9372. And He said unto Moses. That this signifies that which concerns the Word in general, is evident from the representation of Moses, as being the Word (of which below); and from the signification of “He said,” as involving those things which follow in this chapter, thus those which concern the Word (see n. 9370). (That Moses represents the Word, can be seen from what has been often shown before about Moses, as from the preface to Genesis 18; and n. 4859, 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382, 8601, 8760, 8787, 8805.) Here Moses represents the Word in general, because it is said of him in what follows, that he alone should come near unto Jehovah (verse 2); and also that, being called unto out of the midst of the cloud, he entered into it, and went up the mount (verses 16-18).

[2] In the Word there are many who represent the Lord in respect to truth Divine, or in respect to the Word; but chief among them are Moses, Elijah, Elisha, and John the Baptist. That Moses does so, can be seen in the explications just cited above; that so do Elijah and Elisha, can be seen in the preface to Genesis 18; and n. 2762, 5247; and that John the Baptist does so is evident from the fact that he was “Elias who was to come.” He who does not know that John the Baptist represented the Lord as to the Word, cannot know what all those things infold and signify which are said about him in the New Testament; and therefore in order that this secret may stand open, and that at the same time it may appear that Elias, and also Moses, who were seen when the Lord was transfigured, signified the Word, some things may here be quoted which are spoken about John the Baptist; as in Matthew:

After the messengers of John had departed, Jesus began to speak concerning John, saying, What went ye out into the wilderness to see? a reed shaken by the wind? But what went ye out to see? a man clothed in soft raiment? Behold, they that wear soft things are in kings’ houses. But what went ye out to see? a prophet? Yea, I say unto you, even more than a prophet. This is he of whom it is written, Behold I send Mine angel before Thy face, who shall prepare Thy way before Thee. Verily I say unto you, Among those who are born of women there hath not arisen a greater than John the Baptist; nevertheless he that is less in the kingdom of the heavens is greater than he. All the prophets and the law prophesied until John. And if ye are willing to believe, he is Elias who was to come. He that hath ears to hear, let him hear (Matthew 11:7-15; and also Luke 7:24-28).

No one can know how these things are to be understood, unless he knows that this John represented the Lord as to the Word, and unless he also knows from the internal sense what is signified by “the wilderness” in which he was, also what by “a reed shaken by the wind,” and likewise by “soft raiment in kings’ houses;” and further what is signified by his being “more than a prophet,” and by “none among those who are born of women being greater than he, and nevertheless he that is less in the kingdom of the heavens is greater than he,” and lastly by his being “Elias.” For without a deeper sense, all these words are uttered merely from some comparison, and not from anything of weight.

[3] But it is very different when by John is understood the Lord as to the Word, or the Word representatively. Then by “the wilderness of Judea in which John was” is signified the state in which the Word was at the time when the Lord came into the world, namely, that it was “in the wilderness,” that is, it was in obscurity so great that the Lord was not at all acknowledged, neither was anything known about His heavenly kingdom; when yet all the prophets prophesied about Him, and about His kingdom, that it was to endure forever. (That “a wilderness” denotes such obscurity, see n. 2708, 4736, 7313.) For this reason the Word is compared to “a reed shaken by the wind” when it is explained at pleasure; for in the internal sense “a reed” denotes truth in the ultimate, such as is the Word in the letter.

[4] That the Word in the ultimate, or in the letter, is crude and obscure in the sight of men; but that in the internal sense it is soft and shining, is signified by their “not seeing a man clothed in soft raiment, for behold those who wear soft things are in kings’ houses.” That such things are signified by these words, is plain from the signification of “raiment,” or “garments,” as being truths (n. 2132, 2576, 4545, 4763, 5248, 6914, 6918, 9093); and for this reason the angels appear clothed in garments soft and shining according to the truths from good with them (n. 5248, 5319, 5954, 9212, 9216). The same is evident from the signification of “kings’ houses,” as being the abodes of the angels, and in the universal sense, the heavens; for “houses” are so called from good (n. 2233, 2234, 3128, 3652, 3720, 4622, 4982, 7836, 7891, 7996, 7997); and “kings,” from truth (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 6148). Therefore by virtue of their reception of truth from the Lord, the angels are called “sons of the kingdom,” “sons of the king,” and also “kings.”

[5] That the Word is more than any doctrine in the world, and more than any truth in the world, is signified by “what went ye out to see? a prophet? Yea, I say unto you, and more than a prophet;” and by, “there hath not arisen among those who are born of women a greater than John the Baptist;” for in the internal sense “a prophet” denotes doctrine (n. 2534, 7269); and “those who are born,” or are the sons, “of women” denote truths (n. 489, 491, 533, 1147, 2623, 2803, 2813, 3704, 4257).

