THE EXPLANATION of Isaiah Chapter 22

(Note: Rev. Smithson's translation of the Isaiah text is appended below the explanation)

1. THE burden of the valley of vision. What ails you now, that you art gone up to the house-tops?

VERSE 1: The "valley of vision" denotes phantasies and reasonings whereby worship is falsified and at length profaned. In Hebrew, or in the original tongue, different terms are used to express a "valley", which are significative in the spiritual sense of what is more or less profane in worship, as in Isaiah:

"For it is a day of trouble, and of treading down, and of perplexity, from the Lord Jehovih of Hosts, in the valley of vision"; (Isaiah 22:1, 5) where the "valley of vision", as said above, denotes phantasies and reasonings by which worship is falsified and at length profaned. So in Jeremiah:

"How canst you say, I am not polluted, I have not walked after Baalim? see your way in the valley"; (Jeremiah 2:23) where the "valley" denotes unclean worship.

Again, in the same prophet:

"They have built the high places of Tophet, which is in the valley of the son of Hinnom. Therefore, behold, the days come, that it shall no more be called Tophet, nor the valley of the son of Hinnom, but the valley of slaughter." (Jeremiah 7:31, 32; 19:6)

The "valley of Hinnom" denotes hell, and also the profanation of Truth and Goodness. (See also Ezekiel 6:3; 39:11, 15)

The term for "valley" in the above places is (gai). But when worship is not as yet become so profane, the term for a "valley" is (bikoh), as in Isaiah, "I will open rivers in high places, and fountains in the midst of the valleys; I will make the wilderness a pool of water, and the dry land springs of water"; (Isaiah 41:18) speaking of those who are in ignorance, or who are not instructed in the knowledges of faith and charity, but who nevertheless are principled in charity. Arcana Coelestia 1292.

Verses 1-6. The valley of vision, etc. - The external man and his phantasies are here treated of. The "valley of vision" is phantasy, for the external man [separate from the internal] is in such a valley; concerning whom, when they are said to "ascend upon the roofs or house-tops", is signified the thought thence arising. Their houses had [flat] roofs, which represented lofty things [exceIsaiah. It is called "a city of tumults", or a noisy city, for they are tumultuous, or make a noise like people insane, when the thoughts are not governed by heavenly influences. It is said to be ''joyous, '' because such persons 'have only a sensation of external or bodily pleasures. They are said to be "slain, or stabbed, but not by the sword", when there is no truth, wherefore they are spiritually slain; "nor slain in battle", because they have no [spiritual] temptation in which they can fall; for he who falls in temptation is said to be "slain in battle." "Your rulers have fled together"; "rulers" are truths which should rule. All truths have relation to faith, and by faith to the Lord, thus to His kingdom. "All these rulers-flee together", because there is no truth in such minds. The angels of the Lord are said, to be "bound and flee away", when they cannot operate in such minds; not that angels are bound or flee away, but the minds of of men are in such a state as to prevent their operation. "I will weep bitterly", etc.; it is the Truth which here laments, and, in the inmost sense, the Lord is represented, who wept over Jerusalem; for "the daughter of My people" is the representative church which was with the Jews, but in a state of vastation. "A day of trouble", etc.; the day of judgment is hereby indicated; "a day of treading down, that is, a day of devastation and of "perplexity"; because in the "valley of vision" they have no counsel, for the entire mind is absorbed by phantasy. "Breaking down the walls"; for the "city" is the intelIectual mind, and, in the internal sense, faith; the "wall" is then destroyed when the "city" is laid waste, for the "wall" is the truth of the literal sense of the Word, which is destroyed , when faith does not exist. (Arcana Coelestia 1306) "Crying to the mountains", is, that they may be heard by the Lord. "Elam bears the quiver, with chariots, etc.:, see above; Chap, Isaiah 21:2, respecting " Elam"; and in verse 5, what is meant by the "shield." (Swedenborg' s Notes on Isaiah, p. 54.)

2. O you that wast full of commotions, the noisy city, the joyous city! your slain were not slain by the sword, neither did they die in battle.

3. All your rulers have fled together; by reason of the bow they are bound: all that were found in you are bound together, they have fled far away.

4. Wherefore I said, Look away from me; I will weep bitterly: strive not to comfort me for the desolation of the daughter of my people;

5. For it is a day of trouble, and of treading down, and of perplexity, from the Lord Jehovih of Hosts in the valley of vision: breaking down the wall, and crying to the mountain.

6. And Elam bears the quiver; with chariots of men, and with horsemen; and Kir uncovers the shield.

Verses 2, 3. The noisy city, the joyous city; your slain were not slain by the sword, neither did they die in battle, etc. - Speaking of the fallacies from sensual things [the valley of visions, by which the truths of the church cannot be seen. Those who are in these fallacies, and thus in negative doubts, are said to be "stabbed, or slain, but not by the sword." Arcana Coelestia 4503. See also above, Chapter 14:9, the Exposition.

7. And the choice of your valleys shall be filled with chariots; and the horsemen have set themselves in array towards the gate.

Verses 7, 8. The choice of your valleys shall be filled with chariots, and the horsemen have set themselves in array, etc. - In this passage also the destruction of the church is treated of; and by "gates are here signified introductory truths, which are destroyed. Those truths are called the "covering of Judah", because by "Judah" is signified celestial love; as may be seen above, n. 119; and those truths cover and protect that love. Apocalypse Explained 208.

8. And he shall uncover the covering of Judah: and you [O Judah] shalt look in that day towards the arsenal of the house of the forest.

Verse 8. The arsenal of the house of the forest. - A "forest signifies the sensual man who is in mere fallacies and thence in falsities; hence a "forest" [in a bad sense] signifies what is merely natural, also the external natural man as to all things there. Apocalypse Explained 388, 403, 405.

9. And the breaches of the city of David, you shall see that they are many; and you shall collect the waters of the lower fish-pool.

Verse 9. "Breaches", or ruptures, signify the. infraction and perversion of Truth by separating it from Good, as is evident from many passages in the Word, as in Isaiah. Isaiah 22:9. "The breaches of the city of David signify falsities of doctrIne. "The waters of the lower fish-pool which they gathered together, signify the traditions by which they made breaches or infractions upon the truths of the Word and thus perverted them. Arcana Coelestia 4926. See also 9163.

Verses 9, 10. And the breaches of the city of David, you shall see that they are many; and you shall collect the waters of the lower pool. And the houses of Jerusalem you shall number, that you might break down the houses to fortify the wall. - Bu the "City of David" is understood the church as to truths of doctrine; and by the breaches thereof are signified falsities breaking in. By "collecting the waters of the lower fish-pool", is signified to collect many things from the literal sense of the Word, and from the natural man; the "fish-pools" in Jerusalem signified truths, such as are in the exterior and interior senses of the Word; the "waters of the higher fish-pool" such truths as are in the interior sense of the Word, and the "waters of the lower fish-pool" such as are in the exterior sense of the Word, which is the sense of the letter; for "waters" denote truths, and the "fishpools" in Jerusalem signify the same as the "lakes" and the "seas" without Jerusalem, that is, the collection of them. By "numbering the houses of Jerusalem" is signified to falsify the goods of truth; for the "houses of Jerusalem" signify the goods of truth appertaining to the church, and to "number" here signifies to apprehend them from a sinister view and evil arrangement, which is to interpret falsely, or to falsify them. "That you might break down the houses to fortify the wall", signifies to destroy those goods, in order to build up a doctrine consisting of mere falsities; a "wall" denoting the truth of doctrine defending, - in the present case, falsified, because destitute of good. From these observations it may appear what is signified by numbering "days", "steps", and "hairs" in the following passages, as, in David:

"So teach us to number our days." (Psalm 90:1)

In Job:

"Are not our steps numbered! " (Job 14:16),

and again,

"Doth He not see my ways, and number all my steps?" (Job 31:4)

In Luke:

"The hairs of your head are all numhered" (Luke 12:7),

where, to "number", signifies to know the quality from the least to the greatest, and according there to to arrange and dispose, that is, to provide. What is signified in particular by "days", "steps", and "hairs", has been shown elsewhere. Apocalypse Explained 453.

