9960. To cover the flesh of their nakedness. That this signifies lest the interior things of the love, which are filthy and infernal, should appear, is evident from the signification of “covering,” as being to cause not to appear; and from the signification of “the genitals” and “the loins,” which are here meant by “the flesh of nakedness,” as being the interior things of conjugial love; for when by “breeches” are signified the external things of this love (see n. 9959), by “the flesh” which they cover are signified its internal things. (That “the loins” signify conjugial love, see n. 3021, 4280, 4575; as also “the genitals,” n. 4462, 5050-5062; and “flesh,” the good of love, n. 3813, 7850, 9127.) And as most things in the Word have also an opposite sense, so likewise have “the loins,” “the genitals,” and “the flesh,” in which sense they signify the evil, filthy, and infernal things of this love (see n. 3813, 5059). That here they signify evil, filthy, and infernal things, is evident from the fact that it is said, “to cover the flesh of their nakedness.” “The flesh of nakedness” here denotes that which is opposite to the good of conjugial love, which is the delight of adultery, thus what is infernal (of which in what follows).

[2] With respect to “nakedness,” it derives its signification from the parts of the body which appear naked, just as garments derive their signification from the body which they clothe (n. 9827). Therefore “nakedness” has one signification when it has reference to the head, which is baldness; another when it has reference to the whole body; and another when it has reference to the loins and genitals. When “nakedness” has reference to the head, which is baldness, it signifies the loss of the intelligence of truth and the wisdom of good; when it has reference to the whole body, it signifies the loss of the truths of faith; but when it has reference to the loins and the genitals, it signifies the loss of the good of love.

[3] As regards the first point: That when “nakedness” has reference to the head, which is baldness, it signifies the loss of the intelligence of truth and the wisdom of good, is evident in Isaiah:

In that day shall the Lord shave by the king of Asshur the head and the hair of the feet, and shall consume the beard (Isaiah 7:20).

“To shave the head” denotes to deprive of the internal truths of the church; “to shave the hair of the feet,” and “to consume the beard,” denotes to deprive of its external truths; “by the king of Asshur” denotes by means of reasonings from falsities. It is plain to everyone that neither the head, nor the hair of the feet, nor the beard, was to be shaved by the king of Asshur, and yet that these expressions are significative. (That “the head” denotes the interior things of wisdom and intelligence, see n. 6292, 6436, 9166, 9656; that “the king of Asshur” denotes reasoning, n. 119, 1186; “hair,” the external truth of the church, n. 3301, 5247, 5569-5573; “the feet” also denote external or natural things, n. 2162, 3147, 3986, 4280, 4938-4952) That “the beard” denotes sensuous memory-knowledges, which are ultimate truths, is evident from those passages in the Word where “the beard” is mentioned.

[4] In Jeremiah:

On all the heads is baldness, every beard is cut off (Isaiah 15:2); where the meaning is the same. Again:

Baldness shall come upon Gaza; how long will thou cut thyself? (Jeremiah 47:5).

Shame shall be upon all faces, and baldness upon all heads. They shall cast forth their silver into the streets, and their gold shall be for an abomination (Ezekiel 7:18-19).

“Baldness upon all heads” denotes the loss of the intelligence of truth and wisdom of good; and because this is signified it is also said “they shall cast forth their silver into the streets, and their gold shall be for an abomination;” for “silver” denotes the truth of intelligence, and “gold” the good of wisdom (n. 1551, 5658, 6914, 6917, 8932). It is evident that baldness upon all heads is not meant, that they were not to cast forth their silver into the streets, and that gold was not to be an abomination.

[5] In Moses:

Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Shave not your heads, neither rip open your garments; lest ye die, and He be angry with the whole assembly (Leviticus 10:6).

The priests, the Levites, shall not shave the head, and shall not let down their hair (Ezekiel 44:20).

