850. And, lo, the Lamb standing on mount Zion. That this signifies the presence of the Lord in heaven and in the church, in order to separate the good from the evil, and accomplish the judgment, is evident from the signification of the lamb, as denoting the Lord with respect to the Divine Human (concerning which see above, n. 297, 314, 343, 460, 482); and from the signification of standing, as denoting to be present and conjoined, of which we shall speak presently; and from the signification of mount Zion, as denoting heaven and the church, where the Lord reigns by means of His Divine truth, as is evident from the passages in the Word, where mount Zion is mentioned. But first something shall be said concerning the presence of the Lord in heaven and in the church in order to separate the good from the evil and accomplish the judgment.

The presence of the Lord in the whole heaven, and in the whole church is perpetual; for heaven is not heaven from the proprium of the angels there, nor is the church a church from man's proprium in it, but from the Divine of the Lord in them. For an angel's proprium cannot make heaven, nor man's proprium the church, because the proprium of both angels and men is not good. Therefore the Divine which proceeds from the Lord, as received by them, makes heaven and the church with every one in particular, and therefore with all in general in whom heaven and the church exist. It is evident, therefore, that the presence of the Lord is perpetual with all in heaven and in the church; but it is a presence that is pacific, tranquil, conserving, and sustaining, by which all things in the heavens and on earth are constantly retained in order and connection, and reduced to that order; the same is the case also in the hells. But the presence, here meant by standing upon mount Zion, is the active and extraordinary presence of the Lord in order that His Divine may flow in through the heavens into the lower parts, and there separate the good from the evil, and cast down the evil from their places, where they had formed for themselves a similitude of the heavens. But this presence and conjunction of the Lord with the heavens, and His influx thence into the parts beneath, to effect the judgment, has been treated of above (n. 413[a], 418[a], 419[a], 426, 4891/2, 493, 702, 704). This presence is what is also signified elsewhere by standing, when said of the Lord, as in Isaiah 3:13. From these things it is evident, that by these words, "Lo, the Lamb standing on mount Zion," is signified the presence of the Lord in heaven and in the church to separate the good from the evil, and to accomplish the judgment.

[2] The reason why mount Zion signifies heaven and the church where the Lord reigns by means of His Divine truth is, because Zion was the city which David built and in which he afterwards dwelt; whence it was called the city of David. And because David represented the Lord as to His royalty, which is Divine truth, therefore Zion, in the Word, signifies heaven and the church where the Lord reigns by means of His Divine truth. It was for this reason also that the ark of Jehovah, in which the Law was deposited, was carried into that city by David; for that Law, in a broad sense, also signified the Divine truth proceeding from the Lord. It is for this reason also that by Jerusalem - which was situated below that mountain - is signified the church as to doctrine; for all doctrine pertaining to the church is from the Divine truth which proceeds from the Lord; consequently from the Word. That city was built upon a mountain, because mountains at that time, on account of their height, represented the heavens, and therefore also, in the Word, they signify the heavens. The reason of this representation, and of the signification thence, was that the highest heavens, where are the angels of the third degree, appear high above the rest, and before the eyes of others as mountains; and because the highest heavens appear as mountains, and as the angels who are upon them are in love to the Lord, therefore mountains, in the Word, and especially the mountain of Zion, signify love to the Lord. That a mountain signifies love, may be seen above (n. 405, 510).

[3] That by Zion is signified heaven and the church in which the Lord reigns by means of His Divine truth, is evident from the following passages in David:

Yet have I anointed my king upon Zion, the mountain of my holiness. I will declare concerning the statute, Jehovah hath said unto me, Thou art my Son; this day have I begotten thee. . . . I will give the heathen for thine inheritance, and the ends of the earth for thy possession. Kiss the Son, lest he be angry, and ye perish from the way, because his anger is kindled but a little. Blessed are they that put their trust in him (Psalm 2:6-8, 12).