10. And the houses of Jerusalem you have numbered, that you might break down the houses to fortify the wall.

Verse 10. You have numbered the houses of Jerusalem, etc. - [To "number the houses of Jerusalem" has a similar signification here to that involved in David's "numbering the people of Israel and Judah." (2 Samuel 24:1, and following verses.) Not that the numberinq itself was a sin, but because the "numbering of the sons of Israel" by David signified the ordination and arrangement of all things of faith and of love from self, and not from the Lord. This great sin, which is to take all power out of the Lord's hands, as the Babylonians do, and consequently to assume the authority of opening and shutting heaven, was represented by this act of David; hence the severe punishment which followed. See Arcana Coelestia 10218.]

11. And you shall make a reservoir between the two walls to [receive] the waters of the old fish-pool: but you have not looked to Him that has made this; and Him that formed it of old you regard not.

Verse 11. But you have not looked to Him that has made this; and Him that formed it of old you regard not. - This is not to acknowledge, still less to have faith [in the Lord]. Arcana Coelestia 897.

12. And the Lord Jehovih of Hosts shall call in that day to weeping, and to lamentation, and to baldness, and to girding with sackcloth:

13. And, behold, joy and gladness, slaying of oxen, and killing of sheep : eating of flesh, and drinking of wine: [saying] Let us eat and drink; for to-morrow we die.

Verses 12, 13. The devastation of the church, and lamentation over it, is signified by being "called in that day to weeping, wailing, and putting on of sackcloth"; lamentation for the destruction of truth is signified by "weeping"; of good, by'" wailing"; of all the affection of good and all the affection of truth, by "sackcloth." By "slaying oxen and killing sheep" is signified to extinguish natural good and spiritual good; by "eating flesh and drinking wine" is signified to appropriate what is evil and false; "flesh", in this place, denoting evil, and "wine" the false of evil; and to "eat and drink" thereof signifies to appropriate them. Apocalypse Explained 617.

14. And the [voice] of Jehovah of Hosts was revealed to mine ears: Surely, this your iniquity shall not be expiated till you die, says the Lord Jehovih of Hosts.

15. Thus says the Lord Jehovih of Hosts, Go, enter in to this treasurer, unto Shebna, who is over the household [and, say unto him],

Verses 14, 15. Jehovih of Hosts. - See above, Chapter 13:15, the Exposition; also note.

16. What have you here? and whom have you here, that you have hewn out here a sepulchre for yourself, O you that hews out your sepulchre on high, that engraves in the rock a habitation for yourself?

Verse 16. You that hews out your sepulchre on high, that engraves in the rock a habitation for yourself. - The subject treated of in this chapter is concerning "the valley of vision", by which is signified the false of doctrine confirmed by the sense of the letter of the Word. The love of the false is signified by "the sepulchre on high", and the faith of the false by "dwelling in the rock"; their making such things for themselves is signified by "hewing out and graving them for themselves." Apocalypse Explained 411.

As to what is signified by a "rock", in a good sense, see above, Chapter 1, the Exposition.

17. Behold, Jehovah will cast you out, O man, violently; and will surely cover you [with shame].

18. He will whirl you round and round, and. cast you away, like a ball, into a wide country: there shalt you die; and there shall the chariots of your glory become the shame of your Lord's house.

19. And I will drive you from your station, and from your place pull you down.

20. And in that day I will call My servant, Eliakim the son of Hilkiah:

Verses 17 20. Jehovah will cast you out, O man, etc. - [These words are said of "Shebna the treasurer", etc., who signifies the church in possession of the Word and the treasures of knowledge of what is Good and True, and likewise of every individual of the church who is in the same possession, but who applies these knowledges to the aggrandizement of himself, signified by "hewing out on high a sepulchre, and by graving a habitation in the rock for himself." The punishment of such a life and state is signified by being, at the time of judgment, "violently cast out, and whirled round and round like a ball, by a violent, tempest." (See above, p. 196, as to "winds and storms" in the spiritual world.)

In this case, "the chariots of glory"; which are the doctrinals in which such minds boast and glory, are turned eventually into shame and contempt. That to "hew' out a sepulchre for himself" is the Love of the false and of self-aggrandizement may be seen above, Chapter 14:19, 20, the Exposition.

"Eliakim", who was to succeed "Shebna", signifies those who make a proper use of the treasures of knowledge from the Word, by ackowledging the Lord in His Humanity as the nail or peg upon which everything in heaven and the church depends.]

21. And I will clothe him with your robe, and with your girdle will I strengthen him: and your government will I give into his hand; and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.

22. And I will lay the key of the house of David upon his shoulder; and he shall open, and none shall shut; and he shall shut, and none shall open.

Verses 21, 22. Your government will I give into his hand; and he shall be a father to the inhabitants of Jerusalem, etc.; - By "the house of the king", over which he was to be, is signified the church which is in Truth grounded in Good from the Lord. By "opening and shutting, and by "binding and loosing", is understood in general to save, as may be seen above, n. 86. Apocalypse Explained 200.

Verse 22. And I will lay the Key of the house of David upon his shoulder; etc.

- By "David" is understood the Lord as to Divine Truth; by the "Key" is signified the Omnipotence of the Lord over heaven and by "opening that no one can shut, and shutting that no one can open", is signified to lead forth out of hell, and introduce into heaven, consequently to save, in like manner as above, Apocalypse Revealed 62, where it is explained.

That by "David" is meant the Lord as, to Divine Truth, may be seen in the Doctrine of the New Jerusalem concerning the Lord 43, 44. The same which is here signified by the "Key of David", is also signified by the "Keys of Peter"; (Matthew 16:15-19) which may be seen explained above, Chapter 16:1, the Exposition; as also by these words to all the disciples-

"Whatsoever you shall bind on earth, shall be bound in heaven; and whatsoever you shall loose on earth, shall be loosed In heaven"; (Matthew 18:18),

for the "twelve disciples" represented all things appertaining to the church with respect to its goods and truths, and "Peter" represented it as to truth; and Truths and Goods save man, consequently the Lord alone, from whom they are derived.

The same is also signified by the "Key of David" which was given to Eliakim, concerning which it is thus written:

"I will give the government into his hand; and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And I will lay the Key of the house of David upon his shoulder; and he shall open, and none shall shut; and he shall shut, and none shall open." (Isaiah 22:21, 22)

He was over the King's house, and by the "King's house is signified the church as to divine Truth. That in these passages a "Key" signifies power, is evident; and that this power belongs to the Lord alone. Hence it is evident what the quality of those is who are in the external sense of the Word separate from the internal, namely, that they can have no conjunction with heaven, thus no conjunction with the Lord; like those who explain the words of the Lord concerning the "keys" given to Peter, and to the disciples, according to the letter. By which explanation they arrogate to themselves the power of saving the human race, and make themselves the gods of heaven and earth; and tbis from the insane love of self and of the world. Whoever thinks from sound reason can see and understand that no man can absolve or remit a single sin, because sin is not remitted or absolved but by the formation of a new life, that is, by regeneration from the Lord. Apocalypse Revealed 174; also Arcana Coelestia 9410.