As Aaron and his sons represented the Lord as to Divine good and as to Divine truth (n. 9806, 9807), and as by a “shaven head,” and by “ripped garments,” was signified the loss of these, therefore it was forbidden to shave the head and to rip open their garments; and it is said, “lest ye die, and He be angry with the whole assembly,” by which is signified that thus would perish the representative of the Lord as to Divine good and as to Divine truth, thus the representative of the church.

[6] As mourning represented spiritual mourning, which is mourning on account of the loss of the truth and good of the church, therefore when mourning they made bald their heads; as we read in Jeremiah:

Men shall not lament for them, nor shall they make themselves bald for them (Jeremiah 16:6).

I will turn your feasts into mourning, and I will make baldness to go up upon every head; and I will make it as the mourning for the only-begotten (Amos 8:10).

Put on baldness, and shave thee for the sons of thy delights; enlarge thy baldness as the eagle; for they have gone away from thee (Micah 1:16).

“Sons of delights” denote Divine truths; their “going away” denotes the loss of these (that “sons” denote truths, see n. 9807).

[7] Secondly: That when “nakedness” has reference to the whole body, it signifies the loss of the truths of faith, is evident in John:

To the angel of the church of the Laodiceans write, Because thou sayest, I am rich, and have need of nothing, and knowest not that thou art wretched, and miserable, and needy, and blind, and naked; I counsel thee to buy of Me gold purified in the fire, and white garments, that thou mayest be clothed, that the shame of thy nakedness be not made manifest (Revelation 3:14, 17-18).

“The angel of the church” denotes the truth Divine there; “saying that it is rich” denotes that it is in the knowledges of truth and good; “wretched, needy, blind, and naked,” denotes that nevertheless it is devoid of truths implanted in the life, thus is devoid of good; “buying gold purified in the fire” denotes to procure for themselves good; “white garments” denote the genuine truths of faith from good. From this it is evident what is meant by “the shame of thy nakedness not being made manifest.”

[8] Again:

Behold I come as a thief, blessed is he that watcheth, and preserveth his garments, that he walk not naked, and they see his shame (Revelation 16:15); where the meaning is similar. Again:

They shall hate the harlot, and shall make her devastate and naked (Revelation 17:16).

“The harlot” denotes those who falsify truths Divine; “making her naked” plainly denotes depriving them of these truths, for it is said “devastate and naked,” and “to devastate” denotes to deprive of truths.

[9] By “nakedness” is also signified ignorance of truth, and by “being clothed,” information, in Isaiah:

When thou shalt see the naked, and shalt cover him, thy light shall break forth as the dawn (Isaiah 58:7-8).

The King shall say unto them on His right hand, I was naked, and ye clothed Me; and unto them on His left hand, I was naked, and ye clothed Me not (Matthew 25:34, 36, 41, 43).

“Naked” here denotes those who are not in truths, and yet long for truths, and also those who acknowledge that there is nothing of good and truth in them (n. 4956, 4958).

[10] Thirdly: That when “nakedness” has reference to the loins and genitals, it signifies the loss of the good of love, is evident in Isaiah:

O virgin, daughter of Babylon, take the millstone, and grind meal; uncover thy hair, make bare thy feet, uncover the thigh, pass through the streams; thy nakedness shall be uncovered, yea, thy reproach shall be seen (Isaiah 47:1-3).

The “daughter of Babylon” denotes the church, or a semblance of the church, where there is what is holy in externals, but what is profane in internals. That which is profane in internals is that they regard themselves and the world as their end, thus dominion and abundance of wealth; and holy things as means to this end. “Taking a millstone and grinding meal” denotes to string together doctrine from such things as will serve for means to promote the end (n. 7780); “uncovering the hair, making bare the feet, and uncovering the thigh” denotes to dishonor holy things, both external and internal, without shame and fear; thus “uncovering the nakedness” denotes to cause to appear the filthy and infernal things which are their ends.

