3325. Sell me as this day thy birthright. That this signifies that as to time the doctrine of truth was apparently prior, is evident from the signification of “selling,” as being to claim for one’s self; and from the signification of “as this day,” meaning as to time, for in the internal sense of the Word “this day” signifies that which is perpetual and eternal (n. 2838); and in order that it might not be so in the present case, it is said “as this day,” thus by “as” it becomes only apparently so; and from the signification of “birthright,” as being prior, namely that the doctrine of truth, which is represented by Jacob, is so (n. 3305).

[2] By prior, or priority, which is signified by “birthright,” is meant not only priority of time, but also priority of degree; that is, as to which should have the dominion, good or truth. For such is always truth before it has been conjoined with good, or what is the same, such are always those who are in truth, that before they are regenerate they believe truth to be both prior and superior to good, and so indeed it then appears. But when in them truth has been conjoined with good, that is, when they have been regenerated, they then see and perceive that truth is posterior and inferior; and then in them good has dominion over truth, which is signified by what Isaac his father said to Esau:

Behold of the fatness of the earth shall be thy dwelling, and of the dew of heaven from above; and on thy sword shalt thou live, and thou shalt serve thy brother; and it shall come to pass when thou shalt have the dominion that thou shalt break his yoke from off thy neck (Genesis 27:39-40).

[3] But as within the church there are more not being regenerated than being regenerated; and as they who are not being regenerated draw conclusions from the appearance, therefore there has been a dispute even from ancient times as to whether the priority belongs to truth or to good. With those who have not been regenerated, and also with those who have not been fully regenerated, the opinion has prevailed that truth is prior, for as yet they have no perception of good; and so long as anyone has no perception of good, he is in shade or in ignorance in relation to these things. But they who have been regenerated, being in good itself, are able from the consequent intelligence and wisdom to observe what good is, and that it is from the Lord, and that it flows in through the internal man into the external, and this continually, the man being altogether unconscious of it; and that it adjoins itself to the truths of doctrinal things that are in the memory; consequently that in itself good is prior, although before it had not appeared so. Such then was the source of the dispute concerning the priority and superiority of the one over the other which was represented by Esau and Jacob; and also by Perez and Zarah, the sons of Judah by Tamar (Genesis 38:28-30); afterwards also by Ephraim and Manasseh the sons of Joseph (Genesis 48:13-14, 17-20); and this because the spiritual church is of such a nature that it must be introduced through truth into good, and at this time be devoid of the perception of good, except such and so much as lies concealed in the affection of truth, at which time good cannot be discriminated from the delight of the love of self and of the world, which is at the same time in that affection, and is believed to be good.

[4] But that good is the firstborn (that is, the good of love to the Lord, and of love toward the neighbor, for there is no other good than that which is good from these loves) is evident from the fact that there is life in good, but none in truth except the life which is from good; and that good flows into truths and causes them to live may sufficiently appear from what has been stated and shown above concerning good and truth (n. 3324). Wherefore all are called “firstborn” who are in love to the Lord and in charity toward the neighbor, and these were also represented in the Jewish Church by what is firstborn, that is, they are meant by it in the relative sense, because the Lord is the Firstborn, and all that are firstborn are His likenesses and images.

[5] That the Lord as to the Divine Human is the Firstborn, is evident from David:

He shall call unto Me, Thou art my Father, my God, and the Rock of my salvation. I also will make him the firstborn, high above the kings of the earth. My mercy will I keep for him for evermore, and My covenant shall be faithful with him. His seed also will I make to endure forever, and his throne as the days of the heavens ¹ (Psalms 89:26-29); where the Lord is treated of. And in John:

From Jesus Christ who is the faithful witness, the Firstborn of the dead, and the prince of the kings of the earth (Revelation 1:5).

In order that all that had been written and represented concerning Him might be fulfilled, He was likewise by birth the firstborn (Luke 2:7, 22-23).