23. And I will fasten him as a nail in a firm place; and he shall become a throne of glory to his father's house.

Verses 23, 24. "Nails" and "pegs" denote the conjoining and securing; the reason is, because their use is to conjoin and secure, as may be seen from Isaiah 22:23, 24; 54:2.

Again - , "Look unto Zion: let thine eyes see Jerusalem, a quiet habitation; its nails shall not be removed for ever, and none of its ropes shall be plucked away; (Isaiah 32:20) where "walls" and "ropes" in like manner denote things conjoining and securing. By a "nail", upon which a thing is hanged, is signified affixion and adjunction as in Isaiah 22:23, 24; Ezekiel 15:3. Arcana Coelestia 9777.

Verse 23. A throne of glory to his father's house. - As by a kingdom is represented the divine Truth, wherefore the throne upon which kings were accustomed to sit, whilst they judged, was called "the throne of glory", as in Isaiah 22:23; Jeremiah 14:21; 17:12; and in Matthew:

"The Son of Man will sit upon the throne of His glory." (Matthew 19:28)

"Glory", in the supreme sense, is the Lord as to Divine Truth, thus it is the Divine Truth which proceeds from the Lord. But" glory", in the representative sense, is the good of love towards the neighbour, or charity, which is the external good of the celestial kingdom, and the internal of the spiritual kingdom of the Lord, for this good, in the genuine sense, is the Divine Truth in heaven.

The "glory of Jehovah" is so said in respect to the inmost heaven, and the "glory of the God of Israel" in respect to the middle spiritual heaven. That the Divine Truth appears in the heavens in glory, is because Truth itself in the spiritual heaven appears before the eyes as a white cloud, which it has also been given me sometimes to see; but Good in that Truth appears there as a fiery principle from which a cloud variegated by fire presents wonderful aspects, which glory in the external sense; but "glory", in the internal sense, is intelligence and wisdom, which are represented by those wonderful phenomena. Arcana Coelestia 5922.

24. And they shall hang upon him all the glory of his father's house, the offspring and the issue; every small vessel, from every vessel of basons, to every vessel [or instrument] of viols.

Verse 24., Every small vessel, from every vessel, etc.

The subject now treated of, in the internal and representative sense, is concerning the Lord's Divine Human, and that by It and from It are are Truths and Goods from first to last. Scientific truths from a celestial stock are "vessels of basons", and scientific truths from a spiritual stock are "vessels of viols." The reason why scientifics denote "vessels", and in the Word are signified by "vessels" of every kind, as by goblets, cups, buckets, and the like, is, because every scientific is somewhat common [or general], which contains in it particulars and singulars agreeing with the common [or general] things; and such common [or general] things are arranged into series, and, as it were, into bundles; and those bundles and series are so arranged together as to resemble a celestial form, and this in order, in things the most singular to things the most common [or general]. An idea of such series may be formed from the muscular series and bundles in the human body; every bundle therein consists of several moving fibres, and every moving fibre of blood-vessels and nervous fibres; every muscular bundle also which by a general term is called a muscle, is encompassed with its coat by which it is distinguished from others, - in like manner the interior fascicles which are called moving fibres; nevertheless, all the muscles and. moving fibres in them which are in the body throughout, are so arranged as to concur in every action according to the pleasure of the will, and this in a manner incomprehensible. The case is similar with the scientifics of the memory, which also are exerted by the delight of man's love which is of his will, but by means of the intellectual part; the excitation is oocasioned by that which is made the life of man which is that which is made of his will or love; for the interior man has his view continually in those things, and is delighted with them so far as they agree with his loves; and those which absolutely enter into the loves and become spontaneous, and, as it were, natural, vanish out of the external memory but remain inscribed on the internal memory, whence they are never blotted out: thus scientifics become of the life. From these considerations it is also evident that scientifics are as the vessels of the interior life of man; and that hence it is that scientifics are signified by "vessels" of various kinds. Arcana Coelestia 9394.

25. In that day, says Jehovah of Hosts, the nail [once] fastened in a firm place shall be removed; and it shall be: hewn down, and it shall fall; and the burden which was upon it shall be cut off: for Jehovah has spoken it.

Verse 25. The nail fastened in a firm place shall be removed, etc. [As everything hanging upon a nail depends upon it for its security and protection, so everything in the church depends upon the Lord in His Divine Humanity. To deny the Lord, is to "remove the nail from its place", when everything that is Good and True falls to the ground.]

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Isaiah Chapter 22

1. THE burden of the valley of vision. What ails you now, that you art gone up to the house-tops?

2. O you that wast full of commotions, the noisy city, the joyous city! your slain were not slain by the sword, neither did they die in battle.

3. All your rulers have fled together; by reason of the bow they are bound: all that were found in you are bound together, they have fled far away.

4. Wherefore I said, Look away from me; I will weep bitterly: strive not to comfort me for the desolation of the daughter of my people;

5. For it is a day of trouble, and of treading down, and of perplexity, from the Lord Jehovih of Hosts in the valley of vision: breaking down the wall, and crying to the mountain.

6. And Elam bears the quiver; with chariots of men, and with horsemen; and Kir uncovers the shield.

7. And the choice of your valleys shall be filled with chariots; and the horsemen have set themselves in array towards the gate.

8. And he shall uncover the covering of Judah: and you [O Judah] shalt look in that day towards the arsenal of the house of the forest.

9. And the breaches of the city of David, you shall see that they are many; and you shall collect the waters of the lower fish-pool.

10. And the houses of Jerusalem you have numbered, that you might break down the houses to fortify the wall.

11. And you shall make a reservoir between the two walls to [receive] the waters of the old fish-pool: but you have not looked to Him that has made this; and Him that formed it of old you regard not.

12. And the Lord Jehovih of Hosts shall call in that day to weeping, and to lamentation, and to baldness, and to girding with sackcloth:

13. And, behold, joy and gladness, slaying of oxen, and killing of sheep : eating of flesh, and drinking of wine: [saying] Let us eat and drink; for to-morrow we die.

14. And the [voice] of Jehovah of Hosts was revealed to mine ears: Surely, this your .iniquity shall not be expiated till you die, says the Lord Jehovih of Hosts.

15. Thus says the Lord Jehovih of Hosts, Go, enter in to this treasurer, unto Shebna, who is over the household [and, say unto him],

16. What have you here? and whom have you here, that you have hewn out here a sepulchre for yourself, O you that hews out your sepulchre on high, that engraves in the rock a habitation for yourself?

17. Behold, Jehovah will cast you out, O man, violently; and will surely cover you [with shame].

18. He will whirl you round and round, and. cast you away, like a ball, into a wide country: there shalt you die; and there shall the chariots of your glory become the shame of your Lord's house.

19. And I will drive you from your station, and from your place pull you down.

20. And in that day I will call My servant, Eliakim the son of Hilkiah:

21. And I will clothe him with your robe, and with your girdle will I strengthen him: and your government will I give into his hand; and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.

22. And I will lay the key of the house of David upon his shoulder; and he shall open, and none shall shut; and he shall shut, and none shall open.

23. And I will fasten him as a nail in a firm place; and he shall become a throne of glory to his father's house.

24. And they shall hang upon him all the glory of his father's house, the offspring and the issue; every small vessel, from every vessel of basons, to every vessel [or instrument] of viols.

25. In that day, says Jehovah of Hosts, the nail [once] fastened in a firm place shall be removed; and it shall be: hewn down, and it shall fall; and the burden which was upon it shall be cut off: for Jehovah has spoken it.

