405. And every mountain and island were moved out of their places. That this signifies that all the good of love and the truth of faith perished, is plain from the signification of a mountain, as denoting the good of love to the Lord, concerning which we shall treat presently; from the signification of island, as denoting the truth of faith, which will be explained in the next article; and from the signification of, to be moved out of their places, as denoting to be taken away and to perish, since the good of love and the truth of faith are meant, for when these are moved out of their places, then evils and falsities succeed, and by the evils and falsities the goods and truths perish. The reason why a mountain signifies the good of love, is that in heaven those dwell upon mountains who are in the good of love to the Lord, and upon hills those who are in charity towards the neighbour, or what is the same, those who are of the Lord's celestial kingdom dwell upon mountains, and those who are of His spiritual kingdom, upon hills; and the celestial kingdom is distinguished from the spiritual kingdom in this [particular], that those who belong to the celestial kingdom are in love to the Lord, and those who belong to the spiritual kingdom in charity towards the neighbour (but concerning the latter and the former, see the work concerning Heaven and Hell 20-28). These are the reasons why by a mountain is signified the good of love to the Lord.

[2] That the good of love to the Lord is meant abstractedly by a mountain, is, because all things in the internal sense of the Word are spiritual, and spiritual things are meant apart from persons and places; therefore also the angels, because they are spiritual, think and speak in the abstract in regard to such things, and thereby they have intelligence and wisdom; for an idea of persons and places limits the thought, because it confines it to those things, and thus limits it. This idea of the thought is properly natural, whereas an idea apart from persons and places extends itself into heaven in every direction, and is no otherwise bounded than the sight of the eye while it views the sky without intervening objects; such an idea is properly spiritual. Hence it is that by a mountain, in the spiritual sense of the Word, is signified the good of love. It is the same with the signification of the earth, as denoting the church; for an idea apart from places, and from nations and people upon the earth, is that of the church there or with those [who live there]; this, therefore, is signified by the earth in the Word. It is the same with other things mentioned in the natural sense of the Word, as with hills, rocks, valleys, rivers, seas, cities, houses, gardens, woods, and other things.

[3] That a mountain signifies love to the Lord, and hence all the good that is from it, which is called celestial good; and that in the opposite sense, it signifies the love of self, and hence all the evil that is from that, is plain from the following passages in the Word. In Amos:

"Dispose thyself towards thy God, O Israel. For, lo, he is former of the mountains, and the creator of the spirit, and declareth unto man what is his thought" (4:12, 13).

God is here called the former of the mountains, because mountains signify the goods of love; and the creator of the spirit, because spirit signifies the life therefrom; and because He thereby gives intelligence to man, it is added, and declareth to man what is his thought; for the intelligence of man is from his thought, which flows in from the Lord by the good of love into his life, therefore to declare here denotes to flow in.

[4] In David:

God "who setteth fast the mountains by his strength; he is girded with power" (Psalms 65:6).

By mountains here also are signified the goods of love; these the Lord establishes in heaven and in the church by means of His Divine truth, which has all power, therefore it is said, "He setteth fast the mountains by his strength; he is girded with power." In the Word, by the strength of God is signified Divine truth; and by power, when said of the Lord, all power or omnipotence. (That all power is in the Divine truth which proceeds from the Lord, may be seen in the work concerning Heaven and Hell 228-233, and above, n. 209, 333; and that power when predicated of the Lord denotes omnipotence, see above, n. 338.)

[5] In the same:

"I lift up mine eyes to the mountains, whence cometh help" (Psalms 121:1).

By mountains are here meant the heavens; and because in the heavens those who are in the goods of love and charity dwell upon mountains and hills, as said above, and the Lord is in these goods, therefore to lift up the eyes to the mountains is also meant to the Lord, from whom is all aid. When mountains are mentioned in the plural number, both mountains and hills are meant, consequently, both the good of love to the Lord, and the good of charity towards the neighbour.

[6] In Isaiah:

"There shall be upon every high mountain, and upon every lofty hill, streams, courses of waters, in the day of the great slaughter, when the towers shall fall" (30:25).

The Last Judgment, here treated of, is meant by the day of great slaughter, when the towers shall fall. The great slaughter denotes the destruction of the evil; the towers which shall fall, denote the falsities of doctrine that are from the love of self and the world. That such things are signified by towers, is from appearances in the spiritual world, for those who seek to rule by such things as pertain to the church, build for themselves towers in high places (concerning which see the small work concerning the Last Judgment 56, 58). That then those who are in love to the Lord, and in charity towards the neighbour, are raised into heaven, and gifted with intelligence and wisdom, is meant by,

"There shall be upon every high mountain, and upon every lofty hill, streams, courses of waters." The high mountain signifies where those are who are in love to the Lord, and the lofty hill, where those are who are in charity towards the neighbour; streams signify wisdom, and courses of waters intelligence; for waters denote truths from which are intelligence and wisdom.

[7] In Joel:

"It shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the streams of Judah shall flow with waters" (3:18).

The Lord's advent is here treated of, and the new heaven and the new earth then [to be formed]. And by, the mountains shall drop down new wine, is meant all truth from the good of love to the Lord; by, the hills shall flow with milk, is understood spiritual life from the good of charity towards the neighbour; and by, all the streams of Judah shall flow with waters, is meant truths from the particulars of the Word by which there is intelligence (but these things may be seen more fully explained above, n. 376).

[8] In Nahum:

"Behold upon the mountains the feet of him that bringeth good tidings, [that publisheth] peace" (1:15).

In Isaiah:

"How delightful [upon the mountains] are the feet of him that bringeth good tidings, that publisheth peace; that saith unto Zion, Thy King reigneth" (52:7).

In the same:

"O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength" (40:9).

These things are said concerning the Lord's advent, and the salvation then of those who are in the good of love to Him, and thence in truths of doctrine from the Word; and because the salvation of those is treated of, therefore it is said, "Behold upon the mountains the feet of him that publisheth peace," and, "O Zion, that bringest good tidings, get thee up into the high mountain." By publishing peace, is signified to preach the Lord's advent; for by peace, in the highest sense, is signified the Lord, and in the internal sense, all good and truth from the Lord (as may be seen above, n. 365); and by Zion, that bringeth good tidings, is meant the church which is in the good of love to the Lord; and by Jerusalem, that bringeth good tidings, the church which is thence in truths of doctrine from the Word.

[9] In Isaiah:

"I will set all my mountains into a way, and my highways shall be exalted. Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains; for Jehovah hath comforted his people" (49:11, 13).

By mountains in the plural number, are meant both mountains and hills, thus both the good of love and the good of charity. That the mountains and hills shall be set into a way, and the highways shall be exalted, signifies that those who are in those goods, shall be in genuine truths; to be set into a way signifying to be in truths, and the highways being exalted, signifies to be in genuine truths. For ways and highways signify truths that are said to be exalted from good, and truths that are from good are genuine truths. Their joy of heart thence is signified by, "Sing, O heavens, be joyful, O earth"; internal joy [being signified] by, sing, O heavens, and external joy by, be joyful, O earth. Confessions from joy originating in the good of love, are signified by, "break forth into singing, O mountains"; that this is on account of reformation and regeneration, is signified by, "for Jehovah hath comforted his people." That mountains in the world are not here meant, is evident; for to what purpose would it be for the mountains to be set into a way, for the highways to be exalted, and also for the mountains to break forth into singing?

[10] In the same:

"Sing, O ye heavens; shout, ye lower parts of the earth; break forth into singing, ye mountains, ye forest, and every tree therein; for Jehovah hath redeemed Jacob, and hath shown himself full of glory in Israel" (44:23).

By, "Sing, O ye heavens, shout, ye lower parts of the earth, break forth into singing, ye mountains," are signified the same things as just above; but here by mountains are signified the goods of charity; therefore it is also said, ye forest, and every tree therein, for by a forest is meant the external or natural man as to all things thereof, and by every tree is meant the knowing and scientific part there. The reformation of those is signified by, "Jehovah hath redeemed Jacob, and hath shown himself full of glory in Israel." By Jacob and Israel is meant the church external and internal; thus the external and internal with those in whom the church is.

[11] In the same:

The mountains and hills shall break forth into singing, and all the trees of the field clap their hands" (55:12).

In David:

"Praise Jehovah, ye mountains and hills; ye tree of fruit, and all cedars" (Psalms 148:7, 9).

In these words is described joy of heart from the good of love and charity; and mountains, hills, trees, cedars, are said to break forth into singing, to clap their hands and to praise, because thereby are signified the goods and truths that are the cause of joys to man; for man does not rejoice from himself, but from the goods and truths that he has; these things rejoice because they make the rejoicing of man.

[12] In Isaiah:

"The wilderness and the cities thereof shall lift up their voice, and the villages that Arabia doth inhabit; the inhabitants of the rock shall sing, they shall shout from the top of the mountains" (42:11).

By the wilderness is signified an obscure [state] of truth; by the cities thereof are signified doctrinals; by the villages, natural knowledges and scientifics. By Arabia is signified the natural man, for an Arabian in the wilderness denotes the natural man. By the inhabitants of the rock are signified the goods of faith, or those who are in the goods of faith. By the top of the mountains is signified the good of love to the Lord. Hence it is clear that the particulars signify in order, confession and joyful worship, from the good of love in such things as are mentioned; to shout from the top of the mountains, denotes to worship from the good of love.

[13] In David:

"The mountain of God is the mountain of Bashan; a mountain of hills is the mountain of Bashan. Why leap ye, ye mountains, ye hills of the mountain? God desireth to dwell in it; yea, Jehovah will dwell in it for ever" (Psalms 68:15, 16).

By the mountain of Bashan is signified voluntary good, such as exists with those who are in the externals of the church; for Bashan was a region beyond Jordan, which was given for an inheritance to the half tribe of Manasseh, as may be seen in Joshua (13:29-32); and by Manasseh is signified the voluntary good of the external or natural man. This voluntary good is the same as the good of love in the external man, for all good of love pertains to the will, and all the truth thence to the understanding. Therefore by Ephraim, his brother, is signified the intellectual truth of that good. Because the mountain of Bashan signifies that good, therefore by the hills of that mountain are signified goods in act. Because the will acts - for all the active part of the mind and body is from the will, as all the active part of the thought and speech is from the understanding - therefore the joy arising from the good of love is described and meant by leaping and skipping; hence it is clear what is signified by, "The mountain of God is the mountain of Bashan; a mountain of hills is the mountain of Bashan; why leap ye, ye mountains, ye hills of the mountain?" Because the Lord dwells in man in his voluntary good, whence [proceed] goods in act, therefore it is said, God desireth to dwell in it; yea, Jehovah will dwell in it for ever.