That these things are not said of David, but of the Lord, is evident from its being said, "Thou art my Son; this day have I begotten thee. I will give the heathen for thine inheritance, and the ends of the earth for thy possession." Also, "Kiss the Son, lest he be angry, and ye perish from the way. Blessed are all they that put their trust in him." None of these things can be said of David. Therefore by anointing a king upon Zion, the mountain of holiness, is signified the Lord's kingdom in heaven and in the church by means of the Divine truth. What is signified by anointing and anointed, when said of the Lord, may be seen above (n. 375). King signifies the Lord as to Divine truth; Zion heaven and the church. To declare this concerning the statute, signifies His Advent. Thou art my Son; this day have I begotten thee, signifies the Divine Human, which is also the Son of God. That He hath all power in the heavens and on the earths is meant by, I will give the heathen for thine inheritance, and the ends of the earth for thy possession. That there must be conjunction with Him by love in order to salvation, is signified by, kiss the Son, lest he be angry, and ye perish from the way. The Last Judgment by Him is signified by, when His wrath is kindled but a little. That then those shall be saved who have faith in Him, is signified by, blessed are all they that put their trust in Him. From these considerations it is evident, that by Zion is meant heaven and the church, where the Lord reigns by His Divine truth.

[4] Similarly in Zechariah:

"Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy King cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass" (9:9).

That these things are said of the Lord and His kingdom in the heavens and on earth, this kingdom being meant by Zion and Jerusalem, is evident in the Evangelists; where these things, when they were fulfilled, are thus related:

Jesus sent two of his disciples, that they might bring to him an ass and her foal. This was done that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Zion, behold thy King cometh to thee, meek, sitting upon an ass, and a colt the foal of an ass (Matthew 21:2, 4, 5; John 12:14, 15).

That to ride upon an ass, and the colt of an ass, was characteristic of a king, and that therefore the Lord rode in this way when He entered Jerusalem, and was proclaimed king by the acclamations of the people, who strewed branches of palm trees, and their garments, upon the way before Him, may be seen above (n. 31). And because the Lord thus entered Jerusalem as a king, it appears that by Zion is meant heaven and the church, in which the Lord reigns by means of His Divine truth.

[5] That the kings of Judah and Israel represented the Lord as to Divine truth, and that hence by kings are meant those who are in truths from good from the Lord, may be seen above (n. 31, 553, 625); and that especially by David, in the Word, the Lord was represented as to His royalty, which is Divine truth (n. 205).

In Isaiah:

"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; lift it up, be not afraid; say unto the cities of Judah, behold your God! behold the Lord Jehovih will come in strength" (40:9, 10).

Because these things are spoken of the Lord and of His kingdom, and this is signified by Zion and Jerusalem, therefore it is said, that Zion and Jerusalem will bring good tidings; Zion, from the good of love, and Jerusalem, from the truths of doctrine. Bringing good tidings from the good of love, is meant by getting up into the high mountain; and [bringing good tidings] from the truths of doctrine, is meant by lifting up the voice with strength. By the cities of Judah is signified the doctrine of love to the Lord and love towards the neighbour in its whole extent. The Lord as to Divine truth and Divine good, who was about to come to execute judgment, is meant by, Behold your God! Behold the Lord Jehovih cometh in strength. For the Lord is called God, in the Word, from Divine truth, and is called Jehovah, and also the Lord Jehovih, from Divine good. To come in strength is to execute judgment, thus to subjugate the hells.

[6] In Micah:

"At the end of days the mountain of the house of Jehovah shall be established in the top of the mountains, and it shall be exalted above the hills; and the people shall flow unto it. And many nations shall go and say, Come and let us go up to the mountain of Jehovah, and to the house of the God of Jacob; and he will teach us of his ways; and we will walk in his paths; for out of Zion shall go forth the law, and the Word of Jehovah from Jerusalem. Then shall he judge among many nations, and shall rebuke numerous nations, afar off. Jehovah shall reign in mount Zion from now unto an age; thou art the tower of the flock. O hill of the daughter of Zion, unto thee shall he come, and the former kingdom shall return, the kingdom of the daughter of Jerusalem" (4:1, 2, 3, 7, 8).

