294. Because thou hast created all things. That this signifies that from Him is all existence and life, and heaven for those who receive is evident from the signification of creating, as denoting not only that all things exist from the Lord, but also that all life is from Him. And because the spiritual sense of the Word treats only of heaven and the church, therefore by creating is here primarily signified to reform, thus to give heaven to those who receive, for this is to reform. (That the existence of all things is from the Lord, may be seen in the work, Heaven and Hell 7-12, 137; and that all life is from the Heaven and Hell 9, in the same work, and in The Doctrine of the New Jerusalem 278). But by creating, in this passage, is not signified natural existence and life, but spiritual existence and life; this latter is everywhere signified by creating, when mentioned in the Word; the reason is that the existence of heaven and earth is not the end of creation, but a means to the end. The end of creation is, that the human race may exist and that from it there may be an angelic heaven; this therefore being the end, to create signifies to reform, which is to give heaven to those who receive. Ends are what are meant in the spiritual sense of the Word, but, in the sense of the letter, only the means which involve ends are mentioned; in this manner does what is spiritual lie hidden in the letter of the Word.

[2] That to create signifies to reform and regenerate men, and so to establish the church, is evident from those passages in the Word where the term occurs; as in the following: In Isaiah:

"I will give in the wilderness the cedar of shittah, and the myrtle and the oil tree. That they may see, and know, and consider, and understand together, that the hand of Jehovah hath done this, and the Holy One of Israel hath created it" (41:19, 20).

The subject here treated of is the establishment of the church among the nations; the wilderness signifies their not being in good because in ignorance of truth, for all good into which man is reformed is imparted only by truths. The cedar of shittah signifies genuine truths; the myrtle and the oil tree signify spiritual good and celestial good. It is evident therefore what is signified by giving in the wilderness the cedar of shittah, the myrtle and the oil tree, when treating of the nations who are not in the good of heaven and of the church, because in ignorance of truths. That they may see, and know, and consider and understand together, signifies the knowledges, understanding, perception and affection of the love of good and truth; from these significations it is evident that by the Holy One of Israel creating this is signified reformation; consequently, that to create is to reform.

[3] In the same:

"Thus saith Jehovah, thy Creator, O Jacob, and thy Former, O Israel; for I have redeemed thee; I have called thee by thy name; thou art mine. Bring my sons from far, and my daughters from the end of the earth; even every one that is called by my name I have created for my glory, I have formed and made. I, Jehovah, your Holy One, the Creator of Israel, your King" (43:1, 6, 7, 15).

The subject here treated of is also the establishment of the church among the nations; and from their reformation, Jehovah is called creator and former; therefore it is said, "I have redeemed thee, I have called thee by thy name, thou art mine." Bring my sons from far, and my daughters from the end of the earth, signifies the nations that are out of the church but which receive its truths and goods from the Lord; from far, and from the end of the earth, signifying those who are out of the church, earth denoting the church, sons those who receive truths, and daughters those who receive goods; these are said to be created, formed and made for glory. Glory is the Divine truth which they receive.

[4] In David:

"Create in me a clean heart, O God, and renew a firm spirit in the midst of me" (Psalms 51:10).

To create a clean heart signifies to reform as to the good of love; to renew a firm spirit in the midst of me, signifies to reform as to the truth of faith; for heart signifies the good of love, and spirit a life according to Divine truth, which is the faith of truth.

[5] Again:

"Wherefore hast thou created the sons of man in vain? Lord, where are thy former mercies?" (Psalms 89:47, 49).

To create the sons of man signifies to reform by means of Divine truth; the sons of man are all those who are in Divine truths, thus in the abstract Divine truths themselves.

[6] Again:

"The nations shall fear the name of Jehovah, and all the kings of the earth thy glory, because Jehovah hath built up Zion; it shall be written for the generation to come; and the people which shall be created shall praise Jah" (Psalms 102:15, 16, 18).

This passage treats of reformation. By the nations which shall fear the name of Jehovah are meant those who are in good; and by the kings of the earth, those who are in truths from good. By building Zion is signified to establish the church, Zion denoting the church; by the people which shall be created and shall praise Jah, are signified all those who are reformed.

[7] Again:

"Thou givest to them, they gather; thou openest thine hand, they are filled with good. Thou sendest forth thy spirit, they are created; and thou renewest the faces of the earth" (Psalms 104:28, 30).

