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).

9093. And they shall divide the silver of it. That this signifies that the truth thereof shall be dissipated, is evident from the signification of “dividing,” as being to banish and dissipate (see n. 6360, 6361); and from the signification of “silver,” as being truth (n. 1551, 2048, 5658, 6112, 6914, 6917, 7999). That “to divide” denotes to dissipate, is because if those things which have been associated together are divided, they are also scattered, as he who divides his mind destroys it. For the mind of man is an association of two parts, one part being called the understanding, the other the will. He who divides these two parts scatters the things which belong to one part, for one part must live from the other; consequently the other also perishes. It is the same with him who divides truth from good, or what is the same, faith from charity. He who does this destroys both. In a word, all things which ought to be united in a one, if divided perish.

[2] This division is meant by the Lord’s words in Luke:

No one can serve two masters; for either he will hate the one, and love the other; or else he will prefer the one, and despise the other. Ye cannot serve God and mammon (Luke 16:13).

That is, by faith serve the Lord, and by love the world; thus acknowledge truth, and do evil. He who does this has a divided mind, from which comes its destruction. From all this it is evident whence it is that “to divide” denotes to dissipate; as is also evident in Matthew:

The lord of that servant shall come in a day when he expecteth not, and in an hour when he knoweth not, and shall divide him, and appoint him his portion with the hypocrites (Matthew 24:50-51); where “to divide” denotes to separate and remove from goods and truths (n. 4424), thus to dissipate.

[3] In Moses:

Cursed be their anger, for it was vehement; and their wrath, for it was hard. I will divide them in Jacob, and scatter them in Israel (Genesis 49:7); where Israel speaks prophetically of Simeon and Levi. By Simeon and Leviticus are there represented those who are in faith separate from charity (n. 6352), by Jacob and Israel the church external and internal, and also the external and internal man (n. 4286, 4598, 5973, 6360, 6361). “To divide them in Jacob” denotes to expel them from the external church; and “to scatter them in Israel” denotes from the internal church; thus to dissipate the goods and the truths of the church appertaining to them.

[4] That “dividing” has this signification is also plain from the words written on the wall when Belshazzar king of Babel, together with his lords, his wives, and his concubines, drank wine from the vessels of gold and of silver which belonged to the temple that was at Jerusalem. The writing was:

Numbered, numbered, weighed, and divided (Daniel 5:2-4, 25-28); where “divided” means separated from the kingdom. In this passage it is plain how all things were at that time representative. In it is described the profanation of good and truth, which is signified by “Babel” (that Babel” denotes profanation, see n. 1182, 1283, 1295, 1304-1308, 1321, 1322, 1326); “vessels of gold and of silver” denote the goods of love and the truths of faith from the the Lord, (n. 1551, 1552, 5658, 6914, 6917). Profanation is signified by “drinking therefrom, and at the same time praising the gods of gold, of silver, of brass, of iron, of wood, and of stone,” as we read in the fourth verse of the chapter, which denote evils and falsities in a series (n. 4402, 4544, 7873, 8941). By the “temple at Jerusalem” from which the vessels came, is signified in the supreme sense the Lord, in the representative sense His kingdom and church (n. 3720). The kingdom of Belshazzar being “divided” signified the dissipation of good and truth, and he himself being “slain that night” signified the loss of the life of truth and good, thus damnation; for “to be divided” denotes to be dissipated; “a king” denotes the truth of good (n. 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148); the like is signified by “kingdom” (n. 1672, 2547, 4691); “to be slain” denotes to be deprived of the life of truth and good (n. 3607, 6767, 8902); and the “night” in which he was slain denotes a state of evil and falsity (n. 2353, 7776, 7851, 7870, 7947). From this it is plain that all things there were representative.

[5] It says in David:

They divided My garments among them, and upon My vesture did they cast a lot (Psalms 22:18).

They divided His garments, casting a lot; that it might be fulfilled which was spoken by the prophet (Matthew 27:35).