[6] That in the internal sense, or such as it is in heaven, the Word is in a degree above the Word in the external sense, or such as it is in the world, and such as John the Baptist taught, is signified by, “he that is less in the kingdom of the heavens is greater than he;” for as perceived in heaven the Word is of wisdom so great that it transcends all human apprehension. That the prophecies about the Lord and His coming, and that the representatives of the Lord and of His kingdom, ceased when the Lord came into the world, is signified by, “all the prophets and the law prophesied until John.” That the Word was represented by John, as by Elijah, is signified by his being “Elias who is to come.”

[7] The same is signified by these words in Matthew:

The disciples asked Jesus, Why say the scribes that Elias must first come? He answered and said, Elias must needs first come, and restore all things. But I say unto you, that Elias hath come already, and they knew him not, but did unto him whatsoever they wished. Even so shall the Son of man also suffer of them. And they understood that He spoke to them of John the Baptist (Matthew 17:10-13).

That “Elias hath come, and they knew him not, but did unto him whatsoever they wished” signifies that the Word has indeed taught them that the Lord is to come, but that still they did not wish to comprehend, interpreting it in favor of the rule of self, and thus extinguishing what is Divine in it. That they would do the same with the truth Divine itself, is signified by “even so shall the Son of man also suffer of them.” (That “the Son of man” denotes the Lord as to truth Divine, see n. 2803, 2813, 3704)

[8] From all this it is now evident what is meant by the prophecy about John in Malachi:

Behold I send you Elijah the prophet before the great and terrible day of Jehovah cometh (Malachi 4:5).

Moreover, the Word in the ultimate, or such as it is in the external form in which it appears before man in the world, is described by the “clothing” and “food” of John the Baptist, in Matthew:

John the Baptist, preaching in the wilderness of Judea, had His clothing of camel’s hair, and a leathern girdle about his loins; and his food was locusts and wild honey (Matthew 3:1, 4).

In like manner it is described by Elijah in the second book of Kings:

He was a hairy man, and girt with a girdle of leather about his loins (2 Kings 1:8).

By “clothing,” or a “garment,” when said of the Word, is signified truth Divine there in the ultimate form; by “camel’s hair” are signified memory-truths such as appear there before a man in the world; by the “leathern girdle” is signified the external bond connecting and keeping in order all the interior things; by “food” is signified spiritual nourishment from the knowledges of truth and of good out of the Word; by “locusts” are signified ultimate or most general truths; and by “wild honey” their pleasantness.

[9] That such things are signified by “clothing” and “food” has its origin in the representatives of the other life, where all appear clothed according to truths from good, and where food also is represented according to the desires of acquiring knowledge and growing wise. From this it is that “clothing,” or a “garment,” denotes truth (as may be seen from the citations above; and that “food” or “meat” denotes spiritual nourishment, n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5576, 5579, 5915, 8562, 9003; that “a girdle” denotes a bond which gathers up and holds together interior things, n. 9341; that “leather” denotes what is external, n. 3540; and thus “a leathern girdle” denotes an external bond; that “hairs” denote ultimate or most general truths, n. 3301, 5569-5573; that “a camel” denotes memory-knowledge in general, n. 3048, 3071, 3143, 3145, 4156; that “a locust” denotes nourishing truth in the extremes, n. 7643; and that “honey” denotes the pleasantness thereof, n. 5620, 6857, 8056). It is called “wild honey,” or “honey of the field,” because by “a field” is signified the church (n. 2971, 3317, 3766, 7502, 7571, 9139, 9295). He who does not know that such things are signified, cannot possibly know why Elijah and John were so clothed. And yet that these things signified something peculiar to these prophets, can be thought by everyone who thinks well about the Word.

[10] Because John the Baptist represented the Lord as to the Word, therefore also when he spoke of the Lord, who was the Word itself, he said of himself that he was “not Elias, nor the prophet,” and that he was “not worthy to loose the latchet of the Lord’s shoe,” as in John:

In the beginning was the Word, and the Word was with God, and God was the Word. And the Word became flesh, and dwelt among us, and we beheld His glory. The Jews from Jerusalem, priests and Levites, asked John who he was. And he confessed, and denied not, I am not the Christ. Therefore they asked him, What then? Art thou Elias? But he said, I am not. Art thou the prophet? He answered, No. They said therefore unto him, Who art thou? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said Isaiah the prophet. They said therefore, Why then baptizest thou, if thou art not the Christ, nor Elias, nor the prophet? He answered, I baptize with water; in the midst of you standeth one whom ye know not; He it is who is to come after me, who was before me, the latchet of whose shoe I am not worthy to unloose. When he saw Jesus, he said, Behold the Lamb of God, who taketh away the sin of the world! This is He of whom I said, After me cometh a man who was before me; for he was before me (John 1:1, 14, 19-30).

From these words it is plain that when John spoke about the Lord Himself, who was Truth Divine itself, or the Word, he said that he himself was not anything, because the shadow disappears when the light itself appears, that is, the representative disappears when the original itself makes its appearance. (That the representatives had in view holy things, and the Lord Himself, and not at all the person that represented, see n. 665, 1097, 1361, 3147, 3881, 4208, 4281, 4288, 4292, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.) One who does not know that representatives vanish like shadows at the presence of light, cannot know why John denied that he was Elias and the prophet.

[11] From all this it can now be seen what is signified by Moses and Elias, who were seen in glory, and who spoke with the Lord when transfigured, of His departure which He should accomplish at Jerusalem (Luke 9:29-31); namely, that they signified the Word (“Moses” the historic Word, and “Elias” the prophetic Word), which in the internal sense throughout treats of the Lord, of His coming into the world, and of His departure out of the world; and therefore it is said that “Moses and Elias were seen in glory,” for “glory” denotes the internal sense of the Word, and the “cloud” its external sense (see the preface to Genesis 18, and n. 5922, 8427).

2015. Kings shall go forth from thee. That this signifies that all truth is from Him, is evident from the signification of a “king,” in both the historical and the prophetic Word, as being truth (stated above, n. 1672, but not yet fully shown). From the signification of “nations” as being goods, and from the signification of “kings” as being truths, we can see the nature of the internal sense of the Word, and also how remote it is from the sense of the letter. He who reads the Word, especially the historical portion, has no other belief than that the nations there are nations, and kings, and thus that nations and kings are treated of in the very Word itself. But the idea of nations, as well as that of kings, altogether perishes when it is received by the angels, and in their place there succeed good and truth. This cannot but appear as strange and indeed as a paradox, but still it is really so, and the truth of it may appear to everyone from considering that if, in the Word, nations were signified by “nations,” and kings by “kings,” then the Word of the Lord would involve scarcely anything more than any other history, or any other writing, and thus would be a merely worldly affair, when yet there is nothing in the Word that is not Divine, and therefore celestial and spiritual.

[2] Take as a single instance what is said in this verse, that Abraham should be made fruitful and should be made nations, and that kings should go forth from him-what is this but a merely worldly matter, and in no respect heavenly? For in these things there is only the glory of the world, which is nothing at all in heaven; but if this is the Word of the Lord, there must be in it the glory of heaven, and none of the world’s glory. Therefore the sense of the letter is altogether obliterated and vanishes when it passes into heaven; and it is so purified that nothing that is worldly is intermingled. For by “Abraham” is not meant Abraham, but the Lord; by his being “made fruitful” is not meant that his posterity should increase exceedingly, but that the good of the Lord’s Human Essence should increase to infinitude; by the “nations” are not meant nations, but goods; and by the “kings,” not kings but truths. Still the history according to the sense of the letter remains true; for it is true that it was so said to Abraham; also that he was made fruitful, and that nations and kings came from him.

[3] That “kings” signify truths, may be seen from the following passages.

In Isaiah:

The sons of strangers shall build up thy walls, and their kings shall minister unto thee; thou shalt suck the milk of the nations, and the breast of kings shalt thou suck (Isaiah 60:10, 16);

what it is to “suck the milk of nations” and “the breast of kings,” is by no means plain from the letter, but it is from the internal sense, in which it signifies to be gifted with goods, and instructed in truths.

In Jeremiah:

There shall enter in by the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses (Jeremiah 17:25; 22:4);

to “ride in chariots and on horses” is a prophetical saying which signifies an abundance of intellectual things, as may appear from very many passages in the Prophets; and thus by “kings entering in by the gates of the city” is signified in the internal sense that they should be imbued with truths of faith. This is the heavenly sense of the Word, into which the worldly literal sense passes.

[4] Again, in the same Prophet:

Jehovah hath despised in the indignation of His anger the king and the priest; the gates of Zion have sunk into the earth; He hath destroyed and broken her bars; her king and her princes are among the nations; the law is not (Lamentations 2:6, 9);

“the king” here denotes the truth of faith; “the priest” the good of charity; “Zion” the church which is being destroyed, and whose bars are being broken; hence “the king and the princes are among the nations,” that is, truth and the things which are of truth will be banished to such an extent that there will be no “law,” that is, nothing of the doctrine of faith.

In Isaiah:

Before the child shall know to refuse the evil and choose the good, the ground shall be forsaken, which thou loathest in the presence of her two kings (Isaiah 7:16); where the Lord’s coming is treated of; the “ground which shall be forsaken” denotes faith, of which there would then be none, and the truths of which are the “kings that would be loathed.”

[5] In the same Prophet:

I will lift up My hand to the nations, and raise up My ensign to the peoples; and they shall bring thy sons in their bosom, and thy daughters shall be carried upon the shoulder; and kings shall be thy nourishers, and their queens those that give thee suck (Isaiah 49:22-23);

“the nations” and “the daughters” denote goods; and “the peoples” and “the sons” truths (as shown in Part First, where it may be seen that “nations” denote goods, n. 1259, 1260, 1416, 1849; and that “daughters” have a similar signification, n. 489-491; also that “peoples” denote truths, n. 1259, 1260; and “sons” likewise, n. 489, 491, 533, 1147). “Kings” therefore denote truths in general, by which they will be nourished, and their “queens” the goods from which they will be “suckled.” Whether you say goods and truths, or those who are in goods and truths, it is the same.

[6] Again in the same Prophet:

He shall sprinkle many nations, upon him kings shall shut their mouth-for that which was [not] told them have they seen; and that which they did not hear have they understood (Isaiah 52:15),

where the Lord’s coming is spoken of; the “nations” denote those who are affected by goods, and “kings” those who are affected by truths.

In David:

Now, O ye kings, be intelligent; be instructed, ye judges of the earth; serve Jehovah with fear, and exult with trembling. Kiss the Son, lest He be angry, and ye perish in the way (Psalms 2:10-12).

“Kings” denote those who are in truths; who also from their truths are often called “king’s sons;” “the Son” here denotes the Lord, who is here called “the Son” because He is the truth itself, and because all truth is from Him.

[7] In John:

They shall sing a new song, Worthy art Thou who takest the book, and openest the seals thereof; Thou hast made us unto our God kings and priests, that we may reign upon the earth (Revelation 5:9-10); where they who are in truths are called “kings.”

The Lord also calls such persons “the sons of the kingdom,” in Matthew:

He that soweth the good seed is the Son of man; the field is the world; the seed is the sons of the kingdom, and the tares are the sons of the evil one (Matthew 13:37-38).

In John:

The sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the Kings that are from the sun rising might be prepared (Revelation 16:12).

That by the “Euphrates” is not meant the Euphrates, nor by “the kings from the sun-rising” any kings therefrom, is evident (what is meant by the “Euphrates” may be seen above, n. 120, 1585, 1866); so that “the way of the kings that are from the sun-rising” means the truths of faith that are from the goods of love.

[8] In the same:

The nations that are saved shall walk in the light of it, and the kings of the earth shall bring their glory and honor into it (Revelation 21:24); where “the nations” denote those who are in goods, and “the kings of the earth” those who are in truths, as may be inferred from the fact that these words are prophetic, and not historical.

In the same:

With the great harlot that sitteth upon many waters the kings of the earth have committed whoredom, and have been made drunken with the wine of her whoredom (Revelation 17:1-2).

And again:

Babylon hath made all the nations drink of the wine of her whoredom, and the kings of the earth have committed whoredom with her (Revelation 18:3, 9); where in like manner it is evident that kings are not meant by “the kings of the earth;” for the falsification and adulteration of the doctrine of faith, that is, of truth, is treated of, and this is the “whoredom;” “the kings of the earth” denote the truths that are falsified and adulterated.

[9] In the same:

The ten horns which thou sawest are ten kings, that have received no kingdom as yet, but they receive authority [potestas] as kings with the beast for one hour. These shall have one mind, and shall give their power and authority to the beast (Revelation 17:12-13).

That these “kings” are not kings, is evident to everyone; for if so it would be wholly unintelligible that the ten kings should receive authority as kings one hour. So too in another passage:

I saw the beast and the kings of the earth and their armies gathered together to make war with him that sat upon the horse, and with his army (Revelation 19:19).

That “he that sat upon the horse” is “the Word of God,” is openly stated in verse 13; and it is against this that the kings of the earth are said to have been gathered together. “The beast” denotes the goods of love, profaned; and “the kings” denote the truths of faith, adulterated; these are called “the kings of the earth,” because they are within the church. (That “the earth” is the church may be seen above, n. 662, 1066, 1067, 1262.) The “white horse” denotes the understanding of truth; and “he that sat upon the horse,” the Word. This meaning is still more manifest in Daniel (chapter 11), where the war between “the king of the south” and “the king of the north” is treated of; by which terms are signified the truths and falsities that had fought, the combats being described here also in an historical manner by this “war.”

[10] As “a king” signifies truth, it may be seen what is meant in the internal sense when the Lord is called a King and also a Priest; and also what it was in the Lord that was represented by kings, and what by priests. Kings represented His Divine truth, and priests His Divine good. All the laws of order by which the Lord governs the universe as King, are truths; but all the laws by which He governs the universe as Priest, and by which also He rules truths themselves, are goods; for government from truths alone would condemn everyone to hell; but government from goods lifts everyone out thence and uplifts him into heaven (see n. 1728). Because in the Lord’s case these two are conjoined, they were anciently represented by kingship conjoined with priesthood; as with Melchizedek, who was king of Salem and at the same time priest to God Most High (Genesis 14:18); and afterwards with the Jews, among whom the representative church was instituted in its own form, by judges and priests, and afterwards by kings.

[11] But as the kings represented truths, which ought not to have command, for the reason, as before said, that they condemn, therefore the desire to have kings was so displeasing as to call for rebuke, and the nature of truth as regarded in itself was described by the rights [jus] of the king (1 Samuel 8:11-18); and at an earlier day it was commanded by Moses (Deuteronomy 17:14-18) that they should choose genuine truth which is from good, and not spurious; and that they should not defile it by reasonings and memory-knowledges [scientifica]. This is what is involved in the directions concerning a king, given in Moses in the place just cited; which no one can possibly see from the sense of the letter, but yet is evident from the several points contained in the internal sense; so that “king” and “kingship” evidently represented and signified nothing else than truth.

741. Which seduceth the whole world.- That this signifies that they pervert all things of the church, is evident from the signification of the whole world, as denoting all things of the church, of which we shall speak presently; and as all things of the church are signified by the whole world, therefore to seduce it signifies to pervert those things. For all things of the church are perverted when the good of charity, which is the good of life, is separated and removed from faith, as not contributing to salvation or having anything to do with it; all things of the Word, and all things of the church are consequently falsified. For the Lord says, that the law and the prophets hang on these two commandments, to love God above all things, and the neighbour as oneself; and these two commandments signify to live and act according to the commandments of the Word; for to love is to will and act, since what a man loves interiorly, this he wills, and what he wills, this he does. The law and the prophets signify all things of the Word.

[2] There are two principles of evil and falsity into which the church successively falls. The one is the love of having dominion over all things of the church and of heaven, which dominion is meant in the Word by Babel or Babylonia - into this the church falls as a result of evil; the other is the separation of faith from charity, in consequence of which all the good of life perishes; this is meant in the Word by Philistea, and is signified by the he-goat in Daniel, and by the dragon in the Apocalypse; into this the church falls through falsity.

But since this chapter treats of the dragon, which primarily signifies the religion of faith separated from charity, I will refer to some of the methods by which the defenders of faith separated [from charity] lead the world astray. They lead the world astray particularly by teaching, that as no one from himself can do good, that in itself is good, and without placing merit therein, therefore good works can contribute nothing to salvation; they nevertheless say that goods ought to be done on account of the public good, and that these are the goods meant in the Word, in preachings therefrom, and in some of the prayers of the church. But how great an error this is shall now be explained. When a man does good from the Word, that is, because it is commanded by the Lord in the Word, he does not then do it from himself, but from the Lord, for the Lord is the Word (John 1:1, 14), and the Lord is in those things which man has from the Word, as He also teaches in these words in John:

"He that keepeth my word, I will come unto him, and will make my abode with him" (14:23).

This is why the Lord so often teaches that His words and commandments must be done and that those who do them shall have life eternal, also that every one will be judged according to his works. It follows from this that those who do good from the Word do good from the Lord; and good from the Lord is truly good, and so far as it is from the Lord, so far there is no merit in it.

[3] That good done from the Word, that is from the Lord, is truly good, is also clear from these words in the Apocalypse:

"Behold, I stand at the door and knock; if any one hear my voice, and open the door, I will come in to him, and will sup with him, and he with me" (3:20).

This shows that the Lord is ever and unceasingly present, and bestows upon man the effort to do good, but that man must open the door, that is, must receive the Lord; and he receives Him when he does good from His Word. Although this appears to man to be done as of himself, yet it is not of man, but of the Lord with him. It has this appearance to man, because he has no other feeling than that he thinks from himself, and acts from himself, although when he thinks and acts from the Word, he does so as of himself, therefore he then also believes that he does this from the Lord.

[4] From this it can be seen, that the good which a man does from the Word is spiritual good, and that it conjoins man to the Lord and to heaven. But the good which a man does for the sake of the world and for the sake of communities in the world, which is called civil and moral good, conjoins him to the world and not to heaven. Moreover, the conjunction of the truth of faith is with spiritual good, which is the good of charity towards the neighbour, because faith in itself is spiritual, and what is spiritual cannot be conjoined with any other good than what is equally spiritual. But civil and moral good, separated from spiritual good, is not good in itself, because it is from man, in fact, so far as self and the world lie concealed in it, so far it is evil; this good therefore cannot be conjoined with faith, and if it were conjoined, faith would be dissipated.

[5] To seduce the whole world signifies to pervert all things of the church, because by world in general is signified the church as to all things pertaining to it, both goods and truths, but specifically it signifies the church as to good; and this is the signification of world (orbem) when earth (terra) also is mentioned. That the earth (terra) in the Word signifies the church, has been shown above (n. 304, 697); but when the world (orbis) also is mentioned, then the earth signifies the church as to truth. For there are two things that make the church, namely, truth and good, and these two are signified by earth and world in the following passages.

[6] In Isaiah:

"With my soul have I desired thee in the night; with my spirit also in the midst of me have I waited for thee in the morning; for when thou teachest the earth thy judgments, the inhabitants of the world learn justice" (26:9).

Night signifies a state when there is no light of truth, and morning a state when there is the light of truth; the latter state is from love, but the former exists when there is as yet no love. Therefore by the soul which desired Jehovah in the night is signified the life which is not yet in the light of truth, and by the spirit in the midst of him with which he waited for Jehovah in the morning, is signified the life which is in the light of truth, and consequently the words are added, "For when thou teachest the earth thy judgments, the inhabitants of the world learn justice," which signifies that the church is in truths from the Lord, and by means of truths in good, the earth signifying the church as to truths, and the world the church as to good. For judgment, in the Word, refers to truth, and justice to good, while inhabitants signify the men of the church, who are in goods of doctrine and thus of life. That judgment, in the Word, refers to truth, and justice to good, may be seen in theArcana Coelestia 2235, 9857); and that to dwell or inhabit signifies to live, and thence, inhabitants signify those who are in the good of doctrine and thus of life, may be seen above (n. 133, 479, 662).

[7] In Lamentations:

"The kings of the earth and all the inhabitants of the world believed not that the enemy and the foe would enter into the gates of Jerusalem" (4:12).

The kings of the earth signify the men of the church who are in truths, and the inhabitants of the world the men of the church who are in good. That kings signify those who are in truths, may be seen above (n. 31, 553, 625); and that inhabitants signify those who are in good has been shown just above. This makes it clear that the earth signifies the church as to truths, and the world the church as to good. And because all things of the doctrine of the church were destroyed by falsities and evils, it is said that they believed not that the enemy and the foe would enter into the gates of Jerusalem, the enemy signifying the falsities which destroyed the truths of the church, meant by the kings of the earth, and the foe signifying the evils which destroyed the goods of the church, meant by the inhabitants of the world, and Jerusalem signifying the church as to doctrine.

[8] And in David:

"Let all the earth fear Jehovah, let all the inhabitants of the world stand in awe of him" (Psalm 33:8).

Here also by the earth are signified those who are in the truths of the church, and by the inhabitants of the world, those who are in the goods of the church.

In the same:

"The earth is Jehovah's, and the fulness thereof, the world and they that dwell therein; he hath founded it upon the seas, and established it upon the streams" (Psalm 24:1, 2).

The earth here again signifies the church as to truth, and the fulness thereof signifies all truths collectively; while the world signifies the church as to good, and the inhabitants thereof goods collectively. The signification of founding it upon the seas and establishing it upon the streams may be seen above (n. 275:9, 518:23).

[9] And in Isaiah:

"We have conceived, we have travailed, we have as it were brought forth wind; we have not wrought salvation in the earth, and the inhabitants of the world have [not] fallen" (26:18).

Here too the earth stands for the church as to truths, and the world for the church as to goods; the rest has been explained above (n. 721:4).

In the same:

"Come near, ye nations, to hear; and hearken, ye people; let the earth hear and the fulness thereof, the world and all its offspring" (34:1).

That by nations are meant those who are in goods, and by people those who are in truths, may be seen above (n. 175, 331, 625); therefore it is said, "Let the earth hear, and the fulness thereof, the world and all its offspring"; for by the earth and the fulness thereof is signified the church as to all truths, and by the world and all its offspring, the church as to all goods.

[10] In the same:

"All ye inhabitants of the world and ye dwellers on the earth, when the sign of the mountains shall be lifted up, behold ye; and when the trumpet shall be sounded, hear ye" (18:3).

By the inhabitants of the world and the dwellers on the earth are signified all in the church who are in goods and truths, as above; the Lord's coming is signified by When the sign of the mountains shall be lifted up, behold ye, and when the trumpet shall be sounded, hear ye, - the sign upon the mountains and the sounding of the trumpet signifying a calling together to the church.

[11] In David:

"Before Jehovah, for he cometh, for he cometh to judge the earth; he shall judge the world in justice and the peoples in truth" (Psalm 96:13; Psalm 98:9).

This treats of the Lord's coming, and the last judgment at that time. Because the world signifies those of the church who are in good, and peoples those who are in truths, therefore it is said that "he shall judge the world in justice and the peoples in truth"; justice as well as the world refers to good.

In the same:

"Before the mountains were brought forth, and the earth and the world were formed, from everlasting and even to everlasting, thou art God" (Psalm 90:2).

The mountains signify those who dwell upon mountains in the heavens, and these are such as are in celestial good, while the earth and the world signify the church from those who are in truths and in goods.

[12] In the same:

"Jehovah reigneth, he puts on majesty, Jehovah puts on strength, he girdeth himself; the world also shall be established, nor shall it be moved; thy throne is made firm from of old, thou art from eternity" (Psalm 93:1, 2).

This is said of the Lord who was about to come into the world; and because He has glory and power from the Human which He united to His Divine, it is said that He puts on majesty and strength, and that He girdeth Himself; for the Lord assumed the Human in order that He might have power to subjugate the hells. The church which He was about to establish, and protect for ever, is signified by the world which shall be established, and shall not be moved, and by the throne which shall be made firm; for by the world is signified heaven and the church as to the reception of Divine Good, and by the throne, heaven and the church as to the reception of Divine Truth.

[13] In the same:

"Say among the nations, Jehovah reigneth; the world also shall be established, neither shall it be moved; he shall judge the peoples in uprightness; the heavens shall be glad and the earth shall rejoice" (Psalm 96:10, 11).

This also is said of the Lord's coming, and concerning the church to be established by Him and protected to eternity, which is signified by the world that shall be established and shall not be moved, as above. And because the world, signifies the church as to good, therefore it is also said concerning the peoples whom He shall judge in uprightness; peoples, like the earth, signify those who are in the truths of the church, therefore they are called peoples of the earth, and inhabitants of the world; uprightness denotes truths. The joy of those who are in the church in the heavens and in the church on earth is signified by The heavens shall be glad and the earth shall rejoice.

[14] In the same:

Jehovah "shall judge the world in justice, he shall judge the peoples in uprightness" (Psalm 9:8).

Since the world means the church as to good, and "justice" is used in reference to good, therefore it is said, "Jehovah shall judge the world in justice;" and as those who are in truths are called peoples, and uprightness denotes truths as above, therefore it is said, "He shall judge the peoples in uprightness."

In Jeremiah:

"Jehovah maketh the earth by his power, and prepareth the world by his wisdom, and by his understanding he stretcheth out the heavens" (10:12; 51:15).

Jehovah maketh the earth by His power, signifies that the Lord establishes the church by the power of Divine Truth; He prepareth the world by His wisdom, signifies that the church which is in good He forms from Divine Good by means of Divine Truth; By His understanding He stretcheth out the heavens, signifies that thus He enlarges the heavens.

[15] In David:

"The heavens and the earth are thine, the world and the fulness thereof thou hast founded" (Psalm 89:11).

The heavens and the earth signify the church in the heavens and on earth, each as to truths, while the world and the fulness thereof signifies the church in the heavens and in the earths, each as to goods, fulness denoting goods and truths in their whole extent.

Again:

"If I should be hungry I would not tell thee, for the world is mine and the fulness thereof" (Psalm 50:12).

This is said of sacrifices, that the Lord does not delight in them, but in confession and works, for it is added, "Should I eat the flesh of the mighty, or drink the blood of goats? Sacrifice to God confession, and pay thy vows to the Most High" (verses 13, 14). Therefore, if I should be hungry, signifies if I should desire sacrifices; but because the Lord desires worship from goods and truths, it is said, "For the world is mine and the fulness thereof," fulness signifying goods and truths in their whole extent, as above. This is said indeed of the beasts which were sacrificed, but these signify in the spiritual sense various kinds of good and truth.

[16] In Matthew:

"This Gospel of the kingdom shall be preached in all the world, for a witness unto all nations, and then shall the end come" (24:14).

Since the world signifies the church as to good, therefore it is said that this Gospel shall be preached unto all nations, for the nations who are to hear and receive signify all those who are in good; moreover, nations also signify all those who are in evils, who also will hear; and then the world signifies the whole church when in evils; therefore it is also said that "then shall the end come."

[17] In the First Book of Samuel:

Jehovah "raiseth up the humbled out of the dust, he raiseth the needy from the dunghill, to cause them to sit with princes, and he shall make them to inherit a throne of glory, for the bases of the earth are Jehovah's, and he hath set the world upon them" (2:8).

This is the prophecy of Hannah the mother of Samuel. To raise up the humbled out of the dust, and the needy from the dunghill, signifies the instruction and enlightenment of the nations in interior truths, which would be revealed by the Lord, and thus removal from evils and falsities. The bases of the earth signify exterior truths, such as those of the sense of the letter of the Word, for interior truths are founded upon these; therefore the world which he hath set upon them signifies the church as to all its goods and truths. But concerning these things see above (n. 253, 304).

[18] In Isaiah:

"Jacob shall cause them that are to come to take root, Israel shall blossom and flourish, so that the faces of the world shall be filled with the produce" (27:6).

Jacob means the external church, and Israel the internal church; and because the internal of the church is founded upon its externals, and internals are thus multiplied and made fruitful, it is said that "Jacob shall cause them that are to come to take root, and that Israel shall blossom and flourish;" the resulting fructification of the church is signified by The faces of the world shall be filled with the produce.

[19] In the same:

"Is this the man that moveth the earth, that maketh kingdoms tremble, that hath turned the world into a wilderness and destroyed the cities thereof? Prepare slaughter for his sons, for the iniquity of their fathers, that they rise not up and possess the earth, and the faces of the world be filled with cities" (14:16, 17, 21).

This is said of Lucifer, by whom Babel is meant, that is, the love of ruling over heaven and over the earth; therefore to move the earth, to make kingdoms tremble, to turn the world into a wilderness and destroy the cities thereof, signifies to destroy all things of the church, the earth denoting the church as to truth, kingdoms the churches distinguished according to truths, the world the church as to good, and cities doctrinals. To prepare slaughter for his sons, for the iniquities of their fathers, signifies the destruction of the falsities that arise from their evils. Lest they possess the earth, and fill the faces of the world with cities, signifies lest falsities and evils, and doctrinals from them, take possession of the whole church.

[20] In the same:

"The earth shall mourn and be confounded, the world shall languish and be confounded, they shall languish, the loftiness of the people of the earth, and the earth itself shall be polluted under its inhabitants" (Isaiah 24:4, 5).

This describes the desolation of the church as to its truths and goods, on account of the pride of [man's] own intelligence, and the profanation of truths that are from good. The desolation is described by mourning, being confounded, and languishing; the church as to truths and as to goods is signified by the earth and by the world; the pride of [man's] own intelligence by The loftiness of the people of the earth, and the profanation of truths which are from good, by The earth shall be polluted under its inhabitants.

[21] In Nahum:

"The mountains shall tremble before him, and the hills shall melt; the earth shall be burnt up before him, and the world, and all that dwell therein" (1:5).

The signification of the mountains that shall tremble, and of the hills that shall melt, may be seen above (n. 400:7, 405). But the earth and the world, and all that dwell therein shall be burnt up, signifies that the church as to all its truths and goods will perish by infernal love.

[22] In David:

"The channels of waters appeared, and the foundations of the world were disclosed, at thy rebuke, O Jehovah, at the blast of the breath of thy nostrils" (Psalm 18:15; 2 Sam. 22:16).

That all things of the church as to its truths and goods were overturned from their foundation, is signified by The channels of waters appeared, and the foundations of the world were disclosed, the channels of waters denoting the truths, and the foundations of the world its goods; and to appear and be disclosed denote to be overturned from the foundations. That this destruction arises from the hatred and fury of the evil against Divine things is signified by At Thy rebuke, O Jehovah, at the blast of the breath of Thy nostrils; the rebuke and the breath of the nostrils of Jehovah has the same signification as His anger and wrath, elsewhere mentioned in the Word. But because there is no anger or wrath in the Lord against the evil, but the evil cherish these against the Lord, and these appear to them when they perish to be from the Lord, therefore it is put in this way, according to the appearance; the blast of the breath of the nostrils of Jehovah means the east wind, which destroys by drought, and overturns by its penetrating power.

[23] In the same:

"The voice of thunder in the world; the lightnings lightened the world; the earth trembled and shook" (Psalm 77:18).

"His lightnings shall enlighten the world, the earth shall see and fear, the mountains shall melt like wax before Jehovah, before the Lord of the whole earth" (Psalm 97:4, 5).

This describes the state of the wicked on account of the Lord's presence in His Divine Truth, which state is similar to that of the sons of Israel when the Lord appeared to them upon mount Sinai. That they then heard thunders, saw lightnings, and that the mountain appeared in a consuming fire like that of a furnace, and that they feared exceedingly, is known from the Word. This was because they were evil in heart; for the Lord appears to every one according to his quality, to the good as a recreating fire, and to the evil as a consuming fire. This makes evident the signification of The voice of Thy thunder in the world, the lightnings lightened the world, the earth shook and trembled, and the mountains melted before Jehovah, the Lord of the whole earth; the world meaning all those of the church who are in goods, but here, those who are in evils, while the earth means all those of the church who are in truths, but here, those who are in falsities.

[24] In Isaiah:

"I will visit upon the world its wickedness, and upon the impious their iniquity" (13:11).

By the world here also are meant those of the church who are in evils, and the impious those who are in falsities. Therefore it is said, I will visit upon the world its wickedness, and upon the impious their iniquity, wickedness denoting evil, while iniquity is said of falsities.

[25] In Job:

"They shall drive him from light into darkness, and chase him out of the world" (18:18).

Since light signifies truth, and the world the good of the church, and since the impious when they depart from truth into falsity also cast themselves from good into evil, it is therefore, said They shall drive him from light into darkness, and shall chase him out of the world, darkness denoting falsities, and to chase out of the world denoting to cast out from the good of the church.

[26] In Luke:

"Men fainting through fear and for expectation of those things which shall come upon the world; for the powers of the heavens shall be shaken, and then shall they see the Son of man coming in a cloud" of the heavens "with power and much glory" (21:26, 27).

This is said of the consummation of the age, which is the last time of the church, when there is no longer any truth, because there is no good; the state of heaven at that time is described by the words, Men shall be faint through fear and expectation of those things which shall come upon the world. This describes the fear of those who are in the heavens, lest everything pertaining to the church as to its good, and thus as to its truths, should perish, and also expectation of help from the Lord, The tottering of the power of Divine Truth is signified by the shaking of the powers of the heavens, the powers of the heavens denoting Divine truths as to power. That the Lord will then make Divine Truth manifest, which possesses power, and from which comes intelligence, is signified by Then shall they see the Son of man coming in a cloud of the heavens with power and much glory.

[27] Similar things are signified by the earth and by the world in the following words in the Apocalypse:

"They are the spirits of demons doing signs to go forth unto the kings of the earth and of the whole world, to gather them together to war" (16:14).

It is said unto the kings of the earth and of the whole world, because one thing of the church is signified by the earth, and another by the world. Since the world signifies the church as to good, therefore it also signifies all things of the church; for good is the essential of the church, consequently, where there is good there also is truth, for all good desires truth, and wishes to be conjoined with truth, and to be spiritually nourished by it; this also is mutual.