411. Verse 16. And they said to the mountains and to the rocks, Fall on us, signifies to be covered over by evils and by falsities therefrom. This is evident from the signification of "mountains," as being the evils that flow from the loves of self and of the world (of which above, n. 405; also from the signification of "rocks," as being the falsities from evil (of which below); also from the signification of "fall on us," as being to be covered by them. These things, too, are to be illustrated by such things as occur in the spiritual world when the Last Judgment takes place; for they are said respecting the Last Judgment, as is evident from the following verse, where it is said, "For the great day of His anger is come, and who is able to stand?" that "day" meaning the time and state of the Last Judgment. The state of the wicked then is such that from the mountains and rocks upon which they have made their habitations they cast themselves down into the hells, more or less deeply according to the atrocity of the evils and falsities with them; and this they themselves do, because they cannot endure Divine good and Divine truth, the higher heavens then being opened, from which the light of heaven flows in, which is Divine truth united to Divine good, by which light their pretended goods and truths are constricted, and these being constricted their evils and falsities are loosened; and as evils and falsities cannot endure the light of heaven, for they are pained and tortured by it, these spirits cast themselves from the mountains and rocks into the hells, more or less deeply according to the quality of their evil and falsity; some into gaps and caves, and some into holes and rocks, which then stand open before them; but as soon as they have cast themselves in, the openings are closed up. In this way the casting out of evil spirits from the mountains and hills which they have occupied is effected (See above, n. 391-392, 392, 394); and when they are in the caves and among the rocks the pains and torments they suffered from the influx of the light of heaven cease; for they find rest in their evils and in the falsities therefrom, because these had been their delights; for the delights of his life remain with everyone after death, and the delights of life are the delights of their loves, for every delight of life is from love.

[2] From this the signification of their "calling to the mountains and the rocks to fall on them" can be seen; likewise what is signified in Hosea:

They shall say to the mountains, Cover us, and to the hills, Fall on us (Hosea 10:8).

And in Luke:

Then shall they begin to say to the mountains, Fall on us, and to the hills, Hide us (Luke 23:30).

This, too, treats of the Last Judgment. The light of heaven, which is Divine truth united to Divine good, by the influx and presence of which the evil who cast themselves down are pained and tormented, is meant by the words immediately following in this verse; "hide us from the face of Him that sitteth on the throne, and from the anger of the Lamb;" it is said "the anger O the Lamb" because they are in torment; but their torment is not from that, but from the evils of their loves and from the falsities of their faith; and because these evils and falsities have formed all the interiors of their mind (for each one's mind is formed by his love and its faith, even so as to be a likeness of these in form), and because the interiors of the mind of those who are in evils and in falsities therefrom are turned away in a contrary direction, or to a quarter opposite to Divine goods and truths, therefore when Divine truth flows in and endeavors to reverse the action of the interiors of their mind, and thereby to lead them into heaven (for this is what Divine truth proceeding from the Lord does everywhere where it flows in), and they are unwilling to abandon the delights of their loves, they suffer anguish and torment; but these cease when they come into the hells where like delights or like loves prevail.

[3] Having shown above n. 405 what "mountains and hills" signify, it shall now be shown what "rocks" signify, namely, that they signify truth from spiritual good, also the truth and good of faith, but in the contrary sense the falsity of faith. This signification of "rocks" is also from appearances in the spiritual world; for rocks and crags are seen there as mountains and hills are seen, as was shown above, and upon the rocks there those dwell who are in truths from spiritual good, and who are in the truth and good of faith. The difference between the mountains and hills, and the rocks and crags, is that the former are of soil, and the latter of stone, and "soil" corresponds to and thus signifies the good of love, and "stone" corresponds to and thus signifies the truth of faith. And as most things in the Word have also a contrary sense, so do "rocks," and in that sense they signify the falsity of faith, and this also from correspondence; for those who are in the falsities of faith dwell there within the rocks in caverns.

[4] That "rock" signifies truth from good and the truth of faith, and in the highest sense the Lord in respect to these, is evident from the following passages. In Daniel:

Thou sawest ¹ till that a stone was cut out, not by hands, and it smote the image upon his feet, that were iron and clay. And the stone that smote the image became a great rock and filled the whole earth (Daniel 2:34-35).

This was said of the image that Nebuchadnezzar saw in his dream. "The stone that became a great rock" means the Lord, as is evident from the particulars there. But first let the signification of what precedes be told; "the head of the image" which was gold, signifies the Most Ancient Church, which was a celestial church, or a church in which the good of love to the Lord reigned; this good is signified in the Word by "gold," and also by "the head;" "the breast" and "the arms" which were silver, signify the Ancient Church, which succeeded the Most Ancient, and this church was a spiritual church, or a church in which the good of charity towards the neighbor, and truth from that good, reigned; this truth and good are signified by "silver," and also by "the breast" and "the arms;" "the belly and the thighs which were brass" signify the church that succeeded the ancient spiritual church and which may be called spiritual-natural; in this church the good of faith and the truth from that good reigned; this good is signified in the Word by "brass," and also by "the belly" and "the thighs;" but "the legs and the feet, which were part iron and part clay," signify the Israelitish and Jewish Church, which was an external church without any internal, and which therefore had no truth and good, but truth falsified which in itself is falsity, and good adulterated which in itself is evil; therefore it is said respecting it in this chapter:

Whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of man; but they shall not cohere one with the other, even as iron doth not mingle with clay (Daniel 2:43).

"Iron" signifies natural truth, and "miry clay" natural good; "the feet and legs" have a like meaning; but here "clay" signifies good adulterated, and "iron" such truth as there is in the external sense of the Word; for "the seed of man" means the Word where there are goods and truths, the adulterations and falsifications of which are described by "iron mixed with clay, which do not cohere one with the other." (That there have been four churches, one after another, may be seen in The Doctrine of the New Jerusalem 247, 248 .) "The stone" that smote the image means Divine truth from the Lord; that "it became a great rock and filled the whole earth" signifies that the Lord by Divine truth is to rule over heaven and the church; "the earth" here meaning the church and also heaven; therefore it is added that this kingdom "shall stand forever" (verse Daniel 2:44), "kingdom" also signifying the church and heaven, for there is the kingdom of God. That Divine truth is here meant by "stone," and the Lord in respect to Divine truth by "rock," is evident from the signification of "stone" in the Word when predicated of the Lord (as in Genesis 49:24; Psalms 118:22-23; Isaiah 28:16; Matthew 21:42, 21:44; Mark 12:10-11; Luke 20:17-18). Whether you say the Lord or Divine truth it is the same, since all Divine truth is from Him, and thence He is in it; and it is from this that the Lord is called "the Word," for the Word is Divine truth. (That "stone" in the highest sense signifies the Lord in respect to Divine truth, and thence in a lower sense truth from good, see Arcana Coelestia 643[1-4], 1298, 3720, 6426, 8609, 10376)

[5] That "rock" signifies the Lord in respect to Divine truth, is plain from:

The rock in Horeb from which waters were given to the Israelitish people (Exodus 17:5-6);

and that it was commanded:

That Moses and Aaron should speak unto the cliff, and thus should sanctify Jehovah in the eyes of the sons of Israel; but that Moses smote it with a staff two times, therefore it was declared to Moses and Aaron that they should not bring the people into the land of Canaan (Numbers 20:8-13).

It is known in the church that this "rock" signified the Lord; but it is not known that it had this signification because "rock" in the Word signifies the Divine truth that proceeds from the Lord; this was why Moses and Aaron were commanded to speak to it, and thus to sanctify Jehovah in the eyes of the sons of Israel. Also "the waters" that flowed forth signify Divine truth; and "the people drinking of them" signifies to nourish spiritually, which is done by instructing and teaching. (That "waters" signify truths, see above, n. 71; and that "to drink," and "to be given to drink," signify to be instructed and to be taught, see Arcana Coelestia, n. (Arcana Coelestia 3069, 3772, 4017-4018, 8562, 9412) The like is signified by "rock" in Isaiah:

They shall not thirst; He will lead them in desolate places; He will cause the waters to flow out of the rock for them, when He cleaveth the rock that the waters may issue (Isaiah 48:21).