[6] That they too, as being His images and likenesses, are called the “firstborn” of the Lord who are in love to Him and in charity toward the neighbor, is evident in John:

The hundred and forty and four thousand bought from the earth: these are they who were not defiled with women, for they are virgins; these are they who follow the Lamb whithersoever He goeth; these were bought from among men, the firstfruits (firstborn) unto God and the Lamb. And in their mouth was found no guile; for they are without spot before the throne of God (Revelation 14:3-5).

The “hundred and forty and four,” or twelve times twelve, denote those who are in the faith of charity (n. 3272); “thousands” denote those who are innumerable, that is, all such (n. 2575); “virgins” denote the good of love to the Lord and of charity toward the neighbor (n. 2362, 3081), thus those who are in innocence, which is also signified by “following the Lamb;” for the Lord is called “the Lamb” from innocence. Hence they are said to be the “firstfruits,” or firstborn.

[7] From the above passages it is manifest that the Lord as to the Divine Human was represented in the Jewish Church by that which was firstborn; and also they who are in love to Him, for these are in the Lord. But what is firstborn has in the Word a twofold representation, representing the Lord both as to Divine celestial love, and as to Divine spiritual love. The Lord’s Divine celestial love is relative to the celestial church, or to those who are of this church and are called celestial from love to the Lord; the Lord’s Divine spiritual love is relative to the spiritual church, or to those who are of this church and are called spiritual from love toward the neighbor. The Lord’s Divine love is toward all, but inasmuch as it is variously received by men, in one way by the celestial man and in another by the spiritual man, it is said to be relative.

[8] Concerning the firstborn that represented the Lord as to Divine celestial love, and also those relatively who were of the celestial church, it is thus written in Moses:

The firstborn of thy sons shalt thou give unto Me. Likewise shalt thou do with thine oxen and with thy flock; seven days it shall be with its dam; on the eighth day thou shalt give it Me; and ye shall be men of holiness unto Me (Exodus 22:29-31).

That it should be seven days with the dam, was because the “seventh day” signified the celestial man (n. 84-87); and because from this “seven” signified what is holy (n. 395, 433, 716, 881); that it should be given to Jehovah on the eighth day, was because the “eighth day” signified what was continuous from a new beginning, namely, what was continuous of love (n. 2044).

Again:

The firstling among beasts which is made a firstling to Jehovah, no man shall sanctify it; whether it be ox or sheep it is Jehovah’s (Leviticus 27:26).

Again:

The first ripe fruits of all that is in their land, which they bring unto Jehovah, shall be for thee (Aaron). Everything that openeth the womb of all flesh which they offer unto Jehovah, both of man and beast, shall be thine. Nevertheless the firstborn of man shalt thou surely redeem; and the firstling of unclean beasts shalt thou redeem. The firstling of an ox, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy; thou shalt sprinkle their blood upon the altar, and shalt burn their fat for an offering made by fire for an odor of rest to Jehovah (Numbers 18:13, 15, 17).

Again:

All the firstling males that are born of thy herd and of thy flock thou shalt sanctify unto Jehovah thy God; thou shalt do no work with the firstling of thine ox, nor shear the firstling of thy flock. If it have any blemish, as if it be lame or blind, any evil blemish whatsoever, thou shalt not sacrifice it unto Jehovah thy God (Deuteronomy 15:19, 21).

[9] Inasmuch as the firstborn represented the Lord, and those who are the Lord’s by virtue of love to Him, therefore the tribe of Leviticus was accepted instead of every firstborn, and this because Leviticus represented the Lord as to love. “Levi” also signifies love, for “Levi” is “adhesion” and “conjunction,” and in the internal sense adhesion and conjunction are love, on which subject of the Lord’s Divine mercy hereafter (at chapter 29, verse 34). Concerning the Levites it is written in Moses:

Jehovah spake to Moses, saying, And I behold I will take the Levites from the midst of the sons of Israel instead of all the firstborn that openeth the womb among the sons of Israel, and the Levites shall be Mine; for all the firstborn are Mine; in the day that I smote all the firstborn in the land of Egypt, I hallowed unto Me all the firstborn in Israel, from man even to beast; Mine they shall be (Numbers 3:11-13).