That to create here denotes to reform is evident; for by giving, and their gathering is signified that they receive the truths which are given by the Lord. By thou openest thine hand, they are filled with good is signified that they receive the good that flows from the Lord; by thou sendest forth thy spirit, they are created, is signified that they are reformed as to life according to Divine truth; and by thou renewest the faces of the earth, is signified the establishment of the church.

[8] In Isaiah:

"Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number; he calleth them all by name; God from eternity; Jehovah, the creator of the ends of the earth, is not weary" (40:26, 28).

Here also reformation is treated of, which is signified by creating; by the host which Jehovah bringeth out are signified all truths and goods; by calling them all by name is signified reception according to the quality of every one; by creating the ends of the earth is signified the establishment of the church, thus the reformation of those who are therein.

[9] In Ezekiel:

"Thou hast been in Eden the garden of God, every precious stone was thy covering, in the days in which thou wast created, they were prepared. Thou wast perfect in thy ways from the day in which thou wast created, until perversity was found in thee" (28:13, 15).

These things are spoken of the king of Tyre, by whom are signified those who are in truths and thence in good; concerning whom it is said that they had been in the garden of God, and that every precious stone was their covering. By the garden of God is signified intelligence, and by the precious stones which are also named in the passage are signified the knowledges (cognitiones) of truth and good; these are called a covering, became they are in the natural man, and the natural man covers the spiritual. These are said to have been prepared in the day in which they were created, that is in the day in which they were reformed: hence it is evident what is meant by thou wast perfect in thy ways from the day that thou wast created.

[10] In Isaiah:

"Jehovah will create upon every dwelling of Zion, and upon her assemblies, a cloud by day and the shining of a flame of fire by night; for upon all the glory shall be a covering" (4:5).

By Zion is signified the church as to the Word; the internal or spiritual sense of the Word, as to good, is meant by the dwelling thereof; the external or literal sense, as to truths, is meant by the cloud by day, and as to good, by the shining of a flame of fire by night. This sense, because it covers, and is the repository of, the spiritual sense, is called a covering upon all the glory, glory denoting the spiritual sense; these are also said to be created, because they are the truths of heaven and the church.

[11] In Malachi:

"Hath not one God created us? wherefore do we act perfidiously?" (2:10).

Because by created us is signified reformed, that they might be a church, it is therefore said, "wherefore do we act perfidiously?"

[12] In Isaiah:

"Thus saith God, Jehovah, he that createth the heavens, and stretcheth them out; he that spreadeth forth the earth, giveth breath to the people upon it, and spirit to them that walk therein" (42:5).

By creating the heavens and stretching them out, and by spreading forth the earth, is signified to reform; by the heavens are signified both the heavens and the internals of the church - the internals of the church also are heavens with those who are in them; the earth signifies the externals of the church, which are said to be spread forth when truths from good are multiplied: that reformation by truths is hereby signified is evident, for it is said, "he that giveth breath unto the people upon it, and spirit to them that walk therein."

[13] In the same:

"Jehovah, creating the heavens, forming the earth and making it. He hath not created it an emptiness, he formed it to be inhabited" (45:12, 18).

By heavens and by earth, and by creating, are signified similar things as in the passage adduced above. By not creating it an emptiness is signified that it is not without truth and good, in which they are who are reformed; the lack of these is emptiness. By he hath formed it to be inhabited, is signified that they should live according to good and truth, and from them; for to inhabit signifies to live.

[14] Again:

"Behold, I create a new heaven and a new earth. Be ye glad and rejoice for ever in that which I create; for, behold, I am about to create Jerusalem a rejoicing, and her people gladness" (65:17, 18).

By creating a new heaven and a new earth are not meant the visible heaven and the habitable earth, but a new church, internal and external, heaven denoting the internal of the church, and earth its external (what the internal of the church is, and what the external, may be seen in The Doctrine of the New Jerusalem 246); therefore it is said, "behold, I am about to create Jerusalem a rejoicing, and her people gladness." Jerusalem is the church, rejoicing its delight from good, and gladness its delight from truth. Similar things are signified by the new heavens and the new earth in the same prophet (66:22), and by the new heaven and the new earth in the Apocalypse (21:1).

[15] And similarly by the things in the first chapter of Genesis:

"In the beginning Jehovah created the heaven and the earth; and the earth was void and empty, and darkness was upon the faces of the abyss. And the spirit of God moved upon the faces of the waters. And God said, Let there be light, and there was light. And God created man into his own image, into the image of God created he him; male and female created he them" (1:1-3, 27).

