899. Blessed are the dead who die in the Lord from henceforth. That this signifies the resurrection into life everlasting of those who had, so far, lived a life of charity, and will so live hereafter, is evident from the signification of the dead in the Lord, as denoting those who rise again into life everlasting, of which we shall speak presently; and from the signification of the dead and those who die from henceforth, as denoting the resurrection of those who had, so far, lived a life of charity, and who will so live hereafter. For these things are said of those who keep the commandments of God, and the faith of Jesus; and these are such as live according to the Lord's precepts in the Word, and acknowledge His Divine; that is, such as live a life of charity from the Lord; as may be seen above (n. 894, 895).

[2] The reason why it is said, "from henceforth" is, that those who have lived that life heretofore, and who live it hereafter are meant. They were reserved by the Lord beneath the heavens, and protected from infestation by the hells until the Last Judgment, on the accomplishment of which they were raised up out of their places, and taken up into heaven. The reason why this was not done before is, that previously the hells prevailed, and there was a preponderance on their part; but afterwards the heavens prevailed, and so there was a preponderance on their part. For by the Last Judgment all things, both in the hells and in the heavens, were brought into a state of order. If, therefore, these had been raised up before, they would not have been able to resist the power with which the hells prevailed over the heavens. That they were raised up, it was granted me to see. For from the lower earth, where they were reserved by the Lord, I saw large bodies of them rising up and being elevated, and also translated into heavenly societies. This took place after the Last Judgment, which is treated of in a small work on the Last Judgment. A similar event took place after the former Judgment which was accomplished by the Lord when He was in the world. This is also treated of in the same work.

This mystery is what is meant by the resurrection of those who had previously lived a life of charity. This also is meant by these words in John:

"Now is the judgment of this world; now shall the prince of this world be cast out. I, if I be lifted up from the earth, will draw all men unto me" (12:31, 32)

and this was represented by this,

that many of the saints who slept were raised up; "and going forth from their sepulchres, after the Lord's resurrection, entered into the holy city, and appeared unto many" (Matthew 27:52, 53).

But we shall speak further upon this subject, when the first and second resurrection are treated of in the following parts of the Apocalypse.

[3] That by blessed are the dead which die, are also meant those who are to rise again to life hereafter, being such as live a life of charity, is evident from its being said, "from henceforth"; also "the dead which die"; therefore, "from henceforth" has reference not only to those who are such since the Last Judgment, but also to those who were such before it took place, and who are treated of above.

The reason that death signifies resurrection, and that therefore the dead signify those who rise again to life everlasting is, that death signifies hell, and consequently evils and falsities; and these must die, in order that a man may receive spiritual life. For before these are dead and extinct, a man does not possess spiritual life, which is what is meant in the Word by life, life eternal, and resurrection. Therefore by dying, here and elsewhere in the Word, is meant the extinction of a man's own life, which, regarded in itself, consists of nothing but evils and the falsities therefrom. And because on this life becoming extinct, spiritual life enters in its place, therefore the dead in the Lord signify those who have been made spiritual by the Lord.

[4] Moreover, in the spiritual sense, by dying, resurrection is meant; because the angels, who are in the spiritual sense of the Word, know nothing of the natural death which takes place with men who die, but only of spiritual death which takes place with those who, by means of temptations, are being regenerated by the Lord, and with whom evils and the falsities therefrom, are subdued and put to death.

Natural death, also, is nothing else but resurrection; for when the body dies, a man rises as to his spirit; and thus death is only a continuation of his life. For by death man passes from a life in the natural world to a life in the spiritual world, with this difference only, that the life in the natural world is an exterior and somewhat imperfect life, whereas life in the spiritual world is an interior and more perfect life; but still both are to appearance alike, as is evident from the things heard and seen that are related in the work concerning Heaven and Hell.

[5] From all this it is evident, that by death is signified both spiritual death, which is damnation, and also resurrection to life, which is salvation. That by death is signified damnation, may be seen above (n. 186, 383, 427, 694). That by death is signified resurrection to life everlasting and also salvation, is evident from the following passages. Thus in John:

"Jesus said, I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live; and whosoever liveth and believeth in me, shall never die" (11:25, 26).

I am the resurrection and the life, signifies that both resurrection and life are from Him, and no other. He that believeth in me, signifies, he that believes in His Divine, and that He is the very omnipotent and only God. And because no one can believe this but him who lives a life of charity, therefore this also is meant by believing in Him. Though he die, yet shall he live, signifies that though he dies naturally, still he shall rise again to life. And whosoever liveth and believeth in me, shall never die, signifies that he who has been reformed, shall not die spiritually, that is, be damned, but shall rise again to life everlasting. It is evident, therefore, that by dying is not meant to die, but to rise again to life.

[6] In the same:

Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that anyone may eat thereof, and not die (6:49, 50, 58).

