444. Of the tribe of Levi were sealed twelve thousand.- That this signifies good works, is evident from the representation, and hence signification, of Levi and his tribe, as denoting spiritual love which is called charity towards the neighbour. The tribe of Levi here signifies good works, because spiritual love or charity consists in doing goods, which are good works. Charity itself, considered in itself, is the affection for truth and good, and where that affection is, there a life according to truths and goods is found, for affection without a life according to the truths and goods by which it is bestowed has no existence; if it be thought to exist and to be present, it is a natural, not a spiritual affection. These two affections differ in this, that natural affection has for its end self and the world. Therefore the truths and goods with which a man is then affected he loves for his own reputation's sake, in order to obtain honours and wealth, in which case the life which he lives, according to the doctrinals he had learned, is merely put on from self for the sake of appearance and therefore is a life of pretence and interior hypocrisy. But spiritual affection has for its end the Lord, heaven, and eternal life, which it looks to in truths and goods, and so loves truths and goods spiritually. When a man possesses this affection he then loves to think and to will those things, consequently to live according to them. To live according to goods and truths is meant in the Word by doing, and the life itself, by the deeds and works so frequently mentioned in the Word. These things, therefore, are represented and signified by Levi and his tribe in the church with the Jews.

[2] Because this affection is the very essential of the church, therefore the tribe of Levi was made the priesthood; and the staff of Levi in the tent of the assembly blossomed with almonds; and for the same reason, an inheritance was not given to that tribe as to the other tribes, but [it was] amongst each of them. That the tribe of Levi was made the priesthood, is well known; for not only was Aaron made the chief priest, but also his sons succeeded him, and all the Levites were given them for the purpose of ministering. That Moses and Aaron were of the tribe of Levi, may be seen in Exodus (6:20); Numbers (18:2); and that the Levites were appointed to be ministers of Aaron and his sons, is seen in Moses. The tribe of Levi was chosen for the priesthood to keep the charge of the whole assembly before the tent of the congregation to do the service of the Tabernacle; and the Levites were given to Aaron, and taken instead of all the first-born.

[3] Concerning their ministry and offices see Numbers (3:1 to end). The priesthood was given to the tribe of Levi, because it represented, and thence signified, love and charity.

Love and charity are the affection for spiritual good and truth; for affection is the term used of love in its continuity, affection being the continuity of love. The same is also signified in the Word by the priesthood and its ministry. For this affection is the essential of the church, since where that is, there is the church, and where it does not exist the church does not exist. For the affection for good and truth is the very spiritual life of man, because when man is affected with good and truth, he is then in good and truth as to his life; his very thought is then nothing but affection in a varied form, for a man draws whatever he thinks, from his thought, since no one can think without affection. This then is the reason why the tribe of Levi was appointed to the priesthood. A similar thing is related of the Levites in Ezekiel, where a new earth, a new city, and a new temple are treated of (40:46; 43:19; 44:15; 48:11, 12).

[4] Because the tribe of Levi represented, and thence signified, charity in act, thus the goods of charity, which are good works, therefore the staff of Levi upon which was written the name of Aaron, and which was placed in the tent of the congregation, bloomed with almonds (Num. 17:2-11). Almonds signify the goods of charity, for all things of the church in man flourish from these, because when he possesses the goods of charity, he possesses intelligence and faith, being in the affection of understanding what he knows from the Word, and in the will to act according to what he knows. Since it is necessary for the good of charity to be in all things of the church, in order that the church may be in them, and because the very affection for good and truth, which is charity, gives the power to understand, and instructs all, therefore the tribe of Levi was not only appointed to the priesthood, but also neither lot nor inheritance was granted to that tribe as to the rest, but it was amongst all, as is evident in Moses (Num. 35:1 to end; and in Joshua 21:1 to end). On this account it is said in Moses,

"Levi hath no part nor inheritance with his brethren; Jehovah is his inheritance" (Deuteronomy 10:9).

[5] And because, as we have stated, every man acquires knowledge, intelligence and wisdom, according to his affection for good and truth, therefore it is also said in Moses,

"Jehovah God hath chosen" the sons of Levi "to minister unto him, and to bless in his name; and according to their mouth shall every controversy and every stroke be" (Deuteronomy 21:5).