[14] In the same:

"Judah became the sanctuary of Jehovah, [and Israel his property]. The sea saw it and fled: Jordan turned back. The mountains leaped like rams, the hills like the sons of the flock. What possessedst thee, O thou sea, that thou fleddest? thou Jordan, that thou turnedst back? ye mountains, that ye leaped like rams; and ye hills, like the sons of the flock? Thou bringest forth, O earth, at the presence of the Lord, at the presence of the God of Jacob; who turned the rock into a pool of waters, the flint into a fountain of waters" (Psalms 114:1 to the end).

The departure of the sons of Israel out of Egypt is thus described; nevertheless, without explanation by the internal sense, no one can know the signification of the mountains then leaping like rams, and the hills like the sons of the flock, also the meaning of the sea saw it and fled, and Jordan turned back; therefore it shall be explained. The establishment of the church, or the regeneration of the men of the church, is meant in the internal sense, for the church to be established is signified by the sons of Israel; the establishment, by their departure; the shaking off of evils is signified by the passage through the Red Sea, concerning which it is said that it fled; and introduction into the church is signified by the passing over Jordan, concerning which it is said that it turned back. But for the particulars: That Judah became a sanctuary, and Israel a property, signifies that the good of love to the Lord is the very holiness of heaven and the church, and that truth from that good is the means of government. For by Judah is signified celestial good, which is the good of love to the Lord; by the sanctuary, the very holiness of heaven and the church; by Israel, spiritual good, which is truth from that good by means of which there is government; for all government pertains to the Lord by means of Divine truth proceeding from the Divine good. By, "The sea saw it and fled; Jordan turned back," is signified that the evils and falsities which were in the natural man, having been shaken off, scientific truths and the knowledges of truth and good succeeded. "The mountains leaped like rams, the hills like the sons of the flock," signifies that celestial good, which is the good of love, and spiritual good, which is the truth from that good, from joy do goods, or produce an effect. Mountains signify the good of love; hills, the goods of charity, which in their essence are truths from that good; to leap, because said of these, signifies from joy to do goods. It is said like rams, and like the sons of the flock, because rams signify the goods of charity, and sons of the flock the truths thence. The establishment of the church thereby, or the regeneration of the men of the church, is signified by, "Thou bringest forth, O earth, at the presence of the Lord, at the presence of the God of Jacob; who turned the rock into a pool of waters, and the flint into a fountain of waters." The earth denotes the church, and it is said to bring forth, when it is established, or the man of the church is born anew; it is said, at the presence of the Lord, and at the presence of the God of Jacob, because where the good of love is treated of in the Word, the Lord is called the Lord; and when goods in act [are treated of, He is called] the God of Jacob. Regeneration by truths from goods is signified by, "He turned the rock into a pool of waters, and the flint into a fountain of waters." By a pool of waters are signified knowledges of truth, and by a fountain of waters is signified the Word from which these are; and by the rock, the natural man as to truth before reformation, and by the flint, the natural man as to good before reformation.

[15] In the same:

"Thou hast brought a vine out of Egypt; thou hast cast out the nations, and planted it. The mountains were covered by its shadow, and the cedars of God by its branches" (Psalms 80:8, 10).

By the vine out of Egypt is signified the spiritual church, which commences with man by scientifics and knowledges in the natural man; the vine denotes the spiritual church, and Egypt denotes the Scientific which is in the natural man. By, "Thou hast cast out the nations, and planted it," is signified that after evils were cast out, the church is established; the nations denoting evils, and to plant a vine denoting to establish that church. By, "The mountains were covered by its shadow, and the cedars of God by its branches," is signified that the whole [church is] from spiritual goods and truths; the mountains denoting spiritual goods, and the cedars of God denoting spiritual truths. That the bringing forth of the sons of Israel out of Egypt, and their introduction into the land of Canaan, whence the nations were expelled, are meant by these words, is evident; but still by the same words, in the internal sense, are meant such things as have been explained; nor was anything else represented and signified by the introduction of the sons of Israel into the land of Canaan, and by the expulsion of the nations thence; for all the historical parts of the Word, as well as its prophetical parts, involve spiritual things.

[16] In Isaiah:

"On all mountains that shall be weeded with the hoe, the fear of the briar and thorn shall not come thither; but there shall be the sending forth of the ox, and the treading of the sheep" (7:25).

By the mountains which shall be weeded with the hoe, are meant those who do goods from the love of good. What is signified by the rest may be seen above (n. 104), where they are explained. In the same:

"I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains, that mine elect may possess it and my servants dwell there" (65:9).

By Jacob and Judah is signified the church; by Jacob, the external church, which is in the knowledges of good and truth; and by Judah, the church which is in the good of love to the Lord; therefore, by a seed out of Jacob are signified the knowledges of good and truth, and hence those who are in them; and by the mountains, whose inheritor shall [be] out of Judah, is signified the good of love to the Lord, and thence those who are in it. By the elect who shall possess the mountain, are signified those who are in good, and by the servants, those who are in truths from good.

[17] In Jeremiah:

"I will bring" the sons of Israel again "upon their land. Behold, I send to many fishers, who shall fish them; and I shall send to many hunters, who shall hunt them upon every mountain, and upon every hill, and out of the holes of the rocks" (16:15, 16).

The establishment of a new church is here treated of, which was represented and signified by the bringing back of the Jews from captivity out of the land of Babylon into the land of Canaan. He who does not know what is signified by fishing and hunting, by a mountain, a hill, and by the holes of the rocks, can gather nothing from these words, but what is not even understood. That a church is to be established of those who are in natural good and in spiritual good, is meant by, "I will send fishers, who shall fish them; and hunters, who shall hunt them." To gather together those who are in natural good, is meant by sending fishers who shall fish them; and to gather together those who are in spiritual good, is meant by hunters who shall hunt them; because such are meant it is also said, upon every mountain, and upon every hill, and out of the holes of the rocks. By those who are upon the mountain are meant those who are in the good of love; by those who are upon the hill, those who are in the good of charity; and by those who are out of the holes of the rocks, those who are in the obscure things of truth.

[18] In Ezekiel:

"Ye mountains of Israel, ye shall shoot forth your branch, and yield your fruit to my people Israel, when they draw near to come" (36:8).

By the mountains of Israel are signified the goods of charity; that the truths of faith and the goods of life are thence, is signified by, "ye shall shoot forth your branch, and yield your fruit"; branch denoting the truth of faith, and fruit denoting the good of life.

[19] In Amos:

"Behold, the days come, that the ploughman shall overtake the reaper, and the treader of grapes him that scattereth [the seed]; and the mountains shall drop new wine, and all the hills shall flow. And I will bring back the captivity of my people" (9:13, 14).

What is signified by these words, may be seen above (n. 376), where they are explained. The mountains are said to drop new wine, and the hills to flow, because by mountains is signified the good of love to the Lord, and by hills the good of charity towards the neighbour, and by new wine truths; and hence by these words, that from both those goods they shall have truths in abundance, for by the bringing back of the people from captivity, concerning which those things are said, is signified the establishment of a new church.

[20] In David:

Jehovah, "thy justice is as the mountains of God; thy judgments as a great abyss" (Psalms 36:6).

Because justice, in the Word, is said of good, and judgment of truth, it is therefore said that the justice of Jehovah is like the mountains of God, and His judgments like a great abyss; for the mountains of God signify the good of charity, and the abyss signifies truths in general, which are called truths of faith. That justice is said of good, and judgment of truth, may be seen, n. 2235, 9857.

[21] In the same:

Jehovah "founded the earth upon its bases; thou coveredst it with the deep as with a garment; the waters stand above the mountains. At thy rebuke they flee; at the voice of thy thunder they haste away. The mountains ascend, the valleys descend, unto the place which thou hast founded for them. Thou hast set a boundary, they go not beyond [it]; they return not again to cover the earth. Who sendeth forth springs into the rivers, they run between the mountains. Who watereth the mountains from his chambers; the earth is satisfied with the fruit of thy works" (Psalms 104:5-13).

By these words, understood in the spiritual sense, the process of regeneration is described, or the formation of the church with man. And by, "He founded the earth upon its bases," is signified the church with man, with its boundaries, and closings. By, "Thou coveredst it with the deep as with a garment," is signified that they are encompassed with scientifics in the natural man, as to its interiors, where the spiritual things of the church reside; the deep signifies scientifics in general, and garment signifies scientific truths, which are encircling and clothing. By, "the waters stand above the mountains," are signified falsities upon the delights of the natural loves, which delights are in themselves evils; the mountains denote the evils of those loves, and waters denote the falsities thence. That, at "Thy rebuke they flee, at the voice of thy thunder they haste away," signifies that falsities are dissipated by truths, and evils by goods from heaven. By, "the mountains ascend, and the valleys descend, unto the place which thou hast founded for them," is signified that in the place of natural loves, and of the evils therefrom, there are inserted heavenly loves, and the goods therefrom, and in the place of falsities general truths are admitted. By, "Thou hast set a boundary, they go not beyond [it]; they return not again to cover the earth," is signified that falsities and evils are kept without, separated from truths and goods, and enclosed lest they flow in again and destroy. By, He "sendeth forth springs into the rivers, they run between the mountains," is signified that the Lord, from the truths of the Word, gives intelligence, all things of which are from the good of celestial love; by springs are signified the truths of the Word; by springs sent into rivers, is signified intelligence thence; and by, "they run between the mountains," is signified that [they are] from the goods of celestial love, mountains denoting those goods. By, "Who watereth the mountains from his chambers," is signified that all goods are by means of truths from heaven, to water being said of truths, because waters denote truths; mountains denoting the goods of love, and chambers denoting the heavens, whence they [are]. By, "the earth is satisfied with the fruit of thy works," is signified that from the Divine operation the church continually increases with man; the fruit of works, when said of the Lord, denotes the Divine operation, and the earth denotes the church with man, the formation of which is here treated of, and it is said to be satisfied by continual increase. These are the arcana which are hid in these words. But who can see them, unless he knows them from the internal sense, and unless he is in knowledges, in this case, unless he has knowledge concerning the internal and external man, and concerning the goods and truths that constitute the church in them?

