502. And the first angel sounded.- This signifies influx out of heaven, and thence the first change, as is evident from the signification of sounding a trumpet, as denoting the influx of Divine Truth out of heaven; and because the first change resulting therefrom is now described, therefore this is also signified. To sound the trumpet signifies the influx of Divine Truth out of heaven, because when the Divine Truth flows down out of heaven, it is sometimes heard in the spiritual world as the sound of a horn [buccina], and as the clangour of a trumpet [tuba]; and by those who stand below there are also seen as it were angels having trumpets. But these things are representations and appearances, such as exist beneath the heavens, for it is the Divine Truth descending or flowing down out of heaven towards the lower parts, that is represented in this manner. This now is the reason that to sound a trumpet signifies the flowing down of the Divine Truth out of heaven.

[2] This flowing down, when powerful, produces one effect with the good and another with the evil. With the good, it enlightens the understanding, conjoins them more closely with heaven, and consequently gladdens and vivifies their minds; but with the evil it causes a disturbance of the understanding, separates them from heaven, conjoins them more closely with hell, carries terror to their minds, and at length induces spiritual death. It is therefore evident, that to sound a trumpet, signifies in regard to the effect, revelation and manifestation of Divine Truth, as may be seen above (n. 55, 262), and in the opposite sense, the deprivation of truth, and desolation. Since it is now said that the angels sounded seven times, it is necessary to show from the Word the signification of sounding, and thence why it is said that the angels sounded.

[3] That to sound with trumpets (tuba) and horns (buccina) signifies the revelation of Divine Truth, and its manifestation, is evident from the sound of a trumpet being heard when Jehovah descended upon Mount Sinai and promulgated the law; concerning which it is thus written in Moses:

"And it came to pass on the third day in the morning, that there were voices and lightnings, and a thick cloud upon Mount Sinai, and the voice of a trumpet exceeding loud; and all the people that were in the camp trembled when Jehovah descended upon them in fire; and the voice of the trumpet sounded long and waxed louder. And Jehovah said unto Moses, Go down, charge the people, lest they break through unto Jehovah, to gaze, and many of them perish" (Exodus 19:16-21).

The law which was promulgated at that time, signifies the Divine Truth; the voice of the trumpet represented the descent of that truth out of heaven, and its manifestation. The voice of the trumpet sounding long, and waxing louder, represented [Divine Truth] increasing toward the lower parts, for it is said that the people stood on the lower parts of the mount. The people trembling, and charged not to approach nearer to the mount lest they should perish, signified the effect of the flowing down of Divine Truth with people of such a nature and quality as the sons of Jacob were. It is evident that they were altogether evil interiorly, for they worshipped the golden calf after a month of days, and they would have perished if they had not stood afar off; hence their terror of death.

[4] That to sound with horns and trumpets represented and thence signified the Divine Truth descending and flowing in out of heaven, is plain from the institution and use of trumpets among the sons of Israel. It was commanded that trumpets should be made of silver, and that the sons of Aaron should sound them for the assemblies, for their journeyings, on days of gladness, at the feast, at the beginnings of months, over the sacrifices, for a memorial and for war (Num. 10:1-10). They were made of silver, because silver signifies truth from good, consequently the Divine Truth (see Arcana Coelestia 1551, 1552, 2954, 5658). The reason why the sons of Aaron sounded with them, was, that Aaron himself, as the chief priest, represented the Lord as the Divine Good, and his sons, the Lord as to the Divine Truth (see the Arcana Coelestia 9806, 9807, 9966, 10017). They were sounded for the assemblies and journeyings, because it is the Divine Truth which calls together, gathers together, teaches the way, and leads. They were sounded on the day of gladness, at the feasts, in the beginning of months, and over the sacrifices, because the Divine Truth, descending out of heaven, forms and fills with gladness what is holy in worship. They were sounded also for war and for battle, to signify that the Divine Truth flowing down out of heaven strikes with the terror of death, puts to flight, and scatters the evil who are called in the Word enemies. In this sense, and on account of this effect, it is here said, that the seven angels sounded in their order.

[5] Since it was commanded that they should sound with trumpets for their assemblies, therefore it is said by the Lord, in Matthew,

"He shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other" (24:31).

By the angels with a great sound of a trumpet is here signified the Divine Truth to be revealed at the consummation of the age, that is, when the end of the church should come.

[6] And in Isaiah:

"In that day, the great trumpet shall be blown, and those perishing in the land of Assyria shall come, and the outcasts from the land of Egypt, and shall worship Jehovah in the mountain of holiness at Jerusalem" (27:13).