[11] In Jeremiah:

Jerusalem hath sinned a sin, all that honored her despise her, because they see her nakedness. Her uncleanness was in her skirts (Lamentations 1:8-9).

“Jerusalem” denotes the church, here the church which is in falsities from evil; “seeing the nakedness” denotes filthy and infernal loves, “uncleanness in the skirts” denotes such things in the extremes (that “the skirts” denote the extremes, see n. 9917).

In Nahum:

I will uncover thy skirts upon thy faces; and I will show the nations thy nakedness, and the kingdoms thy shame (Nah. 3:5).

“Uncovering the skirts” denotes to take away the externals so that the interiors appear; “the nakedness which shall be shown to the nations, and the shame which shall be shown to the kingdoms,” denote infernal loves, which are the loves of self and of the world, which defile the interiors.

[12] In Ezekiel:

Thou camest to ornaments of ornaments; thy breasts were made firm, and thy hair grew; thou wast naked and bare. With all thine abominations and thy whoredoms thou hast not remembered the days of thy youth, when thou wast naked and stripped, trampled upon in thy blood. Thy nakedness was uncovered through thy whoredoms over thy lovers (Ezekiel 16:7, 22, 36).

I will give thee into the hand of those whom thou hatest, that they may deal with thee from hatred, and they shall leave thee naked and stripped; and the nakedness of thy whoredoms shall be uncovered (Ezekiel 23:28-29).

Contend with your mother that she put away her whoredoms from her faces, and her adulteries from between her breasts; lest perchance I strip her naked, and set her according to the day that she was born, and make her as a wilderness, and dispose of her like a land of drought, and slay her with thirst. I will return, and take My grain, My new wine, My wool, and My flax, which should have covered her nakedness. And I will uncover her baseness in the eyes of her lovers (Hosea 2:2-3, 9-10).

[13] In these passages the subject treated of is Jerusalem, which is also called “mother,” and by which is signified the church; its perversity is described by “whoredoms, adulteries,” and by “the uncovering of her nakedness,” which denote nothing else than filthy and infernal loves, such as are the loves of self and of the world when they are ends, from which all evils and the derivative falsities take their rise. Consequently falsifications of truth and adulterations of good are described in the Word by “whoredoms” and “adulteries,” and are also there called “whoredoms” and “adulteries” (n. 8904). From this it is evident what is meant by “nakedness,” and by “the uncovering of nakedness.” As the subject treated of is the truths of the church falsified, and the goods thereof adulterated, therefore it is said, “I will make her as a wilderness, and dispose of her like a land of drought, and will slay her with thirst;” “a wilderness” denotes that which is devoid of goods; “a land of drought,” that which is devoid of truths; and “thirst” denotes the loss of all things of faith.

[14] It is also said that He would “take away His grain, His new wine, His wool, and His flax, with which He had covered her nakedness,” because by “grain” is signified the interior good of the spiritual church, by “new wine” [mustum], the interior truth thereof, by “wool,” its exterior good, and by “flax,” its exterior truth. That flax, wool, new wine, and grain are not meant, can be seen by everyone who reads these things from a reason in some measure enlightened, who believes that in the Word there is no word devoid of value, and that there is nothing in it anywhere that is not holy, because it is Divine.

[15] In Jeremiah and elsewhere:

O daughter of Edom, the cup shall pass through unto thee also; thou shalt be drunken, and shalt become naked (Lamentations 4:21).

Woe unto him that causeth his neighbor to drink, making him drunken, and looking on their nakednesses! Thou shalt be sated with shames for glory; drink thou also that thy foreskin may be uncovered (Habakkuk 2:15-16).

In thee they have shed blood, in thee hath he uncovered his father’s nakedness (Ezekiel 22:9-10).