The soldiers took His garments, and made four parts; and the tunic, the tunic was without seam, woven from the top throughout. They said therefore, Let us not divide it, but cast lots for it, whose it shall be; that the Scripture might be fulfilled (John 19:23-24).

He who reads these words and knows nothing of the internal sense of the Word, is not aware that anything secret lies hidden in them, when yet in each word there is a Divine secret. The secret was that Divine truths had been dissipated by the Jews, for the Lord was the Divine truth; and hence He is called “the Word” (John 1). “The Word” denotes Divine truth; His garments represented truths in the external form; and His tunic, truths in the internal form; the division of the garments represented the dissipation of the truths of faith by the Jews. (That “garments” denote truths in the external form, see n. 2576, 5248, 5954, 6918; also that “a tunic” denotes truth in the internal form, n. 4677.) Truths in the external form are such as are those of the Word in the literal sense; but truths in the internal form are such as are those of the Word in the spiritual sense. The division of the garments into four parts signified total dissipation, in like manner as the division in Zechariah 14:4, and in other passages; likewise the division into two parts, as we read of the veil of the temple (Matthew 27:51; Mark 15:38). The rending of the rocks also at that time (Matthew 27:51) represented the dissipation of all things of faith, for a “rock” denotes the Lord as to faith, consequently it denotes faith from the Lord.

555. And they had hair as the hair of women.- That this signifies that they also seem to themselves to be natural affections for truth, is evident from the signification of hair, as denoting things pertaining to the natural man, and specifically truths scientific therein; see above (n. 66); and from the signification of women, as denoting affections, of which we shall speak presently. Hair signifies those things that pertain to the natural man, because the head signifies those things that pertain to the spiritual man, and all things of the natural man clothe all things of the spiritual man, as the hair invests the head. The head also corresponds to things spiritual, and the hair to things natural, therefore they are also significative. It is from this correspondence that the angels appear adorned with beautiful hair, and that, according to its orderly arrangement, gracefulness and neatness, the quality of the correspondence of their natural man with the spiritual, may be known. Now since women signify affections, it is evident, that by the [locusts] having hair as the hair of women, is signified that those meant by the locusts appear to themselves as natural affections [for truth]. This is also evident from the series of things treated of; for their faces being as the faces of men, signifies the appearing to be as it were spiritual affections for truth; therefore it now follows, that by their hair being as the hair of women, is signified the appearing to be as it were natural affections for truth. Presently also it is said of their teeth that they were as the teeth of lions, which signify the ultimates of the natural man as to knowledge and as to power. In the prophetic Word the terms woman, daughter, and virgin are frequently used. But hitherto the signification of them has not been known. That a woman, daughter, and virgin, are not meant, is very evident, for they are mentioned where the church is treated of; but the spiritual signification of them may be seen from the series of the things treated of in the spiritual sense.

[2] That a woman signifies the church as to the affection for truth, and thence the affection for the truth of the church, is clear from the following passages in the Word.

Thus in Jeremiah:

"Wherefore commit ye evil against your souls, to cut off from you man and woman, infant and suckling, out of Judah?" (44:7).

Again, in the same prophet:

"I will disperse man and woman; I will disperse old and young, and I will disperse the young man and the virgin" (51:22).

So in Ezekiel:

"The old man and young man, both the virgin, the infant, and the women, slay to destruction" (9:6).

And in Lamentations:

"They ravished the women in Zion, and the virgins in the cities of Judah. Princes were hanged up by their hand; the faces of elders were not honoured" (5:11, 12).