[22] In Zechariah:

"I lifted up mine eyes, and looked, when, behold, four chariots going forth between the mountains; and the mountains were mountains of brass" (6:1).

The new church to be established among the Gentiles is treated of in this chapter, for the new temple is treated of, by which a new church is signified. By the chariots going forth between the mountains, is signified the doctrine, which was to be formed from good by means of truths; chariots signifying doctrinals, mountains the goods of love, between the mountains signifying truths from goods; for the valleys between mountains signify lower truths, which are the truths of the natural man. In order that it may be known that by mountains are signified the goods of the natural man, it is therefore said, "and the mountains were mountains of brass," brass signifying the good of the natural man.

[23] In Zechariah:

"Jehovah shall go forth and fight against the nations; his feet shall stand in that day upon the mount of Olives, before the faces of Jerusalem from the east, and the mount of Olives shall be cloven asunder, part thereof toward the east and toward the sea, [and there shall be a very] great valley; and a part of the mountain shall withdraw toward the north, and a part of it toward the south. Then shall ye flee through the valley of my mountains; for the valley of the mountains shall reach towards Azal" (14:3-5).

These things are said concerning the Last Judgment, which was accomplished by the Lord when He was in the world. For the Lord, when He was in the world, reduced all things to order in the heavens and in the hells, therefore He then brought about a judgment upon the evil and the good. This judgment is what is meant in the Word of the Old Testament, by the day of indignation, of anger, of wrath, of the vengeance of Jehovah, and by the year of retributions (concerning this judgment, see the tractate upon the Last Judgment 46). That the Lord's advent and the judgment which then took place, are treated of in this chapter, is evident from these words in it:

"Then Jehovah my God shall come, [and] all the saints with thee. And in that day there shall not be light, brightness, and glittering; and it shall be one day which shall be known to Jehovah, not day nor night: for at evening time it shall be light" (verses 5-7).

The evening time denotes the last time of the church, when judgment takes place; then it is evening with the evil, but light with the good. When these things are first known, it is evident afterwards by the spiritual sense, what the particulars therein signify, namely, by, "Jehovah shall go forth and fight against the nations," is signified the Last Judgment upon the evil; to go forth and fight denoting to execute judgment, and the nations denoting the evil. By, "His feet shall stand upon the mount of Olives, before the faces of Jerusalem from the east," is signified that [this is effected] from the Divine love by means of Divine truths proceeding from His Divine good. For the mount of Olives, when said of the Lord, signifies the Divine love; Jerusalem, the church as to truths, and thence the Divine truths of the church; and the east, the Divine good. By, "the mount of Olives shall be cloven asunder, part thereof toward the east and toward the sea, [and there shall be a very] great valley," is signified the separation of those who are in good from those who are in evil; for, as has been said, the mount of Olives denotes the Divine love; the east denotes where those who are in the Divine good [dwell]; and the sea denotes where those who are in evil are, for the sea in the western quarter of the spiritual world separates. By, "part of the mountain shall withdraw toward the north, and part of it toward the south," is signified the separation of those who are in the falsities of evil from those who are in the truths of good; the north denotes where those are who are in the falsities of evil, because in darkness, and the south where those are who are in the truths of good, because in the light. By, "then shall ye flee through the valley of my mountains," is signified, that then those who are in truths from good shall be rescued; to flee signifying to be rescued; the valley of the mountains signifying where those are who are in the knowledges of truth, and thence in truths from good; for those who are in the knowledges of truth dwell in valleys, and those who are in good upon mountains. "For the valley of the mountains shall reach even unto Azal," signifies separation from the falsities of evil; for Azal signifies separation and liberation.

[24] Because the mount of Olives, which was before Jerusalem eastward, signified the Divine love, and Jerusalem eastward the Divine truth proceeding from the Divine good, as mentioned above, therefore the Lord usually abode upon that mount; as is evident in Luke:

Jesus "was in the day-time teaching in the temple; and at night he went out, and abode in the mount that is called [the mount] of Olives" (21:37; 22:39; John 8:1).

Here also He discoursed with His disciples respecting His advent, and concerning the consummation of the age, that is concerning the Last Judgment (Matthew 24:3 et seq.; Mark 13:3 et seq.). Thence also He went to Jerusalem and suffered (Matthew 21:1; 26:30; Mark 11:1; 14:26; Luke 19:29, 37; 21:37; 22:39) and by this was signified that He did all things from the Divine love, for the mount of Olives signified it; for whatever the Lord did in the world represented, and whatever He spoke signified. The reason why He was in representatives and significatives, when He was in the world, was that He might be in the ultimates of heaven and the church, and at the same time in their primaries, and thus might rule and dispose the ultimates from the primaries, and all intermediates from primaries by means of ultimates; representatives and significatives being in the ultimates.

[25] Because a mountain signified the good of love, and when said of the Lord, the Divine good of the Divine love, and from that good proceeds the Divine truth; therefore Jehovah, that is, the Lord, descended upon mount Sinai, and promulgated the law. For it is said that

He came down upon that mount, on the top of the mount (Exodus 19:20; 24:17);

and that there He promulgated the law (Exodus 20). Hence also by Sinai in the Word is signified Divine truth from the Divine good, [and] also by the law there promulgated. And therefore also:

The Lord took Peter, James, and John into a high mountain, when He was transfigured (Matthew 17:1; Mark 9:2);

and when He was transfigured, He appeared in the Divine truth from the Divine good; for His face, which [shone] as the sun, represented the Divine good, and His raiment, which was as the light, the Divine truth; and Moses and Elias, who appeared, signified the Word, which is Divine truth from the Divine good.

[26] Because a mountain signified the good of love, and, in the highest sense, the Divine good, and from the Divine good proceeds the Divine truth, therefore mount Zion was situated above Jerusalem; and by mount Zion in the Word is signified the church which is in the good of love to the Lord, and by Jerusalem the church which is in truths from that good, or the church as to doctrine. Therefore, Jerusalem is also called a mountain and a hill of holiness, for by a mountain of holiness is signified spiritual good, which in its essence is truth from good, similarly also by hill, as is evident in the following passages.

In Isaiah:

"It shall come to pass in the days that come after, that the mountain of Jehovah shall be on the top of the mountains, and shall be exalted above the hills; whence all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of Jehovah, to the house of the God of Jacob" (2:2, 3).

In the same:

"And it shall come to pass in that day, that the great trumpet shall be blown, and they who were ready to perish shall come in the land of Assyria, and the outcasts in the land of Egypt, and they shall bow down to Jehovah in the mountain of holiness at Jerusalem" (27:13).

In Joel:

"Blow ye the trumpet out of Zion, and cry aloud in the mountain of holiness" (2:1).

In Daniel:

"Let thine anger and thy fury be turned away from thy city Jerusalem, the mountain of thy holiness" (9:16).

In Isaiah:

"And they shall bring all your brethren unto Jehovah, out of all nations, to Jerusalem, the mountain of my holiness" (66:20).

In the same:

"He that putteth his trust in me shall possess the land for a heritage, and shall inherit the mountain of my holiness" (57:13).

In Ezekiel:

"In the mountain of my holiness, in the mountain of the height of Israel, all the house of Israel, all of them in the land, shall serve me; there will I accept them, and there will I require your offerings, and the first-fruits of your oblations, with all your holy things" (20:40).

In Micah:

In the end of the days the mountain of the house of Jehovah shall be established on the top of the mountains, and it shall be exalted above the hills; and the people shall flow unto it" (4:1).

Besides many other passages elsewhere, in which the mountain of holiness, mount Zion, and the mountain of Jehovah are mentioned;

The mountain of holiness, in Isaiah 11:9; 56:7; 65:11, 25; Jeremiah 31:23; Ezekiel 28:14; Dan. 9:20; 11:45; Joel 2:1; 3:17; Obad., verse 17; Zeph. 3:11; Zech. 8:3; Psalms 15:1; 43:3.

And the [following] where mount Zion is mentioned, Isaiah 4:5; 8:18; 10:12; 18:7; 24:23; 29:8; 31:4; 37:32; Joel 2:32; [3:5]; Obad., verses 17, 21; Micah 4:7; Lamentations 5:18; Psalms 48:11; 74:2; 78:68; 125:1, etc.

Because mount Zion signified the Divine Good, and the church as to that, therefore it is said in Isaiah:

"Send ye [the lamb] of the ruler of the land from the rock towards the wilderness, unto the mountain of the daughter of Zion" (16:1).

And in the Apocalypse:

"A Lamb stood upon the mount Zion, and with him a hundred forty and four thousand" (Revelation 16:1).

[27] From these things it is also evident whence it was that the New Jerusalem, in which was the temple, was seen by Ezekiel constructed upon a high mountain, concerning which it is thus written:

"In the visions of God I was brought forth upon the land of Israel; he set me upon a very high mountain, upon which was as the building of a city on the south" (Ezekiel 40:2).

Much is said on this subject in the chapters which follow. In David:

"Great is Jehovah, and greatly to be praised in the city of our God, in the mountain of his holiness; beautiful for situation, the joy of the whole earth is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces as a refuge" (Psalms 48:1-3).

By these words is described the worship of the Lord from truths which are from good. The worship of Him from spiritual truths and goods, and the pleasure of the soul thence, is signified by, "Great is Jehovah, and greatly to be praised in the city of our God, in the mountain of his holiness; beautiful for situation." Worship is meant by, "to be great, and to be greatly praised"; spiritual truth, which is from spiritual good, by, "in the city of our God, the mountain of his holiness"; and the pleasure of the soul thence, by, "beautiful for situation." The worship of the Lord from celestial goods and truths is described by, "the joy of the whole earth is mount Zion, on the sides of the north, the city of the great King." Worship from celestial good is meant by, the joy of the whole earth is mount Zion, and truths from that good are meant by, on the sides of the north, the city of the great King; the sides of the north denoting truths from celestial good, and the city of the great King denoting the doctrine of truth thence. That truths are inscribed in those who are in celestial good, is signified by, "God is known in her palaces." The reason why the sides of the north signify truths from celestial good, is, because those who are in the Lord's celestial kingdom dwell in the east in heaven; and those who are in truths from that good, towards the north there.

[28] In Isaiah:

O Lucifer, "thou hast said in thine heart, I will ascend the heavens; I will exalt my throne above the stars of God; and I will sit on the mount of the assembly, on the sides of the north" (14:12, 13).