No one can know what these words signify, unless he knows what is meant by a “cup,” by “drinking,” by “being drunken,” by “being made naked,” by “looking on nakednesses, and uncovering them,” and by “the foreskin.” That all these expressions are to be spiritually understood, is plain; spiritually, “drinking” denotes to be instructed in truths, and in the opposite sense in falsities, thus to imbibe them (n. 3069, 3168, 3772, 8562, 9412); from which it is evident what is meant by a “cup,” out of which men drink (n. 5120); “being drunken” denotes to be insane from this; and “being made naked” denotes to be made destitute of truths; “to uncover nakedness” denotes to reveal the evils of the loves of self and of the world, which are infernal; “to uncover a father’s nakedness” denotes to reveal those evils which are from inheritance and from the will; “to uncover the foreskin” denotes to defile celestial goods by these loves. (That “the foreskin” denotes this defilement, see n. 2056, 3412, 4462, 7045; consequently “circumcision” denotes purification from these loves, n. 2036, 2632.)

[16] From all this it can be seen what is signified by the “drunkenness” and consequent “uncovering of the nakedness” of Noah, as described in Genesis:

Noah drank of the wine, and was drunken; and he was uncovered in the midst of his tent. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brothers. And Shem and Japheth took a garment, and put it upon the shoulder, both of them, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness (Genesis 9:21-23).

Here is described the man of the Ancient Church, who is “Noah;” “the wine which he drank, and with which he was made drunken,” denotes the falsity with which that church in the beginning was imbued; his consequent lying “uncovered in the midst of his tent” signifies evils resulting from a deficiency of truth in worship; “the garment with which Shem and Japheth covered his nakedness,” denotes the truth of faith by means of which these evils were covered and amended; the implanting of the truth and good of faith in the intellectual part is described by their “laying the garment upon the shoulder, going backward, and turning the face backward,” for this is exactly the case with the truths and goods of faith with the man of the spiritual church; “Shem and Japheth” signify those of the spiritual church who have received the truths of faith in good, which is charity; but “Canaan” signifies those who have not received the truths of faith in good, that is, in charity.

[17] (That Noah represents the man of the Ancient Church in its beginning, and that they were of such a character, see n. 736, 773, 788, 1126; that Shem represents the man of the internal spiritual church, and Japheth the man of the external spiritual church, n. 1102, 1127, 1140, 1141, 1150; that Canaan represented those who are in faith separated from charity, or what is the same thing, in external worship separated from internal, thus specifically the Jewish nation, see n. 1093, 1140, 1141, 1167; that with the men of the spiritual church the truth and good of faith are implanted in the intellectual part, see n. 9596; moreover, that “the wine with which Noah was made drunken” signifies falsity, n. 6377; “the tent” in which he lay uncovered signifies the holiness of worship, n. 2145, 2152, 3312, 4128, 4391; “the garment” with which they covered their father’s nakedness signifies the truth of faith, n. 5954, 9212, 9216.) “The nakedness” itself signifies his evil will, which is covered by means of the truths of faith; and while it is being covered the truths look backward. That these arcana are involved in these historical things is plain from the internal sense. And that these arcana are arcana of the church, can be seen from the fact that Shem and Japheth were blessed, and with them all their posterity, merely because they covered their father’s nakedness; and that Canaan with all his posterity was cursed, merely because his father told this to his brothers.

[18] As with the Jewish and Israelitish nation the interiors were filthy, because of their being in the loves of self and of the world more than other nations; and because the genitals together with the loins signify conjugial love, and this love is the fundamental love of all celestial and spiritual loves, and thus comprehends them; therefore a warning was given lest the nakedness of these parts with Aaron and his sons should in any manner appear while they were in holy worship, which is the reason why it is said that they should “make them linen breeches to cover the flesh of their nakedness, from the loins even to the thighs;” and in another place, that they should “not go up by steps upon the altar, that their nakedness be not uncovered thereon” (Exodus 20:23). (That with the Jewish and Israelitish nation the interiors were filthy, and that these were closed while they were in worship, see the places cited in n. 9320e,,9380; that the genitals together with the loins signify conjugial love, n. 3021, 4280, 4462, 4575, 5050-5062; and that conjugial love is the fundamental love of all celestial and spiritual loves, and consequently that these loves also are meant by conjugial love, n. 686, 2734, 3021, 4280, 5054.) From all this it is now evident what “nakedness” signifies-especially the nakedness of the parts assigned to generation-when the interiors are filthy.