These things were said concerning the coming of the Lord. A calling together to the church, and salvation by the Lord, are signified by the great trumpet being sounded in that day, and by the coming of those that were perishing in the land of Assyria, and the outcasts from the land of Egypt. To sound the trumpet signifies the Divine Truth calling together and saving; those who were perishing in the land of Assyria, are those who are deceived by false reasonings, and the outcasts from the land of Egypt, are those who are deceived by scientifics, thus the Gentiles who were in falsities from ignorance of the truth. That they will adore the Lord from love, and in truth, is signified by the words "and shall worship Jehovah in the mountain of holiness at Jerusalem." The mountain of holiness signifies the church as to the good of love, consequently also the good of love of the church; and Jerusalem signifies the church as to the truth of doctrine, consequently the truth of the doctrine of the church. It is therefore evident, that to sound with the trumpet signifies the Divine Truth descending out of heaven.

[7] Since the Divine Truth descending from the Lord through the heavens gladdens the heart, and infills worship with what is holy, and therefore the trumpets were sounded on the days of gladness, and in the feasts, it is therefore said in David:

"Sing unto Jehovah with the harp; with the harp and the voice of melody. With trumpets and sound of the horn make a joyful noise before Jehovah, the King" (Psalm 98:5, 6).

And in Zephaniah:

"Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem" (3:14).

This is spoken of the establishment of the church by the Lord. The trumpets, the sound of the horn, and the making of a joyful noise, signify joy on account of the Divine Truth descending out of heaven.

So in Job:

"When the morning stars sang together, and all the sons of God shouted for joy" (38:7).

This is said concerning the state of the church in its beginning, and by stars are signified the knowledges of truth and good, and by the sons of God, Divine truths; their joy, that is, the joy of men under their influence, is signified by their singing and shouting.

[8] Again, in David:

"Praise" God "with the sound of the trumpet" (Psalm 150:3).

And again:

"Blessed are the people that know the sound of the trumpet; they shall walk, O Jehovah, in the light of thy faces" (Psalm 89:15).

The trumpet sound signifies Divine Truth gladdening the heart, it is therefore said, "light of thy faces," which signifies Divine Truth. That the sound of the horn and of the trumpet signifies Divine truths descending out of heaven, terrifying the evil and scattering them, as here in the Apocalypse by the trumpets with which the seven angels sounded, is evident from the following passages.

In Isaiah it is said,

"Jehovah shall go forth as a lion, ¹ he shall stir up jealousy like a man of war; he shall cry, yea, roar; he shall prevail over his enemies" (42:13).

Enemies are the evil.

So in Joel:

"Blow ye the trumpet in Zion, and sound an alarm in my holy mountain; let all the inhabitants of the land tremble; for the day of Jehovah cometh, a day of darkness and of gloominess" (2:1, 2).

The day of Jehovah is the coming of the Lord, when a last judgment upon the evil also takes place.

[9] And in Zechariah:

"And Jehovah shall be seen over them, and his dart shall go forth as the lightning; and the Lord Jehovah shall blow the trumpet, and shall go with whirlwinds of the south" (9:14).

Here also the coming of the Lord is treated of, when the evil shall perish. By blowing the trumpet and sounding an alarm, is signified to disperse by means of Divine Truth; the dart also which shall go forth as lightning, signifies truth dispersing and destroying. The same is signified by blowing the trumpet in Jeremiah (51:27), and in Hosea (5:8, 9).

[10] Since the evil, when they are gathered together in the spiritual world, are deprived of the truths and goods of which they made a pretence in externals by the influx of Divine Good and Divine Truth, and are let into their own evils and falsities which they inwardly cherished, and are thus separated from the good and cast down into the hells, and since there is heard from a distance, when this takes place, as it were trumpets and horns sounding as stated above several times, therefore it was a statute with the children of Israel, that they should sound with the trumpets for battle; as is also related concerning Phinehas, and concerning Gideon, when they fought against the Midianites, and also when Jericho was taken. Thus, in Moses, it is said of Phinehas, that Moses sent twelve thousand men armed, a thousand from each tribe, with the vessels of holiness and the trumpets in the hand of Phinehas, the son of Eleazar the priest, against Midian, and they slew every male, and their kings (Num. 31:1-8).

[11] Concerning Gideon it is said in the book of Judges, that he divided three hundred men into three companies, and placed a trumpet in the hand of each man, and empty pitchers, and torches within the pitchers; and he said,

"When I blow with the trumpet, I and all who are with me, blow ye also with the trumpets on every side around all the camp;" and when they sounded with the trumpets, Jehovah set every man's sword against his fellow, and against the whole camp, and the Midianites fled (7:16-22).

And in Joshua, concerning the taking of Jericho it was commanded that seven priests should carry seven trumpets sounding them before the ark, and should go round the city six days, once on each day, and that on the seventh day they should go round the city seven times, and blow with the trumpets; and "when the people in Jericho heard the voice of the trumpet, and the shoutings of the people, the wall of the city fell down flat, and the people went up into the city, and took it" (6:1-20). These things represented the routing of the evil in the spiritual world, which is effected by means of the Divine Truth out of heaven, which, when it flows down, is heard there as a trumpet sounding, as said above. All the miracles related in the Word were representative and thence significative of things Divine in the heavens. Hence the effect of the sound of the trumpets upon enemies on earth was similar to the effect upon the evil in the spiritual world. For enemies, in the Word, represented and thence signify the evil; the Midianites, those who are in the falsities of evil; and the city of Jericho, in this passage, signifies the falsification of the knowledges of truth.