By the manna which the sons of Jacob ate in the wilderness is meant, with respect to them, natural food, because they were natural. And by the bread which cometh down from heaven, is meant spiritual food, because from the Lord alone. And because it is from Him alone, by bread, in the highest sense, is meant Himself. Therefore He also says, "I am the Bread of life." For it is Divine good united with Divine truth proceeding from the Lord, from which the angels derive spiritual life, and also men. Wherefore by these words, in the spiritual sense, is meant, that those who nourish themselves only in a natural manner from the Word, are dead, that is damned, as were the sons of Jacob; this was also signified by their all dying in the wilderness. But that those who nourish themselves in a spiritual manner from the Word will not be subject to damnation, is meant by their not dying. It is evident, therefore, that dying is not meant, but resurrection to life; for death, if it is not death, is life.

[7] In the same:

"If anyone keep my Word, he shall never see death" (8:51).

By keeping the Lord's words, is signified to live according to the Lord's precepts. Not to see death, signifies not [to receive] damnation, but the life into which a man rises again, and enters, by death.

In the same:

Jesus said, "Verily I say unto you, that he who heareth my Word, and believeth him who sent me, hath life eternal, and cometh not into judgment, but passeth from death unto life" (5:24).

By hearing the Word of the Lord, and believing Him who sent Him, are meant things similar to those above; for by the Father the Lord meant the Divine which was in Him from conception; thus, Himself. Not to come into judgment, signifies not to be condemned. To pass from death unto life signifies resurrection, and life in heaven. From death, signifies, not only from natural death into life everlasting, thus resurrection, but also from spiritual death - which is damnation - into life eternal; thus also resurrection; for the Word contains both a natural sense and a spiritual sense.

[8] In the same:

Jesus said, "As the Father raiseth up the dead and quickeneth them; even so the Son quickeneth whom he will" (5:21).

By raising the dead and quickening them, is not only meant resurrection to life by natural death, but also by spiritual death. Resurrection to life takes place by reformation and regeneration, and these are effected by the removal and separation of evils, which condemn man, and which constitute spiritual death.

In the same:

Jesus said, "Verily I say unto you, that the hour cometh when the dead shall hear the voice of the Son of God, and those who hear shall live" (5:25).

By the dead here are signified those who have been in evils and the falsities therefrom, but have been freed from them by reformation. That these shall rise again, is meant by those words; for these are then no longer dead but alive, being those who hear the voice of the Son of God, thus who live according to His precepts.

Similarly in Luke:

That they shall be recompensed in the resurrection of the dead (14:14).

By the resurrection of the dead is meant, not only the resurrection of those who die naturally - for these rise again immediately after death - but also of those who die spiritually and are made alive by the Lord.

[9] In John:

Jesus said, "The hour cometh, in which all who are in the sepulchres, shall hear the voice" of the Son of God; "and shall go forth, they that have done good, unto the resurrection of life; they that have done evil, unto the resurrection of damnation" (5:28, 29).

These words do not mean that the sepulchres shall be opened, and all shall go forth at the day of the Last Judgment; but by the sepulchres which shall be opened, are meant the places in the lower earth, where those were reserved, and guarded by the Lord, who had previously lived a life of charity, and acknowledged the Lord's Divine, and who at the day of the Last Judgment, and after it, were raised up into heaven, according to what was shown above. These places are signified, in the spiritual sense, by sepulchres. That it is not meant that the graves in the earth are to be opened, and that they shall come forth from them at the day of the Last Judgment, is quite evident from this fact, that all men come into the spiritual world immediately after death, and there live in a human form as in the natural world; thus, that resurrection takes place with every one immediately after death - resurrection to life with those who have done goods, and resurrection to judgment with those who have done evils; as is evident from the things heard and seen, which are related in the work concerning Heaven and Hell.

[10] These things were represented by,

The sepulchres were opened, and many bodies of the saints that slept, were raised, and going forth from their sepulchres, after the Lord's resurrection, entered into the holy city, and appeared unto many (Matthew 27:52, 53).

The sepulchres being then opened, and the saints who before were dead, going forth and entering into the holy city, and appearing to many, represented the resurrection of those who were reserved by the Lord in places under heaven until His coming into the world, and who, after His resurrection, were taken thence, and raised up into heaven. These things also took place and were seen by those who were in Jerusalem; but still they were representative of the resurrection of those of whom we are now, and have been speaking above. For as everything connected with the Lord's passion was representative - as the veil of the temple being rent in twain, the earth quaking, and the rocks being rent (Matthew 27:51) - so also is this, that they went forth from the opened graves. Therefore it is also said, that they entered into the holy city, and appeared there. For Zion, which is here meant by the holy city, still represented the heaven where the Lord reigns by means of His Divine truth (concerning this signification of Zion, see above, n. 850). Whereas that city, together with Jerusalem, was at that time rather profane than holy, therefore it is also called Egypt and Sodom in the Apocalypse (11:8). But it is also called holy on account of its representation, and consequent signification, in the Word.

[11] Resurrection from the dead, both in the natural and spiritual senses, was represented, and thence also signified, by the dead whom the Lord raised.