[19] But when the interiors are chaste, then “nakedness” signifies innocence, because it signifies conjugial love, for the reason that in its essence love truly conjugial is innocence. (That love truly conjugial belongs to innocence, see n. 2736; consequently that in this sense “nakedness” denotes innocence, n. 165, 8375; wherefore also the angels of the inmost heaven, who are called celestial angels, appear naked, n. 165, 2306, 2736.) As the Most Ancient Church, which is described in the first chapters of Genesis, and is meant in the internal sense by the “Man,” or “Adam,” and by his “wife,” was a celestial church, therefore it was said of them, that “they were both naked, and were not ashamed” (Genesis 2:25). But when that church had fallen, which was caused by their eating of the tree of knowledge, by which was signified reasoning from memory-knowledges about Divine things, then it is said that “they knew that they were naked,” and that “they sewed fig leaves together and made themselves girdles,” thus that they covered their nakednesses; and that the man also said, when Jehovah called unto him, that he “was afraid because he was naked;” and that “Jehovah then made for them tunics of skin, and clothed them” (Genesis 3:6-11, 21).

[20] By “the fig leaves of which they made themselves girdles,” and also by “the tunics of skin,” are meant the truths and goods of the external man. The reason why their state after the fall is thus described, is that from being internal men they became external; their internal is signified by “the paradise,” for “the paradise” denotes the intelligence and wisdom of the internal man, and its being closed up is signified by their being cast out of the paradise. (That “a leaf” denotes natural truth, which is memory-knowledge, see n. 885; that a “fig-tree” denotes natural good, that is, the good of the external man, n. 217, 4231, 5113; and that a “tunic of skin” also denotes the truth and good of the external man, n. 294-296; that “skin” denotes what is external, n. 3540)

5113. Behold, a vine was before me. That this signifies the intellectual part, is evident from the signification of a “vine,” as being the intellectual part in the spiritual church, of which hereafter. As by the “butler” is signified the sensuous subject to the intellectual part, and as the influx of the intellectual into the sensuous subordinate thereto is here treated of, therefore in the dream there appeared a vine with shoots, blossom, clusters, and grapes, by which is described influx and the rebirth of this sensuous. As regards the intellectual of the spiritual church, be it known that where this church is described in the Word, its intellectual part is everywhere treated of, for the reason that it is the intellectual part which in the man of this church is regenerated and becomes a church.

[2] For there are in general two churches, the celestial and the spiritual. The celestial church is with the man who can be regenerated or become a church as to the will part; and the spiritual church is with the man who, as just said, can be regenerated only as to the intellectual part. The Most Ancient Church, which was before the flood, was celestial, because with those who belonged to it there was some wholeness in the will part; but the Ancient Church, which was after the flood, was spiritual, because with those who belonged to it there was not anything whole in the will part, but only in the intellectual part. For this reason where the spiritual church is treated of in the Word, its intellectual part is chiefly treated of (on which subject see above, n. 640, 641, 765, 863, 875, 895, 927, 928, 1023, 1043, 1044, 1555, 2124, 2256, 2669, 4328, 4493). That with those who are of the spiritual church it is the intellectual part that is regenerated, may be seen also from the fact that the man of this church has no perception of truth from good, as had they who were of the celestial church; but must first learn the truth which is of faith, and become imbued with what is intellectual, and thus from truth learn what is good; and after he has thus learned it, he is able to think it, and then to will it, and at last to do it; and then a new will is formed in him by the Lord in the intellectual part. By this new will the spiritual man is elevated by the Lord into heaven, evil still remaining in the will that is proper to him; which will is then miraculously separated, and this by a higher force, whereby he is withheld from evil and kept in good.