Here, by man and woman, old man and infant, youth and virgin, are not meant man, woman, old man, infant, youth, and virgin, but everything pertaining to the church. By man and woman are signified truth and its affection, by old man and infant, wisdom and innocence, by youth and virgin, the understanding of truth and the affection for good. That such things are signified is evident from the fact that the church is treated of in these chapters, and its desolation as to its good and truth, wherefore by those names are signified such things as pertain to the church. For the Word is interiorly spiritual, because it is Divine, wherefore if by man and woman, old man and infant, young man and virgin, such were meant, the Word would be natural and not spiritual; but when by man and woman is meant the church as to truth and its affection, by old man and infant, the church as to wisdom and innocence, and by young man and virgin, the church as to intelligence and its affection, then it becomes spiritual. Man also is man, by virtue of the church being in him, and where the church is, there is heaven. When, therefore, mention is made of an old man, a young man, a male infant (homo infans), a male (homo vir), a woman, and a virgin, these expressions signify whatever pertains to the church, corresponding to their age, sex, inclination, affection, intelligence, and wisdom.

[3] That by woman is signified the church as to the affection for truth, or the affection for the truth of the church, is also clear from these words in Isaiah:

"Then seven women shall take hold of one man in that day, saying, We will eat our own bread, and wear our own apparel; only let us be called by thy name; take away our reproach" (4:1).

The subject here is the end of the church, when there is no longer any truth, for these words precede: "Thy men shall fall by the sword, and thy strength in the war" (3:25), which signify that the understanding of truth would be destroyed by falsities, so that there would be no longer resistance in combats; and these words follow: "In that day shall the branch of Jehovah be beautiful and glorious" (4:2). This is said concerning the coming of the Lord, and signifies that truth should spring up anew in the church. By seven women taking hold of one man, is signified that from affection they would desire and seek truth, but would not find it, man denoting truth, women affections or desires for truth, and seven what is holy. That they would not find instruction in genuine truths, and thus spiritual nourishment, is signified by their saying, "We will eat our own bread, and wear our own apparel," bread denoting instruction and spiritual nourishment, and apparel truth clothing good. That it is truth only which can be applied, and by application conjoined, is signified by, only let us be called by thy name. And because all beauty is from the spiritual affection for truth and conjunction therefrom, and otherwise there is no beauty, therefore it is added, "take away our reproach."

[4] So in Jeremiah:

"Return, O virgin of Israel, return into thy cities. How long wilt thou go about? for Jehovah hath created a new thing in the earth, A woman shall compass a man" (31:21, 22).

The subject here is the spiritual captivity in which the church was before the coming of the Lord. The church is said to be in spiritual captivity, when there is no truth, and yet truth is desired; in such captivity were the Gentiles, with whom the church was established. Return, O virgin of Israel, return into thy cities, signifies, that they should return to the truths of doctrine, the virgin of Israel denoting the church, and her cities truths of doctrine; for Jehovah hath created a new thing in the earth, a woman shall compass a man, signifies the establishment of a new church, in which truth will be conjoined to its affection. To create a new thing in the earth denotes to establish that new thing; woman denotes the church as to the affection for truth, man denotes truth, and to compass denotes to be conjoined.

[5] And in Isaiah:

"As a woman forsaken and afflicted in spirit, Jehovah hath called thee, and a woman of youth, when she is cast off, said thy God. For a small moment have I forsaken thee; but with great mercies will I gather thee again" (54:6, 7).

Here also by a woman forsaken and afflicted in spirit, is meant the church, which is not in truths, but still in the affection or desire for them, woman denoting the church, which is said to be forsaken when it is not in truths, and afflicted in spirit, when in grief from the affection or desire for truths. By a woman of youth is meant the Ancient Church, which was in truths from affection; and by the same cast off, is meant the Jewish church, which was not in truths from any spiritual affection; the establishment of a new church by the Lord, and liberation from spiritual captivity, are meant by, "for a small moment have I forsaken thee; but with great mercies will I gather thee again."

[6] And in Jeremiah:

"Yet hear the word of Jehovah, O ye women, and let your ear perceive the word of his mouth, that ye may teach your sons mourning, and a woman her companion, lamentation. For death is come up through the windows, and is entered into our palaces, to cut off the infant from the broad way, and the young man from the streets" (9:20, 21).

