slain in respect to the body; but that it means slain in respect to the soul will be seen from the passages to be quoted presently. For it is acknowledged that the Word in its inmost is spiritual, although in the sense of the letter it is natural; and to be slain spiritually is to perish in respect to the soul, as is the case with those who do not receive the life of heaven, which is called "life eternal," and also simply "life," and who thus in place of this have death, which is damnation. And because this is acknowledged, it follows that "to be slain" means in the Word to perish by falsities and evils. But spiritually the Lord is said "to be slain" when the truth from Him is denied and the good from Him is rejected; with these the Lord is also not acknowledged, for he who denies and rejects what is from Him, denies and rejects Him also, for the Lord is with man in his truths and goods.

[3] But here His Divine Human is treated of; that this is not acknowledged as yet, is known. I will state the reasons: One is, that the popish body has transferred to its own primate all Divine power that the Lord has, also that in respect to His Human, and are unwilling to hear that it is Divine, since it is from His Human. The other reason is, that those who are not of that body have made faith alone the sole means of salvation, and not the life of charity; and those who do this are unable to perceive the Lord's Human as differing from the human of another man; they therefore abide blindly in the doctrine of the Trinity from the creed of Athanasius, and cannot be illustrated.

[4] That "to be slain" in the Word signifies to be slain spiritually, can be seen from the following passages. In Isaiah:

Thou, like an abominable shoot, the raiment of those that are slain, thrust through with the sword: for thou hast destroyed thy land, thou hast slain thy people. Prepare slaughter for His sons (Isaiah 14:19-21).

This is said of Babylon, which signifies the profanation of good and truth, and the consequent destruction of the church. It is compared to "the raiment of those that are slain, who are thrust through with the sword," because "the raiment of those that are slain" signifies abominable falsity, defiling and destroying the things of the church; they are therefore said "to be thrust through with the sword," because "sword" signifies falsity destroying truth. Therefore it is said, "thou hast destroyed thy land, thou hast slain thy people," "land" means the church, and "people" those therein who are in truths; to "slay" these is to destroy by falsities. "Prepare slaughter for his sons" signifies that their falsities are to be destroyed, "his sons" meaning falsities.

[5] In Jeremiah:

The slain of Jehovah shall be at that day from the end of the earth unto the end of the earth (Jeremiah 25:33).

"The slain of Jehovah from the end of the earth unto the end of the earth" signify those with whom all the truths of the church have been destroyed by falsities; "the slain of Jehovah" signifying those with whom they have been destroyed, and "from the end of the earth unto the end of the earth" signifying all things of the church.

[6] In the same:

Therefore give their sons to the famine, and make them flow down upon the hands of the sword, that men may become rare, ¹ slain with death, their young men smitten with the sword in war (Jeremiah 18:21).

"To give the sons to the famine, and to make them flow down upon the hands of the sword," signifies to extinguish the truths of the church through failure of the knowledges of truth and through falsities, "sons" are truths, "famine" is a failure of knowledges, and "sword" falsity destroying truth; "that men may become rare, slain with death," signifies that there is no affection of truth or wisdom therefrom, "men" signifying the affection of truth and wisdom therefrom (See above, n. 280; "their young men smitten with the sword in war" signifies because truths have been destroyed by the assaults of falsity, "young men" meaning truths, "sword" falsity destroying, and "war" the assault of falsity.

[7] In Ezekiel:

Pass ye through Jerusalem, and smite; neither let your eye spare; slay ye to destruction the old man, the young man, and the virgin, and the infant; but come not near against any man upon whom is the sign (Ezekiel 9:5-6).

This was said by "the man clothed in linen," or by the angel, to other angels, and was heard by the prophet. It does not mean that they should pass through Jerusalem, and should smite and slay to destruction old men, young men, virgins, and infants; but "Jerusalem" means the church in respect to doctrine, and it is meant that the church is altogether vastated in respect to all the goods and truths that constitute it; "old man" means wisdom which is of good; "young man" intelligence which is of truth; "virgin" the affection of these; and "infant" every good and truth in its birth, in a special sense the good of innocence, by which all things of the church with man are begotten; "the man [vir] upon whom was the sign and to whom they should not come near," signifies truth from good.

[8] In the same:

That they may stone them with a stone, may cleave them with swords, may slay their sons and their daughters, and burn up their houses with fire (Ezekiel 23:47).

This was said of Samaria and Jerusalem, which are here called Oholah and Oholibah; by which are signified the two churches, namely, the spiritual and the celestial, here those churches devastated by falsities and evils. "To stone with a stone, and to cleave with swords," signifies the destruction of truth by falsities, for "stoning" signified punishment and death because of violence offered to Divine truth; "cleaving by swords" has a like signification. "To slay sons and daughters" signifies to destroy all truths and goods, "sons" meaning truths and "daughters" goods; and "to burn up the houses with fire" signifies to destroy all things that are of love and charity by the evils of the love of self and the world, "houses" mean man's interiors, thus the things that are of his love, here that these are destroyed; "fire" meaning love in both senses.