In David:

He clave the rocks in the wilderness, and made them to drink of the great depths; and He brought streams out of the cliff; and they remembered that God was their Rock, and the most high God their Redeemer (Psalms 78:15-16, 20, 35).

In the same:

He opened the rock that the waters might issue out; they flowed in the dry places, a river (Psalms 105:41).

In the same:

Before the Lord thou art in travail, O earth, before the God of Jacob, who turned the rock into a pool of waters, the flint into a fountain of waters (Psalms 114:7-8).

That "rock" in these passages signifies the Lord in respect to Divine truth, or what is the same, Divine truth from the Lord, is evident from what has been said above, also from the fact that these two passages in David treat of the redemption and the regeneration of the men of the church, and this is effected by means of Divine truth from the Lord. Redemption is treated of in these words, "they remembered that God was their Rock, and the most high God their Redeemer;" regeneration in these words, "Before the Lord thou art in travail, O earth;" "to be in travail" when predicated of the church, signifying to be reformed and regenerated.

[6] In Isaiah:

Hearken unto me, ye that follow after righteousness, ye that seek Jehovah; look unto the rock out of which ye were hewn, and to the digging out of the pit out of which ye were digged (Isaiah 51:1).

The "rock" means the Lord in respect to Divine truth, and the "pit" signifies the Word, as also in other places; "to be hewn out of the rock" and "to be digged out of the pit," signify to be regenerated by Divine truths and Divine goods, thus by truths from good from the Lord; for "stones," that are cut out of a rock, signify truths from the Lord; and "soil," that is dug out of a pit, signifies good from the Lord, therefore it is called "the digging out of the pit."

[7] In Moses:

Give ye greatness unto our God; the rock, whose work is perfect, and all His ways are judgment. He made him to ride on the high places of the earth, and feedeth him with the increase of the fields; He maketh him to suck honey out of the cliff, and oil out of the flint of the rock. The rock that begat thee hast thou given to forgetfulness, and hast forgotten God thy Former. Is it not because their rock hath sold them, and Jehovah hath shut them up? For their rock is not as our rock, neither are our enemies judges (Deuteronomy 32:3-4, 13, 18, 30-31).

This is said of the Ancient Church, which was a church that was in truths from good; therefore truths from good are described by various things that correspond, as "He made him to ride on the high places of the earth, He fed him with the increase of the fields; He made him to suck honey out of the cliff, and oil out of the flint of the rock." Intelligence in the spiritual things of this church is signified by "He made him to ride on the high places of the earth;" "to ride" signifying to understand; "the high places of the earth" meaning the spiritual things of the church; spiritual nourishment therefrom is signified by "He fed him with the increase of the fields;" "to feed" meaning to nourish, and "the increase of the fields" meaning all things of the church. That they had natural good and spiritual good through Divine truth from the Lord is signified by "He made him to suck honey out of the cliff, and oil out of the flint of the rock;" "honey" meaning natural good, "oil" spiritual good; "cliff" external Divine truth from the Lord which is for the natural man, and "flint of the rock" internal Divine truth from the Lord which is for the spiritual man. The Jewish Church, which was not in any Divine truth, is next treated of, and respecting this it is said, "the rock that begat thee hast thou given to forgetfulness, and hast forgotten God thy Former," which signifies that the Lord, and thence Divine truth, by which the church is reformed, were rejected; "rock" meaning the Lord in respect to Divine truth, and "that begat thee," and "God the Former" signifying to be reformed by the Lord by means of Divine truth. That they were altogether deprived of truth and good is signified by "their rock hath sold them, and Jehovah hath shut them up," "rock" having reference to truth, and "Jehovah" to good; "to sell" and "to shut up" means to be deprived of. That they would be in falsity from evil is signified by "their rock is not as our rock, neither are our enemies judges" "their rock" meaning falsity, "our enemies" evils, "not judges" signifying not truths and goods. From this it can be seen that "rock" signifies the Lord in respect to Divine truth, and in the contrary sense, falsity.

[8] In the second book of Samuel:

The spirit of Jehovah spoke in me, and His speech was upon my tongue. The God of Israel said, the Rock of Israel spoke [to me]. He that ruleth over the righteous man, that ruleth over the fear of God (2 Samuel 23:2-3).

"Rock" here manifestly stands for the Lord, for in the Word "the God of Israel" means the Lord; therefore it is said "the spirit of Jehovah spoke in me, and His speech was upon my tongue," also "the God of Israel said, the Rock of Israel spoke to me." The "spirit of Jehovah" and "His speech" signify Divine truth, and the Lord is called "the God of Israel" from worship, and "the Rock of Israel" from Divine truth, from which is worship. Because it is the Lord who is meant, it is said that "the Rock of Israel spoke." His dominion over those who are in good and those who are in truth is signified by "He that ruleth over the righteous man, that ruleth over him that hath the fear of God;" righteousness" is predicated of good, and "fear of God" of truth; for this Psalm of David treats of the Lord, which makes clear that the Lord is meant by "the God of Israel," and "the Rock of Israel."

[9] In David:

O that My people may hearken unto Me, that Israel might walk in My ways! I would feed ² them with the fat of wheat; and with honey out of the rock I would satisfy them (Psalms 81:13, 16).

Here, too, "rock" means the Lord in respect to Divine truth (as may be seen above, n. 374, where this is explained). In the same:

Who is God save Jehovah, or who is a Rock besides my ³ God? Jehovah liveth: and blessed be my Rock; and the God of my salvation shall be exalted (Psalms 18:2, 31, 46; 2 Samuel 22:2-3, 32, 47).

It is said, "Who is God save Jehovah, and who is a Rock besides my God?" because where Divine good is treated of the Lord is called "Jehovah," and where Divine truth is treated of he is called "God," and also "Rock," as here; so afterwards, "Jehovah liveth, and blessed be my Rock;" "the God of my salvation shall be exalted" signifies that He must be worshiped by means of truths from good, from which is salvation; "to be exalted," in reference to God is predicated of worship from good by means of truths.

[10] In the same:

Let the sayings of my mouth and the meditation of my heart be well pleasing before Thee, O Jehovah, my Rock and my Redeemer (Psalms 19:14).

"Jehovah the Rock" has a like signification as "Jehovah God," namely, the Lord in respect to Divine good and Divine truth; and He is called "Redeemer" from regeneration, which is effected by Divine truth; "sayings of the mouth" signify the understanding of truth, and "the meditation of the heart" the perception of good. In the same:

I say unto God my Rock, Why hast Thou forgotten me? (Psalms 42:9).

"God the Rock" means the Lord in respect to Divine truth, here in respect to defense. In the same:

Unto Thee do I call, O Jehovah my Rock; be not silent from me; lest Thou be silent from me (Psalms 28:1).

Here, too, "Jehovah" and "Rock" are mentioned, because "Jehovah" means the Lord in respect to Divine good, and "Rock" the Lord in respect to Divine truth, and as both are meant it is twice said, "be not silent from me," "lest Thou be silent from me;" one having reference to Divine good, the other to Divine truth, for in the Word there is a heavenly marriage in every particular, which is the marriage of good and truth. In Habakkuk:

O Jehovah, Thou hast placed him for judgment; and thou, O Rock, hast founded him for correction (Habakkuk 1:12).

In Isaiah:

Trust ye in Jehovah forevermore; for in Jah Jehovah is the Rock of Eternity (Isaiah 26:4).