The reason why it was said to the women, that they should hear and perceive, is, that they signify the church from the affection for and reception of truth. By the sons whom the women should teach mourning, and by the companion whom a woman should teach lamentation, are signified all who are of the church; by sons, they who are in the truths of the church; by companion, she who is in the good thereof, while mourning and lamentation signify that these things were to be done on account of the church vastated as to its truths and good; by death is come up through the windows, and is entered into our palaces, is signified the entrance of infernal falsity into the understanding, and thence into everything of thought and affection, windows denoting the understanding, and palaces, everything of thought and affection; to cut off the infant from the broad way, and the young man from the streets, signifies the vastation of truth in the birth, and of the truth that is born, infant in the broad way denoting truth springing up, or in the birth, and young men in the streets denoting the truth that is born.

[7] So in Ezekiel:

"There were two women, the daughters of one mother, and they committed whoredoms in Egypt; they committed whoredoms in their youth; the name of the elder, Oholah, and the name of her sister, Oholibah; and they bare sons and daughters. Samaria is Oholah, and Jerusalem Oholibah" (23:2-4).

Since Samaria, the metropolis of the Israelites, signifies, in the Word, the spiritual church, and Jerusalem, the metropolis of the Jews, the celestial church, each as to doctrine, therefore they are called women. And, because both those churches act as one, they are therefore called the daughters of one mother, for a mother also signifies the church, and also Oholah and Oholibah, or the tent or habitation of God, have the same signification, for this signifies heaven where Divine Truth and Divine Good are, consequently, also, where the church is; for the church is the heaven of the Lord on earth. By their committing whoredom in Egypt in their youth, is signified, that they were then in no truths, but in falsities, for in Egypt they had not the Word. This was afterwards given to them through Moses and the prophets, and thus the church was instituted among them. To commit whoredom in Egypt, signifies, to falsify truths by scientifics (scientifica) pertaining to the natural man, and to falsify truths there, denotes to turn holy things into magic, as the Egyptians did. The sons and daughters whom they brought forth, signify the falsities and evils of the church.

[8] So in Micah:

"Ye strip the coat from them that pass by securely that are returned from war. The women of my people have ye cast out from the house of their delights" (2:8, 9).

Here, by stripping the coat from them that pass by securely who are returned from war, is signified to deprive of truths all those who are in truths, and who have combated against falsities. Those who pass by securely denote all those who are in truths; men returning from war, denote those who have been in temptations, and have combated against falsities. By casting out the women of the people from the houses of their delights, signifies to destroy the affections for truth, and thereby the pleasures and happiness of heaven. The women of the people denote the affections for truth, and the houses of their delights the pleasures and happiness of heaven, for these are the affections, for good and truth.

[9] So in Zechariah:

"For I will gather all nations to Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women shall suffer violence" (14:2).

By all nations are signified evils and falsities of every kind; by Jerusalem is signified the church; by city, doctrine; by house, everything that is holy of the church; by women are signified the affections for truth, and by their suffering violence is signified that truths shall be perverted, and that thence the affections for truth will perish.

[10] So again, in the same prophet:

"In that day shall there be a great mourning in Jerusalem, and the land shall mourn every family apart; the family of the house of David apart, and their women apart; the family of the house of Nathan apart, and their women apart; the family of the house of Levi apart, and their women apart; the family of Simeon apart, and their women apart; all the families that remain, every family apart, and their women apart" (12:11-14).

The signification of David and his house, also of Nathan, Levi, and Simeon, and their houses, has been already shown in the explanations above. David signifies the Divine Truth, Nathan, the doctrine of truth, Levi, the good of charity, and Simeon means truth and good as to perception and obedience. It is said that the families shall mourn apart, and their women apart, because by families are signified the truths of the church, and by women, the affections for truth which mourn apart when truth mourns that there is no affection for it, and affection, that there is no truth for it. These things are said concerning the mourning over all and every thing pertaining to the church as being vastated and destroyed, for each and all things of the church are signified by all the families that remain, by which are meant the tribes. That the twelve tribes signify all things of the church in the aggregate, may be seen above (n. 430, 431). Jerusalem signifies the church and its doctrine.