Again:

Jehovah said unto Moses, Number all the firstborn males of the sons of Israel, from the son of a month and upward, and take the number of their names. And thou shalt take the Levites for Me (I am Jehovah) instead of all the firstborn among the sons of Israel, and the beast of the Levites instead of all the firstlings among the beast of the sons of Israel (Numbers 3:40-41, etc.; also Numbers 8:14, 16-18);

and it is said (Numbers 8:19) that the Levites were given to Aaron, because Aaron represented the Lord as to the priesthood, that is, as to the Divine love. (That the priesthood represented the Lord’s Divine love may be seen above, n. 1728, 2015.)

[10] But concerning the firstborn who represented the Lord as to Divine spiritual love, and also those relatively who are of the spiritual church, it is written in Jeremiah:

They shall come with weeping, and with prayers will I lead them; I will bring them to fountains of waters, in the way of what is upright, wherein they shall not stumble; and I will be to Israel for a father, and Ephraim shall be My firstborn (Jeremiah 31:9); where a new spiritual church is treated of, “Israel” denoting spiritual good; “Ephraim,” spiritual truth, who is called the “firstborn” because a church about to be planted is treated of, in which the intellectual which is of truth is apparently the firstborn; for Ephraim succeeded in the place of Reuben, and was made the firstborn (Genesis 48:5, 20; 1 Chron. 5:1); and this because by Joseph, whose sons were Ephraim and Manasseh, was represented the Lord as to Divine spiritual love. But that “Israel” is essentially the “firstborn,” that is, denotes spiritual good, is evident from Moses:

Jehovah said to Moses, Thou shalt say unto Pharaoh, Thus saith Jehovah, Israel is My son, My firstborn, and I have said unto thee, Let My son go, that he may serve Me; and thou hast refused to let him go; behold I will slay thy son, thy firstborn (Exodus 4:21-23); where “Israel” in the supreme sense signifies the Lord as to Divine spiritual love, but in the relative sense those who are in spiritual love, that is, in charity toward the neighbor.

[11] In the spiritual church, in the beginning, or when it is about to be planted, the doctrine of truth is the firstborn with the external church, and the truth of doctrine is the firstborn with the internal church; or what is the same, the doctrine of faith is the firstborn with the external church, and faith itself with the internal church. But when the church has been planted, that is, in those with whom it exists in life and practice, the good of charity is the firstborn with the external church, and charity itself with the internal. But when the church does not suffer itself to be planted, as is the case when the man of the church can no longer be regenerated, by successive steps it recedes from charity and turns away to faith, being no longer studious of life but of doctrine; and when this is the case it casts itself into shades and falls into falsities and evils, and thus becomes no church, and is of itself extinguished. This was represented by Cain, in that he slew his brother Abel. (That “Cain” is faith separate from charity, and that “Abel” is charity, which he extinguished, may be seen above, n. 340, 342, 357, 362.) The same was afterwards represented by Ham and his son Canaan, in that he mocked at his father Noah (n. 1062, 1063, 1076, 1140, 1141, 1162, 1179); afterwards by Reuben the firstborn of Jacob, in that he defiled his father’s bed (Genesis 35:22); and lastly by Pharaoh and the Egyptians, in that they ill-treated the sons of Israel. That all of these were cursed is evident from the Word.

Concerning Cain it is said:

Jehovah said, What hast thou done? The voice of thy brother’s blood crieth unto Me from the ground; and now cursed art thou from the ground, which hath opened her mouth to receive thy brother’s bloods from thy hand (Genesis 4:10-11).

Concerning Ham and Canaan:

Ham the father of Canaan saw the nakedness of his father, and told his two brethren. And Noah awoke from his wine, and he said, Cursed be Canaan; a servant of servants shall he be to his brethren (Genesis 9:22, 24-25).