[12] From these considerations the signification of these words in Jeremiah is clear:

"Shout against" Babel "round about; she hath given her hand; her foundations are fallen, her walls are thrown down" (50:15).

And in Zephaniah:

"A day of wasting and desolation, a day of darkness and thick darkness, a day of cloud and thick cloudiness, a day of the trumpet and alarm upon the fenced cities, and upon the high towers" (1:15, 16).

From what has been stated the signification of the seven angels sounding the trumpets is now evident, and that such effects followed as are here described. Thus, to sound with trumpets, signifies the influx of the Divine Truth out of heaven, and the changes which follow. For the subjects treated of in this chapter and in the following chapters of the Apocalypse are the state of the church in the spiritual world before the judgment, the scattering of the evil, and the casting of them down into hell.

Notes de bas de page:

8223. 'And let the waters return onto the Egyptians' means that the falsities arising from evil would flow back onto and surround those steeped in falsities arising from evil. This is clear from the meaning of 'the waters' as falsities, dealt with in 6346, 7307, 8137, 8138, so that 'let the waters return' means falsity flowing back or recoiling on them, at this point surrounding them too, since they were surrounded by the waters of the Sea Suph, which are the falsities arising from evil of those belonging to the Church who have championed faith separated from charity and led a life of evil; and from the meaning of 'the Egyptians' as those steeped in falsities arising from evil, dealt with very often. For what this implies when it is said that the falsities would flow back or recoil on those whose aim was to pour them out onto those governed by truth and good, who are represented by 'the children of Israel', see above in 8214. There it is shown that the evil which they aim in the direction of others recoils on themselves, and that this has its origin in the following law of God's order, You are not to do to another anything except that which you wish others to do to you. Matthew 7:12. This law, which is unchanging and everlasting in the spiritual world, is the source of the laws of retaliation that were laid down in the representative Church, that is to say, the following laws in Moses,

If harm should come about you shall give soul for soul, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, blow for blow. Exodus 21:23-24,

In the same author,

If a man disfigures his neighbour, it shall be done to him as he has done - fracture for fracture, eye for eye, tooth for tooth. As he has disfigured the person, so it shall be done to him. Leviticus 24:19-20.

In the same author,

If a lying witness replies with a lie against his brother, you shall do to him as he has thought to do to his brother. Deuteronomy 19:18-19.

From these quotations it is plainly evident that these laws have their origin in the universal law that is unchanging and perpetual in the spiritual world, that is to say, the law that you are not to do to others anything except that which you wish others to do to you. This shows clearly how to understand the idea that the falsities arising from evil which people aim to inflict on others flow back or recoil on themselves.

[2] But the situation with that law in the next life is in addition such that when some like or retaliatory action carried out is evil it is inflicted by the evil, and never by the good; that is, it comes from hell and never from heaven. For hell or the evil there have an unending desire to do evil to others; that is altogether the delight of their life. They perform evil therefore the moment they are allowed to; and they do not care whom they do it to. They do not care whether the person is bad or good, companion or foe. And since it accords with a law of order that the evil which people aim in the direction of others recoils on themselves, they rush in to do it when this law allows it. The evil in hell behave in this way, the good in heaven never do. The latter desire constantly to do good to others, for that is the delight of their life, and therefore the moment the opportunity exists they do good both to enemies and to friends. Nor indeed do they resist evil, for the laws of order defend and protect what is good and true. This is why the Lord says,

You have heard that it was said, An eye for an eye, and a tooth for a tooth. But I say to you, Evil is not to be resisted. You have heard that it was said, You shall love your neighbour and hate your enemy. But I say to you, Love your enemies, bless those who curse you, do good to those who hate you, so that you may be sons of your Father who is in heaven. Matthew 5:38-39, 43-45.

[3] It is a frequent occurrence in the next life for the evil to be severely punished when they wish to inflict evil on the good, and for the evil which they aim at others to recoil on themselves. Such an occurrence has the appearance of being an act of revenge on the part of the good. But it is not an act of revenge; nor are the good responsible for what happens but evil people who are allowed the opportunity by the law of order so to act. Indeed the good do not wish them any harm, but they cannot take away from them the misery of punishment because they are held intent on good, exactly like a judge when he sees a wrong-doer being punished or like a father when he sees his son being punished by his teacher. The evil who carry out punishment act from an inordinate desire to do ill, whereas the good act from a fondness for doing good. From all this one may see what should be understood by the Lord's words in Matthew, quoted above, about loving one's enemy, and about the law of retaliation, which the Lord did not set aside but opened out; that is to say, He explained that those governed by heavenly love should take no delight in any act of retaliation or revenge but in doing good. His words should also be taken to mean that the actual law of order which protects good achieves this of itself by means of those who are evil.