Ye shall have a song as of the night of celebrating the feast; and gladness of heart as of one going with a pipe to come into the mountain of Jehovah, to the Rock of Israel (Isaiah 30:29).

Is there a God beside me? yea, there is no Rock, I know not any (Isaiah 44:8).

In David:

We will make a joyful noise unto the Rock of our salvation; we will come before His faces with confession (Psalms 95:1-2

In the first book of Samuel:

There is none holy as Jehovah; and there is no Rock like our God (1 Samuel 2:2).

In David:

Upright is Jehovah my Rock (Psalms 92:15).

He shall call me, Thou art my Father, my God, the Rock of my salvation. I also will make Him the firstborn, high above the kings of the earth (Psalms 89:26-27).

[11] In these passages, "rock" means Divine truth from the Lord and the Lord Himself, as well as in other passages. As in the gospels:

Everyone that heareth My words and doeth them, I will liken him to a prudent man, who built his house upon a rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house, yet it fell not, for it was founded upon a rock (Matthew 7:24-25; Luke 6:48).

"The house founded upon a rock" means the church and the man of the church who has founded his doctrine and life upon the Divine truth, which is from the Lord, thus upon those things that are in the Word, consequently one who is in truths from good from the Lord. It is said, "who is in truths from good," because Divine truth is not received by anyone who is not in good. To be in good is to be in the good of life, which is charity; therefore it is said "he that heareth My words and doeth them;" "doing the Lord's words" is the good of life, for truth, when a man does it, becomes good because it then enters the will and love, and whatever becomes of the will and love is called good. Temptations, in which such a man of the church does not fall but conquers, are signified by "the rain descended, the floods came, the winds blew, and beat upon the house, and yet it fell not, for it was founded upon a rock;" for in the Word "floods of waters" and "rains," and also "tempests of wind," signify temptations. This, to be sure, is a comparison, but it should be known that all comparisons in the Word are as much according to correspondences as are the things not said comparatively (See above, n. 69; and Arcana Coelestia 3579, 8989).

This makes plainly evident that "rock" in the Word signifies the Lord in respect to Divine truth, or Divine truth from the Lord.

[12] From this it can be seen what is signified by the Lord's words to Peter, in Matthew:

Jesus said to the disciples, But who say ye that I am? Simon Peter answered, Thou art the Christ, the Son of the living God. Jesus answering said unto him, Blessed art thou, Simon son of Jonah; for flesh and blood hath not revealed it unto thee, but My Father who is in the heavens. I say unto thee, Thou art Peter, and upon this rock I will build My church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of the heavens, that whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matthew 16:15-19).

"Peter" here does not mean Peter, but Divine truth from the Lord (as in the passages cited above) for all the Lord's disciples together represented the church; and each one of them some constituent of the church; "Peter" the truth of the church, "James" its good, and "John" good in act, that is, works; the rest of the disciples represented the truths and goods that are derived from these, just as the twelve tribes of Israel. That this is so will be seen in what follows, where the tribes and the disciples are treated of. This is why these three disciples are mentioned in the Word more than the others.

[13] The Lord addressed these words to Peter because he then confessed, saying, "Thou art the Christ, the Son of the living God," which in the spiritual sense signifies that He is the Divine truth; this is signified by "Christ," also by "the Son of God." (That this is signified by "Christ" see Arcana Coelestia 3004, 3005, 3009; and by "the Son of God" above, n. 63, 151, 166.) By virtue of this confession "Peter" represented Divine truth from the Lord in the church, and for this reason he was called "a rock" [petra], and it is said "thou art a rock [petra], upon this rock [petra] I will build My church," which signifies upon Divine truth from the Lord, or what is the same, upon truths from good, for upon these the church is built. That Peter might represent this in the church he was called by the Lord "a rock [petra]." as is evident in John:

Jesus looking upon him said unto him, Thou art Simon, the son of Jonah; thou shalt be called Cephas, which is, by interpretation, a rock [petra] (John 1:42).

Cephas in the Syriac language means a rock, and so Peter in that version is everywhere called "Cephas;" moreover, the same word in the Hebrew means a rock (as is evident in Jeremiah 4:29; andJob Job 30:6, where "rocks" are mentioned in the plural number); but Peter is not called a rock [petra] in the Greek and Latin because the name was bestowed upon him as a personal name.

[14] The Lord said "Simon son of Jonah" and afterwards he was called "a rock," because "Simon son of Jonah" signifies truth from good, or faith from charity; and as truth from good or faith from charity is granted only to those who are in Divine truth from the Lord, and Peter then confessed [the Lord], so he is called "a rock," not himself as a person, but that Divine truth which was from the Lord with him in his confession. That this was from the Lord is meant by the Lord's words, "flesh and blood has not revealed it unto thee, but My Father who is in the heavens;" "the Father in the heavens" meaning the Divine in the Lord, since the Father was in Him, and He in the Father and they were one (John 14:7-11; 10:30, 38). That "Simon" signifies truth in the will, see in the following chapter; and that "dove," which is what "Jonah" means, signifies spiritual good, see Arcana Coelestia 870[1-3], 1826, 1827); consequently "Simon son of Jonah" signifies the truth of good or truth from good. Because the hells have no power against Divine truth proceeding from the Lord, or against any man in whom there is Divine truth from the Lord, therefore the Lord says that "the gates of hell shall not prevail against it."

[15] The Lord further said, "I will give unto thee the keys of the kingdom of the heavens; and whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens," which signifies that all things are possible to those who are in truths from good from the Lord, in full agreement with these words:

All things whatsoever ye ask for, praying, believe that ye are to receive, then shall it be done unto you (Mark 11:24; Matthew 7:8; Luke 11:9).

How these words are to be understood see above (n. 405i), namely, that to ask from the faith of charity is to ask not from self but from the Lord, for whatever anyone asks not from self but from the Lord he receives. That such is the signification of these words, "whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens," is clear from the Lord's words to the disciples and to all who are in truths from good from the Lord, in Matthew:

Verily I say unto you, What things soever ye shall bind on earth shall be bound in heaven, and what things soever ye shall loose on earth shall be loosed in the heavens (Matthew 18:18).

[16] These words were spoken to all, thus not to Peter only, as the Lord immediately declares in that chapter in these words:

I say unto you, That if two of you shall agree on earth in My name respecting anything that they shall ask, it shall be done for them by My Father, who is in the heavens. For where two or three are gathered in My name, there am I in the midst of them (Matthew 18:19-20).

"The Lord's name" means everything by which He is worshiped; and as He is worshiped by means of truth from good, which is from Him, so this is meant by "His name." (That this is what is meant by the "Lord's name," see above, n. 102, 135.) So "every thing they shall ask on earth shall be done for them in the heavens" has a similar signification as "whatsoever ye shall bind and shall loose on earth shall be bound and shall be loosed in the heavens," for the Lord explains the former words by the latter. One who knows the spiritual sense of the Word can know also why it is said "if two agree," and afterwards, "where there are two or three," namely, because "two" is predicated of good, and "three" of truth, consequently "two and three" of all who are in truths from good. (That Divine truth from the Lord has all power in the heavens and on earth, see above, n. 209, 333; and in the work on Heaven and Hell 230-231, 539; and Arcana Coelestia 3091, 3563, 6344, 6423, 6948, 8200, 8304, 9643, 10019, 10182. "Two" is predicated of good because it signifies conjunction by love, n. 1686, 5194, 8423; "three" is predicated of truths because it signifies all truths in the complex, in like manner as "twelve," n. 577, 2089, 2129, 2130, 3272, 3858, 3913; therefore when "two" and "three" are mentioned in the spiritual world, two and three, are not meant, but all who are in truths from good. That "Peter" signifies truth from good, which is from the Lord, see in the small work on The Last Judgment 57.)