As by the resurrection of Lazarus (John 11:11-44);

By the raising of the young man of Nain (Luke 7:11-18);

And by the raising of the daughter of the ruler of the synagogue (Mark 5:21 to end).

For all the miracles performed by the Lord, and also all the miracles described in the Word, involved the holy things of heaven and the church, and thence signified them. Hence those miracles were Divine, and were distinguished from miracles not Divine.

[12] Similar things are signified

By its being granted to the disciples to raise the dead (Matthew 10:8).

Regeneration, which also is resurrection from the dead, was represented by the vivification of the bones in Ezekiel (37:1-14). That by it regeneration was represented, is plainly evident from verses 11-14, where it is said,

"These bones are the whole house of Israel, wherefore prophesy and say unto them, Behold I am about to open your sepulchres, O my people, and I will bring you upon the land of Israel, that ye may know that I will put my spirit in you, that ye may live."

Here also it is said that the sepulchres shall be opened, by which also is signified resurrection to life. That to be buried, and burial signify resurrection, also regeneration, being the rejection of things unclean, may be seen above (n. 659).

[13] That natural death, which is a rejection of the unclean things of the body; and spiritual death, which is a removal of the unclean things of the spirit, signify resurrection, is evident also from the following passages in the Apocalypse, where the first and second death are treated of; these also are called the first resurrection and the second resurrection (2:11; 21:8).

So also in David:

"Precious in the eyes of Jehovah is the death of his saints" (Psalm 116:15).

That the death of the saints does not signify damnation, but the separation and removal of the unclean things of their spirit, thus regeneration and resurrection, is evident. As also in John:

Jesus said, "Except a grain of wheat fall into the earth and die, it remaineth alone; but if it die, it beareth much fruit" (12:24).

The case is the same with a man, who must die as to the body in order that he may rise again, and as to his proprium, which is in itself infernal. For unless a man dies as to both of these he cannot have the life of heaven.

[14] Because men rise again after death, therefore the Lord was willing to suffer death and to rise again the third day; but for this reason, that He might put off everything human which He derived from the mother, and put on a Divine Human. For the whole human which the Lord took from the mother He rejected from Himself by temptations, and lastly by death; and by the putting on of a Human from the Divine itself, which was in Him, He glorified Himself, that is, made His Human Divine. This is why, in heaven, by His death and burial, are not meant death and burial, but the purification of His Human, and glorification. That this is the case, the Lord taught by the comparison with wheat falling into the earth, which must die, in order that it may bear fruit. The same is also involved in what the Lord said to Mary Magdalene:

"Touch me not, for I am not yet ascended to my Father" (John 20:17).

By ascending to His Father, is meant the unition of His Human with His Divine, the human from the mother being completely rejected.

659. And shall not suffer [their bodies] to be put in sepulchres.- That this signifies their rejection and damnation is evident from the signification of not being put in sepulchres, or of not being buried, as denoting eternal damnation. For "to be buried," in the Word, signifies awakening unto life and resurrection, since when a man dies and is buried, he then awakens or arises again into life eternal. For man lives after death equally as in the world, but he lays down the earthly or material body, which served him for use in the natural world, and continues his life in a spiritual body. Therefore burial is only a casting off as it were of the covering which he bore about in the natural world. The reason why burial signifies awakening unto life eternal, or resurrection, is, because the angels do not know what the death of man is, nor consequently what his burial is, since there is neither death nor burial with them, and yet they perceive all things spiritually; when therefore the death of man is mentioned in the Word, instead of death they perceive his departure from one world into another, and when burial is mentioned, they perceive his resurrection into life. It follows consequently that "not to be buried" signifies resurrection, not unto life, but unto damnation, by which is meant spiritual death. Every man, indeed, after his departure out of the world, is awakened and rises again, but some to life and some to damnation; and because to be buried signifies resurrection to life, therefore not to be buried signifies damnation, but, in this case, of those who reject the goods of love and truths of doctrine, which are signified by the two witnesses, therefore not being put in sepulchres, or not being buried, does not mean damnation except in the idea of those only who condemn such things. What is signified therefore by sepulchres, in the Word, also by being buried and not being buried, is evident from the following passages.

[2] That sepulchres signify unclean things, consequently also infernal things, because of the carcases and bones which are in them, is evident from many passages in the Word.

In Isaiah:

"A people that provoke me to anger before my faces continually, that burn incense upon bricks, that sit in sepulchres, and pass the night in waste places, that eat the flesh of swine" (65:3, 4).

To provoke Jehovah to anger before His faces signifies to sin against the truths and goods of the Word, and to depart from the worship therein commanded, the faces of Jehovah denoting the things revealed in the Word. To burn incense upon bricks signifies worship from falsities of doctrine, bricks denoting falsities of doctrine, and to burn incense denoting worship from them. To sit in sepulchres signifies to be in filthy loves; to pass the night in waste places signifies to remain and live in falsities, waste places denoting where there are no truths; to eat the flesh of swine signifies to make infernal evils one's own.