And concerning Reuben:

Reuben, thou art my firstborn, my strength, and the beginning of my power, excellent in honor, and excellent in might; unstable as water, thou shalt not excel because thou wentest up to thy father’s bed, then defiledst thou my couch (Genesis 49:3-4);

and therefore he was deprived of the birthright (1 Chron. 5:1).

[12] That the same was represented by Pharaoh and the Egyptians, and that therefore their firstborn and firstborn beasts were slain, is evident from their representation, as being memory-knowledges (n. 1164, 1165, 1186), by which-when man enters into the arcana of faith, and no longer believes anything but that which he can apprehend in accordance with the senses and memory-knowledge-he then perverts and extinguishes the things of the doctrine of faith, and especially the things of charity. This is what is represented in the internal sense by the firstborn of men and firstborn of beasts in Egypt being slain, concerning which it is written in Moses:

I will pass through the land of Egypt in that night, and will smite all the firstborn in the land of Egypt, from man even to beast; and against all the gods of Egypt I will execute judgments; I am Jehovah. And the blood shall be to you for a sign upon the houses where ye are, and when I see the blood I will pass over you, and there shall no plague be upon you for a destroyer, when I smite the land of Egypt (Exodus 12:12-13).

The “firstborn of Egypt” denotes the doctrine of faith and of charity which as before said is perverted by means of memory-knowledges; the “gods of Egypt” on whom judgments were to be executed, are falsities; there being “no plague as a destroyer where blood was upon the houses,” signifies in the supreme sense where the Lord is as to Divine spiritual love, and in the relative sense, where spiritual love is, that is, charity toward the neighbor (n. 1001).

[13] Moreover concerning Pharaoh and the Egyptians it is thus written:

Moses said, Thus saith Jehovah, About midnight I will go out into the midst of Egypt; and all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon the throne, unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beast. And against any of the sons of Israel shall not a dog move his tongue, from man even to beast (Exodus 11:4-7).

And again:

It came to pass at midnight that Jehovah smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne, unto the firstborn of the captive that was in the house of the pit; and all the firstborn of beast (Exodus 12:29).

That this was done at midnight was because “night” signifies the last state of the church, when there is no longer any faith because there is no charity (n. 221, 709, 1712, 2353).

In David:

He smote all the firstborn in Egypt, the beginning of strength in the tents of Ham (Psalms 78:51).

Israel also came into Egypt, and Jacob sojourned in the land of Ham. God smote all the firstborn in their land, the beginning of all their strength (Psalms 105:23, 36).

The worship of the Egyptians from principles of what is false that originate from truth separated from good, or what is the same, from faith separated from charity, is called the “tents of Ham.” (That “tents” signify worship may be seen above, n. 414, 1102, 1566, 2145, 2152, 3312; and that “Ham” is faith separated from charity, n. 1062, 1063, 1076, 1140, 1141, 1162, 1179)

[14] By this is further confirmed what is signified by the firstborn of Egypt being slain; and because all the firstborn were slain, in order that the firstborn might nevertheless represent the Lord as to Divine spiritual love, and at the same time those who are in this love, it was commanded at the time of the exodus that all the firstborn should be sanctified, concerning which we read in Moses:

Jehovah spake unto Moses, saying, Sanctify unto Me all the firstborn, whatsoever openeth the womb among the sons of Israel, both of man and of beast-it is Mine. Thou shall cause to pass over unto Jehovah all that openeth the womb, and every firstling which thou hast, the progeny of a beast, the males shall be Jehovah’s. And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, thou shalt break its neck; and all the firstborn of man among thy sons thou shall redeem. And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shall say unto him, By a strong hand Jehovah brought us out from Egypt, from the house of bondmen; and it came to pass when Pharaoh hardened himself against letting us go, that Jehovah slew all the firstborn in the land of Egypt, from the firstborn of man even to the firstborn of beast. Therefore I sacrifice to Jehovah all that openeth the womb, being males, but all the firstborn of my sons I redeem (Exodus 13:1-2, 12-15; 34:19-20, Numbers 8:17).

From this it is now evident what is signified in the spiritual sense by “birthright.”