These words, in the spiritual sense, signify that the affection for good and truth, which is charity, ministers to the Lord, and teaches the things pertaining to the church and worship, and distinguishes falsities from truths, and evils from goods; for "the sons of Levi," in the spiritual sense, signify the affection for good and truth, which is charity. From these observations it is evident that the tribe of Levi was chosen for the priesthood, and had an inheritance among all the tribes, not because that tribe was better than the rest, but because it represented charity in act, and good works, which are the effects of all good and truth in man.

[6] That the tribe of Levi signifies in the Word the goods of charity, which are good works, is also evident from the following passages.

In Jeremiah:

"In those days, and at that time, will I cause a just branch of David to grow up; and he shall execute judgment and justice in the land. In those days shall Judah be saved, and Israel shall dwell safely; and this is the name whereby He shall be called, Jehovah our Justice. There shall not be cut off from David a man sitting upon the throne of the house of Israel; and from the priests, the Levites there shall not be cut off a man from before my faces to offer the burnt-offering, and to kindle the meat-offering, and to do sacrifice continually. If ye shall render vain my covenant of the day, and my covenant of the night, then will also my covenant become of no effect with David my servant, that he shall not have a son to reign upon his throne; and with the Levites the priests, my ministers. As the host of the heavens is not numbered, neither the sand of the sea measured; so will I multiply the seed of David my servant, and the Levites my ministers" (Jeremiah 33:15-17, [18,] 20-22).

Here the subject is the coming of the Lord, who is the branch of David, and is called Jehovah our Justice. That Judah shall then be saved, and Israel dwell safely, signifies that then those will be saved who are in love to the Lord. That Israel shall dwell safely signifies that then those who are in charity towards their neighbour will not be infested by evils and falsities. There shall not be cut off from David a man sitting upon the throne of the house of Israel, signifies that then Divine Truth proceeding from the Lord shall reign continually in the church, the throne of the house of Israel denoting the church where it reigns. And from the priests the Levites there shall not be cut off a man from before my faces to offer the burnt-offering, and to kindle the meat-offering, and to do sacrifice continually, signifies, that then there shall be worship continually from the good of love and charity, and from the truths of faith.

[7] The Levites signify those who are in such worship; the burnt-offering signifies worship from the good of love; the meat-offering worship from the good of charity towards the neighbour; and the sacrifice, worship from the truths of faith. If ye shall render vain my covenant of the day, and my covenant of the night signifies if they did not observe these two things, which make conjunction with the Lord, love and faith; covenant denotes conjunction; the covenant of the day, conjunction by love, and the covenant of the night, conjunction by faith. Then will also my covenant become of no effect with David my servant, that he shall not have a son to reign upon his throne; and with the Levites the priests my ministers, signifies that then they would have neither Divine truth, nor Divine Good. The Levites the priests and ministers are those who are in the good of love to the Lord, and in worship thence. As the host of the heavens is not numbered, neither the sand of the sea measured, signifies the knowledges of truth and good in the spiritual and natural man, the host of heaven denoting those knowledges in the spiritual man, and the sand of the sea the same in the natural man. So will I multiply the seed of David my servant, and the Levites my ministers, signifies the multiplication of Divine Truth, and the fructification of Divine Good, in those who have conjunction with the Lord. The Levites, the priests, here and elsewhere in the Word, signify those who are in the good of love and charity, and in the abstract sense that good itself.

[8] In Malachi:

"Behold, I send my angel, who shall prepare the way before me; and the Lord whom ye seek shall suddenly come to his temple, and the angel of the covenant whom ye desire; for he is as a refiner's fire, and as fuller's soap; and he shall sit refining and purifying the silver, and he shall purify the sons of Levi, and shall purge them as gold and silver, that they may offer to Jehovah a meat-offering in justice. Then shall the meat-offering of Judah and Jerusalem be pleasant to Jehovah, according to the days of an age, and according to the former years" (3:1-4).