This passage treats of the establishment of the first church on this earth; the reformation of the members of that church, as to their internal, and as to their external state, is meant by the creation of the heaven and the earth. That there was no church before, because men were without good and without truth, is signified by the earth being void and empty; and that they were then in dense ignorance and also in falsities, is signified by the darkness upon the faces of the abyss; their first enlightenment is signified by the spirit of God moving upon the faces of the waters, and by God saying, "Let there be light, and there was light." By the spirit of God is signified Divine truth proceeding from the Lord, and by moving upon the faces of the waters is signified enlightenment; the same is signified by light; and by there was light is signified the reception of Divine truth. That God created man into His own image signifies that he was in the love of good and truth, and corresponded to heaven as its likeness. For the love of good and truth is an image of God, and hence also the angelic heaven is an image of God; therefore, in the sight of the Lord, it is as one man (as may be seen in the work, Heaven and Hell 59-67, 68-72, 73-77, 78-86, 87-102). That He created them male and female signifies that He reformed them as to truth and as to good; male, in the Word, denotes truth, and female denotes good. From these considerations it is evident that it is not the creation of heaven and earth, but the new creation and reformation of those who composed the first church, which is described in this chapter and in the following chapters; and that similar things are there meant by the creation of heaven and earth as by the creation of the new heaven and new earth in the passages above adduced.

[16] That creation in the Word signifies reformation and the establishment of the church, which is effected by the Divine truth proceeding from the Lord is also evident from these words in John:

"In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness, and the darkness comprehended it not. That was the true light, which lighteth every man that cometh into the world. And the world was made by him, and the world knew him not. And the Word was made flesh and dwelt among us, and we beheld his glory" (1:1-5, 9, 10, 14).

By the Word is here meant the Lord as to Divine truth. That all things were created by the Divine truth is meant by these words, "all things were made by him; and without him was not anything made that was made"; also by these, "the world was made by him." And since by the Word is meant the Lord as to Divine truth, it is therefore said, "in him was life, and the life was the light of men; that was the true light"; light signifying Divine truth, and life all intelligence and wisdom therefrom; for this constitutes man's essential life, and life eternal is according to it. The presence of the Lord as Divine truth, with every one, from which come life and light, is meant by the light shining in darkness and enlightening every man that cometh into the world; but that those who are in the falsities of evil do not perceive, consequently, do not receive that truth, is meant by the darkness not comprehending, and by the world knowing him not; for darkness signifies the falsities of evil. That it is the Lord as to the Divine Human who is here meant by the Word is clearly manifest, for it is said, "And the Word was made flesh, and dwelt among us, and we beheld his glory," glory also signifying Divine truth. (That all things were created by means of Divine truth proceeding from the Lord, which is here meant by the Word, may be seen in the work, Heaven and Hell 137, 139; and in The Doctrine of the New Jerusalem 263). Hence also it is clear that to make or create here also signifies to make man new or to reform him; for here, as in the book of Genesis, mention is immediately made of light. (That by light is signified that proceeding Divine truth whereby all are reformed, may be seen in the work, Heaven and Hell 126-140, and in The Doctrine of the New Jerusalem 49).

652. Verse 8. And their bodies shall be upon the street of the great city, signifies their extinction by the evils and falsities of doctrine. This is evident from the signification of "bodies" as being that the good of love and the truth of doctrine signified by "the two witnesses" have been extinguished; for "to be killed" signifies to be extinguished, here spiritually, because it refers to those who have wholly destroyed these things in themselves. In like manner the Lord is said "to have been slain" and "to be dead," to signify that the Divine proceeding from Him, which is Divine good and Divine truth, has been rejected, that is, the Lord has been slain and is dead with those by whom that has been rejected (See above, n. 83). This is evident also from the signification of "the street of the great city," as being the truth and good of doctrine, and in the contrary sense the falsity and evil of doctrine; for "street" signifies truth leading, and in the contrary sense falsity leading (of which presently); and "city" signifies doctrine (of which above, n. 223. It is said "great city," because "great" is predicated of good, and in the contrary sense of evil, as "many" is predicated of truth, and in the contrary sense of falsity (See above, n. 223, 336, 337). This now makes clear that "the bodies of the two witnesses upon the street of the great city" signifies the extinction of the good of love and charity and of the truth of doctrine and faith by the falsities and evils of doctrine. As the evils and falsities of doctrine are signified, it is next said "which great city is spiritually called Sodom and Egypt," "Sodom" signifying the evils of the love, and "Egypt" the falsities therefrom, each pertaining to doctrine, by which the church at its end is destroyed (concerning which in the following articles).