[3] In Moses:

"Whosoever shall have touched one upon the surface of a field, that is slain with a sword, or a dead body, or the bone of a man, or a sepulchre, shall be unclean seven days," and afterwards he shall be purified (Numbers 19:16, 18).

To touch signifies, in the Word, to communicate. Therefore lest falsities and evils should be communicated, and thus appropriated, it was forbidden to touch unclean things, as in this case, one slain with a sword, a dead body, the bone of a man, and a sepulchre. For one slain with a sword signifies one who has perished by falsities, and who has consequently been condemned to hell. A dead body signifies one who has perished by evils, the bone of a man signifies infernal falsity, and sepulchre, infernal evil.

[4] In Ezekiel:

"Wail over the multitude of Egypt and cause her to descend with them that go down into the pit; they shall fall in the midst of them that are slain with the sword; Asshur is there and all his company, his sepulchres are round about him, all the slain who fell by the sword to whom sepulchres were given in the sides of the pit, and his company is round about his sepulchres; Elam and all his multitude is round about his sepulchres, all the uncircumcised slain with the sword" (32:18, 20, 22, 24).

The multitude of Egypt signifies the scientifics of the natural man, which are dead, because they do not descend and take form as effects, conclusions, and confirmations, from the truths of the spiritual man; Asshur signifies reasonings from such scientifics. Therefore by, wail over the multitude of Egypt, and cause her to descend with them that go down into the pit, is signified grief on account of the damnation of those who are in these things, the pit denoting the hell where such dead scientifics reign, that is, scientifics separated from truths, because applied to confirm falsities of doctrine and evils of life. Those slain with the sword signify, here as above, those who are condemned to hell on account of falsities. Asshur is there and all his company signifies reasonings from those falsities. The sepulchres which are round about Asshur and in the sides of the pit, where Elam is, and all the uncircumcised slain with the sword, signify the hells where those falsities are, that is, those who are in such falsities.

[5] It is to be noted that falsities and evils of every kind correspond to unclean and loathsome things in the natural world, and the more direful falsities and evils to cadaverous and also fetid excrementitious matter, and falsities and evils of a milder kind to marshy places; consequently the dwellings in the hells of those who are in such falsities and evils appear like pits and sepulchres. And, if you are disposed to believe it, such evil genii and spirits also dwell in the sepulchres, privies, and marshes that are in our world, although they are ignorant of the fact, the reason being, that they correspond, and things that correspond are joined together. The same may be concluded also from this fact that nothing is more delightful than the smell of a corpse to those who have been assassins and poisoners, also to those who have taken delight in violating women; and there is also nothing more delightful than the smell of excrement to those who have been filled with the love of commanding, also to those who have taken delight in adulteries and no delight in marriages. And there is nothing more delightful than a marshy, and also a urinous vapour to those who have confirmed themselves in falsities, and have extinguished in themselves the affection for truth. This is why the hells, in which they are, have an appearance in agreement with the correspondent delights, some as pits, and some as sepulchres.

[6] It is evident also from these considerations why it was that those who were possessed by demons were in the sepulchres and came out therefrom (Matthew 8:28, and following verses; Mark 5:2, 3, 5; Luke 8:27), namely, because those who were possessed were, while they lived in the world, in falsities from evil, or in knowledges from the Word, which they rendered dead by applying them to confirm evils, and to destroy the genuine truths of the church, especially the truths concerning the Lord, the Word, and a life after death, which dead knowledges are called, in the Word, traditions. It was for this reason that those who were possessed by such as had become demons, were in the sepulchres, and the demons themselves were afterwards cast out into the swine which cast themselves headlong into the sea (Matthew 8:31-33). They were cast into swine, because they had lived in the world in sordid avarice, for such avarice corresponds to swine and thence signifies them; the reason why these cast themselves headlong into the sea, was, because the sea there signifies hell.

[7] In David:

"I am counted with them that go down into the pit. I am become as a man that has no strength. I am among the dead, neglected, as the slain that lie in the sepulchre, whom thou rememberest no more, and who are cut off from thy hand; thou hast laid me in the pit of the lower [parts] in darkness, in the depths. Shall thy mercy be declared in the sepulchre, thy truth in destruction?" (Psalm 88:4-6, 11).

The subject there treated of is temptations, in the highest sense the temptations of the Lord; this describes what these were, namely, that He seemed to Himself to be as it were in hell among the damned, so fierce and great were the temptations which the Lord sustained; therefore "I am counted with them that go down into the pit" signifies that He seemed to Himself to be as it were in hell, the pit denoting hell. I am become as a man that hath no strength, signifies that He then seemed to Himself to be as it were without power, for temptations plunge a man into evils and falsities, in which there is no power. Amongst the dead, neglected, signifies among those in whom there is nothing of truth and good, and who are therefore cast away; as the slain that lie in the sepulchre, signifies as those who are in falsities from evil, the slain denoting those who perish by falsities, and the sepulchre denoting hell because those who are in hell are spiritually dead; whom thou rememberest no more, and who are cut off from thy hand, signifies who are deprived of all truth and good. Thou hast laid me in the pit of the lower [parts], signifies in the places of hell where such are; in darkness signifies as it were in falsities; in the depths signifies as it were in evils.

