675. And the tenth part of the city fell, signifies that no truths of doctrine any longer existed with those who remained. This is evident from the signification of "ten," as being all persons and all things, also many persons and many things, and of "the tenth part," as being all and much (of which presently); also from the signification of "city," as being doctrine and also the truth of doctrine, for a doctrine, that it may be a doctrine of the church, must consist of truths from the Word (that a "city" signifies doctrine see above, n. 223. It is evident also from the signification of "to fall," as being to be separated, consequently to have no existence; to be separated and to have no existence is predicated of truths of doctrine when "to fall" is predicated of a city.

[2] For every particular thing has allotted to it its analogous and proper expression, according to the correspondence of the subject in the natural sense with the subject in the spiritual sense; and here the subject in the natural sense is a city, while the subject in the spiritual sense is the truth of doctrine. That no truths existed with those that remained follows from what has been said in the preceding article, namely, that when the good are taken away from a society in which the good and the evil have been together, and are carried up into heaven, no truths of doctrine any longer remain with the evil, because they are then deprived of their communication with the good which enabled them as to the external to be as it were in truths, and thence to speak about truths from doctrine.

[3] For in the spiritual world there is a communication of the affections and thence of the thoughts, and from such communication one is held by another, thus all in the same society mutually, in a like affection and accordingly in a like good; thus are the evil also held by the good. But these evil were such as were able in external form to put on an appearance of sanctity, of piety, of intelligence, of zeal for the church and its doctrine, also in the life an appearance of being just and sincere from the heart, and yet interiorly in themselves they possessed nothing of such good. Such were the evil, with whom there could no longer exist any truths of doctrine, after the good were taken away, who are meant by "the two witnesses" that went up by command into heaven.

[4] It is to be known that there were in the spiritual world many societies formed of such, and that these societies taken together are meant by "the first heaven" which passed away (Revelation 21:1). (Respecting these societies or that heaven, many things are related in the small work on The Last Judgment.) In these societies were such evil persons as have been described, and the good associated with them; and so long as these were conjoined in one society the evil appeared in externals like the good; but when they had been separated, then the external good in them, which was only simulated and hypocritical, was separated, and their interiors were laid open, which were infernal, filled with mere evils and falsities therefrom. Such a separation and such a consequent state existed in the spiritual world a little before the Last Judgment; this, therefore, is the state that is here described; for the last time of the church, when the universal judgment is at hand, is here treated of.

[5] That "ten" signifies all persons and all things, also many persons and many things, can be seen from the passages in the Word where that number occurs. As in Moses:

Jehovah hath commanded unto you His covenant which He covenanted ¹ you to do, the ten words which He wrote upon two tables of stone (Deuteronomy 4:13).

And again:

Jehovah wrote upon the tables according to the former writing, the ten words which Jehovah spake unto you in the mount out of the midst of the fire (Deuteronomy 10:4).

There were "ten words" or "ten commandments" constituting the Decalogue, because "ten" signifies all things, therefore "the ten words" mean the law in its whole complex.

[6] As "ten" signifies all persons:

The Lord compared the kingdom of the heavens to ten virgins having lamps with which to go forth to meet the bridegroom, of whom five were prudent and five foolish (Matthew 25:1, 2, et seq.). "The ten virgins" to whom the kingdom of the heavens is likened signify all who are of the church, for "ten" signifies all, and "virgins" the church; but "five" signifies some, or some part, for some of the church were prudent and some foolish. Such is the signification of the number "five" in the Word. "Lamps" signify the knowledges of truth and good, here from the Word, also the truths of doctrine and of faith; "oil" signifies the good of love and of charity; the "bridegroom" means the Lord, and the "wedding" means heaven and the church, which are called a "wedding" from the marriage of good and truth; and as where there is not this marriage there is neither heaven nor the church, therefore those are called "foolish" who know the truths of faith and have no good of love, while those who have the good of love are called "prudent;" for, as has been said, "lamps" here mean the truths of faith, and "oil" the good of love. "Virgins" signify the church, because "virgin" and "daughter" in the Word signify the affection of good and truth, and it is because of that affection that the church is a church. This is why "the virgin and daughter of Zion," "the virgin and daughter of Jerusalem," "the virgin and daughter of Israel" and "of Judah," are mentioned in so many passages, these everywhere meaning the church.

[7] As "ten" signifies all as also many:

The Lord said of the nobleman who went into a far country, that he called his ten servants and gave them ten pounds [minas] to trade with; and after they had traded, one said that his pound had gained ten pounds; to him he said, Thou shalt have authority over ten cities; and the second said, Thy pound hath made five pounds; to him he said, Be thou over five cities; and of the third, who laid up his pound in a napkin, and did not trade, he said, Take from him the pound, and give it to him that hath ten pounds (Luke 19:12-14, 16-20, 24).

Here, too, the numbers "ten" and "five" are employed because "ten" signifies all persons and all things, and "five" some persons and some things. "The ten servants" whom the nobleman going into a far country called to him, mean all who are in the world, and in particular, all who are of the church; for the "nobleman" means the Lord, and "going into a far country" means the Lord's departure out of the world and His then seeming to be absent; "the ten pounds that he gave to the ten servants to trade with" signify all the knowledges of truth and good from the Word, with the ability to perceive them; for a "pound" [mina], which was silver and was money, signifies the knowledges of truth and the ability to perceive; and "to trade" signifies by means of these to acquire intelligence and wisdom; those who acquire much are meant by the servant who from a pound gained ten pounds; and those who acquire some are meant by him who from a pound gained five pounds; the "cities which are said to be given them" signify the truths of doctrine, and "to possess them" signifies intelligence and wisdom, and life and happiness therefrom. Thence it is clear what is signified by "ten cities" and by "five cities." As those who acquire nothing of intelligence are like the "foolish virgins" (of whom just above), and as these possess truths in the memory only and not in the life, after their departure from this world they are deprived of truths, while those who possess truths both in the memory and in the life enrich themselves in intelligence to eternity, so it is said that "they should take away the pound from him who gained nothing with it, and should give it to him who had ten pounds."