[2] "Street" signifies the truth of doctrine, and in the contrary sense the falsity of doctrine, because in the spiritual sense a "way" signifies truth leading to good, and in the contrary sense falsity leading to evil (See above, n. 97); and streets are ways in a city, and as a "city" signifies doctrine, so a "street" signifies the truth and the falsity of doctrine. Moreover, in the spiritual world there are cities, and streets in them, as in the cities of the world; and what each one is in respect to the affection of truth and intelligence therefrom is known there merely from the place where he dwells and from the streets in which he walks. Those who are in a clear perception of truth dwell in the southern quarter of the city and also walk there; those who are in a clear affection of the good of love dwell in the eastern quarter and also walk there; those who are in an obscure affection of the good of love dwell in the western quarter and also walk there; and those who are in an obscure perception of truth dwell in the northern quarter and also walk there. But in the cities where those live who are in the persuasion of falsity from evil the reverse is true. This makes clear why it is that a "street" signifies truth or falsity leading.

[3] That "streets" have this signification can be seen from the following passages. In Jeremiah:

Run ye to and fro through the streets of Jerusalem, and see, I pray, and know, and seek in the open places thereof if ye can find a man [vir] that doeth judgment, that seeketh truth; then will I pardon her (Jeremiah 5:1).

Because "the streets of Jerusalem and the open places thereof" signify the truths of doctrine, according to the states of affection and perception of those who are of the church, and because "Jerusalem" signifies the church in respect to doctrine it is said, "Run ye to and fro through the streets of Jerusalem, and see and know, and seek in the open places thereof;" and because "judgment" is predicated of truths, since all judgment comes from laws and precepts, which are truths, and because "truth" signifies the truth of doctrine and of faith it is said, "if ye can find a man [vir] that doeth judgment and that seeketh truth."

The "open places" mean particularly the corners of the city, thus the quarters where the dwelling places are; and as each one in the cities in the spiritual world has his dwelling place in accordance with his affection of good and his perception of truth, clear or obscure, therefore "open places" signify truths and goods according to each one's affection and perception.

[4] In Isaiah:

Judgment hath been rejected backward, and justice hath stood afar off; for truth hath stumbled in the street, and rectitude cannot enter (Isaiah 59:14).

"Judgment and justice" signify in the Word truth and good; that these no longer exist is signified by "judgment hath been rejected backward, and justice has stood afar off;" that they have wandered away from the truths of doctrine, and consequently there is no truth in the life, which is the good of life, is signified by "truth hath stumbled in the street, and rectitude cannot enter," for all good of life is acquired by means of the truths of doctrine, for it is by them that a man learns how he ought to live. Because "street" signifies where truth leads, it is said "truth hath stumbled in the street."

[5] In Nahum:

The chariots raged in the street, they ran to and fro in the open places (Nahum 2:4).

Because "chariots" signify the doctrinals of truth, and "streets" and "open places" what is in accord with each one's affection and perception, as above, it is said "the chariots raged in the streets, they ran to and fro in the open places," "to rage" signifying to call falsities truths, and "to run to and fro" signifying to wander off.

[6] In the book of Judges:

In the days of Jael the ways ceased, they that go in footpaths went in crooked paths, they ceased, the open places ceased in Israel (Judges 5:6, 7).

This is in the Song of Deborah and Barak, which treats of the desolation of truth in the church, and afterwards of its restoration; the desolation is described by "the ways ceased, they that go in footpaths went in crooked paths, they ceased, the open places ceased in Israel;" "ways and paths" having the same signification as "streets and open places," namely, truths of doctrine leading, and "to go in crooked ways" signifies to wander away from truths.

[7] In Isaiah:

The city of emptiness shall be broken down, every house shall be shut that no one may enter; a cry over the wine in the streets; every joy shall be mixed, the gladness of the earth shall be banished (Isaiah 24:10, 11).