[9] In Jeremiah:

They have lain on the earth, lad and old man in the streets; my virgins and my young men have fallen by the sword; Thou hast slain in the day of Thine anger, Thou hast not pitied (Lamentations 2:21).

Here, too, the church devastated is treated of. "To lie on the earth and in the streets" signifies to be destroyed by evils and falsities; "lad and old man, virgins and young men have fallen by the sword," signifies here, as above, all goods and truths with intelligence and wisdom; "thou hast slain in the day of Thine anger, Thou hast not pitied," signifies their extinction, "the day of anger" signifying the last state of the church, when judgment takes place. Slaying, that is, extinguishing these things, is attributed to Jehovah; but it is man himself, the sense of the letter being such as to attribute to Jehovah what belongs to the man himself (See Arcana Coelestia 2447, 5798, 6071, 6991, 6997, 7533, 7632, 7643, 7679, 7710, 7877, 7926, 8227, 8282, 8483, 8632, 9010, 9128, 9306, 10431).

[10] In Amos:

I will cut off the judge out of the midst of Moab, and will slay all the princes thereof with him (Amos. Amos 2:3).

"Moab" in the Word, means those who adulterate the goods of the church; the "judge who will be cut off," and the "princes who will be slain," signify the good which is adulterated, and the truths which are thereby falsified, "judge" meaning good, and "prince" truth.

[11] In Zechariah:

A voice of the howling of the shepherds, that their magnificence is devastated. Thus said Jehovah my God, Feed the sheep of the slaughter, which their possessors slay. I have fed the sheep of the slaughter for your sakes, O miserable of the flock (Zechariah 11:3-5, 7).

"The sheep of the slaughter which their possessors slay," signify those who are in good, and are led astray by the falsities of doctrine; those are called "sheep" who are in the good of charity; "shepherds" are those who teach truths, and by means of these lead to good.

[12] In David:

We are slain every day; we are reckoned as a flock for slaughter. Awake, O Lord, cast us not off always (Psalms 44:22-23).

"We are slain every day" signifies that of ourselves we are constantly falling into falsities, and are being led astray by them, especially in a time when falsities reign; this makes clear what a "flock for slaughter" signifies; that we may be elevated out of falsities by the Lord is signified by "Awake, O Lord, cast us not off always."

[13] In Ezekiel:

They shall draw forth the swords upon the beauty of thy wisdom, and they shall profane thy radiance. They shall bring thee down into the pit, and thou shalt die the death of the slain (Ezekiel 28:7-8).

This is said of the prince of Tyre, by whom is signified the intelligence that is from the knowledges of truth, here that intelligence extinguished by falsities. "To draw forth swords upon the beauty of thy wisdom" signifies its extinction by falsities; "to bring down into the pit" signifies immersion in falsities; and "to die the death of the slain" signifies destruction and damnation, the "slain" signifying those with whom all truth is extinguished (Arcana Coelestia 4503[1-11], 9262), and "death" signifying damnation.

[14] In Isaiah:

Hath he smitten him according to the stroke of him that smiteth him? Hath he been slain according to the slaughter of his slain? (Isaiah 27:7).

This treats of Jacob and Israel, by whom the church is signified, "Jacob" the external church, and "Israel" the internal. The temptations of those who are of the church are thus described, which are signified by "Hath he smitten him according to the stroke of him that smiteth him?" And that they should not succumb in temptations and thus perish is signified by "Is he slain according to the slaughter of the slain?" "the slaughter of the slain" signifying perdition by falsities.

[15] "Slaughter" signifies perdition and damnation in other places in the same prophet:

In the day of the great slaughter the towers shall fall (Isaiah 30:25).

"The day of the great slaughter" signifies the Last Judgment, when the wicked are condemned and perish, "towers" signifying the doctrines of falsity.

[16] In the same:

I will kill thy root with famine, and he shall slay thy remnant (Isaiah 14:30).

This was said respecting Philistia, by which is signified truth without good, or faith without charity. "To kill the root with famine" signifies to perish utterly from having no good, "root" meaning everything from which a thing lives; therefore it is also said, "he shall slay thy remnant," "remnant" signifying all the remains of the church.

[17] In Jeremiah:

I have heard the voice of the daughter of Zion; she sobbeth and spreadeth her hands, for my soul is wearied by the slayers (Jeremiah 4:31).