[11] Thus also in Matthew:

"Then shall two be in the field, the one shall be taken, and the other left. Two women shall be grinding at the mill, and one shall be taken, and the other left" (24:40, 41).

The "two" (duo) mean men, and the "two" (duoe) mean women and by men are signified those who are in truths, and by women those who are in good from the affection for truth. Here also by men are signified those who are in falsities, and by women, those who are in evils from affection for falsity; for it is said that one shall be taken, and the other shall be left; that is, that those will be saved who are in truths from affection, and those will be condemned who are in evils from affection. Field signifies the church; to grind at the mill, signifies to procure for themselves truths of doctrine from the Word; while those who apply them to good are signified by those who shall be taken, and those who apply them to evil are signified by those who shall be left; but this passage is explained in theArcana Coelestia 4334, 4335).

[12] So in Moses:

"I will break for you the staff of your bread, that ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight; and ye shall eat and not be satisfied" (Leviticus 26:26).

These words in the spiritual sense, mean that truth from good, by which men are spiritually nourished, shall fail; for bread signifies every kind of spiritual food that is for the nourishment of the man of the church. Women signify those of the church who are in the affection for truth. By ten women baking bread in one oven, is signified, that they shall search for truth that may be conjoined to good, but shall only find a very little; for to bake signifies to prepare and conjoin so as to serve for the use of life. To deliver the bread by weight, signifies that it is rare; and to eat and not be satisfied, signifies, because truth from good is so scanty and rare, as scarcely to yield any spiritual nourishment for the soul.

[13] Again, in Moses:

"A woman shall not wear the raiment of a man, neither shall a man put on a woman's garment; for whosoever doeth so is abomination unto Jehovah thy God" (Deuteronomy 22:5).

Here a man (vir) and his raiment signify truth, and a woman and her garment the affection for truth. These are distinct in every man (homo), as understanding and will, or as thought which is of the understanding and affection which is of the will, and unless they were distinct, the sexes would be confounded, and no marriage would be effected, in which the man (vir) is the truth of the thought, and the woman the affection. That man and woman were both so created that they might be two and yet one, is evident from the book of Genesis, in which it is said concerning their creation, "So God created man (homo) into his own image, in the image of God created he him; male and female created he them" (Genesis 1:27; 5:2).

[14] And afterwards:

"The man said, This is now bone of my bones, and flesh of my flesh; therefore she shall be called wife, because she was taken out of man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one flesh" (Genesis 2:23, 24; Mark 10:6-9).

Here, by man (homo) is meant the church in general and in particular. The church in particular is the man of the church, or the man in whom the church is. By God creating man into His own image, is signified into the image of heaven. For by God, or Elohim, in the plural, is signified the proceeding Divine which makes heaven; and the man who is a church, is a heaven in the least form, for he corresponds to all things of heaven; see Heaven and Hell 7-12, 51-58). By male is signified here, as above, the truth of the understanding, and by female, the good of the will. The wife said to be bone of the bones, and flesh of the flesh of the man (vir), signifies that good, which is the wife, is from the truth which is the man. Bone signifies truth before it is vivified, that is, conjoined to good, such as is the truth of the memory with man; and since all good is formed from truths, it is said, "because she was taken out of man." That a man (vir) shall leave his father and mother, and shall cleave to his wife, signifies that truth must be of good, and that hence both shall become one good; this is signified by their being one flesh, flesh signifying good, and also man (homo). The things now stated cannot enter into the understanding of man, with few exceptions, unless it be known that the subject treated of in the first two chapters of Genesis is the new creation, or regeneration of the men of the church. In the first chapter their regeneration is treated of, in the second chapter their intelligence and wisdom; and by male and female, or by man (vir) and wife, is meant, in the spiritual sense, the conjunction of truth and good, which is called the heavenly marriage. Into this marriage man comes when he is regenerated and becomes a church; and man is regenerated and becomes a church when he is in good and thence in truths, which is meant by the words "a man (vir) shall leave his father and mother, and cleave to his wife, and they shall be one flesh." But a still clearer idea may be obtained, upon this subject, from what is said in the Doctrine of the New Jerusalem, concerning good and truth (n. 11-19); concerning the will and understanding (n. 28-33); concerning regeneration (n. 173-182); also concerning good from which truths are derived (n. 24).