სქოლიოები:

331. And people and nation, signifies who are of the Lord's spiritual church, and of His celestial church. This is evident from the signification of "people" and "nation" in the Word, "people" signifying those who are in spiritual good, thus those who are of the Lord's spiritual church, and "nation" those who are in celestial good, thus those who are of the Lord's celestial church. That there are two kingdoms into which the heavens are divided, namely, the celestial kingdom and the spiritual kingdom, and that those who are in the good of love to the Lord are in the celestial kingdom, and those who are in the good of charity towards the neighbor are in the spiritual kingdom, see in the work on Heaven and Hell, (n. 20-28). These two kingdoms, however, are not only in the heavens but also on the earth, and on the earth they are called the celestial church and the spiritual church. Few know what is signified in the Word specifically by a "people" or "peoples," and what by a "nation" or "nations." I will therefore present from the Word some passages where the two are named together, from which it will be clear that "people" and "nations" have distinct significations, for unless they had distinct significations they would not both be named together, as in the following passages.

[2] In Isaiah:

The strong people shall glorify Thee, the city of the formidable nations shall fear Thee. Jehovah will swallow up in this mountain the faces of the covering, that covereth over all peoples, and the veil that is veiled over all nations (Isaiah 25:3, 7).

Here a distinction is made between "peoples" and "nations," because "peoples" signify those who are of the Lord's spiritual kingdom, and "nations" those who are of His celestial kingdom, thus those who are in spiritual good and those in celestial good. Spiritual good is the good of charity towards the neighbor, thus the good of faith, and celestial good is the good of love to the Lord, and thence the good of mutual love. The truth of this good is what is meant by "the city of formidable nations," for "city" signifies the doctrine of truth, or the truths of doctrine; "to swallow up the covering over all peoples, and the veil veiled over all nations," signifies to dispel the shade that has so covered the understanding that the truths are not seen or the goods perceived that pertain to heaven and the church.

[3] In the same:

Come near, ye nations, to hear; and hearken, ye peoples; let the earth hear, and the fullness thereof (Isaiah 34:1).

Because "nations" signify those who are in the good of love, and "peoples" those who are in the good of charity and in the truths of faith therefrom, it is said of the nations that they should "come near," and of the peoples that they should "hearken;" to "come near" signifies to be conjoined by love, and to "hearken" signifies to obey and to be instructed; it is therefore said, "let the earth hear, and the fullness thereof," "earth" signifying the church in respect to good, and "the fullness thereof" truths.

[4] In the same:

I Jehovah have called thee in righteousness, and I will hold thine hand and I will give thee for a covenant to the people, for a light of the nations (Isaiah 42:6).

In the same:

Bring forth the blind people that have eyes, and the deaf that have ears. Let all the nations be brought together, and let the peoples gather together (Isaiah 43:8-9).

In the same:

I have given him for a witness to the peoples, a prince and lawgiver to the nations (Isaiah 55:4).

In the same:

Thus said the Lord Jehovih, Behold, I will lift up Mine hand towards the nations, and lift up My standard towards the peoples (Isaiah 49:22).

In the same:

The peoples that walk in darkness have seen a great light. Thou hast multiplied the nation, thou hast made great to it gladness (Isaiah 9:2-3).

And in the same:

It shall be in that day that the root of Jesse, which standeth for an ensign of the peoples, the nations shall seek. And He shall lift up an ensign for the nations, and shall gather together the outcasts of Israel (Isaiah 11:10, 12).