By Lucifer is meant Babylon, as is evident from what precedes and follows in this chapter; his love of ruling over heaven and the church, is described by his ascending the heavens, and exalting his throne above the stars of God; by which is meant the love of dominion over those heavens that constitute the Lord's spiritual kingdom, for truths and the knowledges of truth with them appear as stars. And by his sitting on the mount of the assembly, on the sides of the north, is signified [the love of dominion] over the heavens which constitute the Lord's celestial kingdom; for the mount of the assembly, and the sides of the north, denote the goods and truths there, as said above. Because mount Zion and Jerusalem were built as much as possible according to the form of heaven, it is evident what is signified by the words adduced above from David:

"Mount Zion, on the sides of the north, the city of the great King";

and by the words in Isaiah:

"The mount of the assembly, on the sides of the north."

[29] In Isaiah:

"Sennacherib the king of Assyria said, By the multitude of my chariots I will come up to the height of the mountains, to the sides of Lebanon; where I will cut down the height of the cedars thereof, the choice of the fir-trees thereof" (37:24).

By these words, in the internal sense, is described the haughtiness of those who, by reasonings from falsities, are desirous of destroying the goods and truths of the church. The king of Assyria signifies the Rational perverted. The multitude of his chariots signifies reasonings from falsities of doctrine; to come up to the height of the mountains, to the sides of Lebanon, and to cut down the height of its cedars, and the choice of its fir-trees, signifies the endeavour to destroy the goods and truths of the church as well internal as external. The mountains denote the goods of the church, the sides of Lebanon denote where those are conjoined with truths, Lebanon denoting the spiritual church, and the cedars denoting the internal truths thereof, which are from good, and the fir-trees denoting the external truths thereof, also from good. These are the things meant by those words in the spiritual sense, consequently, in heaven.

[30] A mountain and mountains also signify the goods of love and charity in the following passages. In David:

Jehovah "who covereth the heavens with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains" (Psalms 147:8).

By the clouds, with which Jehovah covereth the heavens, are signified external truths, such as are in the sense of the letter of the Word; for those that are in that sense are, in the Word, called clouds, and those that are in the internal sense, [are called] glory. By the heavens are meant internal truths, because those who are in the heavens are in those [truths]. By the rain which He prepares for the earth, is signified the influx of truth, the earth denoting the church, and thence those therein who receive the truth, for the church consists of such. By the mountains on which He maketh grass to grow, are signified the goods of love, and thence those who are in the goods of love. Grass signifies the spiritual nourishment which they have; for grass is meant for beasts, and beasts signify the good affections of the natural man.

[31] In Moses:

Of Joseph he said, Blessed of Jehovah be "Joseph's land, for the precious things of heaven, for the dew, and for the abyss lying beneath; for the first-fruits of the mountains of the east, and for the precious things of the hills of an age" (Deuteronomy 33:13-15).

This is Joseph's blessing by Moses - or of the tribe named from Joseph - and this blessing was pronounced upon him, because by Joseph is signified the Lord's spiritual kingdom, and the heaven, there which next communicates with the Lord's celestial kingdom. By the land of Joseph is meant that heaven, and also the church that consists of those who will be in that heaven. By the precious things of heaven, by the dew, and the abyss lying beneath, are signified Divine-spiritual and spiritual-natural things, from a celestial origin; by the precious things of heaven, Divine-spiritual things; by the dew, spiritual things communicating; and by the abyss lying beneath, spiritual-natural things. By the first-fruits of the mountains of the east, and the precious things of the hills of an age, are signified genuine goods, both those of love to the Lord and of charity towards the neighbour; the mountains of the east denoting the goods of love to the Lord; first-fruits denoting genuine goods, and the hills of an age the goods of charity towards the neighbour. Those who do not know what is represented by Joseph and by his tribe, and besides that, what [is signified] by dew, the abyss lying beneath, the mountains of the east, and the hills of an age, can perceive scarcely anything of what such words involve, and generally can scarcely perceive the signification of anything of all those things said by Moses in that whole chapter concerning the tribes of Israel, and by the father Israel, in Genesis 44.

[32] In Matthew:

"Ye are the light of the world. A city that is set on a mountain cannot be hid" (5:14).

This was [addressed] to the disciples, by whom the church is meant that is in truths from good; therefore it is said, ye are the light of the world; the light of the world denoting the truth of the church. That it is not [truth] unless it is from good, is signified "by a city which is set on a mountain cannot be hid," a city on a mountain denoting truth from good.

[33] In the same:

"If a man have a hundred sheep, and one of them be gone astray, will he not leave the ninety and nine on the mountains, and going seek that which is gone astray?" (18:12).

It is said, "will he not leave the ninety and nine on the mountains?" for by sheep on the mountains are signified those who are in the good of love and charity; but by the one that is gone astray, is signified one who is not in that [good], because in falsities from ignorance; for where falsity is, there good is not, because good is of truth.

[34] In the Evangelists:

"When ye shall see the abomination of desolation, spoken of by Daniel the prophet, then let him that is in Judea flee to the mountains; and let him that is on the roof not go down into the house" (Mark 13:14, 15; Matthew 24:16; Luke 21:21).

In those chapters is described the successive vastation of the church by the Lord, but it is described by pure correspondences. "When ye shall see the abomination of desolation," signifies, when the disciples, that is, those who are in truths from good, perceive the church to be devastated, which takes place when there is no longer any truth because there is no good, or no faith because no charity. "Then let him that is in Judea flee to the mountains," signifies that those who are of the Lord's church should remain in the good of love; Judea signifying the Lord's church; and mountains, the goods of love; to flee to them denoting to remain therein. "Let him that is on the roof not go down into the house," signifies that he who is in genuine truths should abide therein, a house signifying the man as to all interior things of his mind, and hence the roof signifies intelligence from genuine truths, thus also the genuine truths by which intelligence [is formed in man]. Unless the spiritual sense illuminated the particulars which the Lord spake in these chapters of the Evangelists, scarcely anything contained therein would be known, thus what, "let not him that is on the roof go down into the house," may mean; and elsewhere, "let not him that is in the field return back to take his garments”; with many other passages.

[35] Hitherto it has been shown, that mountains in the Word signify the goods of love; and because most things in the Word have also the opposite sense, so also mountains, which, in that sense, signify the evils of the love, or the evils which flow forth from the loves of self and of the world. Mountains are mentioned in this sense in the following passages in the Word.

In Isaiah:

"The day of Jehovah of hosts shall come upon every one that is proud and lofty, and upon all the high mountains, and upon all the hills that are lifted up" (2:12, 14).

By the day of Jehovah of hosts is meant the Last Judgment, when the evil are cast down from the mountains and hills which they occupied in the spiritual world, as described in the beginning of this article; and because such dwelt upon mountains and hills before the Last Judgment, therefore by mountains and hills are meant the loves and the evils thence, in which they were; by mountains, the evils of the love of self; and by hills, the evils of the love of the world. It should be known, that all those who are in the love of self, especially those who are in the love of ruling, when they come into the spiritual world, have the greatest desire to attain high places, this being inherent in that love; whence also it has come to be said in common speech, "To be of a high and lofty mind," and "To aspire after high things." The real reason why there is such a desire in the love of ruling, is, that they wish to make themselves gods, and God is in the highest. That mountains and hills signify those loves and thence the evil thereof, is evident, for it is said, the day of Jehovah of hosts shall come upon every one that is proud and lofty, and upon all the high mountains, and upon all the hills that are lifted up. What otherwise would be the object of His coming upon the mountains and hills'?

[36] In the same:

"The voice of him that crieth in the wilderness, Prepare ye the way of Jehovah, make straight a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low" (40:3, 4).

Here also the Lord's advent and the Last Judgment at that time are treated of. And by, "The voice of him that crieth in the wilderness, Prepare ye the way of Jehovah," and "a highway for our God," is signified that they should prepare themselves to receive the Lord; the wilderness signifies where there is no good, because no truth, thus where there is as yet no church. By, "every valley shall be exalted, and every mountain and hill shall be made low," is signified that all the humble in heart, who are those that are in goods and truths, shall be received, for those who are received by the Lord are raised up to heaven; and by, "every mountain and hill shall be made low," is signified that all those who are lofty in mind, these being those that are in the love of self and the world, shall be put down.

[37] In Ezekiel:

"For I will give the land to desolation and wasteness, that the pomp of strength may cease; and the mountains of Israel are desolate, that none pass through" (33:28).

The desolation and vastation of the spiritual church, which the Israelites represented, are described by these words; for the Jews represented the Lord's celestial kingdom, or the celestial church, but the Israelites the Lord's spiritual kingdom, or the spiritual church. The desolation and vastation of the latter signify the last state of the former church, which was when there was no longer any truth because no good, or, when there was no faith because no charity; desolation is said of truth which is of faith; and wasteness, of good which is of charity. The boasting and loftiness of mind from falsities which they declare to be truths, is signified by "the pomp of strength," strength and power being said of truths from good, because such possess all strength and all power; here, however, [they are said] of falsities, because from boasting and loftiness of mind. That there is no longer any good of charity and faith, is signified by, "the mountains of Israel are desolated." That there was no longer any good but [what was] altogether evil, is signified by that none pass through."

[38] In the same:

"Son of man, set thy faces toward the mountains of Israel, and prophesy against them, and say, Ye mountains of Israel, hear the word of the Lord Jehovih; Thus said the Lord Jehovih to the mountains and to the hills, to the channels and to the valleys; Behold I will bring a sword upon you" (6:2, 3).

Here, also, by the mountains of Israel are signified the evils proceeding from the love of self and of the world, which exist with those who are in the spiritual church, when they no longer possess any good of life, but evil of life and the falsity of doctrine thence. By mountains, hills, channels, and valleys, are signified all things of the church, both the interior or spiritual and the exterior or natural. The mountains and hills signify things interior or spiritual; the channels and valleys things exterior or natural; that they should perish by falsities, is signified by, "Behold I will bring a sword upon you." A sword denotes the destruction of falsity by truths, but in an opposite sense, as here, the destruction of truth by falsities.

[39] In the same:

"In the day in which Gog shall come upon the land of Israel, the fishes of the sea shall tremble before me, and the bird of the heavens, and the wild beast of the field, and every creeping thing that creepeth upon the earth, and every man who is upon the faces of the earth, and the mountains shall be thrown down, and the steps shall fall, and every wall shall fall to the ground; then I will call for a sword against him throughout all my mountains" (38:18-21).