That the coming of the Lord and His kingdom in the heavens and on earth is here described, must be evident to every one. Therefore his kingdom, which is heaven and the church, is meant by the mountain of the house of Jehovah which shall then be established in the top of the mountains. And because by Zion is meant heaven and the church, in which the Lord is about to reign by means of His Divine truth; and by Jerusalem is meant heaven and the church, as to doctrine from that Divine truth, therefore it is said, "Out of Zion shall go forth the law, and the Word of Jehovah from Jerusalem." The instruction of all from the Lord is described by what follows in that passage.

[7] And in Isaiah:

"Cry out and shout, O inhabitant of Zion, for great in the midst of thee is the Holy One of Israel" (12:6).

Again:

"The ransomed of Jehovah shall return to Zion with songs and everlasting joy upon their heads" (35:10).

In Zephaniah:

"Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem; Jehovah hath removed thy judgments; he hath overturned thine enemy: Jehovah is in the midst of thee" (3:14, 15).

In Zechariah:

"Sing and rejoice, O daughter of Zion, behold I come that I may dwell in the midst of thee, and many nations shall join themselves to Jehovah in that day; I will dwell in thee" (2:10, 11).

In the same:

"I will return unto Zion, and I will dwell in the midst of Jerusalem; whence Jerusalem shall be called the city of truth, and the mountain of Jehovah, the mountain of holiness" (8:3).

In David:

"Who will grant to Zion the salvation of Israel? When Jehovah bringeth back the captivity of his people, Jacob shall rejoice and Israel be glad" (Psalm 14:7; 53:6).

In Isaiah:

"The Lord Jehovih shall lay in Zion a stone; a tried stone, a precious corner stone, a sure foundation; he that believeth shall not make haste. Judgment also will I lay for a line, and justice for a plummet . . .your covenant with death shall be disannulled, and your agreement with hell shall not stand" (28:16, 17, 18).

In the same:

"In that day shall a present be brought unto Jehovah of Zebaoth, a people scattered and peeled, from a terrible people . . . to the place of the name of Jehovah Zebaoth, to mount Zion" (18:7).

In the same:

"I have caused my justice to draw near; it is not far off, and my salvation shall not tarry: I will place salvation in Zion, for Israel my glory" (46:13).

In the same:

"Then the Redeemer shall come to Zion" (59:20).

In these passages the Advent of the Lord is treated of, and His kingdom in the heavens and on earth. And because that kingdom is meant by Zion and Jerusalem, therefore it is said that they shall come thither, and that Jehovah the Holy One, and the King of Israel, shall dwell there; Jehovah the Holy One, and the King of Israel denoting the Lord as to Divine truth. It is evident, therefore, that by Zion is meant heaven and the church, in which the Lord reigns by means of the Divine truth; and by Jerusalem, heaven and the church as to doctrine from that Divine truth. Who does not see that Jerusalem and Zion, to which the nations should be brought back, and where the Lord is to dwell, do not mean the Zion and Jerusalem where the Jewish nation was?

[8] From the following passages also it is evident that by Zion is meant heaven and the church in which the Lord reigns by means of the Divine truth.

In Isaiah:

"Zion shall be redeemed with judgment, and her converts in justice" (1:27).

In the same:

"He that is left in Zion, and he that remaineth in Jerusalem, shall be called holy to him; every one written unto life in Jerusalem. Jehovah shall create upon every dwelling of mount Zion, and upon her assembly, a cloud by day and a smoke and splendour of a flame of fire by night" (4:3, 5).

In the same:

"Jehovah Zebaoth shall reign in mount Zion and in Jerusalem, and before his elders in glory" (24:23).

In the same:

Jehovah, "whose hearth is in Zion, and his oven in Jerusalem" (31:9).

In the same:

"Jehovah is exalted because he dwelleth on high; he hath filled Zion with judgment and justice: look to Zion, the city of our solemnities; let thine eyes see Jerusalem a quiet habitation, a tabernacle which shall not be taken down" (33:5, 20).

In the same:

"The virgin daughter of Zion hath despised thee; she hath laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee, because thou hast blasphemed and calumniated the Holy One of Israel" (37:22, 23).

In David:

"That I may tell over all thy praises in the gates of the daughter of Zion" (Psalm 9:14).

"The sides of the north, the city of the great King. God is known in her palaces" (Psalm 48:2, 3).