[3] But the man of the celestial church was regenerated as to the will part, by being imbued from infancy with the good of charity; and when he had attained to a perception of this, he was led into the perception of love to the Lord, whereby all the truths of faith appeared to him in the intellect as in a mirror. The understanding and the will made in him a mind wholly one; for by the things in the understanding it was perceived what was in the will. In this consisted the wholeness of that first “man” by whom the celestial church is signified.

[4] That a “vine” is the intellectual part of the spiritual church is evident from many other passages in the Word; as in Jeremiah:

What hast thou to do with the way of Egypt, to drink the waters of Shihor? Or what hast thou to do with the way of Assyria, to drink the waters of the river? And yet I had planted thee a wholly noble vine, a seed of truth; how then art thou turned to Me into the degenerate shoots of a strange vine? (Jeremiah 2:18, 21);

speaking of Israel, by whom is signified the spiritual church (n. 3654, 4286). “Egypt” and “the waters of Shihor” denote memory-knowledges which pervert (n. 1164, 1165, 1186, 1462); “Assyria” and “the waters of the river” denote reasoning from these knowledges against the good of life and the truth of faith (n. 119, 1186); a “noble vine” denotes the man of the spiritual church, who is called a “vine” from the intellectual part; the “degenerate shoots of a strange vine” denote the man of the perverted church.

[5] In Ezekiel:

A riddle and a parable concerning the house of Israel. A great eagle took of the seed of the land, and placed it in a field of sowing; it budded and became a luxuriant vine of low stature, so that its shoots looked back toward her, and the roots thereof were under her; so it became a vine that made shoots, and sent forth sprigs to the eagle. This vine applied its roots, and sent its shoots toward her, in a good field by many waters. It was planted that it might make a branch, that it might be for a vine of magnificence (Ezekiel 17:2-3, 5-8).

The “eagle” denotes the rational (n. 3901); the “seed of the land” denotes the truth of the church (n. 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373); its “becoming a luxuriant vine” and a “vine of magnificence” denotes becoming a spiritual church, which is called a “vine” from the wine thence produced, which signifies spiritual good or the good of charity from whence comes the truth of faith, implanted in the intellectual part.

[6] In the same:

Thy mother was like a vine, in thy likeness, planted by the waters; a fruitful one, and made full of branches by reason of many waters; whence she had rods of strength for the scepter of them that bear rule; and its stature lifted itself above among the tangled boughs, and appeared in its height in the multitude of shoots (Ezekiel 19:10-11);

also said of Israel, by whom is signified the spiritual church, which is compared to a “vine” for a reason like that mentioned just above. In this passage are described its derivations in the natural man even to the last, namely, to memory-knowledges from the senses, which are the “tangled boughs” (n. 2831).

[7] In Hosea:

I will be as the dew to Israel; his branches shall go, and his honor shall be as the olive’s, and his odor as Lebanon’s. They that dwell in his shadow shall return; they shall vivify the corn, and blossom as the vine; his memory shall be as the wine of Lebanon. O Ephraim, what have I to do any more with idols? (Hos. 14:5-8);

“Israel” denotes the spiritual church, whose blossoming is compared to a “vine,” and its memory to the “wine of Lebanon,” from the good of faith implanted in the intellectual part; “Ephraim” is the intellectual part in the spiritual church (n. 3969).

[8] In Zechariah:

The remains of the people; the seed of peace; the vine shall give her fruit, and the earth shall give her increase, and the heavens shall give their dew (Zech. 8:11-12).

The “remains of the people” denote truths stored up by the Lord in the interior man (see n. 468, 530, 560, 561, 660, 798, 1050, 1738, 1906, 2284); the “seed of peace” denotes good there; the “vine,” the intellectual part.