What is signified by all these things may be seen above (n. 400), where they are explained, namely, the signification of Gog, the fishes of the sea, the bird of the heavens, the wild beast of the field, the creeping thing that creepeth upon the earth; and that by the mountains of Israel are signified the goods of spiritual love, but here the evils of the love [that are] opposed to those goods.

[40] In Micah:

"Arise, contend thou with the mountains, that the hills may hear thy voice. Hear, O ye mountains, the controversy of Jehovah, and ye strong foundations of the earth; for Jehovah hath a controversy with his people, and he will plead with Israel" (6:1, 2).

These things also are spoken of the spiritual church, which the Israelites separated from the Jews, represented; and by mountains are meant the goods of charity, and by hills the goods of faith; here, however, the evils and falsities opposed to those goods; therefore it is said, "contend thou with the mountains, and let the hills hear thy voice." The strong foundations of the earth denote the principles of falsity in that church, the earth denoting the church, and foundations denoting the principles upon which the other things are founded. It is said, with His people, with Israel, because by people are meant those who are in truths, and those who are in falsities; and by Israel, those who are in goods, and those who are in evils.

[41] In Jeremiah:

"Behold, I am against thee, O destroying mountain, destroying the whole earth; and I will stretch out my hand against thee, and roll thee down from the rocks, and will make thee a mountain of burning" (51:25).

These things are said of Babylon, by which are meant those who are in the falsities of evil, and in the evils of falsity, from the love of self, for they abuse the holy things of the church as a means of ruling. It is from that love, and the falsities and evils thence, that it is called a destroying mountain, destroying the whole earth, the earth denoting the church. Their destruction and damnation by the falsities of evil, is signified by, "I will roll thee down from the rocks," rocks denoting where the truths of faith are, here the falsities of evil; and their destruction and damnation by the evils of falsity, is signified by, "I will make thee a mountain of burning"; burning being said of the love of self, because fire signifies that [love] (as may be seen in the work concerning Heaven and Hell 566-573). From these things it is quite clear, that by mountains are signified the evils of the love of self and of the world, because Babylon is called a destroying mountain, and will be made a mountain of burning. In Nahum:

"The mountains quake before him, and the hills melt, and the whole earth is burned up before him, yea, who can stand before his rebuking?" (1:5, 6).

What these words signify in series may be seen above (n. 400), where the particulars are explained; and that the mountains and hills here denote the evils of the love of self and of the world.

[42] In Micah:

"Jehovah going forth out of his place, will come down and tread upon the high places of the earth. And the mountains are melted under him, and the valleys are cleft, as wax before the fire, and as waters poured down a steep place; on account of the transgressions of Jacob is all this, and on account of the sins of the house of Israel" (1:3-5).

These things are also said of the Last Judgment, and of those who then made to themselves a resemblance of heaven upon mountains and hills, concerning whom we have frequently treated above. The Last Judgment is meant by, "Jehovah going forth out of His place, will come down and tread upon the high places of the earth"; upon the high places of the earth signifying upon those who are in high places, namely, those upon whom judgment is accomplished; for in the spiritual world there are earths, mountains, hills, and valleys, just as in the natural world. The destruction of those who are upon the mountains and in the valleys, these being those who are in evils from the love of self and of the world, and in the falsities thence, is signified by, "the mountains are melted under him, and the valleys are cleft, as wax before the fire, as waters poured down a steep place"; mountains signifying the evils of the loves of self and of the world, and valleys the falsities thence. Concerning the evils of the loves of self and of the world signified by mountains, it is said that they are melted as wax before the fire, because fire signifies those loves; and concerning the falsities signified by valleys, it is said as waters poured down a steep place, because waters signify falsities.

[43] That this is on account of evils and falsities, is clear, for it is said, "on account of the transgressions of Jacob is all this, and on account of the sins of the house of Israel."

In Jeremiah:

"I looked to the earth, and, lo, it was empty and void; and towards the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills were overturned. I beheld, and, lo, there was no man, and every bird of the heaven had fled" (4:23-25).

By the trembling of the mountains is signified the destruction of those who are in the evils of the love of self, and by the overturning of the hills, the destruction of those who are in the evils of the love of the world, and in falsities; the other particulars may be seen explained above (n. 280, and 304).

In Isaiah:

O Jehovah, "that thou wouldst rend the heavens, that thou wouldst come down, that the mountains might flow down before thee" (64:1).

These words signify the same as those explained above on Micah 1:3-5.

[44] In David:

"Bow thy heavens, O Jehovah, and come down; touch the mountains, that they may smoke. Cast forth lightning and scatter them" (Psalms 144:5, 6).

By, to bow the heavens and come down, is signified the same as above, by rending the heavens and coming down, by going forth out of His place, to come down and tread upon the high places of the earth, namely, to visit and judge. By, to touch the mountains that they may smoke, is signified by His presence to destroy those who are in the evils of the loves of self and of the world, and in the falsities thence; to smoke signifies to be let into the evils of those loves and into their falsities, for fire signifies those loves, and smoke their falsities. By, cast forth lightning, and scatter them, is signified the Divine truth, by which they are dissipated, for by the presence of the Divine truth evils and falsities are discovered, and by the collision at the time, they appear as lightnings.

[45] In Moses:

"A fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth and her increase, and set on fire the foundations of the mountains" (Deuteronomy 32:22).

It is said that a fire is kindled of Jehovah in His anger, which shall burn unto the lowest hell, although Jehovah has not any fire of anger in Him, much less that which burns to the lowest hell; for Jehovah, that is, the Lord, is never angry with any one, nor does evil to any one, neither does He cast any one into hell (as may be seen in the work concerning Heaven and Hell 545-550); but it is so said in the sense of the letter of the Word, because it so appears before the evil man, and also before the simple man; for the Word in the letter is according to the appearance, because according to the apprehension of natural men. But whereas the angels, who are spiritual, do not see the truths themselves of the Word, apparently according to the apprehension of man, but spiritually, therefore the sense of such expressions, which also is the internal or spiritual sense, is inverted with them, namely, that the infernal love with man is such a fire, and burns even to the lowest hell; and because that fire, that is, that love utterly destroys all things of the church with man, it is therefore said that it shall consume the earth and her increase, and set on fire the foundations of the mountains; the earth denoting the church, her increase everything pertaining to the church, the foundations of the mountains denoting the truths upon which the goods of love are founded, which are said to be set on fire by the fire of the love of self and of the world. In David:

Then the earth shook and trembled; and the foundations of the mountains were moved and shaken, because he was wroth" (Psalms 18:7).

Similar things are meant by these words; and may be seen particularly explained above (n. 400).

In the same:

"God is for us a refuge. Therefore will not we fear, when the earth shall be changed, and the mountains be removed into the heart of the seas; they shall make an uproar, the waters thereof shall be troubled, the mountains shall tremble in the pride thereof" (Psalms 46:1-3).

These words also may be seen explained above, n. 301, and also what is signified by the mountains shall be removed into the heart of the seas, and, the mountains shall tremble in pride, namely, the evils of the loves of self and of the world, shall dazzle according to their increase.

[46] In Isaiah:

The anger of Jehovah is against all nations, and wrath upon all their army: he hath devoted them, he hath delivered them to the slaughter, so that their slain shall be cast out, and the stink of their carcases shall come up, and the mountains shall be melted with their blood" (34:2, 3).

These things are said concerning the Last Judgement; and by the anger of Jehovah against all nations, and by His wrath against all their army, is signified the destruction and damnation of all who are in evils and the falsities thence. That such as are in these shall be accursed and perish, is signified by, "He hath devoted them, he hath delivered them to the slaughter." The damnation of those who would perish by falsities is signified by, "their slain shall be cast out," slain, in the Word, being said of those who have perished by falsities, and to be cast out signifying to be damned. The damnation of those who would perish by evils is signified by, "the stink of their carcases shall come up"; carcases, in the Word, being said of those who have perished by evils, and stink signifying their damnation. "The mountains shall be melted with their blood," signifies that the evils of the loves with those have reference to falsities; mountains denoting the evils of the loves of self and of the world, and blood denoting falsity.

[47] In the same:

"I will make waste mountains and hills, and dry up all their herb; and I will make the rivers islands, and I will dry up the pools" (42:15).

By making waste the mountains and hills, is signified to destroy all the good of love to the Lord and towards the neighbour; by drying up all the herb, is signified thence to destroy all truths, herb signifying truths springing from good. By making the rivers islands, and drying up the pools, is signified to annihilate all understanding and perception of truth; rivers, signifying intelligence which is of truth; islands, where there is no intelligence, pools signifying the perception of truth; the understanding of truth is from the light of truth, but the perception of truth is from the heat or love of truth.

[48] In the same:

"Behold, Jacob, I will make thee a new threshing instrument having sharp teeth; thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff. Thou shalt fan them, that the wind may carry them away, and the whirlwind scatter them" (41:15, 16).

By Jacob is meant the external church as to good and truth, and hence also external good and truth, which are good and truth from the sense of the letter of the Word. In these those are who belong to the external church. The reason why these are compared to a new threshing instrument having sharp teeth, is, because a threshing instrument strikes out the wheat, barley, and other grain, from the ears, and by these are signified the goods and truths of the church (as may be seen above, n. 374, 375); also that it would here bruise and break evils and falsities, therefore it is said, "a threshing instrument having sharp teeth," that thou mayest thresh the mountains, and beat them small, and that thou mayest make the hills as chaff, by which is signified the destruction of the evils arising from the love of self and of the world, and also of the falsities hence. And it is also said, thou shalt fan them, that the wind may carry them away, and the whirlwind scatter them, by which is signified that they shall be of no account. The wind and whirlwind are both mentioned, because evils and falsities are meant; for the wind is said of truths, and in an opposite sense of falsities, and a whirlwind of the evils of falsity.

[49] In the same:

"The mountains shall depart, and the hills be removed, but my mercy shall not depart from thee" (54:10).

By the mountains shall depart, and the hills be removed, is not meant that the mountains and hills in the world would depart and be removed, but those who are in evil loves, and in the falsities thence; for the Gentiles from whom a new church is to be formed are treated of in this chapter, therefore by the mountains and hills are specifically meant those of the former church, consequently the Jews, with whom were mere evils of falsity and falsities of evil, because they were in the loves of self and of the world.

[50] In Jeremiah:

"For the mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are wasted that no man passeth through them" (9:10).