[8] A prayer arising from grief then follows, that He may be delivered from temptations; and for this among other reasons, "Shall thy mercy be declared in the sepulchre, and thy truth in destruction?" which signifies that in hell, where and from which evils and falsities are, Divine Good and Divine Truth cannot be proclaimed, mercy denoting the Divine Good of the Divine Love, and truth the Divine Truth of the Divine Wisdom; the sepulchre denotes the hell where and from which evils are, and destruction denotes the hell where and from which falsities are. From these things it is also evident that by sepulchre is meant hell, especially from this, that those who are in hell are spiritually dead.

[9] In Isaiah:

"That he might give the impious to their sepulchre, and the rich in their deaths" (53:9).

This is also said of the Lord, of whom the whole chapter treats; here concerning His victory over the hells. The impious whom He would give to the sepulchre mean the evil who will be cast down into hell; here a sepulchre plainly denotes hell, which is called a sepulchre from those in it who are spiritually dead. The rich whom He would give in their deaths mean those of the church who are in falsities from evil, who are called rich from the knowledges of truth and good which they possess from the Word; falsities from evil are signified by deaths, because they who are in them are spiritually dead.

[10] Those who think evil about God and the neighbour, and yet speak well, and those who think insanely about the truths of faith and the goods of love but speak sanely, are inwardly sepulchres whited without, according to these words of the Lord:

"Woe unto you, scribes and pharisees, hypocrites, for ye are like unto whited sepulchres, which indeed outwardly appear beautiful, but within are full of dead men's bones and all uncleanness" (Matthew 23:27, 29; Luke 11:47, 48).

[11] In David:

"There is no rectitude in the mouth of anyone, their midst is destruction; their throat is an open sepulchre, they flatter with their tongue" (Psalm 5:9).

In the mouth signifies outwardly, and the midst inwardly. That inwardly there is hell is signified by, their throat is an open sepulchre; and that outwardly there is hypocrisy, and apparent sanity is signified by, they flatter with their tongue. From these and other passages in the Word it is evident what is signified by sepulchre.

[12] When therefore those who are in falsities from evil are treated of, then by their sepulchre is meant the hell from which and in which that falsity is; but when those who are in truths from good are treated of, then by sepulchre is meant the removal and rejection of falsity from evil, and by burial is meant awakening and resurrection into life, also regeneration. For with man who is in truths from good falsity from evil is removed and cast out into hell, and the man himself, as to his interiors, which belong to his spirit, rises again, and enters into the life of truth from good, which is spiritual life. In this sense burial is meant in the following passages.

[13] In John:

"Marvel not, for the hour cometh in which all that are in the tombs shall hear the voice of the Son of Man, and shall come forth; they that have done good [things] unto the resurrection of life, but they that have done evil [things] unto the resurrection of judgment" (5:28, 29).

This does not mean that those who are in the sepulchres or tombs shall hear the voice of the Lord and come forth, since all after death equally as in the world live as men, with this difference only, that after death they live in a spiritual and not in a material body. Therefore by going forth out of the tombs is signified out of the material body, and this happens first with every one immediately after death, and afterwards when a last judgment takes place, for then the exteriors are removed and the interiors are opened in all those with whom this had not previously been. Those whose interiors are heavenly rise unto life, but those whose interiors are infernal rise unto death, this is signified by, those who have done good [things] shall go forth unto the resurrection of life, but those who have done evil [things] unto the resurrection of judgment.

[14] That this is meant by going forth out of the tombs or sepulchres is still more evident in Ezekiel:

"Behold I will open your sepulchres, and cause you to come up out of your sepulchres, O my people, and bring you upon the land of Israel, that ye may know that I am Jehovah, when I shall have opened your sepulchres, and have caused you to come up out of your sepulchres, O my people, and shall have put my spirit in you that ye may live, and have placed you upon your own land" (37:12-14).

The subject here treated of is the dry bones seen by the prophet upon the faces of the valley, upon which sinews appeared to be stretched, and flesh came upon them, and they were covered with skin; and when the spirit of God was sent into them, they lived again and stood upon their feet. That those bones mean the whole house of Israel, is plainly declared in these words: "Son of man, these bones are the whole house of Israel, behold they say, Our bones are dried up, our hope is perished; as for us we are cut off" (verse 11). The house of Israel is likened to dry bones, because they were in falsities and evils, which have no life, because of their non-correspondence with heaven as to sinews, flesh, and skin; for bones signify truths in the ultimate of order, upon which spiritual truths are based, but dry bones signify falsities from evil. It is therefore evident that by opening the sepulchres, and causing the people to come up out of the sepulchres, is signified to raise up out of falsities from evil, thus from the dead, and to impart truths from good, thus life, and this life is the spirit of God from which they lived again. This then is the meaning of causing the people to come up out of the sepulchres; the church to be formed out of these is signified by the land of Israel, upon which they shall be brought, and upon which they shall be placed.