[9] In Malachi:

I will rebuke for you him that consumeth, that he corrupt not for you the fruit of the land; neither shall the vine be bereaved for you in the field (Malachi 3:11).

The “vine” denotes the intellectual part; the vine is said “not to be bereaved” when the intellectual part is not deprived of the truths and goods of faith; on the other hand it is said to be “empty” when there are falsities therein and consequent evils; as in Hosea:

Israel is an empty vine, he maketh fruit like himself (Hos. 10:1).

[10] In Moses:

He shall bind his ass’s colt unto the vine, and the son of his ass unto the choice vine, after he hath washed his clothing in wine, and his covering in the blood of grapes (Genesis 49:11);

from the prophecy of Jacob, then Israel, about his twelve sons, here about Judah, by whom is represented the the Lord, (n. 3881). The “vine” here denotes the intellectual part in the spiritual church, and the “choice vine,” the intellectual part in the celestial church.

[11] In David:

Jehovah, Thou hast made to come forth a vine out of Egypt; Thou didst drive out the nations, and plantedst it. Thou didst cleanse before it, and didst cause its roots to be rooted so that it filled the land. The mountains were covered with the shadow of it, and the cedars of God with the boughs. Thou hast sent forth the shoots thereof even to the sea, and the little branches thereof to the Euphrates. The boar out of the forest trampleth it, and the wild beast of the field grazeth it down (Psalms 80:8-11, 13).

The “vine out of Egypt” in the supreme sense denotes the Lord, the glorification of His Human being described by it and its shoots. In the internal sense the “vine” here is the spiritual church, and also the man of this church, such as he is when made new or regenerated by the Lord as to the intellectual and will parts. The “boar in the forest” is the falsity, and the “wild beast of the fields” the evil, which destroy the church as to faith in the Lord.

[12] In Revelation:

The angel thrust his sickle into the earth, and vintaged the vine of the earth; and cast it into the great winepress of the anger of God; the winepress was trodden outside the city, and there came forth blood out of the winepress even to the horses’ bridles (Revelation 14:19-20);

“to vintage the vine of the earth” denotes to destroy the intellectual part in the church; and because this is signified by the “vine,” it is also said that “there came forth blood out of the winepress even to the horses’ bridles;” for by “horses” are signified intellectual things (n. 2761, 2762, 3217).

In Isaiah:

It shall come to pass in that day, that every place where there were a thousand vines for a thousand of silver, shall be for briars and brambles (Isaiah 7:23).

Again:

The inhabitants of the earth shall be burned, and man shall be left rare; the new wine shall mourn, the vine shall languish (Isaiah 24:6-7).

Again:

They shall beat themselves upon the paps for the fields of unmixed wine, for the fruitful vine. Upon the land of My people come up thorn and briar (Isaiah 32:12-13).

In these passages the subject treated of is the vastation of the spiritual church as to the good and truth of faith, thus as to the intellectual part; for as before said the truth and good of faith are in the intellectual part of the man of this church. Everyone can see that by a “vine” here is not meant a vine, nor by the “earth” the earth; but that they mean something of the church.

[13] As in the genuine sense a “vine” signifies the good of the intellectual part; and a “fig tree” the good of the natural man, or what is the same, that a “vine” signifies the good of the interior man, and a “fig tree” the good of the exterior man, therefore a “fig tree” is often mentioned in the Word at the same time as a “vine”; as in the following passages:

Consuming I will consume them; no grapes on the vine nor figs on the fig tree, and the leaf is fallen (Jeremiah 8:13).

I will bring a nation upon you from far, O house of Israel, which shall eat up thy vine and thy fig tree (Jeremiah 5:15, 17).

In Hosea:

I will lay waste her vine and her fig tree (Hos. 2:12).