"The city of emptiness" signifies doctrine in which there is falsity and no truth; "house" signifies the good of the will and thus of the life; thence is evident what is signified by "the city of emptiness shall be broken down, every house shall be shut that no one may enter;" "a cry over the wine in the streets" signifies lamentation on account of the lack of truth and the mingling of truth with falsity, "wine" signifying the truth of the church from the Word; therefore it is said "in the streets," because "street" too signifies truth, and where truth is sought. "Joy and gladness" are mentioned, because "joy" is predicated of the delight that is from the affection of good, and "gladness" of the delight that is from the affection of truth; that these delights will cease is signified by "every joy shall be mixed, the gladness of the earth shall be banished," the earth signifying the church.

[8] In Jeremiah:

How is the city of glory forsaken, the city of my joy! Therefore her young men shall fall in the streets, and all the men of war shall be cut off (Jeremiah 49:25, 26; 50:30).

"The city of glory" signifies the doctrine of Divine truth, and "the city of joy" signifies the delight from the affection of good and truth therein; "young men" signify those who are made intelligent by means of truths; and that the understanding of truth would perish is signified by "the young men shall fall in the streets;" "men of war" signify truths combating against falsities; that there will be no defense of truth against falsities is signified by "all the men of war shall be cut off."

[9] In Ezekiel:

You have multiplied your slain in this city, so that you have filled the streets thereof with the slain (Ezekiel 11:6).

The "slain" mean in the Word those who are destroyed by falsities; for the "sword," by which they are slain, signifies falsity destroying truth; "city" signifies here, as above, the doctrine of truth; thence appears what is signified by "the slain in the city;" "to fill the streets with the slain" signifies to lay waste the truth by falsities.

[10] In Lamentations:

They that did eat delicacies are laid waste in the streets; and they that were brought up in crimson have embraced dunghills. The form of the Nazirites is darker than blackness, they are not recognized in the streets. They have wandered about blind in the streets, they are polluted with blood. They have hunted our steps so that we cannot go in the streets (Lamentations 4:5, 8, 14, 18).

Here, too, "streets" signify the truths of doctrine leading to the good of life, or truths according to which one must live. This treats of the church where the Word is, and its devastation in respect to truths; therefore "they that did eat delicacies are laid waste in the streets" signifies that those who have imbibed genuine truths from the Word have no longer any truths, "delicacies" meaning genuine truths from the Word; "they that were brought up in crimson have embraced dunghills" signifies that those who had imbibed genuine goods from the Word have nothing but the falsities of evil, "crimson" signifying the genuine good of the Word, in particular the celestial love of truth, and "dunghills" signifying the falsities of evil; "the form of the Nazirites is darker than blackness, they are not recognized in the streets," signifies that Divine truth is in such obscurity that it is apparent to no one; "the Nazirites" represent the Lord in relation to Divine truth, and therefore signify Divine truth from the Lord; "they have wandered about blind in the streets, they are polluted with blood," signifies that the truths of the Word are no longer seen because they have been falsified, "the blind" signifying those who do not see truths. "They have hunted our steps, so that we cannot go in the streets," signifies leading astray, so that it is not known how to live, "to hunt the steps" signifying to lead astray by falsities, and "to go" signifying to live, therefore "to go in the streets" signifies to live according to truths.

[11] In Zephaniah:

I will cut off the nations, their corners shall be laid waste; I will make desolate their streets, that none may pass through; their cities shall be laid waste, that there may be no man nor inhabitant (Zephaniah 3:6).

The "nations that shall be cut off," signify the goods of the church; the "corners that shall be laid waste" signify the truths and goods of the church in the whole complex (that this is the signification of "corners" see above, n. 417; the "streets that shall be made desolate, that no one may pass through," signify the truths of doctrine; for the "cities that shall be laid waste, that there may be no man nor inhabitant," signify doctrinals, "man" and "inhabitants" meaning in the Word in the spiritual sense all who are in truths and goods, thus in an abstract sense, truths and goods.

[12] In Zechariah:

I will return to Zion, and will dwell in the midst of Jerusalem, whence Jerusalem shall be called the city of truth. There shall yet old men and women dwell in the streets of Jerusalem, and the streets shall be full of boys and girls playing in the streets thereof (Zechariah 8:3-5).

This is said of the Lord's coming, and of the New Church to be established by Him; "Zion" means the church in respect to the good of love, and "Jerusalem" the church in respect to the truths of doctrine, therefore Jerusalem is called "the city of truth;" "the old men and women who shall dwell in the streets of Jerusalem" mean those that are intelligent and wise through the truths of doctrine; "the boys and girls playing in the streets, of whom the streets of the city shall be full," signify the affections of truth and good and their delights, in which those shall abound who live in the truths of doctrine.