[8] It is similar with those:

To whom talents were given, to one five, to another two, and to a third one; the first of whom from his five talents gained another five; and the second from two talents gained other two; and the third laid away his talent in the earth, of whom the Lord said, Take from him that hath not traded and gained, and give to him that hath ten talents, for unto everyone that hath shall be given that he may abound, and from him that hath not even that which he hath shall be taken away (Matthew 25:14-30).

Here, too, "five" and "ten" also signify something and much; thus, that the first from some knowledges of truth and good acquired much wisdom. It is taken away from him who has acquired nothing of intelligence and is given to him who has much, because when man after death becomes a spirit he carries with him all things, and every single thing that he has drawn from the Word and from the doctrine of the church. But those who through these have acquired nothing of intelligence are interiorly evil, and therefore misuse the truths and goods of heaven and the church, which they possess in the memory only, in exercising dominion over the simple good who are in the lowest heaven, and in doing evil to them. This is why these truths and goods are taken away from them and are given to those who have many, since these do not misuse them, but from them perform uses.

[9] Those who do not acquire spiritual intelligence in the world through the knowledges of truth and good from the Word are evil, as can be seen from this, that all are born into evils of every kind, and these evils are removed only by means of Divine truths from the Word, that is, by applying truths to uses, and thus receiving them in the life. So to those who have gained it is said:

Good and faithful servants, ye have been faithful over a few things, I will set you over many things; enter ye into the joy of your Lord (verses Matthew 25:21, 23);

and to him who had gained nothing:

Cast ye out the unprofitable servant into the outer darkness, there shall be wailing and gnashing of teeth (verse 30).

[10] Because "ten" signifies all and much, therefore that number is used by the Lord also in other passages, where all and much must be understood.

As in Luke:

Of the woman having ten drachmas, if she lose one, doth she not light a candle and sweep the house and seek carefully till she find it? (Luke 15:8)

"Ten" here signifies much. This is said of a "woman," and that "she would light a candle and sweep the house" because of the spiritual sense in every particular of the Word. In that sense a "woman" signifies the church in respect to the affection of truth, thus also the affection of truth itself which belongs to the church; the "drachma" signifies truth; "to lose the drachma" signifies to lose one of the truths or the knowledges of truth; "to light a candle" signifies self-examination from affection; "to sweep the house" signifies to traverse the whole mind and to examine every particular where the truth lies hidden. This is the spiritual sense of these words. "A hundred" has the same signification as "ten," namely, much; therefore a similar parable speaks of:

A hundred sheep, if one is lost (Matthew 18:12, 13; Luke 15:3-7).

[11] "Ten" signifies all and much also in the following passages.

In Isaiah:

Many houses great and fair ² shall become a waste without inhabitant; for ten acres of vineyard shall yield one bath (Isaiah 5:9, 10).

This is said of the desolation of truth with those who are of the church. "Many houses which shall become a waste" signify the men of the church, and in particular, such in respect to truths from good; "great and fair," that is, houses, signifies the affection of good and the understanding of truth, for "great" is predicated of good and its affection, and "fair" is predicated of truth and its intelligence; "ten acres of vineyard shall yield one bath" signifies that in all things of the church with man there is scarcely any truth from good, for a "bath" has also a similar signification as wine, namely, truth from good; therefore "ten acres of vineyard" signify all things of the church with man.

[12] In Moses:

If ye will go contrary to Me I will break for you the staff of bread, that ten women may bake your bread in one oven, and I will bring back your bread by weight (Leviticus 26:23, 26).

"To break the staff of bread" signifies to deprive of spiritual food, and thus of spiritual nourishment, for "bread" means everything that nourishes the soul, and in particular the good of love; therefore "ten women shall bake your bread in one oven" signifies that in all things of the church with man there is so little of good and truth as to be scarcely anything; "ten women" signify all things of the church; "bread" signifies good and truth that nourish the soul; and "oven" signifies where spiritual food is prepared, thus the man with whom it is; "to bring back the bread by weight" signifies the lack and want of such things as spiritually nourish.

[13] In Zechariah:

Many peoples and numerous nations shall come to seek Jehovah of Hosts in Jerusalem, and to entreat the faces of Jehovah. In those days ten men out of all the tongues of the nations shall take hold of the skirt of a man, a Jew, saying, We will go with you, for we have heard that God is with you (Zechariah 8:22, 23).

This is said of the calling together of the Gentiles and their admission to the church by the Lord; and "ten men out of all tongues" signify all from whatever religion, namely those "who come to seek Jehovah of Hosts in Jerusalem," that is, who wish to be admitted to the church and to confess the Lord, therefore "ten men" mean all such, and "the tongues of the nations" mean their religious principles. But this with the rest of the passage may be seen explained above n. 433, where it is shown that "Jerusalem" does not mean Jerusalem, nor "Jew" any Jew.

[14] In Amos:

Jehovah said, I hate the pride of Jacob and his palaces; therefore I will shut up the city and the fullness thereof; if there remain ten men in one house they shall die (Amos 6:8, 9).

"The pride of Jacob and his palaces which Jehovah hates," signify the love of falsity and belief in it with those who are of the church, "pride" meaning the love of falsity, and "palaces" the falsities themselves, which are called "palaces" because they belong to the proud, and because the falsities of such are embellished in external form so as to appear magnificent, although they are most vile, like huts full of rubbish and filth; "to shut up the city and the fullness thereof" signifies to condemn the doctrine, because it is full of the falsities of evil, and is possessed by them, "city" meaning doctrine, and "fullness" the falsities of evil; therefore "if there remain ten men in one house they shall die" signifies that all the truths of good with everyone shall perish, "ten men" meaning all truths, "house" man in respect to good, and "to die" to perish.

[15] In Zechariah:

The prophet saw a flying roll, the length thereof twenty cubits, and the breadth thereof ten cubits; this is the malediction that goeth forth over the faces of the whole land (Zechariah 5:2, 3).

"The flying roll," which meant "the malediction that goeth forth over the faces of the whole land," was twenty cubits in length and ten in breadth because "twenty" and "ten" signify all, here all good changed into evil and all truth into falsity; "twenty" is predicated of good and everything of it, and "ten" of truth and everything of it; moreover, "length" also signifies good, and "breadth" truth (See above, n. 355, 627, 629, and in the work on Heaven and Hell 197).

[16] As "ten" signifies all things and many things, so "ten times" signifies so many times and always, in the following passages.

In Daniel:

Among them all was found none like Daniel, Hananiah, Mishael, and Azariah; ³ in every word of the wisdom of intelligence which the king sought of them, he found them ten times better than all the astrologers and diviners that were in all his kingdom (Daniel 1:19, 20).

In Moses:

All the men who have seen My glory and My signs which I wrought in Egypt and in the wilderness, and who have tempted Me these ten times, they shall not see the land (Numbers 14:21-23).

And in Job:

Ten times ye have dishonored Me, ye are not ashamed, ye harden yourselves (Job 19:3).

"Ten times" in these passages signifies at all times or always, and so many times.

[17] In Daniel and in Revelation horns are attributed to the beasts, to some ten, to some seven, and to some three, and the "horns" of these beasts signify the power of falsity against truth, and of evil against good, and "ten horns," the highest power.

In Daniel:

The fourth beast coming up out of the sea had ten horns; as to the ten horns out of this kingdom shall ten kings arise (Daniel 7:7, 20, 24).

"The ten horns" of the beast here signify the highest power of falsity against truth; "ten kings" signify falsities in the whole complex, and "kingdom" signifies that church perverted. In Revelation:

The dragon had seven heads and ten horns, and upon the heads seven diadems (Revelation 12:3).

Again:

The beast coming up out of the sea had seven heads and ten horns, and upon his horns ten diadems (Revelation 13:1).

And again:

The woman sitting upon the scarlet beast, full of names of blasphemy, had seven heads and ten horns; the ten horns that thou sawest are ten kings which have not yet received a kingdom; yet they shall receive power as kings one hour with the beast (Revelation 17:3, 7, 12).

What is signified there in particular will be seen in the explanations further on.

[18] As "ten" signifies all persons and all things, it follows that "the tenth part" signifies everything. It is from this that "tenths" and "tithings" derived their origin, and these signified that everything was holy and blessed when the tenth part of the threshing floor and of the wine press, or of the corn and wine, was given to the Levites; likewise for the Levites when the tenth part was again tithed and given to Aaron. Of these it is thus written in the Word:

Tithing thou shalt tithe all the increase of thy seed that is brought forth in the field year by year (Deuteronomy 14:22).

Say unto the Levites, that the tenths must be given to them for an inheritance, and that they must offer up a heave offering of them to Jehovah, a tenth of the tenths, and this from the corn of the threshing floor and from the fullness of the wine vat; and the tenth of the tenth they must give to Aaron the priest (Numbers 18:24-28).

[19] That the "tenth" signified a blessing in all things, thus that everything was holy and blessed, is evident in Malachi:

Bring ye all the tithes to the house of treasure, that there may be food in My house; then prove ye Me in this, if I will not open you the windows of heaven and pour you out a blessing until there be no room for more (Malachi 3:10).

"To open the windows and pour out a blessing" signifies the inflowing Divine from which is intelligence and life eternal; the like as is signified by "rain" above n. 644; and this also is properly meant by the "blessing" that would be given if the tithes were brought; so "tithes" here signify that everything was thus blest. That all things might be blest that Abraham took from his enemies, it is said:

That he gave to Melchizedek, who was king in Salem and at the same time priest to God Most High, tithes of all (Genesis 14:18, 19).

Jacob likewise promised and vowed:

That if he returned in peace unto his father's house everything that Jehovah gave him tithing should be tithed (Genesis 28:21, 22).

From these passages, as well as others, it can be seen what is signified in the Word by "ten" and "the tenth part."

[20] The reason that "ten" signifies all things is derived from heaven itself; for heaven in the whole and every part answers to a man, and is therefore called the Greatest Man. All the forces of life of this Greatest Man or heaven close in the two hands and the two feet, and the hands close in ten fingers, and the feet in ten toes; for this reason, all things of man in respect to power and support are lastly gathered into ten fingers and toes, so these signify all things of man; moreover, ultimates signify in the Word all.

Voetnoten:

419. That the wind should not blow, signifies that the good be not injured, and the evil be not cast out before the day. This is evident from the signification of "wind," as meaning the Divine proceeding, which is Divine good united to Divine truth; therefore "that the wind should not blow" signifies that the influx might be moderate and gentle; "the wind not blowing upon the earth" signifies that the good may not be injured, and the evil cast out before the day, because the separations of the good from the evil and the casting out of the evil in the spiritual world are effected by various degrees of moderation and intensity of the Divine proceeding from the Lord as a sun. When this flows in moderately the good are separated from the evil, and when it flows in intensely the evil are cast out; and for the following reasons: when the Divine from the Lord flows in moderately there is everywhere tranquillity and serenity, wherein all appear such as they are in respect to the state of their good, for all then stand forth in light; consequently those who are in good from a spiritual origin are then separated from those who are in good merely from a natural origin; for the Lord looks upon those who are in spiritual good and leads them, and thus separates them. Those who are in good from a spiritual origin are those referred to in what follows where they are said "to be sealed on their foreheads," for they are spiritual, and are angels of heaven; but those who are merely in good from a natural origin are not good because they are not spiritual, for the good appearing with them is evil, because it has regard to self and the world as an end. Such do good in external form with reference to their own glory, honor, and gain, and not with reference to the neighbor's good, consequently they do good only that they may be seen of men. Those who are merely natural are those who are "not sealed," and who are afterwards rejected. But when the Divine from the Lord flows in intensely, the goods with the evils are dispersed, because these goods are in themselves not goods but evils, and evils do not endure the influx of the Divine. This causes the externals in such to be closed up, and when these are closed up the interiors are opened, in which there is nothing except evils and falsities therefrom; and this brings them into pain, anguish, and torment, on account of which they cast themselves down into the hells, where there are evils and falsities like their own.

[2] When the influx of the Divine is intensified, which occurs when the evil are to be cast out, then lower down in the spiritual world a wind springs up that blows strongly like a storm or tempest; this wind is what is called in the Word "the east wind" (of which presently). The casting down of the evil is described also in the Word by violent and impetuous winds, by storms, and by tempests. "The wind of Jehovah" has a similar signification as "the spirit of Jehovah," for the wind of respiration is meant, which is also called spirit (or breath). On this account in the Hebrew and many other languages spirit is expressed by the same word as wind. This is why the greater part of mankind have no other idea of spirit and of spirits than of wind like the wind of respiration; and from this have come the notions in the learned world also that spirits and angels are like wind in which there is merely a vital principle of thought; and this is the reason also that so few of these allow themselves to be persuaded that spirits and angels are men, endowed with body, face, and organs of sensation, like men on the earth. "Wind" and "spirit," in reference to man, signify the life of truth, or a life according to the truths or precepts of the Lord, because respiration, which pertains to the lungs, corresponds to that life, while the heart and its motion corresponds to the life of good. For there are two lives, which should make one in man, the life of truth and the life of good; the life of truth is the life of man's understanding, while the life of good is the life of his will; for truths have their seat in the understanding because these constitute the understanding, while goods have their seat in the will because these constitute the will. "Soul and heart," in the Word, when mentioned together, have a similar significance.

[3] From this it can be seen what is meant by "the wind" and "the spirit of Jehovah," namely, the Divine truth, and by "the four winds," Divine truth united to Divine good. Since wind means the wind or breath of respiration, and it signifies Divine truth and spiritual life with those who receive it, so this wind is called also "the breath of the nostrils of Jehovah," and also "the breath of His mouth," and "breathing;" as can be seen from the following passages.

In Ezekiel:

And I saw, and upon the dry bones, sinews and flesh came up, and skin covered them above, yet there was no breath in them. Then said he unto me, Prophesy about the spirit, prophesy, son of man, and say to the spirit, Thus the Lord Jehovih hath said, Come from the four winds, O spirit, and breathe upon these slain, that they may live (Ezekiel 37:8, 9).

What is here signified by "the dry bones" was told in the preceding article, namely, those who have no spiritual life, or no life through Divine truth. The breathing in of this life by the Lord is signified by "Prophesy about the spirit, and say to the spirit, Come from the four winds, O spirit, and breathe upon these slain, that they may live." Here "spirit" evidently means the breath of respiration, for there were sinews, flesh, and skin, but as yet no breathing; therefore it is said, "Say to the spirit, Breathe upon them." From this it can be seen that this "spirit" or "wind" signifies spiritual life. That common breathing was not meant is evident from its being said that "these dry bones were the house of Israel," meaning that the house of Israel was without spiritual life; and from its being said of them afterwards, "I will put My spirit in you, that ye may live, and I will place you in your own land that ye may live" ( Ezekiel 37:14); which signifies that they are to be regenerated that a church may be made of them. Regeneration is effected by a life according to Divine truth, from which is spiritual life; and "to bring them back to the land" signifies that they may become a church, the land of Canaan signifying the church.

[4] In Moses:

Jehovah God breathed into his nostrils ¹ the soul of lives, and man became a living soul (Genesis 2:7).

Here, too, in the sense of the letter, the wind of breathing is meant, as it is said He "breathed into his nostrils;" but spiritual life, which is the life of intelligence and wisdom through Divine truth, is evidently meant, since it is said that He breathed into him "the soul of lives," and that thus man became "a living soul;" "the soul of lives" and "a living soul" meaning spiritual life; for man without that soul is called a dead man, although in respect to the body and the senses he is alive. This, too, makes evident that "soul," "spirit," and "wind" in the Word mean spiritual life.

[5] In John:

Jesus said to the disciples, Peace be unto you; as the Father hath sent Me, even so send I you. And when He had said this He breathed on them, and said unto them, Receive ye the Holy Spirit (John 20:21, 22).

The Lord "breathed on them, and said to them, Receive ye the Holy Spirit," signifies the like, as Jehovah "breathed into Adam's nostrils the soul of lives" namely, spiritual life; for the Holy Spirit signifies Divine truth proceeding from the Lord, from which is spiritual life. That they should teach Divine truth from the Lord is signified by "as the Father hath sent Me, even so send I you;" for the Lord when He was in the world was Divine truth itself, which He taught from His Divine good which was in Him from conception. This Divine is what the Lord here and in other places calls "the Father;" and because when He went out of the world He united Divine truth to Divine good that in Him they might be one, and because thenceforth Divine truth proceeds from Him He said, "as the Father hath sent Me, even so send I you."

That the wind of respiration signifies spiritual life comes from correspondence (See Arcana Coelestia 3883-3896). The quality of all in the spiritual world is known from their respiration merely. Those who are in the life of the respiration of heaven are among the angels; but those who are not in that respiration, if they come into heaven, are unable to breathe there, and are therefore in anguish like that of suffocation (respecting which see also Arcana Coelestia 1119, 3887, 3889, 3892, 3893). From this correspondence the term "inspiration" is derived, and the prophets are called "inspired," and the Word is said to be "Divinely inspired."

[6] From all this it can be seen what is signified by the Lord's words in John:

Except one be born of the water and of the spirit he cannot enter into the kingdom of God. Ye must be born again. The wind bloweth where it willeth, and thou hearest the voice thereof, but knowest not whence it cometh and whither it goeth; so is everyone that is born of the spirit (John 3:5, 7, 8).

"To be born again" means to be regenerated; and as man is regenerated by a life according to Divine truth, and all Divine truth through which man is regenerated proceeds from the Lord, and flows into him he knows not when, so it is said, "The wind bloweth where it willeth, and thou hearest the voice thereof, but knowest not whence it cometh and whither it goeth," thus is described the life of man's spirit, which he has by regeneration, "wind" meaning the Divine truth through which he has that life. So long as he is in the world man is utterly ignorant of how Divine truth flows in from the Lord, for he then thinks from the natural man, and merely perceives a something that flows in from the spiritual man into the natural; this therefore is what is meant by "thou hearest the voice thereof, but knowest not whence it cometh and whither it goeth." The "water" of which man is born signifies truth from the Word, and the "spirit" a life according to it. (That "water" signifies truth, see above, n. 71)

[7] In Lamentations:

The breath [spiritus] of our nostrils, the anointed of Jehovah, was taken in their pits; of whom we had said, Under his shadow we shall live among the nations (Lamentations 4:20).

"The anointed of Jehovah" here means the Lord in respect to Divine truth, for "the anointed of Jehovah" has a similar signification as a king. (That a "king" signifies in the highest sense the Lord in respect to Divine truth, see above, n. 31; and "the anointed of Jehovah" the same, n. 375.) This is why it is said "the breath of our nostrils, of whom we had said, Under his shadow we shall live;" for "the spirit and breath of the nostrils" signifies in the highest sense Divine truth, as has been said above. That Divine truth perished through falsities of evil is signified by "was taken in their pits;" "pits" meaning the falsities of evil.

[8] Again in Lamentations:

Jehovah Thou hast heard my voice; hide not thine ear at my breathing, at my cry (Lamentations 3:56).

"To hide the ear at the breathing and at the cry" signifies at worship, confession, and prayers, which are from truths and from goods; for all worship, confession, and prayer must be from truths and goods; to be heard they must be from both; if they are from truths alone they are not heard, because there is no life in them; the life of truth is from good. "Breathing" is here predicated of truths, and "cry" of goods (that "cry" is predicated of goods will be seen elsewhere).

[9] In Moses:

Everything that had in its nostrils the breath of the spirit of lives, of all that was on the dry land, died (Genesis 7:22).

What these words signify in the sense of the letter everyone can see, namely, that all things upon the earth were destroyed by the flood, thus all men then living, except Noah and his sons; but what these words signify in the spiritual sense may be seen in the Arcana Coelestia 805, 806, where they are explained), namely, that "the breath of the spirit of lives in the nostrils" means spiritual life, which those had who were of the Most Ancient Church; for "the flood" signifies the end of that church and the Last Judgment, which took place when everything of the church was extinct. In David:

They have ears but they hear not; neither is there any breath [ventus] in their mouth (Psalms 135:17);

"no breath in their mouth" signifying that there was no truth in the thought, for "mouth" signifies thought.

[10] In Jeremiah:

The wild asses pant for breath like whales; their eyes were consumed because there was no herb (Jeremiah 14:6).

"To pant for breath like whales" signifies that there is no truth to be imbibed; "because there was no herb" means because there is no truth in the church. As the evil are cast down by a more powerful influx of Divine truth and good proceeding from the Lord as a sun, as has been said above, so the casting down of those who are in the falsities of evil is described also by "the breath of the nostrils of Jehovah." As in Isaiah:

Topheth is prepared of old; the pile thereof is fire and much wood made ready; the breath of Jehovah like a brook of brimstone doth kindle them (Isaiah 30:33).

In David:

The channels of waters appeared, and the foundations of the world were disclosed, at the rebuke of Jehovah, at the blast of the breath of Thy nostrils (Psalms 18:15).

In Moses:

By the breath of Thy nostrils the waters were heaped up; Thou didst blow with Thy wind, the sea covered them (Exodus 15:8, 10).

And in Job:

Plotters of iniquity, by the blast of God they perish, by the breath of His nostrils are they consumed (Acts of the Apostles 4:8, 9).

In all these passages "the blast," "the breath," and "the breathing of the nostrils of Jehovah" means the Divine proceeding, which disperses and casts down the evil when it flows in intensely and strongly; but respecting this influx more will be said in what follows, where "tempests," "storms," and "the east wind" are treated of.

[11] Again, that "the wind of the earth" also signifies the Divine proceeding is also from correspondence with the winds in the spiritual world; for there exist winds in the spiritual world also, and these arise from the determining of Divine influx, and arise in the lower parts of the earth there. In the heavens rarely any other than gentle winds are perceived; but with those who dwell lower down, upon the lands, winds are frequent, for they grow stronger as they descend; their direction is from the quarters into which the Divine inflows, especially from the north. Because the winds there are from a spiritual origin they also signify spiritual things, in general Divine truth, from which they exist. As in David:

Jehovah layeth the beams of His upper chambers in the waters; He maketh the clouds His chariot; He walketh upon the wings of the wind; He maketh His angels winds, His ministers a flaming fire (Psalms 104:3, 4).

"Waters," "clouds," and "wings of the wind," signify Divine truth in ultimates, such as is the truth of the sense of the letter of the Word; because this is in ultimates, it is said "He layeth the beams of His chambers in the waters, He maketh the clouds His chariot, He walketh upon the wings of the wind;" "waters" meaning truths in ultimates, likewise "clouds," and "the wings of the wind" and "chariots" meaning the truth of doctrine; "He maketh His angels winds, and His ministers a flaming fire," signifies that He makes them to be receptions of Divine truth and Divine good; "angels" mean those who are in the Lord's spiritual kingdom, and because such are recipients of Divine truth it is said "He maketh them winds;" while "ministers" mean those who are in the Lord's celestial kingdom, and as these are recipients of the Divine good it is said "He maketh them a flaming fire;" "a flaming fire" signifying the good of love and the truth therefrom. (That those who are in the Lord's spiritual kingdom are recipients of Divine truth, and those who are in the celestial kingdom recipients of Divine good, see in the work on Heaven and Hell 20-28; that angels are called "angels" from reception of Divine truth, see above, n. 130, 412; and that ministers are called "ministers" from the reception of Divine good, see also above, n. 155; and that "fire" signifies the good of love, n. 68)

[12] In the same:

Jehovah bowed the heavens, He came down, and thick darkness was under His feet; and He rode upon a cherub, He did fly, and was borne upon the wings of the wind (Psalms 18:9, 10).

Jehovah "bowed the heavens, He came down," signifies visitation, which precedes the Last Judgment; "thick darkness under His feet" signifies the falsities of evil in lower things; "He rode upon a cherub, He did fly, and was borne upon the wings of the wind," signifies omnipresence with the Divine, "the wings of the wind" meaning Divine truth in ultimates (as above).

[13] In Jeremiah:

The Maker of the earth by His power, He prepareth the world by His wisdom, by His intelligence He stretcheth out the heavens; at the voice that He uttereth there is a multitude of waters in the heavens, and He maketh the vapors to go up from the end of the earth; He maketh lightnings for the rain, and bringeth forth the wind out of His treasuries (10 :12, 13; 51:15, 16).

And in David:

He maketh the vapors to go up from the ends of the earth; He maketh lightnings for the rain; and He bringeth forth the wind out of His treasuries (Psalms 135:7).

This describes in the spiritual sense the reformation of man and the establishment of the church. Because of that reformation and establishment the Lord is called "the Maker of the earth," and elsewhere "the Former" and "Creator;" "earth" meaning the church. The Divine good, by which reformation is effected, is signified by "He prepareth the world by His wisdom;" "world" means the church, and is predicated of good. The Divine truth, which is also a means, is signified by "at the voice that He uttereth there is a multitude of waters in the heavens;" "the voice that He uttereth" signifying the influx of Divine truth, and "the multitude of waters in the heavens" reception; "waters" meaning truths. Ultimate truths, which are the knowledges from the sense of the letter of the Word, are signified by "the vapors from the ends of the earth;" spiritual truths therefrom are signified by "lightnings for the rain," "lightnings" called from the light of heaven, and "rain" from influx; thus reformation through Divine truth from the Lord is signified by "He bringeth forth the wind out of His treasuries." This is the meaning of all these things in the heavens.

[14] In David:

He casteth forth His hail like morsels; who can stand before His cold? He sendeth His word, He melteth them; He maketh His wind to blow, the waters flow. He declareth His word unto Jacob, His statutes and His judgments unto Israel (Psalms 147:17-19).

This, too, is a description of reformation, but in respect to the natural man. Here knowledges and cognitions which are in man before reformation are signified by "hail like morsels; who can stand before His cold?"-for man before reformation is utterly frigid, and that coldness is also plainly felt when the Divine flows in out of heaven; and as such coldnesses are dissipated by the reception of Divine good and Divine truth, thus by reformation, it is said, "He sendeth His word, He melteth them; He maketh His wind to blow, the waters flow;" "word" signifying Divine good united to Divine truth, "wind" Divine truth, and "the waters flow," the reception of truth; and this being the signification of these words it is added, "He declareth His word unto Jacob, His statutes and judgments unto Israel;" "Jacob" and "Israel" signifying the church, "Jacob" the church that is in good, and "Israel" the church that is in truths; "statutes and judgments" mean external and internal truths which are from good.

[15] In the same:

Praise Jehovah, fire and hail, snow and vapor; stormy wind doing His word (Psalms 148:7, 8).

"Fire and hail, snow and vapor, and wind," evidently signify something different from these, for why should it be said of such things in the Divine Word that "they praised Jehovah?" But "fire and hail, and snow and vapors" signify the delights of the loves of the natural man, and its knowledges and cognitions; for these are "fire and hail, and snow and vapor" before man is reformed and made spiritual, the sphere of life of such when it flows out from them, presenting in the spiritual world appearances like these; and the worship of the Lord from these things is signified by their "praising Jehovah," "to praise" meaning to worship; "stormy wind" signifies Divine truth in respect to reception; it is therefore said "stormy wind doing His word;" "doing His word" signifying to receive into life the things of doctrine.

[16] As all things in the Word have also a contrary sense, so has "wind," and in that sense it signifies falsity, as in the following passages. In Isaiah:

Behold they are all iniquity, their works are nothing; their molten images are wind and a void (Isaiah 41:29).

"Wind and a void" mean the falsities of evil and the evils of falsity; "wind" meaning the falsities of evil, and "a void" the evils of falsity; for where there is a void and emptiness, that is, absence of good and truth, there are evil and falsity; "wind" signifies where there are falsities, as is evident from its being said "they are all iniquity, their works are nothing;" also from its being said "their molten images are wind and a void," for "molten images" signify such things as man hatches out of self-intelligence, and these are all falsities and evils. In Jeremiah:

And the prophets shall become wind, and the word is not in them (Jeremiah 5:13).

"Prophets" signify those who teach truths, and in an abstract sense the truths of doctrine, here the falsities of doctrine; falsities are signified by "wind;" therefore it is added, "the word is not in them," "word" signifying Divine truth.

[17] In the same:

I will scatter them as the stubble that passeth away by the wind of the wilderness (Jeremiah 13:24).

"The wind of the wilderness" signifies where there is no truth, and therefore falsity, for "wilderness" in the Word signifies where there is no good because there is no truth. In the same:

The wind shall feed all thy shepherds, and thy lovers shall go into captivity (Jeremiah 22:22).

"Shepherds" in the Word signify those who teach the good of life and lead to it, which is done by means of truths; but here "shepherds" mean those who do not teach the good of life, still less lead to it, because they are in falsities; this is meant by "the wind shall feed all thy shepherds;" "wind" meaning the falsity which they seize upon and love; "the lovers" who shall go into captivity, signify the delights of the loves of self and the world, and thence the delights of the evil; "lovers" meaning such delights, and "captivity" detention in the hells.

[18] In Hosea:

Ephraim feedeth on wind, and pursueth the east wind; every day he multiplieth lying and devastation, and they make a covenant with Assyria, and oil is carried down into Egypt (Hosea 12:1).

"Ephraim" signifies the intellectual of the church; "Assyria" reasoning, and "Egypt" the knowing faculty (scientificum); therefore "Ephraim feedeth on wind, and pursueth the east wind," signifies that the intelligent in the church imbue themselves with falsities which altogether disperse truths; "wind" meaning falsity, and "east wind" falsity drying up and dispersing truths. Because of this signification of "wind" and "east wind" it is added, "every day he multiplieth lying and devastation;" "lying" meaning falsity, and "devastation" the dispersion of truth; "they make a covenant with Assyria, and oil is carried down into Egypt," signifies that by reasonings from knowledges (scientifica) falsely applied they pervert the truths and goods of the church; "to make a covenant with Assyria" signifying to reason from falsities and to destroy truths, and "to carry down oil into Egypt" signifying to destroy the good of the church by knowledges [scientifica]; for he who is in principles of falsity applies to them the knowledges [scientifica] he has imbibed from childhood, since his understanding sees nothing else. For the understanding is formed either of truths or of falsities; if of truths, man sees truths, if of falsities he sees falsities; he sees them in the natural man, in the memory of which knowledges [scientifica] have their seat; and from these he selects such as favor his principles, and those that do not favor them he either perverts or rejects.

[19] In the same:

Ephraim is joined to idols. Their wine is gone; in whoring they have committed whoredom; they are given up to love; her shields give disgrace. The wind hath bound her up in its wings, and they shall be ashamed because of their sacrifices (Hosea 4:17-19).

"Ephraim" signifies the church in respect to the understanding of truth; here that it has no understanding of truth but of falsity; the falsities of the church are signified by "idols;" which makes clear what is signified by "Ephraim is joined to idols;" "the wind in its wings" signifies reasoning from fallacies, from which are falsities. (What the rest signifies see above, n. 283, and 376, where it is explained.)

Wind in the wings (Zechariah 5:9);

has a similar meaning. In Jeremiah:

Their camels shall be for prey, and the multitude of their cattle for a spoil; and I will disperse them to every wind, them that are the cut off of the corner (4 Jeremiah 49:32).

"To disperse them to every wind" signifies into every falsity and evil when truths and goods are destroyed. (The rest may be seen explained above, n. 417)

[20] In Ezekiel:

A third part thou shalt disperse to the wind, and I will draw out a sword after them (Ezekiel 5:2, 12).

This is said of the hairs of the head and of the beard, which the prophet, by command, shaved off with a razor; and those hairs signify the ultimate of truth in the church, for the whole heaven and the whole church are before the Lord as one man; whence all things of heaven and of the church correspond to all things of man, both to those without man and to those within him (on which correspondence, see in the work on Heaven and Hell 87-102); therefore the hairs of the head and of the beard, as they are the ultimate things of man, correspond to the ultimates of truth and good. The ultimates of truth and good are such as are the ultimate truths of the sense of the letter of the Word. That these ultimates were perverted, falsified, and adulterated by the Jews is signified by what is here said of the hairs of the prophet's head and beard. "A third part thereof he should disperse unto every wind" signifies the destruction of all truth; and because when truth is destroyed mere falsities are seized on, it is added, "I will draw out a sword after them;" "sword" signifying the destruction of truth by falsity (See above, n. 131). Unless this signification of "hairs" is known, who could understand what is involved in the command to the prophet that "he should shave off the hairs of his head and of his beard, and a third part he should burn in the midst of the city, a third part he should smite with a sword round about it, and a third part he should disperse unto every wind, and that a sword should be drawn out after them"?

[21] That this signifies the falsification of truth by the Jews is clearly evident from what follows in the same chapter, where among other things it is said:

This is Jerusalem; she hath altered My judgments into wickedness more than the nations, and My statutes more than the lands that are round about her (Ezekiel 5:5, 6).

In the same:

All his bands I will disperse unto every wind; and I will draw out the sword after them (Ezekiel 12:14).

This has a similar signification. In Matthew:

The rain descended and the winds blew and beat upon that house, yet it fell not; for it was founded upon a rock (Matthew 7:24, 25, 27).

"The rain descended and the winds blew" signifies temptations, and consequently falsities rushing in; for spiritual temptations are nothing else than infestations of the mind by falsities and evils, so here, too, "winds" signify falsities. (The rest may be seen explained above, n. 411)

[22] It has been said above, that in the spiritual world, as in the natural world, strong winds and tempests spring up; but the tempests in the spiritual world spring from the influx of the Divine into the parts below, where those are who are in evils and falsities; as that influx descends from the heavens towards the lands that lie below, it becomes more dense and appears like clouds, and with the evil, dense and dark according to the quantity and quality of the evil. These clouds are appearances of falsity from evil, arising from the spheres of their life; for round about every spirit and angel there is a sphere of life. When from the Lord as a sun the Divine is sent forth powerfully and flows into these dense and dark clouds, a tempest arises which is perceived by spirits there in like manner as tempests on the earth are perceived by men. It has at different times been granted me to perceive these tempests and also the east wind by which the evil were dispersed and cast into the hells, when the Last Judgment was in progress. From this it can be seen what "tempests," "storms," and "violent winds" signify in the following passages. In Isaiah:

Thou shalt disperse them, that the wind may carry them away and the tempest scatter them (Isaiah 41:16).

In Jeremiah:

Behold, ² the tempest of Jehovah has gone forth in wrath, a whirling tempest; it shall hurl itself upon the head of the wicked (Jeremiah 23:19; 30:23).

In David:

I will speed my escape from the rushing wind, from the tempest (Psalms 55:8).

In the same:

O my God, pursue them with Thy tempest, and affright them with Thy storm (Psalms 83:13, 15).

In Ezekiel:

I will make a wind of tempests to break through in My wrath, and in Mine anger there shall be an overflowing rain, for a consummation (Ezekiel 13:13).

In Jeremiah:

Evil shall go forth from nation to nation, and a great tempest shall be stirred up from the sides of the earth (Jeremiah 25:32).

In Isaiah:

Thou shalt be visited of Jehovah of Hosts with tempest, storm and with the flame of a devouring fire (Isaiah 29:6).

In Amos:

I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with a tempest in the day of storm (Amos 1:14).

In Nahum:

Jehovah hath His way in the storm and in the tempest (Nahum 1:3).

In Zechariah:

The Lord Jehovih shall blow with the trumpet, and shall go with tempests of the south (Zechariah 9:14).

In David:

Upon the wicked a wind of storm, the portion of the cup of the wicked (Psalms 11:6).

In the same:

Our God shall come, and shall not be silent; about Him the tempest shall blow violently (Psalms 50:3).

In Hosea:

They sow the wind, therefore they shall reap the whirlwind (Hosea 8:7).

In these passages "tempest" and "storm" signify the dispersion of falsities and evils, because those who are in the falsities of evil are cast down into hell by a tempestuous wind.

[23] In David:

They that go down to the sea in ships, that do work in many waters. And He spake, and maketh the wind of the tempest to stand, and He raised up its waves on high. He made the tempest to stand still, that their waves might be hushed (Psalms 107:23, 25, 29).

This treats of temptations and of the deliverance from them. "The wind of the tempest," and thus "the waves of the sea lifted up," signify temptations; and as spiritual temptations come through falsities breaking into the thoughts, which is the source of remorse of conscience and grief of mind and spirit, these are signified by "the wind of the tempest stood, and He raised up its waves on high;" deliverance from them is signified by "He made the tempest to stand still, that the waves might be hushed."

[24] The same is signified by these words in Mark:

There arose a great storm of wind, and the waves beat into the boat, so that it was now filling. But Jesus was in the stern, slumbering on a pillow; and they awake Him, and say unto Him, Carest Thou not that we perish? And He awoke, and rebuked the wind, and said unto the sea, Be still, be dumb. And the wind ceased, and there was a great calm (Mark 4:37-39).

And in Luke:

As they sailed Jesus fell asleep; and there came down a storm of wind on the lake, and they were filling ³ [with water], and were in danger; and coming to Him they awoke Him, saying, Master, Master, we perish. And having awakened, He rebuked the wind and the raging of the sea; and they ceased, and there was a calm (Luke 8:23, 24).

This miracle of the Lord, like all the rest, involves arcana of heaven and interior things of the church. The difference between Divine miracles and those not Divine is that Divine miracles also signify Divine things, because the Divine is in them, while miracles not Divine signify nothing, because there is nothing of the Divine within them; and moreover, in the description of the Divine miracles in the Word, and in every particular thereof, there is a spiritual sense. This miracle involves spiritual temptations; "a great storm of wind, so that the waves beat into the boat, and it was filling," signifies such temptations; and that when they were in extreme fear, "Jesus awoke, and rebuked the wind, and said to the sea, Be still, be dumb; and the wind ceased, and there was a great calm," signifies deliverance from temptations. Moreover, every single word here contains a spiritual sense; but this is not the place to unfold it particularly, but only to note that the "storm" and "tempest of wind" signify temptations, for these are irruptions of falsities, or inundations of the mind by falsities. This, too, is plain from the rebuke of the wind and the waves, and from the words of the Lord to the sea, "Be still, be dumb," as if He were speaking to those things or those persons that induce temptations.

[25] Furthermore, the winds that spring up in the spiritual world appear to arise there from different quarters, some from the south, some from the north, and some from the east; those from the south disperse truths with such as are in falsities, and those from the east disperse goods with such as are in evils. The winds disperse these because the winds spring from a powerful and strong influx of the Divine through the heavens into the parts below, and where the influx enters it fills truths and goods, that is, it fills the minds and spirits of those who are in truths and goods with the Divine; therefore those, the interiors of whose mind and spirit consist merely of falsities and evils, while exteriorly truths are mixed with falsities and goods are mixed with evils, cannot endure such influx from the Divine, consequently they withdraw into their falsities and evils which they love, and reject the truths and goods, which they do not love except for the sake of self and appearance.

[26] This makes clear what effect is there produced by the wind coming from the east, which is called "the east wind," namely, that with the evil it disperses all the goods and truths which they presented in external form before the world, and all the truths which they talked about for the sake of appearances. This is why withering and drying up are ascribed to that wind, "withered" signifying where there is no good, and "dried up" where there is no truth, as can be seen from passages in the Word where that wind is mentioned. As in Ezekiel:

Behold the vine planted, when the east wind shall touch it, in drying up shall it not dry up? (Ezekiel 17:10).

In the same:

The vine was plucked up in Mine anger, she was cast down to the earth, and the east wind withered her fruit; and the rods of her strength were broken and withered (Ezekiel 19:12).

In Hosea:

Ephraim, fierce among his brethren; an east wind shall come, the wind of Jehovah coming up from the wilderness, and his spring shall become dry, and his fountain shall be dried up; he shall plunder the treasure of every vessel of desire (Hosea 13:15).

In Jonah:

And it came to pass when the sun arose that God prepared a scorching east wind (Jonah 4:8).

[27] Moreover, the east wind also destroys all things where the evil are, their lands, their habitations, and their treasures (as may be seen in the little work on The Last Judgment 61); it destroys because the lands, habitations, and treasures in the spiritual world are correspondences; therefore when these perish the things that correspond also perish; on this account, when a land in that world on which the evil dwell is destroyed there rises up the aspect of a new land for the good. Because there is such a force in the east wind in the spiritual world, so for the sake of the correspondence:

An east wind was brought by which the waters of the Red Sea were dried up (Exodus 14:21);

And that brought on the locusts (Exodus 10:13);

It is called a hard wind (Isaiah 27:8);

A wind that broke the ships of Tarshish (Psalms 48:7);

A wind that broke Tyre in the heart of the seas (Ezekiel 27:26);

And that scattered enemies (Jeremiah 18:17).

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