In Joel:

A nation is come up upon My land, it hath reduced My vine into a waste, and My fig tree into froth, stripping it hath stripped it, and cast it forth, the shoots thereof are made white; the vine is withered, and the fig tree languisheth (Joel 1:6-7, 12).

Be not afraid, ye beasts of My fields; for the dwelling places of the wilderness are become grassy; because the tree hath made its fruit, and the fig tree and the vine shall yield their strength (Joel 2:22).

In David:

He smote their vine and their fig tree, and brake the tree of their border (Psalms 105:33).

In Habakkuk:

The fig tree shall not blossom, and no produce is in the vines (Hab. 3:17).

In Micah:

Out of Zion shall go forth doctrine, and the word of Jehovah from Jerusalem; they shall sit everyone under his vine and under his fig tree, and none maketh afraid (Micah 4:2, 4).

In Zechariah:

In that day shall ye call a man to his fellow, under the vine and under the fig tree (Zech. 3:10).

In the first book of Kings:

In the time of Solomon there was peace from all the passes round about; and Judah and Israel dwelt in confidence, everyone under his vine and under his fig tree (1 Kings 4:24-25).

That a “fig tree” is the good of the natural or exterior man, may be seen above (n. 217).

[14] That a “vine” is the intellectual part made new or regenerated by good from truth and by truth from good, is evident from the Lord’s words to the disciples, after he had instituted the holy supper:

I say to you, I will not drink henceforth of this product of the vine, until that day when I shall drink it new with you in My Father’s kingdom (Matthew 26:29);

good from truth and truth from good, by which the intellectual part is made new, or man is made spiritual, are signified by the “product of the vine” and the appropriation thereof by “drinking.” (That “to drink” is to appropriate, and that it is predicated of truth, may be seen above, n. 3168.) That this is not done fully except in the other life is signified by “until that day when I shall drink it new with you in My Father’s kingdom.” That by the “product of the vine” is not meant must or wine, but something heavenly of the Lord’s kingdom is very manifest.

[15] As the intellectual part in the spiritual man is made new and regenerated by truth which is from the Lord alone, therefore the Lord compares Himself to a “vine” and those who are implanted in the truth which is from Him, and consequently in Him, He compares to the “shoots” and the good therefrom to the “fruit” in John:

I am the true vine, and My Father is the vine dresser; every shoot in Me that beareth not fruit, He taketh away; but every shoot that beareth fruit, He pruneth it, that it may bear more fruit. Abide in Me, and I in you. As the shoot cannot bear fruit of itself, except it abide in the vine; so neither can ye, except ye abide in Me. I am the vine, ye are the shoots; he that abideth in Me, and I in him, the same beareth much fruit; for without Me ye can do nothing. This is My commandment, that ye love one another as I have loved you (John 15:1-2, 4-15:4-5, 12).

[16] As in the supreme sense a “vine” signifies the Lord as to Divine truth, and hence in the internal sense the man of the spiritual church, therefore a “vineyard” signifies the spiritual church itself (n. 1069, 3220). As the Nazirite represented the celestial man, who is regenerated through the good of love, and not through the truth of faith like the spiritual man, and who consequently is not regenerated as to the intellectual part, but as to the will part (as may be seen above), therefore the Nazirite was forbidden to eat anything which came forth from the vine, thus was not to drink wine (Numbers 6:3-4; Judges 13:14); from this also it is evident that by the “vine” is signified the intellectual part that belongs to the spiritual man, as already shown.

[17] (That the Nazirite represented the celestial man may be seen above, n. 3301.) Hence also it may be seen that it cannot possibly be known why the Nazirite was forbidden whatever came forth from the vine (not to mention many other things regarding him), unless it is known what the “vine” signifies in its own sense, and also unless it is known that there is a celestial church and a spiritual church, and that the man of the celestial church is regenerated in a manner different from the man of the spiritual church-the former by means of seed implanted in the will part, the latter by means of seed implanted in the intellectual part. Such are the arcana stored up in the internal sense of the Word.