The mountains, over which there is weeping and lamentation, denote evils of every kind flowing forth from the two loves above-mentioned; and by the habitations of the wilderness are signified the falsities thence; for by the wilderness is signified, where there is no good because no truth; and by habitations, where these are; here, therefore, the habitations of the wilderness denote falsities from the evils before mentioned; there being no good and truth at all is meant by their being wasted, that no man passeth through them. It is usually said in the Word, where vastation is treated of, that no man passeth through, and thereby is signified that there is no longer any truth, and, consequently, no intelligence. That they are not mountains and habitations of the wilderness that are here meant, and over which there are weeping and lamenting, is evident.

[51] In the same:

"My people have been lost sheep; their shepherds have caused them to go astray, the mountains have turned away; they have gone from mountain to hill, they have forgotten their resting place" (50:6).

In Ezekiel:

"My sheep wander upon all the mountains, and upon every high hill; my sheep are scattered over all the faces of the earth, and there is none to search or to seek" (34:6).

That the sheep have gone from mountain to hill, and that they wander upon all the mountains and upon every high hill, signifies that they seek goods and truths, but do not find them, and that instead thereof they seize upon evils and falsities. That the mountains have turned away, signifies that instead of goods there are evils.

[52] In Jeremiah:

"Give glory to Jehovah your God, before he cause darkness, and before your feet stumble upon the mountains of twilight" (13:16).

By these words is signified that Divine truth is to be acknowledged, lest falsities and the evils thence should break in from the natural man. To give glory to God, signifies to acknowledge the Divine truth, glory in the Word signifying Divine truth; and to acknowledge this, and live according to it, is the glory which the Lord desires, and which is given to Him. "Before he cause darkness," signifies, lest falsities take possession, darkness denoting falsities; "and before your feet stumble upon the mountains of twilight," signifies, lest the evils thence from the natural man [take possession], mountains of twilight denoting evils of falsity; for mountains denote evils, and it is twilight when truth is not seen, but instead thereof falsity; and feet signifying the natural man, for all evils and the falsities thence are in the natural man, because man from his hereditary nature is moved to love himself above God, and the world above heaven, and also the evils adhering to those loves from his parents. These evils and the falsities thence are not removed except by means of Divine truth, and a life according to it. By these the higher or interior mind of man is opened, which sees from the light of heaven, and by this light the Lord disperses the evils and the falsities in the natural mind. (That feet signify the natural man, may be seen above, n. 65, 69; and in the Arcana Coelestia 2162, 3147, 3761, 3986, 4280, 4938-4952.)

[53] In the Evangelists:

Jesus saith unto his disciples, "Have the faith of God; verily I say unto you, Whosoever shall say unto a mountain, Be thou removed, and cast thyself into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; those things which he said shall be accomplished for him" (Mark 11:22, 23; Matthew 17:20).

He who does not know the arcana of heaven, and the spiritual sense of the Word, may suppose that the Lord spoke these words, not concerning saving faith, but concerning some other faith, which they call historical and miraculous; but the Lord spoke them of saving faith, which faith makes one with charity, and all [such faith] being from the Lord, therefore the Lord calls this faith the faith of God. And because the Lord by this faith, which is the faith of charity from Him, removes all the evils flowing from the loves of self and of the world, and casts them into hell whence they originate, therefore He says, [whosoever] shall say unto a mountain, "Be thou removed, and cast thyself into the sea"; for by a mountain are signified the evils of those loves, and by the sea is signified hell. Hence, by saying to a mountain, "Be thou removed," is signified the removal of those things, and by being cast into the sea, is signified to be cast down into hell whence they originate. From such signification of a mountain and of the sea, this became a common expression amongst the ancients, when the power of faith was the subject of discourse; not that the mountains on the earth could thereby be cast into the sea, but that evils from hell could. The mountains also in the spiritual world, upon which the evil dwell, are usually overturned and cast down by faith from the Lord; for when the evils with them are cast down, the mountains also upon which they dwell are cast down, as has been said above many times, and also often seen by me. That no other faith but the faith of charity from the Lord is here meant, is evident from the continuation of the Lord's discourse in Mark, where it is said:

"Therefore I say unto you, All things whatsoever which praying ye ask, believe that ye will receive, then shall it be done unto you. But when ye stand praying, forgive, if ye have ought against any, that your Father also who is in the heavens, may forgive you your trespasses. But if ye do not forgive, neither will your Father who is in the heavens, forgive your trespasses" (11:24-26).

From these words it is evident that the faith of God, of which the Lord here speaks, is the faith of charity, that is, the faith that forms one with charity, and, consequently, which is all from the Lord. The Lord, besides, spoke those things to the disciples when they supposed that they could do miracles from their own faith, thus from themselves, when yet such things are done by faith from the Lord, thus by the Lord, as is also evident in Matthew (17:19, 20), where similar things are said.

[54] Because mountains signified the goods of celestial love, and hills, the goods of spiritual love, therefore the ancients, with whom the church was representative, had their Divine worship upon mountains and hills, and therefore Zion was upon a mountain, and Jerusalem upon mountainous places below it. Lest, therefore, the Jews and Israelites, who were given to idolatry, should turn Divine worship into idolatrous worship, it was commanded them that they should perform worship in Jerusalem only, and not elsewhere; but because they were idolaters in heart, they were not content to perform worship in Jerusalem, but, according to the custom of the nations, derived from the ancients, they everywhere performed worship upon mountains and hills, and sacrificed and burnt incense thereon; wherefore because this was idolatrous with them, by their worship upon other mountains and hills is signified worship from evils and falsities; as in the following passages.

In Isaiah:

"Upon a high and lofty mountain hast thou set thy bed; thither also wentest thou up to sacrifice sacrifices" (57:7).

In Hosea:

"They sacrifice upon the tops of the mountains, and burn incense upon the hills" (Hosea 4:13).

In Jeremiah:

"Estranged Israel is gone up upon every high mountain and under every green tree, and there hath played the harlot" (3:6).

By playing the harlot is signified to falsify worship; that this was idolatrous, is evident from these words in Moses:

"Ye shall destroy the places, wherein the nations served their gods, upon the mountains, and upon the hills, and under every green tree" (Deuteronomy 12:2).

In these passages, therefore, by worship upon mountains and hills is signified worship from evils and falsities. From this, also, it came that the Gentiles in Greece fixed Helicon on a high mountain, and Parnassus on a hill below it, and believed that the gods and their goddesses dwelt there; this was derived from the ancients in Asia, and especially in the land of Canaan, not remote thence, with whom all worship consisted of representatives.

[55] It is said in the Evangelists that:

the devil took Jesus up into a high mountain, and shewed him all the kingdoms of the world, and their glory, and he tempted him there (Matthew 4:8; Luke 4:5).

By this is signified, that the devil tempted the Lord by the love of self, for this is signified by a high mountain; for the three temptations described in those passages signify and involve all the temptations that the Lord sustained when He was in the world; for the Lord by temptations admitted into Himself from the hells, and by victories at the time, reduced all things in the hells to order, and also glorified His Human, that is, made it Divine. The reason that all the Lord's temptations were described in so few words, is, because He has not otherwise revealed them; but yet they are amply described in the internal sense of the Word (but concerning the Lord's temptations see what has been adduced in the Doctrine of the New Jerusalem 201, 293, 302).

9818. 'Whom I have filled with the spirit of wisdom' means who have Divine Truth inscribed upon them. This is clear from the meaning of 'the spirit of wisdom', when used in reference to those governed by celestial good, as Divine Truth, dealt with below. People are said to be filled with it when it is inscribed permanently on them. The situation is that those in the Lord's celestial kingdom are acquainted with truths not as a result of coming to know and consequently believe them, but as a result of inward perception; for they are governed by the good of love received from the Lord, and this good has all truths rooted within it. The actual good itself has been implanted in the will part of their minds, and truth springing from it in the understanding part. And with these people the will and understanding parts act altogether as one, quite differently from the way the two parts act with those who are in the spiritual kingdom. So it is that the understanding part of the mind in those who are in the Lord's celestial kingdom serves to give them not a knowledge but a perception of truths. For the good implanted in the will presents itself - its inward nature and its outward form - in the understanding, and in so to speak blazing light there. For those people the outward form of the good and its inward nature is truth, which they do not see, but instead perceive from good. For this reason they never argue about truths; they so avoid it that whenever there is talk about truths they say Yes or No, and no more than that. For if they said anything more it would not come from good. These are the ones who are meant in Matthew,

Let your words be Yes, yes; No, no; anything beyond this is from evil. ¹ Matthew 5:37.

The fact that those who are in the Lord's celestial kingdom are like this, see 2715, 2718, 3246, 4448, 5113, 6367, 7877, 9166 (end), 9543. What the difference is between those who are in the celestial kingdom and those who are in the spiritual kingdom, see the places referred to in 9277.

[2] From all this people may now recognize what should be understood when it is said that Divine Truths have been inscribed upon someone. Many places in the Word use the term 'spirit', and when they use it in reference to a person his 'spirit' means goodness and truth inscribed on the understanding part of his mind and consequently on the life of that part of it. The reason why 'spirit', when attributed to a person, has this meaning is that inwardly a person is a spirit, indeed inwardly is in the company of spirits. See what has already been shown abundantly on this matter in the following places,

Spirits and angels reside with a person, and the person is governed by the Lord through them, 50, 697, 986, 2796, 2886, 2887, 4047, 4048, 5846-5866, 5976-5993.

A person is among spirits and angels such as he himself is like, 4067, 4073, 4077, 4111.

Every person has a spirit through which his body has life, 4622.

[3] From this one may know what 'spirit' means when used in reference to the Lord, namely that it is Divine Truth emanating from His Divine Good, and that when this Divine Truth flows in and is received by a person it is the Spirit of truth, Spirit of God, and Holy Spirit; for it flows directly from the Lord, and also indirectly through angels and spirits, see the places referred to in 9682. The fact that the Spirit of truth, Spirit of God, and Holy Spirit have this meaning will be seen further on below; for prior to that it must be shown that, when used in the Word in reference to a person, 'spirit' means goodness and truth inscribed on the understanding part of a person's mind and consequently means the life of that part of it. For there is the life of the understanding part, and there is the life of the will part. That of the understanding part consists in knowing, seeing, and understanding that truth is indeed truth and good is indeed good. But the life of the will part consists in willing and loving truth for truth's sake and good for goodness' sake. In the Word the life of the will is called 'heart', but that of the understanding 'spirit'.