Thus is described the grief of a church that is falling from truths into falsities. "The daughter of Zion" is the church; "she sobbeth and spreadeth her hands" signifies grief; "for my soul is wearied by the slayers" signifies by falsities that extinguish spiritual life," "slayers" meaning such falsities.

[18] In Isaiah:

Behold, Jehovah going forth out of His place to visit the iniquity of the earth; then shall the earth reveal her bloods, and shall no longer hide her slain (Isaiah 26:21).

This is said of the day of visitation or judgment, when the iniquities of all shall be uncovered, which is meant by "then the earth shall reveal her bloods, and shall no longer hide her slain;" the "earth" signifies the church, here the evil men in the church; "bloods" are the evils that have destroyed the goods of the church; and the "slain" the falsities that have destroyed its truths; whether it be said that the "slain" signify falsities or those who are in falsities, it is the same, for they are in the falsities and the falsities in them, and the falsities in them are what destroy. The like is signified by the "slain" elsewhere in Isaiah:

What will ye do in the day of visitation and of devastation? They shall fall beneath the slain (Isaiah 10:3-4).

Likewise in Revelation:

In Babylon was found the blood of the prophets and of the saints, and of all that have been slain upon the earth (Revelation 18:24).

What is here signified will be seen in what comes after.

[19] In Isaiah:

I will visit evil upon the world. Everyone that is found shall be thrust through; and everyone gathered together shall fall by the sword (Isaiah 13:11, 15).

This also is said of Babylon. That "everyone that is found shall be thrust through" signifies that they shall perish by evil; and that "everyone gathered together shall fall by the sword" signifies that they shall perish by falsity.

[20] In Matthew:

In the end of the age they shall deliver you up unto tribulation and shall slay you (Matthew 24:9).

In John:

They shall put you out of the synagogues; yea, the hour cometh that everyone who killeth you will think that he offereth sacred worship to God (John 16:2).

This was said to the disciples; and by "disciples," in the spiritual representative sense, are meant all truths and goods of the church; whence it is clear what is meant in that sense by "they shall kill them," namely, that the truths and goods of the church shall then be destroyed.

[21] In Mark:

In the consummation of the age, brother shall deliver up brother to death, the father the children; children shall rise up against parents, and shall cause them to be put to death (Mark 13:12).

The consummation of the age is the last time of the church, when falsities shall destroy truths and evils shall destroy goods. "Brother," "father," and "children," do not mean here brother, father, and children, but falsity and truth, and good and evil. "Brother shall deliver up brother to death" signifies that falsity shall destroy good; especially that faith alone shall destroy charity, for faith in the Word is called the brother to charity; "the father shall deliver up the children to death" signifies that the good of the church shall perish by the falsities of evil, "father" meaning the good of the church, and "children" the falsities of evil; "children shall rise up against their parents, and shall cause them to be put to death," signifies that the falsities of evil shall assault the goods and truths of the church and destroy them.

[22] In Luke:

The man who planted a vineyard sent a servant that they should give him of the fruit of the vineyard; but the husbandmen beat him, and sent him away empty. Again he sent another servant; and beating him also, they sent him away empty. Again he sent a third, and wounding him, they cast him out. Then said the lord of the vineyard, What shall I do? I will send my beloved son. But they said, This is the heir; come, let us kill him; and casting him out of the vineyard they killed him (Luke 20:10-16; Mark 12:2-9).

This is said respecting the church instituted among the Jews, and it describes the perversion and falsification by traditions and by applications to self of every truth they had from the Word. All the particulars here contain a spiritual sense; for whatever the Lord spoke, He spoke also spiritually, because from the Divine. The "vineyard which the man planted," signifies the church that is in truths; the "servants whom he sent thrice," mean the Word given them through Moses and the prophets; there is mention of three times, because "three" signifies what is full and complete; "their beating them, wounding them, and sending them away empty out of the vineyard," signifies that they falsified and perverted the truths contained in the Word; "to send away empty out of the vineyard" signifies that they deprived the Word of its goods and truths. "The beloved son" means the Lord in respect to Divine truth, who is therefore called also the Word; "they cast him out of the vineyard and killed him" signifies killing not only the Lord, but also all Divine truth from Him (See also above, n. 83.

[23] In Daniel:

After sixty and two weeks the Messiah shall be cut off, but not for Himself (Daniel 9:26).

"The Messiah" also means the Lord in respect to Divine truth (See Arcana Coelestia 3008, 3009); "He shall be cut off" means not only Himself, but also all Divine truth with that people; "but not for Himself" signifies that with those who are in a new church Divine truth will live again, like as before in the first chapter of Revelation:

I am the Living One, and I became dead; and behold I am alive unto the ages of the ages (Revelation 1:18).

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