[13] In Jeremiah:

According to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to shame, altars to burn incense to Baal (Jeremiah 11:13).

"According to the number of thy cities were thy gods, O Judah," signifies that there were as many falsities as doctrinals, "cities" signifying doctrinals, and "gods" falsities of religion; "according to the number of the streets of Jerusalem have ye set up altars to shame" signifies that there were as many kinds of worship as there were falsities of doctrine, "streets" here signifying the falsities of doctrine, and "altars" worship; worship from falsities is what is meant, because the altars meant were altars of incense, for it is said, "altars to burn incense to Baal," and "incense" signifies spiritual good, which in its essence is truth from good, and in the contrary sense falsity from evil.

(That this is the signification of "incense" and its "altar," see above, n. 324, 491, 492, 567.)

[14] In the same:

Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? The sons gather wood and the fathers kindle the fire, the women knead dough to make cakes to the queen of the heavens, and to pour out drink-offerings to other gods; I will make to cease in the cities of Judah and in the streets of Jerusalem the voice of joy and the voice of gladness (Jeremiah 7:17, 18, 34).

What these words signify in the spiritual sense may be seen fully explained above n. 555; also that "the cities of Judah" signify the doctrinals of the church, and "the streets of Jerusalem" its truths of doctrine.

[15] In the same:

Have ye forgotten the evils which they did in the land of Judah and in the streets of Jerusalem? (Jeremiah 44:9)

"The land of Judah" signifies the church in respect to good, but here in respect to evil; and "the streets of Jerusalem" signify the truths of doctrine, but here its falsities of doctrine.

[16] In Ezekiel:

With the hoofs of his horses Nebuchadnezzar king of Babylon shall trample down all thy streets; he shall slay thy people with the sword, and he shall bring down the pillars of strength to the earth; they shall make a spoil of thy wealth (Ezekiel 26:11, 12).

"Nebuchadnezzar king of Babylon" signifies the profanation of truth and its consequent destruction; "to trample down all thy streets with the hoofs of his horses" signifies that all the truths of the church will be destroyed by the fallacies of the sensual man; "he shall slay the people with the sword" signifies that truths will be destroyed by falsities; that thus also all worship from truths will be destroyed is signified by "he shall bring down the pillars of strength to the earth," for "pillars" signify holy worship from truths, and because all power is of truth from good they are called "pillars of strength;" that knowledges of truth will also be destroyed is signified by "they shall make a spoil of thy wealth." (That "wealth" and "riches" mean the knowledges of truth, see above, n. 236.)

[17] In the same:

Thou hast built thee an eminent place and hast made thee an exalted place in every street, upon every head of the way thou hast made thee thy eminent place, and thou hast made thy beauty abominable (Ezekiel 16:24, 25, 31).

"Eminent place" and "exalted place" with the ancients signified heaven; from this came the practice of sacrificing upon high mountains, or in place of these upon places built up high, therefore worship from evils and from the falsities of doctrine is signified by "making an eminent and an exalted place in every street, and upon every head of the way;" and as that worship became idolatrous it is said that "they made their beauty abominable," "beauty" meaning truth and intelligence therefrom; for everyone in the spiritual world is beautiful according to truths from good, and intelligence therefrom.

[18] In Amos:

Lamentations shall be in all the streets, and they shall say in all the open places, Alas, alas! and they shall call the husbandman to mourning (Amos 5:16).

"Lamentations shall be in all the streets, and they shall say in all the open places, Alas, alas!" signifies grief because truth and good are everywhere laid waste; "and they shall call the husbandman to mourning" signifies the grief of the men of the church on this account, "husbandman" signifying the man of the church, because a "field" signifies the church in respect to the implantation of truth.

[19] In David:

Our garners are full, affording food on food; our flocks are thousands and ten thousands in our streets; our oxen are laden, there is no breach nor fleeing away, nor outcry in our open places (Psalms 144:13, 14).

"Garners which are full of food" signify the doctrinals from the Word, thus the Word itself, wherein are all truths of doctrine which furnish instruction and spiritual nourishment; "flocks are thousands and ten thousands in the streets" signifies spiritual goods and truths, "thousands of flocks" goods, and "ten thousands" truths; "oxen laden" signify natural goods and their affections; "no breach" signifies their coherence; "no fleeing away" signifies no loss of any of these; "no outcry in the open places" signifies no lamentation anywhere over the lack of these.