[17] Thus far it has been shown what "rock" signifies in this sense; it shall now be shown what "rock" signifies in the contrary sense. In the contrary sense "rock" signifies infernal falsity that is trusted in; as in the following passages. In Isaiah:

Hewing out ⁴ thy sepulcher in the height, graving for himself a habitation in the cliff (Isaiah 22:16).

This chapter treats of "the valley of vision," which signifies the falsity of doctrine confirmed by the sense of the letter of the Word; the love of falsity is signified by "the sepulcher in the height," and the belief of falsity by "the habitation in the cliff;" their making such things for themselves is signified by "hewing out" and "graving for themselves."

[18] In the same:

In that day they shall reject every man the idols of his silver and the idols of his gold which your hands make for you; then shall Asshur fall by the sword not of a man [vir], and the sword not of a man [homo] shall devour him: and his cliff shall pass away for awe, and his princes shall be dismayed at the banner (Isaiah 31:7-9).

This treats of judgment upon those who from self-intelligence believe themselves to be wise in Divine things. Such are those who are in the love of self and the world, and who seek after a reputation for learning for the sake of self; these, because they are unable to see truths, seize on falsities and proclaim them as truths. The falsities that favor their principles and their loves are signified by "the idols of silver and the idols of gold;" that these are from self-intelligence is signified by "which your hands have made for you;" that they will perish by their own falsities is signified by "then shall Asshur fall by the sword not of a man [vir], and the sword not of a man [homo] shall devour him;" "Asshur" meaning the rational perverted, and thence those who are in falsities from self-intelligence; "to fall and to be devoured by the sword" meaning to perish. This was represented also by the king of Assyria in that he was slain by his own sons (Isaiah 37:38); "his sons" there signifying his own falsities by which he perished; "his cliff, which shall pass away for awe," signifies all falsity in general, in which such have trusted; and "the princes, who shall be dismayed at the banner," signify the primary falsities; it is said "at the banner," because such falsities are dispersed not by any combat with truths, but by a mere sign of combat, which a banner is. I have seen such cast down from the rocks upon which they were by the waving of an ensign.

[19] In Jeremiah:

The whole city fleeth before the voice of the horseman and the shooter of the bow; they entered the clouds and went up into the rocks, the whole city is forsaken, not a man [vir] dwelleth therein (Jeremiah 4:29).

This describes the church desolated in respect to truths. The desolation of all the truth of doctrine by false reasonings and false doctrinals therefrom is signified by "the whole city fleeth before the voice of the horseman and of the shooter of the bow;" "the voice of the horseman" signifying false reasonings, and "the voice of the shooter of the bow" false doctrinals; "the whole city fleeth" signifies the desolation of all the truth of doctrine, "city" meaning doctrine. That no truth is acknowledged, but falsity alone, is signified by "they entered the clouds and went up into the rocks;" "to enter the clouds" signifying into the non-acknowledgment of truth, and "to go up into the rocks" signifying into mere falsity.

[20] I have also seen rocks that consisted of stones heaped together, with no level place where verdure grew as elsewhere upon rocks; upon these were spirits who while they lived in the world as men had been in faith separate from charity, which is called faith alone, and had confirmed themselves therein both in doctrine and in life. This is what is meant by "the dryness of the rock," in Ezekiel:

She set ⁵ it upon the dryness of the cliff; she poured it not upon the earth that dust might cover it (Ezekiel 24:7).

And in the same:

I will cause many nations to come up against thee; and they shall destroy the walls of Tyre and throw down her towers; and I will purge her dust from her, and make her the dryness of a cliff (Ezekiel 26:3-4, 14).

"Dust" in these two passages means the soil, which signifies the good of the church. When there is no soil on the rocks, but the rocks are dry, that is, consist of mere heaps of stones, as was said above, it is a sign that there is no good, and where there is no good there is mere falsity; so this is what is signified by "the dryness of a cliff," and "she poured it not upon the earth, that the dust might cover it," and "I will purge her dust from her." This makes evident what is signified by the Lord's words in the Gospels:

Other seed fell upon the rocky places, where they had not much soil; and straightway they sprang up because they had no depth of earth; and they dried up (Matthew 13:5-6).

This may be seen explained above n. 401.

[21] Most of those in the spiritual world who have their light from the moon there, dwell upon rocks. Those who are spiritual-natural dwell upon rocks that are covered with a thin surface of soil, where consequently there are level places, verdure, and shrubberies, but not such as are upon the mountains and hills where those dwell who receive light from the sun of heaven; while those who are not spiritual-natural, but merely natural, are not at this day upon the rocks, but in caverns in the rocks there; and those who are in falsities from evil, dwell among heaps of stones there; all these things are correspondences.

[22] In Jeremiah:

Behold, I am against thee, O mountain destroying the whole earth; and I will stretch out Mine hand against thee and roll thee down from the cliffs, and will make thee a mountain of burning (Jeremiah 51:25).

This is said of Babylon, whose damnation through falsities is signified by "I will roll thee down from the cliffs," and whose damnation through evils is signified by "I will make thee a mountain of burning" (but this may be seen more fully explained above, n. 405.

[23] In the same:

O ye inhabitants of Moab, forsake the cities and dwell in the cliff, and be like the dove that maketh her nest in the passages of the mouth of the pit (Jeremiah 48:28).

This is said of Moab, which signifies the adulteration of good and truth, and thus those who pervert the good and truth of the Word. "Forsake the cities" signifies to leave the truths of doctrine; "dwell in the cliff" signifies in falsities and the doctrine of falsities; "be like the dove that maketh her nest in the passages of the mouth of the pit" signifies looking at truth from without and not from within, for "a pit" signifies the Word where truths are; "to make a nest in the passages of its mouth" means outside of it and not within, "to make a nest" having the same signification as to dwell, namely, to live a life; but "to build a nest" is predicated of a bird, and "to dwell" of man. What it is to regard the Word from without and not from within may be seen in the Arcana Coelestia 10549-10551), namely, to look at it not from doctrine but from the mere letter; and in consequence of this men wander in every direction whither the disposition, thought, and affection may lead; they are sure of nothing, whence come the perpetual adulterations that are signified by "Moab." This is the case with those who study the Word for the sake of glory and honor; because such regard themselves in everything when studying the Word, they remain outside of the Word; while those who love truth and good from the Word are within the Word, for they look at it not from self, but from the Lord. This makes clear what is signified by "O ye inhabitants of Moab, forsake the cities and dwell in the cliff, and be like the dove that maketh her nest in the passages of the mouth of the pit."

[24] In the same:

Is not My word like as fire? and like a hammer that scattereth the cliff? (Jeremiah 23:29.)

The Word is said to be "like a fire and like a hammer" because "fire" signifies the good of love, and "hammer" the truth of faith, for "the hammer" has a similar signification as "iron," and "iron" signifies truth in ultimates, and the truth of faith. Both are mentioned, namely, "fire" and "hammer," and accordingly good and truth, because of the marriage of good and truth in every particular of the Word. "The cliff that is scattered" signifies the falsity in the whole complex and the doctrine of falsity; and these are scattered or destroyed, when man with whom they exist is judged.

[25] In Nahum:

Who shall stand before His indignation? or who shall stand up in the glowing of His anger? His wrath is poured out like fire, and the rocks shall be overturned before Him (Nahum 1:6).