In the same:

"Walk about Zion, and compass her about; number her towers; set your heart unto the bulwarks, distinguish her palaces and ye may relate to the generation following, that this God is our God, for ever and ever: he will lead us" (48:11-14).

In the same:

"In Salem is the tabernacle of God, and his dwelling-place in Zion" (Psalm 76:2).

In the same:

The Lord "hath chosen the tribe of Judah, the mountain of Zion which he loveth" (Psalm 78:68).

In the same:

"Jehovah loveth the gates of Zion more than all the dwellings of Jacob. Glorious things must be spoken of thee, O city of God. Jehovah shall count when he describeth the people, that this man was born there. All my springs are in thee" (Psalm 87:2, 3, 6, 7).

In the same:

"When Jehovah bringeth back the captivity of Zion, then shall our mouth be filled with laughter, and our tongue with singing" (Psalm 126:1, 2).

In the same:

"Jehovah shall bless thee out of Zion, that thou mayest see the good of Jerusalem all the days of thy life; that thou mayest see thy son's sons; peace upon Israel" (Psalm 128:5, 6).

In the same:

"Jehovah hath chosen Zion; he hath desired it himself for a seat. This is my rest for ever: here will I dwell; because I have desired it" (Psalm 132:13, 14).

In the same:

"Jehovah shall bless thee out of Zion" (Psalm 134:3).

In the same:

"Blessed be Jehovah out of Zion, dwelling in Jerusalem" (Psalm 135:21).

In the same:

"Jehovah shall reign for ever, God thy God, O Zion, from generation to generation" (Psalm 146:10).

In the same:

"Let the sons of Zion exult in their king; let them praise his name in the dance; with timbrel and harp let them sing praise" (Psalm 149:2, 3).

These passages concerning Zion are quoted in order that every one may see, that by Zion, in the Word, is not meant Zion, but heaven and the church where the Lord reigns by means of His Divine truth. Most of these passages are also prophetic of the Lord, that when He comes, He will love Zion and dwell there for ever; although He could love neither that city nor Jerusalem, as is evident from His words concerning them; but heaven and the church where His Divine truth is received. This is why Zion is called His rest, His dwelling-place, the mountain of Jehovah, the city of God, the city of the great King, the city of truth, and that it is said His kingdom shall be there for ever, to an age, and from generation to generation; none of which things can by any means be said and understood of the Zion of David.

[9] Because the Lord came into the world to accomplish a Judgment, and thereby bring all things in the hells and also in the heavens into order; and since judgment is effected by means of Divine truth - for this, according to reception, makes man spiritual - and according to its laws, which are the Divine precepts in the Word, all judgments take place in the spiritual world, therefore the Lord assumed the Human, and made this, whilst He abode in the world, Divine truth, in order, as said, that He might accomplish the Judgment.

That the Lord made His Human Divine truth is meant by

The Word which was with God, and which was God, and by which all things were made that were made, and by which the world was created (John 1:1, and following verses).

By the Word is meant the Divine truth. That the Lord became this as to His Human is expressed in clear terms, as follows:

"And the Word was made flesh, and dwelt among us, and we beheld his glory, a glory as of the only begotten of the Father, full of grace and truth" (verse 14 in the same chapter).

The Lord, as to Divine truth, is also meant by the Son of man, which the Lord frequently calls Himself in the Evangelists; of whom He also says, that "He shall execute judgment."

Now because judgment was accomplished by the Lord from His Divine truth, and since by Zion is meant heaven and the church, in which the Lord reigns by means of His Divine truth; therefore in this chapter of the Apocalypse, in which the separation of the good from the evil, before the Last Judgment, is treated of, a Lamb was seen standing upon mount Zion, by which is signified the presence of the Lord in heaven and in the church to separate the good from the evil and to effect the Judgment, according to what was said above.

[10] On account of the same signification of mount Zion also, in other parts of the Word, it is said that the Lord from mount Zion will fight for the church against the evil, and destroy them; as in the following passages:

In Isaiah:

"Jehovah Zebaoth shall come down to fight upon mount Zion and upon the hill thereof" (31:4).