[15] It is recorded in Matthew, that after the passion of the Lord the tombs were opened, and many bodies of those that slept came out of their tombs, went into the holy city, and appeared to many (27:52, 53). The tombs being opened, and many bodies of them that slept appearing, has a similar signification to that which is stated above in Ezekiel, where it is said that Jehovah would open the sepulchres, and cause them to come up out of the sepulchres, namely, the regeneration of the faithful and their resurrection unto life; not that the bodies themselves, which lay in the tombs, rose again, but that there was the appearance of this (apparuerunt) in order that both regeneration and resurrection unto life from the Lord might be signified. Moreover, these same words mean those who are said in the Word "to be bound in the pit," whom the Lord liberated after He had finished the whole work of redemption. For many of the faithful could not be saved until the Lord had come into the world and subjugated the hells; in the meantime they were detained in places which are called pits, even up to the coming of the Lord, and they were liberated by the Lord immediately after His coming. These pits were also represented by the tombs that were opened, and those who were therein by "those that slept," who after the Lord's resurrection, as it is said, "appeared to many in the holy city;" the holy city was Zion and Jerusalem, but by these is meant heaven, whither they were raised up by the Lord, for both Zion and Jerusalem were rather profane than holy.

[16] From these things it is evident what that miracle and that appearance represented and signified. Since the land of Canaan not only signified the church, but also heaven, and since burial signified resurrection unto life, therefore Abraham bought of Ephron a field in which was the cave of Machpelah which was before Mamre (Gen. 23), and there Abraham, Isaac, and Jacob, with their wives, were buried (Genesis 23, 25:9, 10; 35:29; 49:1). The particulars related concerning that cave, namely, that it was in the field of Ephron, which was before Mamre, and so on, signified resurrection unto life, as may be seen explained in the Arcana Coelestia. On this account also, Joseph commanded that his bones should be brought up into the land of Canaan (Genesis 50:24-26), and this was done (Exodus 13:19; Joshua 24:32); and for the reason that the land of Canaan as has been said, signified the heavenly Canaan, which is heaven. Because of the representation of resurrection into heaven by burial, also David and the kings after him were buried in Zion (1 Kings 2:10; 11:43; 14:17, 18; 15:8, 24; 22:50; 2 Kings 8:24; 12:21; 14:20; 15:7, 38; 16:20). The reason of this was, that Zion signified the celestial church and heaven, where the Lord is.

[17] That burial signifies resurrection is also evident from this fact, that it is frequently said that the dead "have been gathered to their fathers" and "to their people." "To their fathers," in Genesis:

Jehovah said unto Abraham, "Thou shalt come to thy fathers in peace, and shall be buried in a good old age" (15:15);

and in the Second Book of Kings:

Jehovah said of Josiah, king of Judah, "Behold I gather thee to thy fathers, and thou shalt be gathered unto thy sepulchre in peace" (22:20).

And "to [their] people," in Genesis:

"Abraham expired and died in a good old age, an old man and full [of days], and was gathered to his people" (25:8).

And in another place:

"Isaac expired and died, and was gathered to his people an old man and full of days" (Genesis 35:29);

and again:

"Jacob expired, and was gathered to his people" (49:33).

To their fathers and to their people denote to their own, that is, to their like in the other life, for every one after death comes to his like, with whom he will live for ever. It cannot mean to be gathered to their fathers, and to their people in the sepulchre, for it is also said concerning Abraham, that he should be gathered to his fathers, and that he was gathered to his people, when he died, and was buried in a new tomb, where none of his fathers, or of his people, except Sarah his wife, was buried before.

[18] In Job:

"Thou shalt know that thy tabernacle is peace, and thy children as the herb of the land; thou shalt come in old age unto the sepulchre, as the coming up of a shock of corn (acervi) in its season" (5:24-26).

A Tabernacle, in the Word, signifies what is holy in worship and the good of love, because Divine worship, in the most ancient times, was celebrated in tabernacles, and because their worship was from the good of celestial love, therefore a tabernacle also signifies that good. Since genuine peace pertains to celestial good, therefore it is said, "Thou shalt know that thy tabernacle is peace." The truths from that good and their increments are signified by the children who shall be as the herb of the land; for sons and children, and also the herb of the land, signify truths from good. That after a man is imbued with wisdom he will come into heaven is signified by, thou shalt come in old age into the sepulchre, old age denoting wisdom, and to come into the sepulchre, or to be buried, denoting resurrection; because this is meant it is therefore said, "as the coming up of a shock of corn in its season."