All these things are said of the Lord; and "peoples" and "nations" mean all who are of His church; for all who are of the Lord's church are either of His celestial kingdom or of His spiritual kingdom; not any except those who are in these two kingdoms can possibly be of the church. Moreover, there are two things that constitute the church, good and truth, both from the Lord; "nations" mean those who are in good, and "peoples" those who are in truth; and, abstractly from persons, "nations" signify the goods of the church, and "peoples" its truths; "peoples" signify the truths of the church because spiritual good, or the good of charity towards the neighbor, in which those are who are meant by "peoples," in its essence is truth. (See Arcana Coelestia 8042, 10296; why it is so, n. 863, 875, 895, 927, 1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113, 9596; thence what the distinction is between those who are of the celestial kingdom and those who are of the spiritual kingdom, n. 2088, 2669, 2708, 2715, 3235, 3240, 4788, 7068, 8521, 9277, 10295)

[5] In the same:

In that time a present unto Jehovah of Hosts shall be brought; a people distracted and plundered: and a nation meted out and trodden down, whose land the rivers have spoiled, to the place of the name of Jehovah of Hosts, to Mount Zion (Isaiah 18:2, 7).

This treats of the invitation of all to the church; therefore also "people" and "nation" are both mentioned. "Mount Zion" signifies the church, to which they are invited; "a people distracted and plundered" signifies those with whom truths have been taken away, changed, or perverted by those who are in the falsities of doctrine; "a nation meted out and trodden down, whose land the rivers have spoiled," signifies those with whom goods have been treated in like manner, "rivers" meaning falsities and reasonings therefrom.

[6] In Zechariah:

Yet there shall come peoples, and the inhabitants of great cities, to entreat the faces of Jehovah, and many peoples and numerous nations shall come to seek Jehovah of Hosts in Jerusalem (Zechariah 8:20-22).

Here, too, "peoples" and "nations" signify all who are of the Lord's church; "peoples" those who are of His spiritual church, and "nations" those who are of His celestial church. "Jerusalem," to which they shall come, is the church.

[7] In David:

Thou wilt set me for the head of the nations; a people I have not known shall serve me (Psalms 18:43).

In the same:

Jehovah will subdue the peoples under us, and the nations under our feet. God reigneth over the nations. The willing ones of the peoples are gathered together (Psalms 47:3, 8-9).

In the same:

That [Thy way] may be known on the earth, Thy salvation among all nations. The peoples shall confess Thee, O God: the nations shall be glad and shout for joy; for Thou shalt judge the peoples in uprightness, and shalt lead the nations into the land (Psalms 67:2-4).

Remember me, O Jehovah, in good pleasure towards Thy people; that I may be glad in the joy of Thy nations (Psalms 106:4-5).

I will confess Thee, O Lord, among the nations. I will sing psalms unto Thee among the peoples (Psalms 57:9; 108:3).

In these passages also "peoples" and "nations" are mentioned, by which are meant all who are in truths and goods. Moreover, the very words that are applied to peoples are words that are predicated of truths, and those applied to nations are those that are predicated of goods. That no other are meant by "nations" is evident also from the fact that these things were said by David, who was an enemy of the Canaanitish nations.

[8] In Luke:

Mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples; a light for a revelation to the nations (Luke 2:30-32).

In Zephaniah:

The remnant of My people shall spoil them, and the remainder of My nation shall inherit them (Zephaniah 2:9).

In Moses:

When her two sons were struggling in her womb, Rebekah went to inquire of Jehovah, and Jehovah said unto her, Two nations are in thy womb, and two peoples shall be separated from thy bowels (Genesis 25:22-23).

Remember the days of the age, when the Most High gave to the nations an inheritance; when He separated the sons of man he set the bounds of the peoples according to the number of the sons of Israel (Deuteronomy 32:7-8).

"The sons of man" have the same signification as "peoples," namely, those who are in spiritual truths and goods; therefore it is said of them, "when He separated the sons of man He set the bounds of the peoples according to the number of the sons of Israel;" "the sons of Israel" signifying the spiritual church, and the "number" of them, or of the twelve tribes named from them, signifying all the truths and goods therein (See just above, n. 330); such therefore are called "peoples;" "to separate" them and "to set their bounds" signifies to alienate from falsities and to bestow truths; and "to give an inheritance to the nations" signifies heaven and conjunction with those who are in the good of love.

[9] In Daniel:

All peoples, nations, and tongues shall worship Him; His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not perish (Daniel 7:14).