The Advent of the Lord, and the redemption or liberation of the faithful is there treated of. Therefore by fighting upon the mountain of Zion and upon the hill of it, is signified to execute judgment from Divine truth. The reason why judgment is accomplished by means of Divine truth is, that all are judged according to its reception. For Divine truth, or the Word, and doctrine therefrom, teach life, and every one is judged according to it.

[11] In David:

Jehovah "will send thy help from the sanctuary; and out of Zion he will strengthen thee; we will sing in thy salvation, and in the name of our God we will set up our banners. I know that Jehovah will save his anointed; he will answer him from the heaven of his holiness, with the saving strength of his right hand" (Psalm 20:2, 5, 6).

These things are also said concerning the Lord and His victory over the hells, and the salvation of men by that means. Combats and victories are meant by answering His anointed from the heaven of His holiness, with the saving strength of His right hand; and the salvation of the faithful thereby is meant by His strengthening us out of Zion, and by our rejoicing in His salvation.

[12] In the same:

"Jehovah shall speak, and shall call the earth from the rising of the sun even to the setting; out of Zion, the perfection of beauty, God shall shine forth. Our God shall come; he shall cry to the heavens from above; and to the earth, to judge his people. Gather my saints together unto me" (Psalm 50:1-5).

These words evidently treat of judgment upon all from Zion, thus from the Lord by means of the Divine truth. The separation of the good from the evil is meant by, calling the earth from the rising of the sun to its setting. Judgment upon all is signified by, crying to the heaven from above, and to the earth to judge the people. The gathering together of the good and their salvation is meant by, gather my saints unto me. And the Divine truth, in which the Lord is in His glory, is meant by, out of Zion the perfection of beauty God shall shine forth.

[13] In the same:

"The saying of Jehovah to my Lord, Sit thou on my right hand, until I make thine enemies thy footstool. Jehovah shall send to thee the sceptre of thy strength out of Zion, rule thou in the midst of thine enemies" (Psalm 110:1, 2).

That these things are said of the Lord, is well known from the words of the Lord Himself in Matthew (22:44). By sitting at the right hand is signified the Lord's Divine Omnipotence; by making His enemies His footstool is signified the entire subjugation and prostration of the hells; by the sceptre of strength out of Zion is signified the Divine truth, to which belongs omnipotence, Zion denoting heaven, where the Lord reigns by means of His Divine truth. His dominion by this over the hells is signified by, rule thou in the midst of thine enemies. That omnipotence belongs to the Lord alone, and this by means of His Divine truth, may be seen above (n. 726). That power is in truths from good, and that good and thence truth are from the Lord, may also be seen above (n. 209, 338, 716, 776, 783).

[14] In Isaiah:

"Awake, awake, put on thy strength, O Zion, put on the garments of thy gracefulness, O Jerusalem, the city of holiness" (52:1).

Because Zion signifies heaven where the Lord reigns by means of His Divine truth, and since to Divine truth pertains all power, therefore it is said, "Awake, awake, put on thy strength, O Zion." Doctrine therefrom is signified by the garments of gracefulness which Jerusalem shall put on.

[15] In Joel:

"Jehovah shall roar out of Zion, and from Jerusalem he shall give his voice, that the heavens and the earth may tremble. Then shall ye know that I am Jehovah, dwelling in Zion, the mountain of my holiness, and Jerusalem shall be holiness, nor shall strangers pass through her any more" (3:16, 17, 21).

In Amos:

"Jehovah shall roar out of Zion, and shall give his voice from Jerusalem" (Amos 1:2).

By roaring and the roar of a lion, when said of Jehovah, is signified the ardent zeal of defending heaven and the church and of saving those who are therein; which is effected by destroying the evils and falsities which arise from hell by means of Divine truth and its power, see above (n. 601). And because by Zion is signified heaven where the Lord reigns by means of the Divine truth, and by Jerusalem doctrine therefrom, what is signified by Jehovah roaring out of Zion and giving His voice from Jerusalem is evident. That the Lord is there, where He reigns by means of His Divine truth both with the angels of heaven and with the men of the church, is signified by, then shall ye know that I am Jehovah, dwelling in Zion, the mountain of my holiness. That there shall be no falsities of evil there is signified by, strangers shall not pass through her any more; strangers denoting the falsities of evil.