[19] From these few instances it is evident that sepulchres, because of the dead carcases and the bones therein, signify infernal things, but that burial signifies the rejection of these, and therefore resurrection. For when man casts aside or puts off his material body, he then puts on a spiritual body, with which he rises again; consequently the death of a man, in the spiritual sense, signifies the continuation of his life, although in a bad sense it signifies damnation, which is spiritual death. Since burial, in regard to man, signifies resurrection, and also regeneration, therefore burial, in regard to the Lord, signifies the glorification of His Human. For the Lord glorified, that is, made Divine, His whole Human, therefore He rose again on the third day with the Human glorified, that is, made Divine. Unless this had been accomplished, no man could have risen again to life. For man has resurrection to life solely from the Lord, and indeed from the fact that He united the Divine with His Human; from this union which is properly meant by glorification, man has salvation. This also is involved in what the Lord said concerning the woman who poured balsamic ointment upon His head, that she did it unto His burial (Matthew 26:7, 12; Mark 14:8; John 12:7); for anointing signifies that glorification; and because man from it has salvation, therefore He said concerning that woman,

"Verily, I say unto you, Wheresoever this gospel shall be preached in the whole world, that also which this [woman] hath done shall be spoken of for a memorial of her" (Matthew 26:13).

This was also represented by the man that was cast into the sepulchre of Elisha reviving when he touched his bones (2 Kings 13:20, 21), for Elisha represented the Lord as to Divine Truth, which constitutes the life of heaven, into which man is raised up.

[20] Since to be buried and burial signify both resuscitation into life, and regeneration; therefore not to be buried, and to be dragged out of the tombs, signify neither resurrection to heaven nor regeneration, but resurrection to hell, and consequently damnation; as in the following passages.

In Isaiah:

"Thou art cast out of thy sepulchre as an abominable branch, the raiment of the slain thrust through with the sword, who go down to the stones of the pit, as a carcase trodden under foot; thou shalt not be united with them in the sepulchre, for thou has destroyed thy land, thou hast slain thy people, the seed of the wicked shall not be named for ever" (14:19, 20).

This is said concerning the king of Babel, who signifies the profanation of Divine Truth. Therefore, thou art cast out of thy sepulchre, signifies condemned to hell. As an abominable branch, the raiment of the slain, thrust through with the sword, signifies the falsification of truth and its profanation, an abominable branch denoting truth falsified, and the raiment of the slain, thrust through with the sword, denoting truth adulterated and altogether destroyed by direful falsities. Who go down to the stones of the pit, as a carcase trodden under foot, signifies to the hell where the falsities of evil are, a carcase trodden under foot denoting an infernal spirit, in whom everything is spiritually dead, because good has been altogether destroyed. Thou shalt not be joined with them in the sepulchre, signifies no consociation with those who have risen again to life; for to be in the sepulchre, or to be buried, signifies that resurrection; and on the other hand to be cast out of the sepulchre signifies damnation. Thou hast destroyed thy land, thou hast slain thy people, signifies that the church and those therein who were in truths from good has been destroyed by the falsities of evil. The seed of the wicked shall not be named for ever signifies eternal severance and separation.

[21] In Jeremiah:

"Jehovah hath said concerning the sons and concerning the daughters who are born in this place, and concerning their mothers who shall bare them, and concerning their fathers who shall beget them in this land; they shall die of grievous deaths, so that they shall not be lamented, neither shall they be buried; they shall be for dung upon the faces of the earth, they shall be consumed by the sword, or by famine, that their carcase may be for food to the birds of the heavens, and to the beast of the earth" (16:3, 4).

These things are said of the church vastated as to all good and truth. Sons and daughters, and mothers and fathers, in the spiritual sense, do not mean sons and daughters, mothers and fathers, but the truths and goods of the church, both exterior and interior; sons and daughters denote truths and goods exterior, mothers and fathers truths and goods interior, which are called mothers and fathers because they beget and bring forth the exterior. They shall die of grievous deaths, so that they shall not be lamented, neither shall they be buried, signifies condemnation to hell on account of direful falsities. They shall be for dung upon the faces of the earth, signifies infernal filth which is the evil that defiles the good and truth of the church. To be consumed by sword or famine, signifies to be destroyed by falsities and evils. That their carcase may be for food to the birds of the heavens and to the beast of the earth, signifies to be consumed and to be yet further consumed by the desires of the love for evil and falsity.

[22] In the same:

"A tumult cometh even to the end of the earth, for Jehovah hath a controversy against the nations; he will enter into judgment with all flesh, he will give up the wicked to the sword; the slain of Jehovah shall be in that day from the end of the earth even unto the end of the earth, they shall not be lamented, nor gathered, nor buried; they shall be for dung upon the faces of the earth" (Jeremiah 25:31-33).