The signification of these things in the spiritual sense may be seen explained above (n. 242:9 and 433:12), where it is shown that by the sons of Levi are meant all those who are in the good of charity, and thence in the good of faith. The subject is the coming of the Lord. His Divine Human is meant by His temple, to which Jehovah the Lord shall come; and that He would purify those who are in the good of charity, and thence in the good of faith, is meant by His purifying and purging the sons of Levi. That the sons of Levi themselves are not meant is evident, for it is said that He shall then purify and purge them, and that the meat-offering of Judah and Jerusalem shall then be pleasant to Jehovah. It is known that the Lord did not purify and purge the Levites; nor was the meat-offering of Judah and Jerusalem pleasant to the Lord, for they were altogether against the Lord, and worship by sacrifices and meat-offering was at that time abrogated. For by Judah there, is meant all who are in the good of love to the Lord, and by Jerusalem the church which is in truths of doctrine; see above (n. 433).

[9] Again, in Moses:

"And of Levi he said, thy Thummim and thy Urim, to thy holy man whom thou didst prove in Massah, and with whom thou didst strive, at the waters of Meribah; who said to his father and to his mother, I have not seen you; neither did he acknowledge his brethren, nor know his sons; for they shall guard thy word, and they shall keep thy covenant. They shall teach Jacob thy judgments, and Israel thy law; they shall put incense to thy nostril, and whole burnt-sacrifice upon thine altar. And accept the work of his hands; smite through the loins of them that rise against him, and of them that hate him, that they rise not again" (Deuteronomy 33:8-11).

These words occur in the blessing of the sons of Israel by Moses, in which the subject treated of is the Word, which in the representative sense is signified by Moses. By Urim and Thummim is signified Divine Truth shining forth from Divine Good, therefore the Word; and by Levi is meant the spiritual affection for truth. The holy man whom they tempted in Massah, and at the waters of Meribah, means the Lord as to Divine Truth, for the rock at which that temptation took place signifies the Lord, and the waters issuing thence signify Divine truths. The father and mother to whom he said, "I have not seen you," signify the Israelitish church, which did not acknowledge the Lord, the church being called father from good, and mother from truth. His brethren whom he did not acknowledge, and his sons whom he knew not, mean the goods and truths of the church, which that church did not possess, brethren denoting goods, and sons denoting truths.

[10] But because the sons of Levi signify the goods and truths of the church, and generally, the spiritual affection for truth and good, it is therefore said of them, they shall guard thy word, and keep thy covenant; they shall teach Jacob thy judgments, and Israel thy law. This signifies that those who are in the spiritual affection for truth act according to the Word, and teach the goods and truths of the church, for it is the spiritual affection for truth that itself acts and teaches, because the Lord flows into that affection, doing the good in man, and teaching truth in him. The Word in this passage is the Divine Truth, and "to guard it" means to act, covenant denoting conjunction with the Lord by means of it. Judgments are truths of doctrine from the Word; the law is the good of truth; Jacob and Israel are the church. They shall put incense to thy nostril, signifies worship from the truths of doctrine; and whole burnt-sacrifice upon thine altar, signifies worship from the good of love. Smite through the loins of them that rise against him, signifies the dissipation of falsities by truths; and smite through the loins of them that hate him, that they rise not again, signifies the dissipation of evils. These things are said concerning Levi, because Divine Truth, which is the Word, is in those only who are in the spiritual affection for truth. The spiritual affection for truth is love for the truth itself, and esteem for it above every good of the world, because by means of it man has eternal life, which can be implanted in him only by means of truths, therefore by means of the Word, for the Lord teaches truths by the Word. The spiritual affection for truth, which is love for truths above every good of the world, is thus described by the Lord in Matthew:

"The kingdom of the heavens is like unto a merchant man, seeking goodly pearls; who, when, he had found one pearl of great price, went and sold all that he had and bought it" (13:45, 46).

A pearl signifies truth. That man cannot have eternal life except by means of truths from good, which is from the Lord, may be seen in the Doctrine of the New Jerusalem 24, to the end).

[11] That Levi signifies love and charity is evident from the words of his mother Leah when she bare him, which are these:

And Leah "conceived again, and bare a son; and said, Now this time will my man (vir) adhere unto me, because I have borne him three sons; therefore she called his name Levi" (Genesis 29:34).