[16] In Isaiah:

"The day of the vengeance of Jehovah, the year of retributions for the controversy of Zion" (34:8).

By the day of vengeance of Jehovah, and by the year of retributions, is signified the Last Judgment, and the condemnation of those who by falsities and evils have laid waste all the truths of the church, thus for the controversy of Zion.

In David:

"Jehovah is great in Zion, and he is high above all people, the king's strength" (Psalm 99:2, 4).

Where Zion is called the king's strength from the Divine truth, to which belongs power itself.

In the same:

Jehovah, "Thou shalt arise and have mercy upon Zion; for it is time to have pity upon her; for the set time is come; for thy servants take pleasure in her stones, and have pity upon her dust. So the nations shall fear the name of Jehovah, and all the kings of the earth thy glory, because the Lord shall build Zion, and appear in his glory. The name of Jehovah shall be announced in Zion, and his praise in Jerusalem, when the people shall be gathered together, and the kingdoms, to serve Jehovah" (Psalm 102:13-16, 21, 22).

These things are said of the Lord's Advent, and the redemption of the faithful by Him. His Advent is signified by the time to have pity upon her, and by the set time; truths which are to be restored and are restored, are signified by the stones in which His servants take pleasure; the establishment of the church and worship of the Lord from Divine truths is described by what there follows.

The devastation of the church, by the Jewish nation, by which every Divine truth was falsified, is also described throughout the Word by the vastation of Zion. As in Isaiah:

"The cities of thy holiness are become a wilderness; Zion is become a wilderness, and Jerusalem a desolation" (64:10).

In Lamentations:

"The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter" (Lamentations 4:2).

Also in Isaiah 3:16-26; Jeremiah 6:2; Micah 3:10, 12; and elsewhere. Mention is also frequently made of the virgin and daughter of Zion. As in the following passages:

2. Kings 19:21; Isaiah 1:8; 3:16, 17; 4:4; 10:32; 16:1; 37:22; 52:2; 62:11; Jeremiah 4:31; 6:2, 23; Lamentations 1:6; 2:1, 4, 8, 10, 13, 18; 4:22; Micah 1:13; 4:8, 10, 13; Zeph. 3:14; Zech. 2:10; 9:9; Psalms 9:15; Matthew 21:5; John 12:15; and elsewhere.

And by the daughter of Zion is signified a spiritual affection for Divine truth, which is the love of truth for the sake of truth, and the desire of it for the sake of the uses which have reference to eternal life.

From these things it is now evident that by the Lamb seen standing upon mount Zion, is signified the separation of the good from the evil for the accomplishment of the Judgment - the subject treated of in what follows.

313. (5:6) And I beheld, and lo, in the midst of the throne, and of the four animals, and in the midst of the elders. That this signifies in the whole heaven, and specifically in the inmost heavens, is evident from the signification of, in the midst, as denoting the inmost, and hence also the whole, concerning which we shall speak presently; from the signification of throne, as denoting heaven in its whole extent (concerning which see above, n. 253); from the signification of the four animals, as denoting the Lord's Providence and protection, that He should not be approached except by the good of love (concerning which see above, n. 277). And because that guard is especially in the third or inmost heaven, for all who are there are in the good of love to the Lord from the Lord, therefore that heaven is specifically signified by the four animals; this will more clearly appear from the following contents of this chapter; and from the signification of the elders, as denoting those who are in truths from good (concerning, which also see above, n. 270); here, therefore, those who are in the middle or second heaven, because all who are there are in truths from good; for those two heavens, the third and second, are distinguished from each other by this, that those who are in the third heaven, are in love to the Lord; and those who are in the second, in charity towards the neighbour; those who are in charity towards the neighbour are in truths from good; hence it may appear what is specifically signified by the four animals and by the elders.

[2] But in general, by the four animals is signified all Divine good which guards in the whole heaven, and in general by the elders all Divine truth proceeding from the Divine good also in the whole heaven; both guard, because they are united; thus by the four animals and elders together is signified Divine good united to the Divine truth proceeding from the Lord, and hence the whole angelic heaven, but specifically the two inner heavens. The reason of this is, that the angels are not angels from their proprium, but from the Divine good and the Divine truth which they receive; for the Divine with them, or received by them, causes them to be angels, and causes heaven to be called heaven from them (as may be seen in the work concerning Heaven and Hell 2-12, and 51-86).

[3] That the midst, or in the midst, signifies the inmost and thence the whole, is clear from many passages in the Word; but something shall first be said to explain how it is that the midst, because it signifies the inmost, signifies also the whole. This may be illustrated by comparison with light, with the sun, with the arrangement of all in the heavens, and also of all who belong to the church on earth. By comparison with light, thus; The light in the midst propagates itself round about, or from the centre, into the circumferences in every direction; and because it is propagated from the inmost, and fills the spaces around, hence by, "in the midst," is also signified the whole. By comparison with the sun: The sun is in the midst because it is the centre of its universe; and because from it are the heat and light in its world, therefore by the sun in the midst is signified its presence in every direction, or through the whole. By comparison with the arrangement of all in the heavens: There are three heavens, and the inmost of them is the third heaven; this flows into the two lower heavens, and makes them to be one with it by communication, which is effected by influx from the inmost; in every society of the heavens also the inmost is the most perfect; hence these who are round about in that society are in light and intelligence, according to the degree of distance from the inmost (as may be seen in the work concerningHeaven and Hell 43, 50, 189). By comparison with those who are of the church on the earth: The Lord's church is spread through the whole world, but its inmost is where the Lord is known and acknowledged, and where the Word is; from that inmost, light and intelligence are propagated to all who are around and belong to the church, but this propagation of light and intelligence takes place in heaven (concerning which circumstance, see the work concerning Heaven and Hell 308). From these things it is evident that the midst, or in the midst, because it signifies the inmost, signifies also the whole. Hence it is evident what is meant by, "I beheld, and lo, in the midst of the throne, and of the four animals, and in the midst of the elders, stood a Lamb," namely, the Lord as to His Divine Human, in the whole heaven, and specifically in the inmost heavens.

[4] The midst also signifies the inmost, and hence the whole, in many passages of the Word, as in the following. In Isaiah:

"Cry out and shout, thou inhabitant of Zion, for great is the Holy [One] of Israel, in the midst of thee" (12:6).

By the inhabitant of Zion is signified the same as by the daughter of Zion, namely, the celestial church, or the church which is in the good of love to the Lord; great is the Holy [One] of Israel in the midst of thee, signifies the Lord, that He is everywhere and throughout the whole there.

[5] In David:

"We have considered thy mercy, O God, in the midst of thy temple. According to thy name, O God, so is thy praise unto the ends of the earth" (Psalms 48:9, 10).

By temple is signified the church, which is in truths from good, which is called the spiritual church; in the midst thereof, denotes in the inmost, and thence in the whole thereof; therefore it is said, "According to thy name, so is thy praise unto the ends of the earth." "To the ends of the earth," denotes even to the last things of the church, the earth denoting the church.

[6] In the same:

"God is my King of old, working salvations in the midst of the earth" (Psalms 74:12).

Working salvations in the midst of the earth, signifies in every direction.

[7] In the same:

"God standeth in the assembly of God, in the midst of the gods he will Judge" (Psalms 82:1).

The assembly of God, signifies heaven; in the midst of the gods, signifies with all the angels there, thus in the whole heaven; for the angels are called gods from the Divine truth which they receive from the Lord, for God in the Word signifies the Lord as to the Divine truth which proceeds from Him, and which constitutes heaven (as may be seen above, n. 24, 130, 220, 222, 302).

[8] In Moses:

"Behold, I send an angel before thee; beware of his faces, for my name is in the midst of him" (Exodus 23:20,21).

By the angel here, in the highest sense, is meant the Lord; by "My name in the midst of him," is meant that all Divine good and Divine truth are in Him (as may be seen above, n. 102, 135, 224).

[9] In Luke,

Jesus said concerning the last times, "Then let them that are in Judea flee to the mountains; and let them that are in the midst of it go forth out" (21:21).