By these words is described the devastation of the church at its end when a last judgment takes place. The tumult even to the end of the earth, because Jehovah hath a controversy against the nations, signifies the dismay of all those who are of the church when they are visited and their evils are disclosed, the earth denoting the church, the nations, those who are in evils, and abstractedly, evils and the controversy of Jehovah against them denoting visitation and disclosure. He will enter into judgment with all flesh, signifies the universal judgment which takes place at the end of the church; He will give up the wicked to the sword, signifies that the unfaithful will perish by their own falsities. The slain of Jehovah in that day shall be from the end of the earth unto the end of the earth, signifies those who perish by falsities of every kind, the slain of Jehovah denoting those who perish by falsities, and from the end of the earth to the end of the earth denoting from primaries to the ultimates of the church, consequently falsities of every kind. They shall not be lamented, nor gathered, nor buried, signifies that there will be no longer any restoration and salvation, but condemnation, lamentation signifying grief because such is the state of man, and no lamentation signifying no grief, because man is such as to admit of no restoration. They shall be for dung upon the faces of the earth, signifies merely falsity and evil, without any reception of life from heaven; for if man does not receive life by means of the truths of faith and goods of charity, he is merely dead, being in mere falsities of evil and evils of falsity, which are "a carcase and dung upon the faces of the earth."

[23] In the same:

Against the prophets who prophesy a lie in the name of Jehovah: "The people to whom they prophesy shall be cast away in the streets of Jerusalem; because of famine and the sword, there shall be none to bury them, themselves, their wives, and their sons, and their daughters" (Jerem.14:15, 16).

Here not to be buried denotes not to rise again to life, but to damnation; the rest may be seen explained above (652:34).

In the same:

"At that time they shall bring the bones of the kings of Judah, and the bones of the princes thereof, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their sepulchres, and shall spread them out to the sun, and to the moon, and to all the host of the heavens, which they have loved, and which they have served, and which they have gone after, and which they have sought, and to which they have bowed themselves down; they shall not be gathered, nor buried, they shall be for dung upon the faces of the earth" (8:1, 2).

By bringing out the bones from the sepulchres is signified to separate from the peoples, that is, to cast out from communion with those who are in heaven, among the damned without, as is the case when the evil enter the societies of the good, and are cast out afterwards, when discovered. For concerning those who are buried it is said that they are gathered to their peoples, as above concerning Abraham, Isaac, and Jacob, therefore to be brought out of the sepulchre denotes to be cast out from them. All those who are of the church, also all things pertaining to the church, are signified by the kings, princes, priests, prophets, and inhabitants of Jerusalem; kings signifying the truths of the church themselves in their whole extent; princes, principal truths; priests, the goods of doctrine; prophets, the truths of doctrine; and the inhabitants of Jerusalem, all things of the church depending thereon;

[24] here, by their bones, which are to be brought out, are signified falsities and evils, which have nothing in common with truths and goods. To spread them out to the sun, to the moon, and to all the host of the heavens, signifies to give them up to devilish loves, and thence to evils and falsities which are from hell. For the sun signifies love in both senses, the moon faith from that love, in both senses, and the host of the heavens, falsities and evils of every kind. Hence therefore to spread out the bones to these, means to give them over wholly to such things, in order that they may be nothing but loves and desires of evil and falsity. Which they have loved, which they have served, which they have gone after, which they have sought, and to which they have bowed themselves down, signifies exterior and interior affection and proneness for such things and worship therefrom. They shall not be gathered, nor buried, signifies that they shall never return to the societies of heaven, but will remain with those who are in hell. They shall be for dung upon the faces of the earth, signifies what is dead and unclean such as is cast out and trodden under foot. It is evident from these things what is signified by Josiah the king taking the bones out of the sepulchres and burning them upon the altar (2 Kings 23:16); by Jezebel being eaten by the dogs in the field, and none to bury her (2 Kings 9:10); and by Jehoiakim, the son of Josiah, king of Judah, being buried with the burial of an ass, taken out, and cast forth beyond the gates of Jerusalem (Jeremiah 22:19).

[25] The signification of being buried in Tophet, and in the valley of Hinnom, in Jeremiah, is similar:

"Behold the days come in which it shall no more be called Tophet, or the valley of the son of Hinnom, but the valley of slaughter; and they shall bury in Tophet till there is no room, and the carcase of this people shall be for food to the bird of the heavens, and to the beast of the earth, and none shall frighten them away" (7:32, 33).

And in the same:

"I will break this people and this city as the vessel of a potter is broken, which cannot be repaired any more, and they shall bury in Tophet, because there will be no place to bury, and I will make this city as Tophet" (19:11, 12).

Tophet and the valley of Hinnom signified the hells, Tophet, the hell at the back, which is called the devil, and the valley of Hinnom, the hell in front, which is called Satan, since all the places in the city of Jerusalem, and outside of it, corresponded to places in the spiritual world, for there the dwelling places are according to Divine order. In the midst are those who are in the greatest light or wisdom; in the borders, those who are in the least; to the east and west, those who are in love; to the south and north, those who are in intelligence. Such is the arrangement of the whole heaven, so also in every society there, in every city, and in every house, and this because the lesser forms in the heavens are all according to the likeness of the greatest form. And since Jerusalem signified heaven and the church as to doctrine, therefore also the places there were representative according to their quarters and their distances from the temple and from Zion; consequently Tophet and the valley of Hinnom, being most unclean places and wickedly idolatrous, represented and thence signified the hells. The signification of burying in Tophet, and in the valley of Hinnom, is evident from these things.