[20] In Job:

God, who giveth rain upon the faces of the earth, and who sendeth waters upon the faces of the streets (Job 5:10).

"To give rain upon the faces of the earth" signifies the influx of Divine truth into all things with those who are of the church; and "to send waters upon the faces of the streets" signifies Divine influx into the truths of doctrine, that man may be rendered spiritual thereby.

[21] In Isaiah:

In its streets they have girded themselves with sackcloth, upon its roofs and in its streets he shall howl, flowing down in weeping (Isaiah 15:3).

This is said of the city Ar in the land of Moab, which signifies the doctrine of those who are in truths from the natural man; grief over their falsities of doctrine, from the first to the last, is signified by "they have girded themselves with sackcloth, upon its roofs and in its streets he shall howl," "roofs" meaning interior things, and "streets" exterior things with such. In Jeremiah:

Upon all the roofs of Moab and in its streets, lamentation everywhere (Jeremiah 48:38).

The signification here is similar, as above.

[22] In Daniel:

Know and perceive that from the going forth of the Word even to the restoration and building of Jerusalem, even to Messiah the prince; after sixty and two weeks it shall be restored and built, street and ditch, but in straitness of times (Daniel 9:25).

He who knows not the spiritual sense of the Word may think that by "Jerusalem" here Jerusalem is meant, and that it is to be restored and built; also that "the street and ditch" which it is said will be restored and built mean a street and ditch of that city; but "Jerusalem" means the church that is to be established by the Lord, and "street and ditch" mean the truth of doctrine; "street" truth, and "ditch" doctrine. What is there signified by the number of weeks is not to be explained in this place.

[23] This makes evident that "the street of the New Jerusalem" has a like signification in the following passages in Revelation:

The twelve gates were twelve pearls and the street of the city was pure gold, as it were transparent glass (Revelation 21:21).

And afterwards:

He showed me a pure river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb; in the midst of the street thereof and of the river on either side was the tree of life, bearing twelve fruits (Revelation 22:1, 2).

But these passages will be explained hereafter.

[24] In Isaiah:

Thy sons have fainted, they lay at the head of all the streets, as an antelope in a net (Isaiah 51:20).

This, too, is said of Jerusalem, that is, the church vastated in respect to doctrine, "sons" meaning those who are in the truths of doctrine; "to faint and to lie at the head of all the streets" signifies to be deprived of all truth, "head or beginning of the streets" signifying entrance to truth, thus all truth.

[25] In Lamentations:

The infant and the suckling faint in the streets of the city. Lift up thy hands to the Lord respecting the souls of thine infants, who have fainted from famine at the head of all the streets (Lamentations 2:11, 19).

"Infant and suckling" signify innocence, and also the goods and truths that are first born and made alive by knowledges from the Word with men who are regenerating, and which, being the first, are faultless and blameless; entire lack of these is signified by "they have fainted in the streets of the city, and at the head of all the streets;" it is said "from famine," because "famine" signifies loss, lack, and ignorance of knowledges, and at the same time desire for them (See above, n. 386).

[26] In Nahum:

Her infants were dashed in pieces at the head of all the streets, and over her honorable ones they cast a lot, and all her great ones were bound with chains (Nahum 3:10).

Here also "infants" mean the truths that are firstborn and vivified, and "to be dashed in pieces at the head of all the streets" signifies to be scattered and to perish; "honorable ones" signify the goods of love; "to cast a lot over them" signifies dispersion of these; "great ones" signify the truths of good; and "to be bound with chains" signifies to be tied by falsities so that truth cannot come forth. This is said of "the city of bloods" which signifies the doctrine in which the truths of the Word are falsified.

[27] In Jeremiah:

Death cometh up through our windows, it cometh into our palaces, to cut off the infant from the street, the young men from the open places (Jeremiah 9:21).

"Death" means here spiritual death, which takes place when falsity is believed to be truth and truth to be falsity, and the life is in accordance therewith; "windows" signify the thoughts from the understanding, "palaces" the interior and thus the more sublime things of the human mind; this makes clear what is signified by "death cometh up through the windows and cometh into our palaces;" "infant" signifies here as above the truths that are firstborn through knowledges from the Word; "young men" signify truths acquired, from which comes intelligence; and "streets and open places" signify the truths of doctrine and the truths of life which lead to intelligence and wisdom; this makes clear what is signified by "cutting off the infant from the street, the young men from the open places."