She conceived again and bare a son, signifies spiritual conception and birth; and said, Now this time will my man (vir) adhere unto me, signifies spiritual love, by means of which conjunction takes place, or charity; because I have borne him three sons, signifies what is successive; therefore she called his name Levi, signifies conjunction by means of love and its quality. These things are further explained in the Arcana Coelestia 3873-3877). Levi signifies adhesion, and adhesion signifies conjunction by means of spiritual love. The three sons of Leah, Reuben, Simeon, Levi, born in the order named, signify in their series the chief and primary essentials of the church, truth in the understanding, truth in the will, and truth in act, like the three disciples of the Lord, Peter, James, and John. For Peter signifies truth in the understanding, James, truth in the will, and John, truth in act, which is the good of life, or the good of charity; and adhesion, which in the original tongue is called Levi, signifies conjunction by means of love and charity. That adhesion has this signification may be seen in the Arcana Coelestia 3875).

[12] That Levi in the highest sense signifies the Lord as to love and mercy, is evident in Malachi:

"And ye shall know that I have sent this commandment unto you, that my covenant may be with Levi. My covenant of life and peace was with him; which I gave to him in fear, that he might fear me, therefore on account of my name he hath feared for himself. The law of truth was in his mouth, and perversity was not found in his lips; he walked with me in peace and uprightness, and did turn many away from iniquity; the lips of the priest shall seek [the law] from his mouth; for he is the messenger (angelus) of Jehovah of hosts. But ye are departed out of the way; ye have caused many to stumble in the law; ye have corrupted the covenant of Levi" (Malachi 2:4-7,

[8]).

Here Levi, in the highest sense, means the Lord as to His Divine Human, for it is said of Levi, that "the law of truth was in his mouth, and perversity was not found in his lips," that "the lips of the priest shall seek [the law] from his mouth, for he is the messenger of Jehovah of Hosts." The covenant, therefore, of Levi means conjunction with the Lord by means of love and charity; the covenant of life and peace signifies that conjunction, and the fear which is also stated of Him, signifies love. The lips of the priest shall seek [the law] from his mouth "signifies, that all the truth of doctrine is from Him, and with those who are in love to Him. He is called the Angel of Jehovah from the Divine Truth which the Lord teaches in the Word and by means of the Word. Their departing out of the way, and causing many to stumble in the law, and corrupting the covenant of Levi, signifies that the church with the Israelites perverted the truths of the Word, and thence the goods of life, and therefore destroyed conjunction with the Lord; way signifying the truths of doctrine, the law, the goods thereof, and the covenant of Levi, conjunction with the Lord. From these things the signification of Levi and his tribe in the representative sense is evident, namely, the good of charity, which is the good of life, also the spiritual affection for good and truth, and, in the highest sense, the Lord as to spiritual love.

[13] Since most things in the Word have also an opposite sense, so have Levi and his tribe, and in this sense Levi signifies the evil of falsity, which is contrary to the good of charity; and also a life without charity, consequently, the absence of charity towards the neighbour. This is signified by Levi in the prophecy of Israel concerning his sons:

"Simeon and Levi are brethren; weapons of violence are their swords; into their secret let not my soul come, in their congregation let not my glory be united; because in their anger they slew a man, and in their good pleasure they unstrung an ox. Cursed be their anger, for it was fierce, and their wrath, for it was hard; I will divide them in Jacob, and scatter them in Israel" (Genesis 49:5-7).

These words have been explained in the article above, where Simeon is treated of (n. 443:6).

[14] This opposite sense is also meant by the Levite in the Lord's parable concerning the man wounded by robbers. This parable shall be explained here, because it treats of charity towards the neighbour, and because the Lord spoke therein from beginning to end by correspondences, which have not hitherto been known.

A lawyer "willing to justify himself, said unto Jesus, Who is my neighbour? Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among robbers, which stripped him of his raiment, and wounded him, and departed, leaving him half dead, and by chance there came down a certain priest that way; and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was; and when he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two-pence (denarii), and gave them to the host, and said, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three thinkest thou, was neighbour unto him that fell among the robbers? And he said, He that showed mercy unto him. Then said Jesus unto him, Go, and do thou likewise" (Luke 10:29-37).

The subject involved in these words is charity towards the neighbour, and good works by means of which charity is in its effect and fulness. Jerusalem there signifies the church in which there is true doctrine, and Jericho, the church which is in possession of the knowledges of good and truth. The priest from Jerusalem signifies those in whom there is no love to the Lord, and the Levite, those in whom there is no charity towards the neighbour, which was the character of the people of Jerusalem at that time; but the Samaritan signifies the Gentiles, who were in the good of charity. The man going down from Jerusalem to Jericho signifies those who are willing to be instructed in the truths and knowledges of the church; the robbers amongst whom he fell signify those who were then in the perverted church, such as the Jewish church was at that time. Their stripping him of his raiment, wounding him, and leaving him half dead, signifies that they deprived him of truths, instilled falsities into him, and injured him in regard to spiritual life to such a degree that scarcely any remained.

To strip any one of raiment, signifies in the Word to deprive him of truths; to wound, signifies to injure the mind and spiritual life by means of falsities; and to be half dead signifies until almost destitute of that life; to have compassion signifies to exercise mercy and charity from an interior [principle], for mercy and charity form one. To bind up the wounds, and to pour in oil and wine, signify to provide a remedy against the falsities which had injured his life, by means of instruction in the good of love and the truth of faith, oil in the Word signifying the good of love, and wine, the good and truth of faith. To set him upon his own beast, signifies according to the capacity of his understanding, a beast of burden having here a similar meaning to that of a horse, namely, the understanding. To bring him to an inn, and take care of him, signifies, to [bring him to] those who are better instructed in the knowledges of good and truth, for an inn is a place where meat and drink are bought, and these signify the knowledges of good and truth, and therefore that spiritual nourishment, which is given by instruction. His giving to the host two-pence (denarii), and saying to him, "Take care of him, and whatsoever thou spendest more, when I come again, I will repay thee," signifies the doing of all things of charity according to one's ability and power. From these things it is now evident what Levi, his tribe, and the Levites, signify in both senses. More may be seen concerning the representation and thence the signification of Levi, and the tribe named after him, in the Arcana Coelestia 3875, 3876, 3877, 4497, 4502, 4503, 6352, 10017).

331. And people and nation. That this signifies those who belong to the Lord's spiritual church, and to His celestial church, is clear from the signification of people and nation in the Word. That by people are signified those who are in spiritual good, and by nation those who are in celestial good; thus those who belong to the Lord's spiritual church, and to His celestial church. That there are two kingdoms into which the heavens are divided, namely, the celestial kingdom and the spiritual kingdom, and that in the celestial kingdom are those who are in the good of love to the Lord, and in the spiritual kingdom those who are in the good of charity towards the neighbour, may be seen in the work concerning Heaven and Hell 20-28). But those two kingdoms are not only in the heavens, they are also on the earth, and they are called there the celestial church and the spiritual church. Few know what is specifically signified in the Word by a people or peoples, and what specifically by a nation or nations; therefore I wish to adduce some passages from the Word where they are named together, from which it will be clear that "people" and "nations " have a distinct signification, for unless this were the case they would not be named together, as in the following passages:

[2] In Isaiah:

"The strong people shall honour thee, the city of the powerful nations shall fear thee. Jehovah will swallow up in this mountain the faces of the covering, the covering upon all peoples, and the veil spread over all nations" (25:3, 7, 8).

Here a distinction is made between peoples and nations, because peoples signify those who belong to the Lord's spiritual kingdom, and nations those who belong to His celestial kingdom; thus, those who are in spiritual good, and those who are in celestial good. Spiritual good is the good of charity towards the neighbour, and hence the good of faith, and celestial good is the good of love to the Lord, and hence the good of mutual love. The truth of this good is what is meant by the city of powerful nations, for a city signifies the doctrine of truth, or truths of doctrine. By swallowing up the covering cast over all peoples, and the veil spread over all nations, is signified that the shade which covers the understanding shall be dispersed lest the truths be seen and the goods perceived that pertain to heaven and the church.

[3] In the same:

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

Because nations signify those who are in the good of love, and peoples those who are in the good of charity and thence in the truths of faith, it is therefore said of the nations, that they should come near, and of the peoples, that they should hearken; to come near signifies to be conjoined by love, and to hearken signifies to obey, and to be instructed; therefore it is also said, let the earth hear, and the fulness thereof. By the earth is signified the church as to good, and by the fulness thereof are signified truths.

[4] In the same:

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

In the same:

"Bring forth the blind people that have eyes, and the deaf that have ears. Let all the nations be gathered together, and let the people assemble" (43:8, 9).

In the same:

"I have given him for a witness to the peoples, a prince and law-giver to the nations" (55:4).

In the same:

"Thus said the Lord Jehovih, Behold, I will lift up mine hand towards the nations, and lift up my standard towards the peoples" (49:22).

In the same:

"The peoples that walked in darkness have seen a great light. Thou hast multiplied the nation, thou hast restored to it great joy" (9:2, 3).

And in the same:

"In that day there shall be a root of Jesse, which shall stand for a standard of the peoples, to it shall the nations seek. And he shall lift up a standard for the nations, and shall gather together the outcasts of Israel" (11:10, 12).

The statements contained in these passages are spoken concerning the Lord; and by peoples and nations are meant all who belong to His church; for all who belong to the Lord's church are either of His celestial kingdom or of His spiritual kingdom; besides those who are in those two kingdoms, there are no others who belong to the church. There are also two things which constitute the church, good and truth, both from the Lord; by nations those who are in good are meant, and by peoples those who are in truth; and, apart from persons, by nations are signified the goods of the church, and by peoples the truths thereof. Peoples signify the truths of the church, because spiritual good, or the good of charity towards the neighbour, in which those are who are meant by people, in its essence is truth. (As may be seen in the Arcana Coelestia 8042, 10296; the reason of its being so, n. 863, 875, 895, 927, 1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113, 9596. The nature, consequently, of the distinction between those who belong to the celestial kingdom, and those who belong to the spiritual kingdom, n. 2088, 2669, 2709 ¹ , 2715, 3235, 3240, 4788, 7068, 8521, 9277, 10295.)

[5] In the same:

"At that time a gift shall be brought unto Jehovah Zebaoth; a people divided and pillaged; a nation meted out and trodden under foot, whose land the rivers have spoiled, to the place of the name of Jehovah, to mount Zion" (18:2, 7).

The subject here treated of is the invitation of all to the church, therefore also people and nation are named. Mount Zion signifies the church, to which they are invited; by a people divided and pillaged, are signified those with whom truths are taken away, altered, or perverted by those who are in falsities of doctrine; by a nation meted out and trodden under foot, whose land the rivers have spoiled, are signified those among whom goods are treated in like manner, rivers denoting falsities and reasonings therefrom.

[6] In Zechariah:

"As yet the peoples shall come, and the inhabitants of great cities to entreat the faces of Jehovah, and so shall come many peoples and numerous nations to seek Jehovah Zebaoth in Jerusalem" (8:20-22).

By peoples and nations are also here signified all those who belong to the Lord's church; by peoples, those who belong to His spiritual church, and by nations, those who belong to His celestial church. Jerusalem, to which they shall come, denotes the church.

[7] In David:

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

In the same:

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

In the same:

"That thy salvation may be known on the earth, among all nations. The peoples shall confess thee, O God; the nations shall be glad and shout for joy; for thou shalt judge the peoples in uprightness, and shalt lead the nations upon earth" (Psalms 67:2-5).

In the same:

"Remember me, O Jehovah, with the favour that thou bearest unto thy people; that I may rejoice in the gladness of thy nations" (106:4, 5).

In the same:

"I will confess thee, O Lord, among the nations; I will sing praises unto thee among the peoples" (Psalms [57]:7-9 ² ; 108:1-3).

In these passages also peoples and nations are mentioned, by whom are meant all those who are in truths and goods; the very expressions also that are used of peoples are expressions that are predicated of truths, and the expressions that are used of nations those that are predicated of goods. That no others are meant by nations, is clear also from this, that those things were said by David, who was the enemy of the Canaanitish nations.

[8] In Luke:

"Mine eyes have seen thy salvation, which thou hast prepared before the face of all peoples; a light in revelation of the nations" (2:30-32).

In Zephaniah:

"The remnant of my people shall spoil them, and the residue of my nation shall inherit them" (2:9).

In Moses:

When the two sons struggled together in the womb; Rebecca went to enquire of Jehovah, unto whom Jehovah said, Two nations are in thy womb, and two peoples shall be separated from thy bowels (Genesis 25:22, 23).