[15] Since by man and woman is signified the conjunction of truth and good, therefore Moses, when he saw that the sons of Israel took to themselves the female captives of the Midianites their enemies, commanded that they should kill every woman that had known man (vir) by lying with him, but that they should keep alive the women that had not known [man] (Num. 30:16-18). These things were commanded because a woman (femina) not conjoined to a man signified the church as to the affection for truth, or for conjunction with truth; but a woman (mulier) conjoined to a Midianitish man, signified good adulterated. For the Midianites represented, and thence signified, the truth which is not truth because not from good, consequently falsity; and hence it was that the women were to be slain who had known man, and that those who had not known man were to be preserved alive. That the Midianitish women signified the defilement of good by falsities, and thence good adulterated and profaned, which is foul adultery, is evident from the circumstances related concerning the whoredom of the sons of Israel with the women of the Midianites (Numbers 25.).

[16] He who does not know that a woman signifies the spiritual affection for truth, and he who does not know that the evils and falsities which are present in every one are in the natural man, and not any in the spiritual man, cannot know the signification of that which is written concerning a female captive, in Moses:

"If thou seest in captivity a beautiful woman," from thine enemies, "and hast a desire unto her, that thou wouldst have her to thy wife; thou shalt bring her into the midst of thy house, where she shall shave her head and pare her nails; then she shall put the raiment of her captivity from off her, and bewail her father and her mother a month of days, afterwards thou shalt go in unto her, and know her, and she shall be thy wife" (Deuteronomy 21:11-13).

By a woman, is signified the church as to the spiritual affection for truth, or the spiritual affection for truth pertaining to the man of the church, but by a beautiful captive woman is signified the religion of the Gentiles in whom is the desire or affection for truth. By her being brought into the midst of the house, and there shaving her head, paring her nails, and afterwards putting the raiment of her captivity from off her, is signified being led into the interior or spiritual things of the church, and by means of them rejecting the evils and falsities of the natural and sensual man. The midst of the house signifies things interior, which are spiritual things; the hair of the head, that was to be shaved, signifies the falsities and evils of the natural man; the nails, that were to be pared, signify the falsities and evils of the sensual man; and the raiment of captivity signifies the falsity of the religion in which he who desires truth from affection is, as it were, held captive. The latter and the former things therefore he will reject, because they are in the natural and sensual man, as was said above. That she should bewail her father and mother a month of days, signifies that the evils and falsities of his religion should be buried in oblivion; that the man should afterwards go in unto her, and know her, and that she should be his wife, signifies that thus truth, which is the man (vir), should be conjoined with its affection, which is the wife (uxor).

No one can know why this statute was given, unless he understand, from the spiritual sense, what is signified by a woman taken captive from the enemy, what by the midst or inmost of the house, what by hair, nails, and the raiment of captivity, and unless he know something concerning the conjunction of truth and good, for on this conjunction are founded all the precepts in the Word concerning marriages. The church as to the affection for truth is also signified by the woman clothed with the sun, labouring to bring forth, before whom stood the dragon when she brought forth the man-child; and who afterwards fled into the wilderness (Rev. 12:1 to end). That the woman here signifies the church, and the man-child whom she brought forth, the doctrine of truth, will be seen in the explanation below.

[17] Since a woman signifies the church as to the affection for truth from good, or the affection for truth from good pertaining to the man of the church, also in the opposite sense a woman signifies the lust of falsity from evil; for most things in the Word have also opposite significations. This is also signified in the following passages, by woman and women.

Thus in Jeremiah:

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

What these prophecies involve, cannot be known, unless it be known what is signified by the cities of Judah, the streets of Jerusalem, the sons, the fathers, and the women, also what is signified by gathering wood, by kindling a fire, by kneading the dough, and what by cakes, by the queen of the heavens, and by drink-offerings; but when the significations of such things are known, and substituted in their place, then the spiritual sense involved in these prophecies results. The cities of Judah signify the doctrinals of the church; the streets of Jerusalem, the truths thereof; in the present case, falsities; sons denote those who are in truths of doctrine, in this case, those who are in falsities, who are said to gather wood when they procure for themselves falsities from evils. Fathers denote those who are in the goods of the church, in this case, those who are in evils, who are said to kindle a fire when they approve and excite from the love of evil. Women denote the affections for truth from good, in this case, the disorderly desires of falsity from evil; they are said to knead the dough, when they fabricate doctrine from these and according to them. To make cakes to the queen of the heavens, signifies to worship infernal evils of every kind, to make cakes denoting to worship from evils, and the queen of the heavens, denoting all evils in the aggregate; for the queen of heavens signifies the same as the host of the heavens. To pour out drink-offerings unto other gods signifies to worship from falsities, other gods denoting infernal falsities; for God, in a good sense, signifies proceeding Divine Truth, but other gods signify infernal falsities, which are falsities from evil.

[18] In Isaiah:

"As for my people, their oppressors, little children, and women rule over them. O my people, thy leaders cause thee to err, and have blotted out the way of thy paths" (3:12).

Oppressors, little children, and women, signify those who violate, are ignorant of, and pervert, truths. Oppressors mean those who violate truths; little children, those who are ignorant of them, and women, the lusts which pervert them. Thy leaders who cause to err, signify those who teach; to blot out the way of their paths, signifies so that truth which leads is not known.

[19] Again, in the same prophet:

"When the harvest withereth, they who break in pieces, the women shall come, and set it on fire; for it is a people of no understanding" (27:11).

This is said concerning the vastated church. By the harvest withering, are signified the truths of good destroyed by evil loves; by the women who set it on fire, are signified the lusts of falsity, which altogether consume.

[20] So again:

"Rise up, ye women that are at ease; hear my voice, ye confident sons (filii); in your ears perceive my speech, for the vintage shall fail, the gathering shall not come" (32:9, 10).

By the women who are at ease, are meant the lusts of those who care not that the church is vastated. The confident sons signify the falsities of those who trust in [their] own intelligence; women and sons signify all those who are such in the church, whether men or women; by the vintage which shall fail, and by the gathering which shall not come, is signified, that the truth of the church shall be no more; for vintage and vine both signify the truth of the church, whence the meaning of "the gathering" thereof is evident.

[21] Again, in Ezekiel:

"A just man (vir), who hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled the wife of his companion, neither hath come near to a menstruous woman" (18:5, 6).

The man who has not eaten upon the mountains, is described as just, which signifies that his worship is not from infernal loves, for to sacrifice upon mountains and to eat of things sacrificed has this signification. Neither hath lifted up his eyes to the idols of the house of Israel, signifies, that his worship is not from the falsities of doctrine, for idols signify those falsities, and the house of Israel signifies the perverted church where those falsities are. Neither hath defiled the wife of his companion, signifies, who does not adulterate the good of the church and of the Word. Neither hath come near to a menstruous woman, signifies, who does not defile truths by the lusts of falsity.

[22] So in Lamentations:

"The hands of the pitiful women have sodden their own children, so, that they became their food, in the breach of the daughter of my people" (4:10).

These words signify the destruction of the truth and good of doctrine from the Word by means of falsities, and the appropriation of those falsities, and the consequent vastation of the church. By the pitiful women are signified the affections for falsity as if it were truth. By their having sodden their children, is signified the destruction of the truths and goods of doctrine from the Word by falsities; by their being meat for them, is signified the appropriation of falsities; and by the breach of the daughter of my people, is signified the vastation of the church. Women also signify evil desires in the Apocalypse (14:4; 17:3); concerning which see the explanation below.