[28] In the same:

I am full of the anger of Jehovah, I am weary with holding in; pour out upon the infant in the street, and upon the assembly of young men; for even the man with the woman shall be taken, the old man with him that is full of days (Jeremiah 6:11).

Here "the infant in the street" and "the young men" have a similar signification as above; "man [vir] and woman" signify truth conjoined to good and intelligence therefrom; and "old man" and "one full of days" signify wisdom.

[29] As "street" signifies the truth of doctrine leading, and in the contrary sense falsity, "the clay of the streets," "the mire," and "dung" signify the falsity of the love of evil, in the following passages. In Isaiah:

Their carcass has become as the dung of the streets (Isaiah 5:25).

He shall make him to be trodden down like the clay of the streets (Isaiah 10:6).

In Micah:

She shall be trodden down like the mire of the streets (Mic. Micah 7:10).

In David:

I will beat them small as the dust before the faces of the wind, I will spread them out as the mire of the streets (Psalms 18:42).

All this, too, is from the appearances in the spiritual world; in the cities there in which falsities from evil reign the streets appear full of dung, mire and clay. This makes evident what is signified by:

The Lord's commanding the seventy whom He sent out to preach the Gospel, Into whatever city ye enter and they receive you not, go out into the streets thereof and say, Even the dust of your city that cleaveth unto us do we shake off from us ¹ (Luke 10:10, 11).

[30] Because "the streets of a city" signify the truths of doctrine, according to which one should live, it was customary to teach and to pray in the streets. Thus in the second book of Samuel:

Tell it not in Gath, publish it not in the streets of Ashkelon, lest the daughters of the Philistines rejoice (2 Samuel 1:20).

In Matthew:

When thou doest alms sound not a trumpet before thee, as the hypocrites do in the synagogues and in the open places that they may have glory of men. And when thou prayest thou shalt not be as the hypocrites, for they love to pray standing in the synagogues and in the corners of the streets where they may be seen of men (Matthew 6:2, 5).

And in Luke:

Then shall ye begin to say, We did eat before Thee and drink, and Thou didst teach in our streets; but He shall say, I tell you I know you not whence ye are (Luke 13:26, 27).

[31] Furthermore, from the signification of "street," as meaning the truth of doctrine, it is also evident why the Lord said in the parable that:

The master of the house commanded his servants to go out quickly into the streets and open places of the city and bring in the poor, the maimed, the lame, and the blind (Luke 14:21).

"The poor, the maimed, the lame, and the blind," do not mean such in a natural sense, but such in a spiritual sense, that is, such as had not the Word, and were therefore in ignorance of truth and in lack of good, but still desired truths by means of which they might obtain good; such were the Gentiles with whom the church of the Lord was afterwards established.

[32] Because "the street of a city" signified either truth or falsity teaching and leading, therefore:

The angels that came to Sodom said that they would lodge all night in the street (Genesis 19:2).

And for the same reason it was commanded that:

If the sons of Israel observed that those in any city served other gods they should smite the inhabitants of the city with the sword, utterly destroying the city, and they should bring all the spoil of it into the midst of the street, and burn the city and all the spoil with fire (Deuteronomy 13:14, 16, 17).

"Other gods" signify the falsities of worship, "the sword" the destruction of falsities by truths; "spoil" the falsification of truth; and "fire" the punishment of the love of evil and its destruction.

[33] From these passages cited from the Word it can be seen what is signified by "the bodies of the two witnesses were cast forth upon the street of the great city which spiritually is called Sodom and Egypt," and afterwards that "they were not suffered to be placed in sepulchers;" for it was a custom with the Jewish and Israelitish nation to cast out the slain that were enemies into the ways and streets, and not to bury them, as a sign of their hatred of such; but still this represented that by such enemies infernal evils and falsities that could not be raised again to life were meant, that is, those who were in infernal evils and falsities.

[34] This is evident in Jeremiah:

The prophets prophesy, saying, Sword and famine shall not be in this land; by sword and by famine shall these prophets be consumed, and the people to whom they prophesy shall be cast out into the streets of Jerusalem, and there shall be no one to bury them (Jeremiah 14:15, 16).

A "prophet" means the doctrine of truth, here the doctrine of falsity, because they prophesied falsities; and as "streets" signified where falsities are, it is said that "they were to be cast out into the streets of Jerusalem."

Footnotes: