556. And their teeth were as those of lions, signifies that sensual things, which are the ultimates of the intellectual life, seem to them to have power over all things. This is evident from the signification of "teeth," as being the sensual things which are the ultimates of the natural life in respect to the understanding (of which presently); and from the signification of "lions," as being the truths of the church in respect to power, but here falsities destroying truths, thus also these in respect to power (of which above, n. 278). Here falsities are meant, because "locusts" signify the corporeal-sensual who are in the falsities of evil. These seem to themselves to have understanding, and thereby power over all things, because that persuasiveness which has been treated of above has its seat in the sensual, which is the ultimate of the natural life; for this sensual, or the sensual man, is in self-confidence, and in the belief that he is wiser than all others, for he is unable to weigh and explore himself, because he does not think interiorly; and when he has persuaded himself of this, then such confidence and belief are in all things that he speaks. And because his speech takes its tone from these, it fascinates and infatuates the minds of others, for the tone of confidence and belief produces such an effect; and this is especially manifest in the spiritual world, where man speaks from his spirit; for the affection of self-confidence and of the consequent belief that a thing is so is in man's spirit, and a man's spirit speaks from his affection. In the natural world it is different. There man's spirit discourses by means of the body, and for the sake of the world brings forth such things as are not of the affection of his spirit, which he rarely exhibits, that its character may not be known. For this reason it is unknown in the world that there is such an infatuating and suffocating persuasiveness as exists in the spirit of the sensual man, who believes himself to be wiser than others. From this it can be seen why "their teeth were as those of lions" signifies that sensual men seem to themselves to have understanding, and thereby power over all things. That "teeth" signify sensual things, which are the ultimates of the natural life in respect to knowledge [scientia] can be seen from the correspondence of "teeth," as described in the work on Heaven and Hell (n. 575), and in the Arcana Coelestia (n. 5565-5568).

[2] That "teeth" have this signification can be seen from the following passages in the Word. In David:

My soul, I lie in the midst of lions; their teeth are spear and arrows, and their tongue a sharp sword (Psalms 57:4).

"Lions" signify those who by means of falsities destroy the truths of the church; "their teeth which are spear and arrows" signify the knowledges [scientifica] that are applied to confirm falsities and evils, and thus to destroy the truths and goods of the church; "their tongue a sharp sword" signifies crafty reasonings from falsities, which are called "a sharp sword" because a "sword" signifies falsity destroying truth.

[3] In the same:

O God, break off their teeth in their mouth; remove ¹ the jaw teeth of the young lions (Psalms 58:6).

"Teeth in their mouth" signify the knowledges [scientifica] from which they produce falsities; "the jaw teeth of the young lions," signify the truths of the Word falsified, which in themselves are falsities, and which are especially effective in destroying the truths of the church.

[4] In Joel:

A nation cometh up upon my land, vigorous and without number; its teeth are the teeth of a lion, and it hath the jaw teeth of an immense lion. It maketh ² my vine to a waste, and my fig tree to froth (Joel 1:6, 7).

"A nation that cometh up upon the land" signifies evil devastating the church, "nation" meaning evil, and "land" the church; "vigorous and without number" signifies powerful and manifold; "vigorous" is predicated of the power of evil, and "without number" of the power of falsity; "its teeth are the teeth of a lion" signifying destroying falsities; "the jaw teeth of an immense lion" signify truths falsified; "it reduceth the vine to a waste, and the fig tree to froth," signifies the destruction of spiritual and natural truths; spiritual truths are those of the spiritual sense of the Word, and natural truths those of the sense of its letter (See also above, n. 403, where this is explained). The "teeth of lions" in these passages have a similar signification as "teeth as those of lions" here in Revelation. "Teeth" properly signify such things as are merely in the memory and are brought forth therefrom, for the things that are in the memory of the sensual man correspond to bones and teeth.

[5] In Daniel:

There came up out of the sea a second beast like to a bear; three ribs were in its mouth between its teeth; and they said unto it, Arise, devour much flesh. After this there came up a fourth beast, dreadful, and terrible, and exceedingly strong, and it had great teeth of iron; it devoured and crushed, and trampled the remnant with its feet (Daniel 7:5, 7).

"A beast from the sea" means the love of dominion, to which holy things serve as means, and the "four beasts" signify its successive increase; this "second beast like to a bear" signifies the second state, when such dominion is confirmed by means of the Word; those who do this appear in the spiritual world like bears. "Three ribs in the mouth between the teeth" signify all things of the Word which they apply, and which they understand merely according to the letter, "three ribs" meaning all things of the Word, "in the mouth" meaning, which they apply in teaching; "between the teeth" meaning which they understand merely according to the letter, that is, as the sensual man does; "they said unto it, Arise, devour much flesh," signifies that they applied many things and thereby destroyed the genuine sense of the Word; "the fourth beast that came up out of the sea, dreadful, and terrible, and exceedingly strong," signifies the fourth and last state, when by holy things as means they established for themselves dominion over heaven and earth; because this state is profane and powerful it is called "dreadful, and terrible, and exceedingly strong;" "it had great teeth of iron" signifies falsities from the sensual man hard against the truths and goods of the church; "it devoured and crushed" signifies that it perverted and destroyed; "and trampled the remnant with its feet" signifies that what they could not pervert and destroy they defiled and blotted out by the evils of natural and corporeal loves. (The rest respecting these beasts may be seen explained above, n. 316.)

[6] In Moses:

The tooth of beasts I will send upon them, with the poison of the creeping things of the earth (Deuteronomy 32:24).

This evil, among others, was denounced upon the Israelitish and Jewish people if they did not keep and do the statutes and commandments; "the tooth of beasts" signifies falsities from evils of every kind, and "the poison of the creeping things of the earth" signifies the things that destroy and utterly extinguish spiritual life; "beasts" signify in the Word such things as belong to the natural man, and "the creeping things of the earth" the things belonging to the sensual man; both these when separated from the spiritual man are mere falsities from evils, because they are merely such things as belong to the body to which they adhere, and as belong to the world to which they stand nearest; and from the body and the world all thick darkness in spiritual things arises.

[7] In David:

Arise, O Jehovah; save me, O my God; for Thou smitest all mine enemies upon the cheek; Thou breakest the teeth of the wicked (Psalms 3:7).

"To smite the enemies upon the cheek" signifies to destroy interior falsities with those who are opposed to the goods and truths of the church; such persons and their falsities of evil are meant in the Word by "enemies;" "to break the teeth of the wicked" signifies to destroy exterior falsities, which are such as are based on the fallacies of the senses and are confirmed by them.

[8] As the expressions in David, "to smite the cheek" and "to break the teeth" signify the destruction of interior and exterior falsities, it can be seen what is meant by "smiting on the cheek" in Matthew:

Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth; but I say unto you, Resist not evil; but whosoever shall smite thee on thy right cheek turn to him the other also. And if any man wisheth to sue thee at the law and to take away thy coat, let him have thy cloak also; and whosoever shall compel thee to go one mile, go with him two. Give to everyone that asketh thee, and from him that wisheth to borrow of thee turn not thou away (Matthew 5:38-42).

That these words are not to be understood according to the letter is evident to everyone; for who is bound by Christian love to turn the left cheek to him who smites the right, or to give the cloak to him who would take away the coat? In a word, who is there to whom it is not allowable to resist evil? But as all things that the Lord said were in themselves Divine-celestial, it can be seen that these words, as well as the others which the Lord spoke, contain a heavenly sense. The sons of Israel had this law that they should give "an eye for an eye, and a tooth for a tooth" (Exodus 21:23, 24; Leviticus 24:20; Deuteronomy 19:21), because they were external men, and thus were only in the representatives of heavenly things, and not in heavenly things themselves, thence not in charity, in mercy, in patience, nor in any spiritual good; consequently they were under the law of retaliation; for the heavenly law and thence the Christian law is that which the Lord taught in the Gospels:

All things whatsoever ye would that men should do unto you, even so do ye to them; this is the Law and the Prophets (Matthew 7:12; Luke 6:31).

Because this is the law in heaven, and from heaven in the church, therefore every evil carries with it a corresponding punishment, which is called the punishment of evil, and is in the evil as if joined with it; and from this springs the punishment of retaliation which was prescribed for the sons of Israel, because they were external and not internal men. Internal men, as the angels of heaven are, do not wish the retaliation of evil for evil, but from heavenly charity they forgive freely; for they know that the Lord protects from the evil all who are in good, and that He protects according to the good with them, and that He would not protect if on account of the evil done to them they should burn with enmity, hatred, and revenge, for these drive away protection.

[9] These things, therefore, are involved in what the Lord here said; but their signification shall be given in order: "An eye for an eye, and a tooth for a tooth," signifies that so far as anyone takes away from another the understanding of truth and the sense of truth, so far are they taken away from him, the "eye" signifying the understanding of truth, and "tooth" the sense of truth, for a "tooth" means truth or falsity such as the sensual man has. That one who is in Christian good will permit an evil person to take these away as far as he can, is described by what the Lord says in reply on the same subject. "Resist not him that is in evil" signifies that there should be no fighting back of retaliation; for angels do not fight with the evil, much less do they return evil for evil, but they allow it to be done, since they are protected by the Lord, and therefore no evil from hell can do them harm. "Whosoever shall smite thee on thy right cheek turn to him the other also" signifies if anyone wishes to do harm to the perception and understanding of interior truth, it may be allowed to the extent of the effort; "the cheek" signifies the perception and understanding of interior truth, the "right cheek" affection for it and consequent perception of it, and the "left cheek" understanding of it, and as the "cheek" is mentioned, so is "smiting," which means doing harm to; for all things pertaining to the mouth, as the throat, the mouth itself, the lips, the cheeks, the teeth, signify such things as belong to the perception and understanding of truth, because they correspond to them, therefore by these objects in the sense of the letter of the Word, which consists of pure correspondences, these things are expressed; "if any man wisheth to sue thee at the law and to take away thy coat, let him have thy cloak also," signifies if anyone wishes to take away truth interiorly with thee, it may be allowed him to take away also exterior truth, "coat" signifying interior truth, and "cloak" exterior truth. This also is what angels do when they are with the evil, for the evil can take away nothing of good and truth from angels, but they can from those who on that account burn with enmity, hatred, and revenge, for these evils avert and repel protection by the Lord; "whosoever shall compel thee to go one mile, go with him two," signifies whoever wishes to lead away from truth to falsity and from good to evil, since he cannot do it, may be left unopposed, a "mile" having a similar signification as a "way," namely, that which leads away or leads; "give to everyone that asketh thee" signifies that it is to be permitted; "and from him that wisheth to borrow of thee turn thou not away" signifies that if anyone wishes to be instructed he may be instructed, for the evil desire this that they may pervert and take away, and yet they cannot. This is the spiritual sense of these words, in which are stored up the hidden things that have now been said, which are especially for the angels; who perceive the Word only according to its spiritual sense; they are also for men in the world who are in good, when the evil are trying to lead them astray. That the opposition of the evil to those whom the Lord protects is such it has been granted me to know by much experience; for they have continually striven in every way and with all their might to take away from me truths and goods, but in vain. From what has been presented it can also in some degree be seen that a "tooth" signifies truth or falsity in the sensual, which is the ultimate of the intellectual life with man; that this is the signification of "tooth" is evident from the Lord's reply, in which the perception and understanding of truth are treated of, which the evil strive to take away from the good.

[10] That this is the signification of "teeth" can be seen further from the following passages. In Jeremiah:

In those days they shall say no more, The fathers have eaten a sour grape, and the teeth of the sons are set on edge. But every man shall die in his own iniquity; every man that eateth the sour grape, his teeth shall be set on edge (Jeremiah 31:29, 30; Ezekiel 18:2-4).

This involves evidently that the sons and descendants shall not incur punishment on account of the evils of parents, but everyone on account of his own evil; "to eat the sour grape" signifies to appropriate to oneself the falsity of evil, for a "sour grape," which is a bitter and bad grape, signifies the falsity of evil, and "to eat" signifies to appropriate to oneself; and "the teeth set on edge" signifies to be in the falsity of evil therefrom, for "teeth" here as above signify falsities in ultimates or in the sensual man, in which the evils of parents, which are called hereditary evils, especially lie hidden in children, and "to be set on edge" signifies the appropriation of falsity from evil; for a man is not punished on account of hereditary evils but on account of his own and so far as he makes hereditary evils actual in himself; therefore it is said that "everyone shall die in his own iniquity; and every man that eateth the sour grape, his teeth shall be set on edge."

[11] In Job:

All men abhor me; my bone cleaveth to my skin and to my flesh; I have escaped with the skin of my teeth (Job 19:20, 20).

In the sense of the letter this means that he became thus lank and lean; but in the spiritual sense it signifies that temptations so suppressed the interiors of his mind that he became sensual, and thought only in things most external, and yet that he thought truths and not falsities; this is signified by "I have escaped with the skin of my teeth," "teeth" without skin signifying falsities, but with skin not falsities, since they are still in some degree clothed.

[12] In Amos:

I have given to you emptiness of teeth in all your cities, and want of bread in all your places (Amos 4:6).

"Emptiness of teeth in the cities" stands for a scarcity of truth in doctrines, and "want of bread in all places" for scarcity of good from doctrines in the life.

[13] In Zechariah:

I will take away his bloods out of his mouth, and his abominations from between his teeth (Zechariah 9:7).

This is said of Tyre and Sidon, which signify the knowledges of truth and good, here these falsified; "bloods out of the mouth" signify the falsifications of the knowledges of truths; and "the abominations from between the teeth" signify the adulterations of the knowledges of good; the knowledges of good are also truths, for to know goods is from the understanding, and the understanding is of truth.

[14] In David:

The waters had overwhelmed us, the presumptuous waters had passed over our soul. Blessed be Jehovah, who hath not given us as a prey to their teeth (Psalms 124:4-6).

The "waters that had overwhelmed" signify falsities that flow in, and as it were overwhelm man when he is in temptations; therefore it is said, "Blessed be Jehovah, who hath not given us as a prey to their teeth," that is, to the hells that destroy truths by falsities, thus to destructive falsities.

[15] In Job:

I brake the jaw teeth of the wicked, and plucked the prey out of his teeth (Job 29:17).

This Job says of himself. "I brake the jaw teeth of the wicked" signifies that he fought against falsities and conquered them, "jaw teeth" signifying knowledges [scientifica] from the sense of the letter of the Word, adapted to confirm the falsities by which truths are destroyed; and "I plucked the prey out of his teeth" signifies that he delivered others from falsities by instructing them.

[16] Because the "teeth" signify falsities in things most external, "gnashing of teeth" signifies to fight with vehemence and anger from falsities against truths, in the following passages. In Job:

He teareth me in his wrath, and hateth me; mine enemy gnasheth upon me with his teeth, he sharpeneth his eyes against me (Job 16:9).

In David:

The halt whom I know not gather themselves together against me, they rend, nor are they silent. They gnash upon me with their teeth (Psalms 35:15, 16).

In the same:

The wicked plotteth against the just, and gnasheth upon him with his teeth (Psalms 37:12).

In the same:

The wicked shall see and be provoked; he shall gnash with his teeth, and melt ³ away (Psalms 112:10).

In Micah:

Against the prophets that lead the people astray, that bite with their teeth (Micah 3:5).

In Lamentations:

All thine enemies opened their mouth against thee, O daughter of Jerusalem, they hissed and gnashed the teeth (Lamentations 2:16).

In Mark:

One said to Jesus, I have brought unto thee my son, who hath an evil ⁴ spirit; and wheresoever it taketh him it teareth him; and he foameth and grindeth his teeth, and pineth away; and I spake to Thy disciples that they should cast it out, but they were not able. And Jesus said unto him, Thou dumb and deaf spirit, I command thee come out of him, and enter no more into him (Mark 9:17, 18, 25).

One who is ignorant of the spiritual sense of the Word might suppose that they are said "to gnash the teeth" merely because they were angry and intent on evil, since men then press the teeth together; but they are said "to gnash the teeth" because the endeavor to destroy and the act of destroying truths by means of falsities are meant by it; this is said in the Word because "teeth" signify falsities in things most external, and "gnashing" signifies vehemence in fighting for them; this effort and act are also from correspondence.

[17] Moreover, such was the deaf and dumb spirit that the Lord cast out; for all spirits are from the human race; this spirit was from that kind of men who had vehemently fought for falsities against truths; consequently the one obsessed by him "foamed and gnashed his teeth." He is called by the Lord "deaf and dumb" because he was unwilling to perceive and understand the truth, for such are signified by "the deaf and the dumb." And because this spirit was determined and obstinate against truths, and had confirmed himself in falsities, the disciples were not able to cast him out, for the falsities for which he had fought they were not yet able to dispel because they had not yet reached the proper state, and it was for this also that the disciples were rebuked by the Lord. That this spirit was such, and the one obsessed by him was not such, is signified by "the spirit tearing him," and the obsessed "pining away;" and the Lord's commanding the spirit "to enter no more into him."

[18] All this makes clear what is signified by:

Gnashing of teeth (Matthew 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28).

"Gnashing of teeth" in the hells means continual disputation and combat of falsities with each other and against truths, and thus of those who are in falsities, joined with contempt of others, enmity, jeering, derision, blaspheming, and these also burst forth into attempts to tear each other in pieces, for everyone fights for his own falsity from love of self, of learning, and of fame. These disputations and contests are heard outside of these hells as gnashings of teeth, and are also turned into gnashings of teeth when truths flow in thither out of heaven. (But more on this subject may be seen in the work on Heaven and Hell 575.)

[19] Because with the evil the teeth correspond to the falsities they have in the ultimates of their intellectual life, which are called corporeal-sensual, therefore the spirits who are such appear deformed in the face, the greater part of which is made up of the teeth standing widely apart like gratings, and in a broad grin, and this because such gaping of teeth corresponds to the love and eagerness for fighting for falsities against truths.

[20] Because the teeth correspond to the ultimates of man's intellectual life, which are called sensual, and these when separated from the truths of the interior understanding, which are called spiritual, are in the falsities of evil, but the same when not separated correspond to the truths of good in the sensual, so "teeth" in the Word signify also ultimate truths (as in Job 19:19, 20; Amos 4:6, which may be seen explained above).

[21] And because the Lord glorified His entire Human, that is, made it Divine, therefore it is said of Him in Moses:

His eyes shall be red with wine, and His teeth white with milk (Genesis 49:12).

"Eyes red with wine" signifies that His intellectual was Divine truth from Divine good; and "teeth white with milk" signifies that His sensual was likewise Divine truth from Divine good; for "Shiloh" here (verse Genesis 49:10) means the Lord.

[22] Because "teeth" correspond to the ultimates of the intellectual life, which are called sensual, good spirits and angels have teeth the same as men, but with them the teeth correspond to truths in the ultimate sensual, for with them the sensual is not separated from the truths of the interior understanding which are called spiritual.

Notas de rodapé:

3451. 'They said, We saw clearly that Jehovah was with you' means that they knew the Divine to be present within it. This is clear from the meaning of 'seeing clearly' as discerning and so as knowing for certain, and from the meaning of 'Jehovah being with you' as the Divine being present within it. As stated above in 3447, the subject here is the agreement of the literal sense of the Word with the internal sense, consequently the agreement of matters of doctrine concerning faith - meant by Abimelech, Ahuzzath, and Phicol - with that same internal sense, insofar, that is, as those matters of doctrine are drawn from the literal sense of the Word. Accordingly the subject is the joining together of the Lord's kingdom on earth with the Lord's kingdom in heaven, and so with the Lord, by means of the Word. For the Word, as to the highest sense, is the Lord Himself; as to the internal sense, the Lord's kingdom itself in heaven; and as to the literal sense, the Lord's kingdom itself on earth, as has also been stated already.

[2] As regards the Lord's kingdom on earth, that is, His Church, because its matters of doctrine are drawn from the literal sense of the Word it is inevitably varying so far as these are concerned. That is to say, one group declares that this idea is the truth of faith because it is so stated in the Word, while another declares that that idea is the truth because that likewise is stated there, and so on. Consequently because its matters of doctrine are drawn from the literal sense of the Word the Lord's Church differs from one group to the next, and not only from group to group but sometimes from individual to individual within a group. But dissent in matters of doctrine concerning faith does not mean that the Church cannot be one Church, provided all are of one mind in willing what is good and doing it.

[3] Take for example someone who acknowledges as a matter of doctrine that charity is the product of faith but nevertheless leads a life of charity towards the neighbour. Even though the truth does not exist with him so far as doctrine is concerned, yet it does exist with him so far as life is concerned, and consequently he has the Lord's Church or kingdom within him. Or, to take another example, someone who says that good works ought to be done for the sake of reward in heaven, as accords with the literal sense of the Word in Matthew 10:41-42; 25:34-36, and elsewhere, and yet when performing good works he gives no thought at all to merit. He likewise is in the Lord's kingdom because the truth exists in him so far as life is concerned. This being what he is really like so far as life is concerned, he readily allows himself to be told that nobody is able to reach heaven on merit and that the works which a person regards as meritorious are not good. So it is with every other example that could be taken. For the literal sense is such that in many places it seems to contradict itself, the reason being that it contains appearances of truth that are suited to those who are engrossed in external things, and therefore who are also filled with a love of worldly things as well as bodily pleasures.

[4] Here therefore, through 'Abimelech', those people are dealt with who possess matters of doctrine concerning faith and who, as stated above, make faith the essential thing for salvation. Also dealt with is the agreement of their matters of doctrine with the internal sense. These people too, it is clear, are joined to heaven and the Lord by means of the literal sense, yet only those among them with whom good is present, that is, those who, though they make faith the essential thing so far as their doctrine is concerned, nevertheless make charity the essential so far as their life is concerned. For when they have confidence in, or put their trust in the Lord, which they call faith, affection that goes with love to the Lord is present, and therefore so far as life is concerned good is present in them. But see what has been stated and shown already in the following paragraphs:

Not doctrine but charity taught by it makes the Church, 809, 916, 1798, 1799, 1834, 1844.

Matters of doctrine have no value unless people live according to them, 1515.

The Church varies so far as truths are concerned, but is one through charity, 3267.

Parallelism exists between the Lord and man as regards celestial things that are matters of good, but not as regards spiritual things that are matters of truth, 1831, 1832.

Doctrine is invariably the same, that is to say, it is always concerned with love to the Lord and charity towards the neighbour, 3445.

The Church would be one if charity were present with all, even though they differed from one another in forms of worship and in matters of doctrine, 809, 1285, 1316, 1798, 1799, 1834, 1844, 2982.

The Church would be like the Lord's kingdom in heaven if charity were present with all, 2385.

Countless variations of good and truth exist in heaven, but by acting in harmony with one another they nevertheless make one, like the organs and members of the body, 684, 690, 3241.