That the "indignation," "wrath," and "anger" of Jehovah signify the Last Judgment, and the state of damnation of those who are in evils and in falsities therefrom will be seen in the following articles. The damnation of evils is signified by "His wrath, which is poured out like fire;" and the damnation of falsities from evils by "His anger," and "the rocks shall be overturned before Him;" "fire" also signifying the evils of the loves of self and of the world, and "rocks" the falsities therefrom, and "to be overturned" signifies to perish. Moreover, the rocks, upon which are those who are in the principles of falsity and thus in falsities of every kind, are visibly overturned, and those who are upon them are thus cast down into hell; but this occurs in the spiritual world, where all have their dwelling places according to the quality of their interiors to which their externals correspond.

[26] In Isaiah:

Ye that have heated yourselves with gods under every green tree, that slaughter the children in the brooks under the shelves of the cliffs (Isaiah 57:5).

What is meant by "heating oneself with gods under every green tree, and slaughtering the children in the brooks under the shelves of the cliffs," no one can know except from the internal sense. In that sense "to heat oneself with gods under every green tree" signifies to worship God from every falsity that occurs; "to heat oneself with gods" means ardent worship, and "every green tree" means every falsity that occurs, for "tree" signifies knowledges and perceptions, here the knowledges and perceptions of falsity; and "to slaughter the children in the brooks, under the shelves of the cliffs" signifies to extinguish truths by falsities from self-intelligence; "children" meaning truths, "brooks" self-intelligence, "shelves of the cliffs" falsities; "under the shelves of these" signifies from the sensual, in which there is the ultimate natural light, for those who are in that light only stand under precipitous rocks and do not see any truth, and if it is told them they do not perceive it. In such a position I also have seen them in the spiritual world. This makes evident that "to slaughter the children" means not to slay children, but to extinguish truths.

[27] So in David:

Happy is he who shall seize and shatter thy babes against the cliff (Psalms 137:9).

"Babes" mean here not babes but falsities springing up; for Babylon is here treated of, which signifies the falsities of evil destroying the truths of good of the church; the destruction of these is signified by "shattering them against the cliff;" "cliff" meaning the ruling falsity of evil, and "to shatter" meaning to destroy. He who abides in the mere sense of the letter of the Word and does not think beyond it, can easily be led to believe that he is called "happy" who does this with the babes of his enemies, when yet that would be an enormous crime; but he is called "happy" who disperses the falsities of evil springing up in the church, which are here signified by "the babes of Babylon. "

[28] In Jeremiah:

Who hath heard such a thing as this? The virgin of Israel hath done a horrible thing. Shall the snow of Lebanon from the rock leave My fields? Shall the strange cold waters flowing down be snatched away? My people have forgotten Me, they have burned incense to vanity (Jeremiah 18:13-15).

"The virgin of Israel" means here and elsewhere the spiritual church, for this the Israelites represented; "the horrible thing that they did" means that they turned the goods of the church into evils, and the truths of the church into falsities, and from these evils and falsities worshiped Jehovah. The evils from which is such worship are signified by "My people have forgotten Me," for he who forgets God is in evils; and the falsities from which is such worship are signified by "they have burned incense to vanity," "vanity" meaning falsity, and "to burn incense" worship; "shall the snow of Lebanon from the rock leave My fields?" signifies, have they not the truths of the church from the Word? "rock" here signifies the Word, because it signifies Divine truth (as above); "the snow of Lebanon" signifies the truths of the church therefrom. Here "snow" has a similar signification as water, namely, truths, but "snow" signifies cold truths, because a cold church is here treated of. "Lebanon" means the church from which these are, and "fields" mean all goods and truths of the church; "the strange cold waters flowing down," signify the falsities in which there is no good; "strange waters" meaning falsities, and "cold" meaning in which there is no good, for truths have all their heat from the good of love.

[29] In the same:

Behold, I am against thee, thou inhabitant of the valley, thou rock of the plain; that say, Who shall descend against us, and who shall enter into our abodes? (Jeremiah 21:13).

"The inhabitant of the valley" and "the rock of the plain" signify those who are in the ultimates of the Word, and do not permit themselves to be illustrated from the interior; and such do not see truths, but falsities instead; for all the light of truth, because it is out of heaven from the Lord, comes from the interior and descends. Such are meant by "the inhabitant of the valley" and "the rock of the plain;" "valley" and "plain" meaning the ultimates of the Word in which they are; and "inhabitant" and "rock" signifying falsities, "inhabitant" the falsity of life, and "rock" the falsity of doctrine. The belief in falsity and evil in which such are firmly fixed, believing falsity and evil to be truths and goods, is signified by their saying, "Who shall descend against us, and who shall enter into our abodes?"

[30] In Isaiah:

Enter into the rock, and hide thee in the dust, for the dread of Jehovah (Isaiah 2:10).

"To enter into the rock" means into falsity, and "to hide themselves in the dust" means in evil. This treats of the Last Judgment, when those who are in the falsities of evil and in the evils of falsity cast themselves into the hells which are in the rocks and under the lands in the spiritual world. (But these things may be seen more fully brought out and explained in the preceding article.) In Job:

The mountain falling passeth away, and the rock is removed out of its place (Job 14:18).

"Mountain" signifies the love of evil; and "rock" the belief of falsity; and "to melt away" and "be removed out of its place" signifies to perish.

[31] In David:

Let their judges be cast down by the sides of the cliff (Psalms 141:6).

"Judges" signify those who are in falsities, and in an abstract sense, the falsities of thought and of doctrine. "Judges" in the Word have a similar signification as "judgments," and "judgments" signify the truths from which judgments are formed and in the contrary sense falsities. Because those who are in falsities dwell in the spiritual world in cliffs it is said, "let them be cast down by the sides of the cliff," which signifies that they should be let into their falsities and dwell in the hells corresponding to their falsities. In Job:

To dwell in the cleft of the valleys, in holes of the earth, and in the rocks (Job 30:6).

This treats of those who are in the hells, because they are in evils and in falsities therefrom; the hells of those who are in evils in respect to life are under valleys and in caves there; and the hells of those who are in falsities from evil are in rocks. This makes clear what is signified by "dwelling in the cleft of the valleys, in holes of the earth, and in rocks." (But respecting the caverns and caves in which those dwell who are in the hells, and the clefts and holes by which these are entered, see the article just preceding, n. 410.)

[32] These things have been adduced to make known that "rock" in the contrary sense signifies falsity in general; and this signification of "rock" is from correspondence, as can be seen from the appearances and phenomena in the spiritual world, where all dwell according to the correspondences of the interiors of their mind and life. Consequently those who are in wisdom and intelligence, because they are in love to the Lord and in charity towards the neighbor, and thence in the spiritual affection of truth, dwell upon mountains and hills of earth, where there are paradises, gardens, rose-beds, and lawns; but those who are in the belief in the doctrinals of their church and in some degree of charity, dwell upon rocks where there are level places upon which are some groves and some trees and grassy places; while those who have been in faith alone, as it is called, in respect to doctrine and life, and thence in falsities of faith and evils of life, dwell within the rocks, in caverns and cells there.

[33] This signification of "rock" is from the correspondence spoken of. But there is a signification of "rock" from its hardness, as in the following passages.

In Jeremiah:

They have made their faces harder than a rock (Jeremiah 5:3).

In Ezekiel:

As an adamant stronger than rock have I made thy forehead; fear not (Ezekiel 3:9).

In Job:

They shall be graven with an iron pen and with lead in the rock forevermore (Job 19:24).

In Isaiah:

The hoofs of the horses are accounted as rock (Isaiah 5:28).

Hardness is expressed by "rock" from the correspondence of rock with truth from good, for truth from good has all power, as has been said above; but when truth acts against falsity from evil then good is blunted, and truth then remaining acts with hardness, according to the above words in Ezekiel, "As an adamant stronger than rock have I made thy forehead." Truth without good is also hard, but still is easily broken. But what has been here adduced respecting rocks will be more fully elucidated by what will be said hereafter respecting the signification of stones.

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