This is said of the Lord; and "peoples" and "nations" mean all who are in truths and goods; and "all tongues" mean all of whatever doctrine or religion; for the Lord's church is universal, since it exists with all who are in the good of life, and who from their doctrine look to heaven, and thereby conjoin themselves to the Lord (of whom see Heaven and Hell 318-328). Because "nations" signify those who are in the good of love, and "peoples" those who are in the good of charity and in the truths of faith therefrom, it is said, "His dominion is an everlasting dominion, and His kingdom shall not pass away;" "dominion" in the Word is predicated of good, and "kingdom" of truth; for this reason the Lord is called "Lord" from Divine good, and "king" from Divine truth.

There are other passages besides these that might be quoted to prove that "peoples" signify those who are of the spiritual church, and "nations" those who are of the celestial church. So far those only have been presented in which "peoples" and "nations" are mentioned together; to these some shall be added in which "nations" alone are mentioned.

[10] In Isaiah:

Open the gates, that the righteous nation that keepeth faithfulness may enter in. Thou hast added to the nation, O Jehovah, Thou hast added to the nation; Thou hast been glorified: Thou hast removed all the ends of the earth (Isaiah 26:2, 15).

In David:

All the ends of the earth shall turn unto Jehovah; and all the families of the nations shall worship before Thee. For the kingdom is Jehovah's; and He it is that ruleth among the nations (Psalms 22:27-28).

In Isaiah:

The nations shall walk to Thy light, and kings to the brightness of Thy rising. Thy heart shall be enlarged, because the multitude of the sea shall turn unto Thee, the army of the nations shall come unto Thee (Isaiah 60:3, 5).

All nations shall see Thy righteousness, and all kings Thy glory (Isaiah 62:2).

In these passages "nations" and "peoples" are not mentioned together, but still in the last two "nations" and "kings" because "kings" signify the like as "peoples," namely, those who are in truths (See above, n. 31); and it is because "nations" signify those who are in good, and "kings" those who are in truths, that it is said of the nations that they "shall see Thy righteousness," and of the kings that they shall "see Thy glory;" "righteousness" in the Word being predicated of good, and "glory" of truth. (That "righteousness" is predicated in the Word of Divine good, seeArcana Coelestia 2235, 9857; and "glory" of Divine truth, n. 4809, 5922, 8267, 8427, 9429.)

[11] From the contrary sense it can yet be seen that "peoples" signify those who are in truths, and "nations" those who are in good; for in that sense "peoples" signify those who are in falsities, and "nations" those who are in evils, as in the following. In Isaiah:

O Assyrian, the rod of Mine anger, I will send him against a hypocritical nation, and against the people of My wrath will I command him (Isaiah 10:5-6).

In the same:

The voice of a multitude in the mountains; the voice of a tumult of the kingdoms of the nations gathered together. They come from a land afar off, from the end of the heavens, even Jehovah with the vessels of His indignation to destroy the whole land (Isaiah 13:4-5).

Jehovah that smiteth the peoples with a stroke not curable, that ruleth with anger the nations (Isaiah 14:6).

In the same:

At the noise of the tumult let the peoples flee away; and before Thine exaltation let the nations be dispersed (Isaiah 33:3).

In Jeremiah:

Behold, a people cometh from the land of the north, and a great nation shall be stirred up from the sides of the earth. They lay hold on the bow and spear; they are cruel, and have no mercy (Jeremiah 6:22-23).

In Ezekiel:

I will not cause thee to hear any more the calumny of the nations, and the reproach of the peoples thou shalt not bear any more (Ezekiel 36:15).

In David:

Thou makest us a byword among the nations, a shaking of the head among the peoples (Psalms 44:14).

In the same:

Jehovah bringeth the counsel of the nations to nought; He overthroweth the thoughts of the peoples (Psalms 33:10).

In these passages "peoples" mean those who are against the truths of the spiritual church, thus in falsities; and "nations" those who are against the goods of the celestial church, thus in evils. This is also the signification of the peoples and nations that were driven out of the land of Canaan. To this let what was said above n. 175 be added.