And in the same:

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

By the sons of man are signified the same as by peoples, namely, those who are in spiritual truths and goods; therefore it is said concerning them, "When he separated the sons of man, he set the bounds of the peoples according to the number of the sons of Israel"; the sons of Israel signifying the spiritual church, and the number of them, or of the twelve tribes named from them, signifying all the truths and goods therein (see just above, n. 330); they therefore are called peoples. To separate them and to set their bounds, signifies to remove from falsities and to gift with truths; and to give the inheritance to the nations, signifies heaven and conjunction with those who are in the good of love.

[9] In Daniel:

"All peoples, nations, and tongues shall worship him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed" (7:14).

This is spoken of the Lord; and by peoples and nations are meant all those who are in truths and goods; and by all tongues are meant, of whatever doctrine or religion; for the Lord's church is universal, as it exists with all those who are in the good of life, and who from their doctrine look to heaven, and thereby conjoin themselves with the Lord (as to whom see the work concerning Heaven and Hell 318-328). Because nations signify those who are in the good of love, and peoples those who are in the good of charity and the truths of faith thence, therefore it is said, "His dominion is an everlasting dominion, and his kingdom shall not pass away"; dominion in the Word being predicated of good, and kingdom of truth; therefore the Lord is called Lord from Divine good, and King from Divine truth. Besides these passages, there are also others which might be adduced to confirm [the statement], that people signify those who belong to the spiritual church, and nations those who belong to the celestial church; but here those only have been adduced in which people and nations are mentioned together. To these some shall be added in which nations are mentioned alone.

[10] In Isaiah:

"Open the gates, that the just nation which keepeth faithfulness may enter in. Thou hast added to the nation, O Jehovah, thou hast added to the nation; thou art glorified; thou hast removed all the ends of the earth" (26:2, 15).

In David:

"All the ends of the earth shall be turned towards Jehovah; and all the families of the nations shall worship before thee. For the kingdom is Jehovah's; and he is the ruler among the nations" (Psalms 22:27, 28).

In Isaiah:

"The nations shall walk to thy light, and kings to the brightness of thy rising. Thy heart shall enlarge itself, that the multitude of the sea may be turned towards thee; the hosts of the nations shall come unto thee" (60:3, 4).

In the same:

"All nations shall see thy justice, and all kings thy glory" (62:2).

In these passages nations and peoples are not mentioned together, but still in the two last nations and kings [are], because by kings are signified the same as by people, namely, those who are in truths (see above, n. 31). And because by nations are signified those who are in good, and by kings those who are in truths, therefore it is said concerning nations, that they shall see Thy justice, and concerning kings that they shall see Thy glory, justice in the Word being predicated of good, and glory of truth. (That justice in the Word is predicated of Divine good, may be seen, n. 2235, 9857; and glory of Divine truth, n. 4809, 5922, 8267, 8427, 9429.)

[11] From the opposite sense it is further evident that peoples signify those who are in truths, and nations those who are in good; for, in that sense, peoples signify those who are in falsities, and nations those who are in evils; as in the following passages.

In Isaiah:

"Asshur, the rod of mine anger. I will send him against a hypocritical nation, and against the people of my wrath will I give him a charge" (10:5, 6).

In the same:

"The voice of a multitude in the mountains; a voice of the tumult of the kingdoms of the nations gathered together. They come from a land of remoteness, from the end of the heavens. Jehovah, with the vessels of his indignation, to destroy the whole land" (13:4, 5).

In the same:

"Jehovah smiting the peoples with a plague not curable, ruling the nations with anger" (14:6).

In the same:

"By the noise of the tumult the peoples shall wander to and fro; before thy loftiness the nations shall be dispersed (33:3).

In Jeremiah:

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

In Ezekiel:

"Neither will I cause thee to hear the calumny of the nations any more, and thou shalt not bear the reproach of the peoples any more" (36:15).

In David:

"Thou makest us a by-word among the nations, a shaking of the head among the peoples" (Psalms 44:14).

And in the same:

"Jehovah hath made void the counsel of the nations; he hath overthrown the thoughts of the peoples" (Psalms 33:10).

In these passages peoples signify those who are opposed to the truths of the spiritual church, thus those who are in falsities; and nations those who are opposed to the goods of the celestial church, thus those who are in evils. These things are also signified by the peoples and nations who were driven out of the land of Canaan. To these observations may be added what was said above, n. 175.

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