Here the consummation of the age is treated of, by which is signified the last time of the church when judgment takes place. By Judea is not meant Judea, but the church; and by the mountains are not meant mountains, but the good of love to the Lord; and because these things are said concerning the end of the church, it is evident what is signified by, "Let them that are in Judea flee to the mountains; and let them that are in the midst of it go forth"; namely, that when judgment takes place, all those of the church who are in the good of love to the Lord will be safe.

[10] In Isaiah:

"In that day shall Israel be the third with Egypt and Assyria, a blessing in the midst of the land; whom Jehovah shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance" (19:24, 25).

By Israel is meant the Spiritual of the church; by Assyria, the Rational of the men thereof, and by Egypt, the knowledges (cognitiones) and scientifics. Hence it is evident what is signified by Israel being the third with Egypt and Assyria, a blessing in the midst of the land; namely, that the Spiritual shall be the everything there, as well the Rational as the Cognitive and Scientific; for when the Spiritual, which is truth from good, is the inmost, then also the Rational, which is thence, is spiritual too, and also the Cognitive and Scientific; for both are formed from the inmost, which is truth from good or the Spiritual.

[11] In Jeremiah:

"My heart is broken in the midst of me, all my bones are shattered" (23:9).

The heart broken in the midst of me, signifies grief from inmost to ultimates, or throughout the whole; therefore it is said, "All my bones are shattered," the bones signifying the ultimates.

In the following passages, also, "in the midst," signifies in the whole, or through the whole.

[12] In Isaiah:

It shall be in the midst of the earth, in the midst of the peoples, as the shaking of an olive tree, as the gleanings when the vintage is done" (24:13).

These things are said concerning the church vastated as to good and as to truth, in which there is nothing but evil and falsity. In the midst of the earth, denotes that throughout the whole of the church there is evil; and in the midst of the peoples, denotes that throughout the whole of it there is falsity; therefore it is compared to the shaking of an olive tree, and to the gleanings left when the vintage is done, the olive signifying the good of the church, the vintage the truth thereof, and the shaking and gleaning thereof signifying vastation.

[13] In David:

"They search out perversities; for the midst of man and the heart are deep" (Psalms 64:6).

The midst of man denotes the Intellectual where truth should be, and the heart the Voluntary, where good should be; in the present case, both perverted, the latter into evil, and the former into falsity.

[14] In the same:

"There is nothing sure in the mouth of any one; their midst are destructions" (Psalms 5:9).

In the same:

"They bless with their mouth, but in their midst they curse" (Psalms 62:4).

In the same:

"The saying of prevarication to the impious in the midst of my heart, there is no fear of God before his eyes" (Psalms 36:1).

In Jeremiah:

"They have taught their tongue to speak a lie; it is theirs to dwell in the midst of deceit; through deceit they refuse to know me" (9:5, 6).

In these passages also, besides others, in the midst, signifies in the whole because in the inmost; for such as is the inmost such is the whole; because from the inmost all other things are produced and derived, as the body is from its soul. The inmost of any thing whatever is also that which is called the soul. For example: the inmost of man is his will and the understanding therefrom, and according to the quality of the will and of the understanding, therefrom, such is the whole man; also, the inmost of man is his love and the faith therefrom, and according to the quality of his love and the faith therefrom, such is the whole man.

[15] That the whole man is such as is his midst or inmost, is also meant by the Lord's words in Matthew:

"The lamp of the body is the eye; if the eye be good, the whole body is light; if the eye be evil, the whole body is dark" (6:22, 23).

By the eye is signified the understanding of man (as may be seen above, n. 37, 152), which, if good, that is, if from truths that are from good, then the whole man is such, which is signified by the whole body being then full of light; but, on the other hand, if the understanding is from the falsities of evil, that the whole man is such, is signified by the whole body being then full of darkness. The eye is called good, but, in the original tongue, it is said, single eye, and single signifies that it is one; and it is one when truth is from good, or the understanding from the will. By the right eye also is signified the understanding of good, and by the left eye the understanding of truth, which, if they make one, constitute the single eye, thus the good eye.