[4] The following places in the Word show that this is so: In Ezekiel,

Make for yourselves a new heart and a new spirit. Why will you die, O house of Israel? Ezekiel 18:31.

And in the same prophet,

I will give you a new heart, and a new spirit will I give in the midst of you. Ezekiel 36:26.

'A new heart' stands for a new will. and 'a new spirit' for a new understanding. In Zechariah,

Jehovah stretches out the heavens, and founds the earth, and forms the spirit of man within him. Zechariah 12:1.

'Stretching out the heavens and founding the earth' stands for the establishment of a new Church, this Church being meant by 'heaven and earth', see 1733, 1850, 2117, 2118 (end), 3355 (end), 4535. 'Forming the spirit of man within him' stands for regenerating a person as to his understanding of truth and good.

[5] In David,

Create for me a clean heart, O God, and renew a steadfast spirit within me. Do not cast me away from before You, and do not take the spirit of Your holiness from me. Bring back to me the joy of Your salvation, and let a generous spirit uphold me. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, You will not despise. ² Psalms 51:10-12, 17.

'A clean heart' stands for a will that detests evils, which are forms of uncleanness; 'a steadfast spirit' stands for an understanding of and belief in truth; 'a broken spirit' and 'a broken heart' stand for a state of temptation and the consequent humbling of the life in both. The fact that 'spirit' means life is evident from every detail in these verses. Divine Truth, from which that life springs, is meant by 'the spirit of holiness'. In the same author,

A generation that did not make its heart right, nor was its spirit steadfast with God. Psalms 78:8.

'Heart that is not right' stands for a will that is not right, and 'spirit that is not steadfast with God' stands for an understanding of and belief in God's truth that are not steadfast.

[6] In Moses,

Jehovah God had hardened the spirit of Sihon king of Heshbon and made his heart obstinate. Deuteronomy 2:30.

Here also 'spirit' and 'heart' stand for the life in both parts, which is said to have been 'made obstinate' when the will has no desire to understand truth and good and put them into practice. In Ezekiel,

Every heart will melt, and all hands will hang down, and every spirit will shrink. Ezekiel 21:7.

Here the meaning is similar. In Isaiah,

Jehovah is He who gives soul ³ to the people on the earth, and spirit to those who walk on it. Isaiah 42:5.

'Giving soul to the people' stands for endowing with the life of faith, 'soul' meaning the life of faith, see 9050; and 'giving spirit' stands for providing with an understanding of truth. In the same prophet,

With my soul I desired You in the night; even with my spirit within me I waited for You early. Isaiah 26:9.

Here the meaning is similar.

[7] In the same prophet,

Conceive chaff, bring forth stubble; fire will devour your spirit. Isaiah 33:11.

'Spirit' which fire will devour stands for an understanding of truth, and so for intelligence; 'fire' stands for a craving which, because it springs from evil, is destructive.

[8] In Ezekiel,

Woe to the foolish prophets, who go away after their own spirit! Ezekiel 13:3.

In the same prophet,

What comes up onto your spirit ⁴ will not ever be brought about. Ezekiel 20:32.

In Malachi,

Not one has done so, nor those remaining who had spirit. Why then is there one seeking God's seed? Therefore take heed through your spirit, to see that it does not act treacherously against the wife of your youth. Malachi 2:15.

In David,

Blessed is the person to whom Jehovah does not impute iniquity; only let there be no guile in his spirit. Psalms 32:2.

In Matthew,

Blessed are the poor in spirit, for theirs is the kingdom of heaven. Matthew 5:3.

In the same gospel,

Jesus said to the disciples, Watch and pray, lest you enter into temptation. The spirit indeed is eager, but the flesh is weak. Matthew 26:41.

In these places, as is plainly evident, 'spirit' is used to mean the actual life in a person. That the life of the understanding, or the life of truth, is meant becomes clear from the consideration that in the natural sense 'spirit' is used to mean human life and breath. And drawing breath, which is the work of the lungs, corresponds to the life of truth, which is the life of faith and consequently of the understanding, whereas the beating of the heart corresponds to the life of the will and so of love. For this correspondence of lungs and heart, see 3635, 3883-3896, 9300, 9495. All this makes clear what type of life is meant in the spiritual sense by 'spirit'.

[9] The fact that 'spirit' in the ordinary sense means human life and breath is clearly evident in David,

You hide Your face, they are dismayed; You gather up their spirit, they breathe their last. You send forth Your spirit, they are created. Psalms 104:29-30.

In the same author,

Answer me, O Jehovah. My spirit is consumed. Do not hide Your face from Me. Psalms 143:7.

In Job,

My spirit is consumed, my days are extinguished. Job 17:1.

In Luke,

Jesus took the dead girl's hand, saying, Girl, arise. Her spirit therefore returned, and she arose at once. Luke 8:54-55.

In Jeremiah,

Every person has been made stupid by knowledge; his graven image is a lie, and there is no spirit in it. Jeremiah 10:14; 51:17.

In Ezekiel,

He brought me out in the Spirit of Jehovah and set me down in the midst of the valley. And there the Lord Jehovih said to the dry bones, Behold, I am bringing spirit into you that you may live. Thus said the Lord Jehovih, Come from the four winds, O spirit, and breathe into these killed. And spirit came into them, and they were alive again. Ezekiel 37:1, 5, 9-10.

In the Book of Revelation,

The two witnesses were killed by the beast ascending from the abyss. But after three and a half days the spirit of life from God entered them, so that they stood on their feet. Revelation 11:7, 11.

[10] From these places it is plainly evident that 'spirit' is a person's life. The fact that more specifically it is the life of truth, which is the life of the understanding part of a person's mind, and is called intelligence, is made plain in John,

The hour is coming, and now is, when the true worshippers will worship the Father in spirit and truth. God is a Spirit, therefore those who worship Him must worship in spirit and truth. John 4:23-24.

In Daniel,

... that there was in him an excellent spirit, both of knowledge and of intelligence. Daniel 5:12, 14.

In Luke,

John grew and became strong in spirit. Luke 1:80.

And regarding the Lord, in the same gospel,

The child Jesus grew and became strong in spirit, and was filled with wisdom. Luke 2:40.

In John,

He whom the Father has sent speaks the words of God, for God has not given Him the spirit by measure. ⁵ John 3:34.

Here 'the spirit' stands for intelligence and wisdom; 'speaking the words of God' means declaring Divine Truths.

[11] From all this it may now be seen what 'spirit' means in John,

Jesus said to Nicodemus, Unless a person has been born from water and the spirit he cannot enter the kingdom of God. That which has been born of the flesh is flesh, but that which has been born from the spirit is spirit. John 3:5-6.

'Being born from water' means [being regenerated] by means of truth, and 'being born from the spirit' means life from the Lord which comes as a result of this, called spiritual life. For the meaning of 'water' as the truth by means of which regeneration is accomplished, see 2702, 3058, 3424, 4976, 5668, 8568, 9323. 'Flesh' however means the human proprium or selfhood, in which there is no spiritual life at all, 3813, 8409.

[12] Something similar is meant by 'spirit' and 'flesh' in the same gospel,

It is the Spirit which bestows life, the flesh does not profit anything. The words which I speak to you, they are spirit and they are life. John 6:63.

'The words' which the Lord spoke are Divine Truths, the life which comes as a result being 'the spirit'. In Isaiah,

Egypt is man (homo), not God, and his horses are flesh and not spirit. Isaiah 31:3.

'Egypt' stands for knowledge in general, 'his horses' for factual knowledge supplied from the understanding, which is spoken of as 'flesh and not spirit' when it does not have any spiritual life at all within it.

'Egypt' is knowledge, see the places referred to in 9340, 9391. 'Horses' are the power of understanding, 2761, 2762, 3217, 5321. 'The horses of Egypt' are known facts supplied from the understanding, 6125, 8146, 8148.

Anyone who does not know what is meant by 'Egypt', what is meant by 'his horses', and also what is meant by 'flesh' and 'spirit', cannot possibly know what these words [in Isaiah 31:3] imply.

[13] Once people know what 'spirit' present in a person means they may know what is meant by 'spirit' when this term is used in reference to Jehovah or the Lord. Everything a human being has, such as face, eyes, ears, arms, and hands, also heart and soul, He is said to have. Thus spirit as well is attributed to Him, and in the Word it is called Spirit of God, Spirit of Jehovah, Spirit of His mouth, and Spirit of Holiness or Holy Spirit. The fact that the term is used to mean Divine Truth emanating from the Lord is clear from a large number of places in the Word. The reason why Divine Truth emanating from the Lord is meant by 'Spirit of God' is that all of a person's life comes from there, as does the heavenly life possessed by those who receive that Divine Truth in faith and love. The Lord Himself teaches in John that this is what 'Spirit of God' means,

The words which I speak to you, they are spirit and they are life. John 6:63.

'The words' which the Lord spoke are Divine Truths.

[14] In the same gospel,

Jesus cried out with a loud voice, saying, If anyone thirsts let him come to Me and drink. Whoever believes in Me, as the Scripture has said, Out of his belly will flow rivers of living water. This He said about the Spirit which those believing in Him were to receive; for the Holy Spirit was not yet because Jesus was not yet glorified. John 7:37-39.

'The Spirit' which those believing in the Lord were to receive from Him means the life coming from the Lord that is the life of faith and love, as is evident from the specific expressions used in these verses. For 'thirsting' and 'drinking' means the desire to know and understand truth; and 'rivers of living water' which will flow from the belly are God's truths. From this it is clear that 'the Spirit' which believers were to receive, also called 'the Holy Spirit', means the life brought by Divine Truth emanating from the Lord. This life, as stated just above, is called the life of faith and love, being the spiritual and heavenly life itself present in a person. The reason why it says 'the Holy Spirit was not yet because Jesus was not yet glorified' is that while He was in the world the Lord Himself taught Divine Truth; but when He had been glorified, which was after the Resurrection, He taught it through angels and spirits. That holy influence present with a person, emanating from the Lord through angels and spirits, whether in a discernible manner or an indiscernible one, is the Holy Spirit there. For in the Word Divine Truth emanating from the Lord is called that which is holy, 9680.

[15] This explains why the Holy Spirit is called the Spirit of truth and why it is said that He would lead into all truth, that He would not speak on His own [authority], but speak what He hears from the Lord, and that He would receive from the Lord what He was to declare, John 16:13-14. It also explains why the Lord, when He was going to leave the disciples, breathed into them and said, Receive the Holy Spirit, John 20:21-22. 'Breathing' means the life of faith, 9229, 9281, so that the Lord's breathing into someone means imparting the ability to understand Divine Truths and thereby receive that life. So it is also that 'the Spirit', being a name derived from 'breathing', is a derivation also of 'blowing' and of 'wind'; and this is why the spirit is frequently called the wind. Breathing, which is the work of the lungs, corresponds to the life of faith, while the beating of the heart corresponds to the life of love, see 3883-3896, 9300, 9495.

[16] Something similar is meant by 'breathing into' in the Book of Genesis,

And Jehovah breathed into man's nostrils the soul of life. Genesis 2:7.

This is why in Lamentations 4:20 the Lord is called the Spirit of our nostrils; and since Divine Truth consumes and devastates the evil it says in David,

The foundations of the world were revealed at the blast of the Spirit of Your nose. Psalms 18:15.

And in Job,

By the breath of God they perish, and by the Spirit of His nose they are consumed. Job 4:9.

In David,

By the Word of Jehovah were the heavens made, and all their host by the Spirit of His mouth. Psalms 33:6.

'The Word of Jehovah' is Divine Truth, as is 'the Spirit of His mouth'. The fact that the Lord is that Word is clear in John,

In the beginning was the Word, and the Word was with God, and the Word was God. All things were made though Him. And the Word became flesh and dwelt among us. John 1:1-3, 14.

[17] The fact that Divine Truth, from which heavenly life comes to a person, is the Holy Spirit is further evident from the following places: In Isaiah,

There will come forth a shoot from the trunk of Jesse, and the Spirit of Jehovah will rest upon Him, the Spirit of wisdom and intelligence, the Spirit of counsel and strength, the Spirit of knowledge and the fear of Jehovah. Isaiah 11:1-2.

These words refer to the Lord, in whom there is Divine Truth. Consequently Divine Wisdom and Intelligence is called 'the Spirit of Jehovah', and in these verses 'the Spirit of wisdom and intelligence, counsel, strength, and knowledge'. In the same prophet,

I have put My Spirit upon Him; He will bring forth judgement to the nations. Isaiah 42:1.

These words too refer to the Lord. 'The Spirit of Jehovah' upon Him is Divine Truth, and consequently Divine Wisdom and Intelligence. Divine Truth is also called 'judgement', 2235.

[18] In the same prophet,

He will come like a rushing ⁶ river; the Spirit of Jehovah will place a sign on Him. Isaiah 59:19.

In the same prophet,

The Spirit of the Lord Jehovih is upon Me, therefore Jehovah has anointed Me to bring good tidings to the poor. Isaiah 61:1.

This too refers to the Lord. Divine Truth, which was in the Lord when He was in the world, and which He was then, is meant by 'the Spirit of Jehovah'.

[19] The fact that 'the Spirit of Jehovah' means Divine Truth and consequently heavenly life that comes to the person who receives that Truth is further evident from the following places: In Isaiah,

... until the Spirit is poured out on us from on high; then the wilderness will become a ploughed field, then judgement will dwell in the wilderness. Isaiah 32:15-16.

The subject here is regeneration. 'The Spirit from on high' is life from the Divine; for the promises that 'the wilderness will become a ploughed field' and that 'judgement will dwell in the wilderness' mean the presence of intelligence where none existed previously, thus new life there.

[20] Something similar occurs in Ezekiel,

... in order that you may know that I will put My Spirit in you, in order that you may live. Ezekiel 37:14.

In the same prophet,

I will no longer hide My face from them, because I shall pour out My Spirit on the house of Israel. Ezekiel 39:29.

In Joel,

I will pour out My Spirit on all flesh; and on men servants and women servants in those days I will pour out My Spirit. Joel 2:28-29.

In Micah,

I have been filled with strength by ⁷ the Spirit of Jehovah, and with judgement and might, to declare to Jacob his transgression and to Israel his sin. Micah 3:8.

In Zechariah,

The horses going out into the north land have caused My Spirit to rest on the north land. Zechariah 6:8.

In Isaiah,

I will pour out waters upon the thirsty land, and streams upon the dry. I will pour out My Spirit upon your seed. Isaiah 44:3.

In these places it is evident that 'the Spirit of Jehovah' means Divine Truth and the life of faith and love which come through that Truth. It flows in directly from the Lord, also indirectly from Him through spirits and angels, see 9682 (end).

[21] Something similar occurs elsewhere in Isaiah,

On that day Jehovah Zebaoth will be a crown of adornment and a tiara of beauty for the remnant of His people, and a Spirit of judgement to him who sits in judgement, and strength to those ... Isaiah 28:5-6.

'A crown of adornment' stands for the wisdom that comes with good, 'a tiara of beauty' for the intelligence that comes with truth, and 'a Spirit of judgement' for Divine Truth, since 'judgement' is spoken of in reference to truth , 2235, 6397, 7206, 8685, 8695, 9260, 9383.

[22] In the same prophet,

The angel of Jehovah's face ⁸ delivered them; because of His love and His pity He redeemed them. But they rebelled, and exasperated the Spirit of His holiness; consequently He was turned by them into an enemy. He put the Spirit of His holiness in the midst of them. The Spirit of Jehovah led them. Isaiah 63:9-11, 14.

'The Spirit of holiness' here is the Lord in respect of Divine Truth, thus Divine Truth which comes from the Lord; 'the angel of His face' is the Lord in respect of Divine Good, for 'Jehovah's face' is love, mercy, and good. In the Book of Revelation,

The testimony of Jesus is the Spirit of prophecy. Revelation 19:10.

'The testimony of Jesus' is Divine Truth that comes from Him and has regard to Him, 9503.

[23] In David,

Jehovah God makes His angels spirits, ⁹ and [His] ministers flaming fire. Psalms 104:4.

'Making angels spirits' stands for making them recipients of Divine Truth; 'making them flaming fire' stands for making them recipients of Divine Good or Divine Love. In Matthew,

John said, I baptize you with water for repentance. But He who will come after me will baptize you with the Holy Spirit and fire. Matthew 3:11.

'Baptizing' means regenerating; 'with the Holy Spirit' means doing so through Divine Truth; and 'with fire' means springing from the Divine Good of Divine Love. For the meaning of 'baptizing' as regenerating, see 5120 (end), 9088; and for that of 'fire' as the Divine Good of Divine Love, 4906, 5215, 6314, 6832, 6834, 6849, 7324.

[24] In Luke,

If you, being wicked, know how to give good gifts to your children, how much more will the Father who is in heaven give the Holy Spirit to those who ask Him? Luke 11:13.

'Giving the Holy Spirit' means enlightening with Divine Truth and endowing with life from that Truth, which is the life of intelligence and wisdom. In the Book of Revelation,

The seven lamps of fire burning before the throne are the seven spirits of God. Revelation 4:5.

And in addition,

In the midst of the elders [there was] a Lamb standing, having seven horns and seven eyes, which are the seven spirits of God sent out into all the earth. Revelation 5:6.

It is self-evident that the word 'spirits' in these places is not used to mean spirits, since they say that the lamps and the Lamb's eyes are the spirits of God . For Divine Truths are meant by 'lamps', 4638, 7072; the understanding of truth is meant by 'the eyes', or Divine Intelligence and Wisdom when the expression refers to the Lord, 2701, 4403-4421, 4523-4534, 9051; and the power of truth derived from good is meant by 'horns' 2832, 9081, 9719-9721. From all this it is evident that Divine Truths are meant by 'the spirits of God'.

[25] When people know therefore that the Holy Spirit is the Divine Truth emanating from the Lord, which is real Holiness, they may know the Divine meaning in the Word wherever the terms 'Spirit of God' and 'Holy Spirit' are used, as in the following places: In John,

I will ask the Father to give you another Paraclete, to remain with you forever, the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him. But you know Him, because He remains with you and will be in you. I will not leave you orphans. The Paraclete, the Holy Spirit, whom the Father will send in My name, He will teach you all things and remind you of all that I said to you. John 14:16-18, 26.

And in another place,

When the Paraclete comes, whom I shall send to you from the Father, the Spirit of truth who goes forth from the Father, He will bear witness to Me. And you will bear witness. John 15:26-27.

And in yet another place,

I tell you the truth. It is to your advantage that I go away. If I do not go away the Paraclete will not come to you; but if I go away I will send Him to you. John 16:7.

[26] From these places it is again evident that the Divine Truth which emanates from Divine Good, or from the Father, is the Paraclete and Holy Spirit. This also explains why He is called 'the Spirit of truth', and why it is said that He will remain in them, teach them all things, and bear witness to the Lord. In the spiritual sense 'bearing witness to the Lord' means teaching about Him. The reason why [in the first of these quotations] it is said that the Paraclete, who is the Holy Spirit, is sent in the Lord's name from the Father, then [in the second] that the Lord Himself will send Him from the Father, and after this [in the third] that the Lord will send Him, is that 'the Father' means the Divine [Being] Himself within the Lord, so that the Father and He are one, as the Lord teaches explicitly in John 10:30; 14:9-11.

[27] In Matthew,

Every sin and blasphemy will be forgiven people, but the blasphemy of the Spirit will not be forgiven people. If anyone speaks a word against the Son of Man, it will be forgiven him; but he who speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the one to come. Matthew 12:31-32.

'Speaking a word against the Son of Man' takes place when a person goes against God's truth that has not yet been implanted in or inscribed on his life; for 'the Son of Man' is Divine Truth, see above in 9807. But 'speaking a word against the Holy Spirit' takes place when a person goes against Divine Truth, especially Divine Truth concerning the Lord, that has been implanted in or inscribed on his life. Speaking against or denying that Truth when it has formerly been acknowledged is profanation; and profanation is such that it completely destroys a person interiorly. This is why it says that this sin cannot be forgiven. What profanation is, see 3398, 3898, 4289, 4601, 6348, 6960, 6963, 6971, 8394, 8882, 9298.

[28] And in the same gospel,

Jesus said to the disciples, Go and baptize in the name of the Father and of the Son and of the Holy Spirit. Matthew 28:19.

'The Father' is the Divine [Being] Himself, 'the Son' is that Divine [Being] Himself in a human form, and 'the Holy Spirit' is the emanation from the Divine [Being], so that there is one Divine [Being] yet still a Trinity. The truth that the Lord is the Divine [Being] Himself under human form is His own teaching in John,

From now on you know the Father and have seen Him. He who sees Me sees the Father. I am in the Father and the Father is in Me. John 14:7, 9-10.

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