538. The "abyss" signifies the hells where and from which are falsities, because those hells where the falsities of evil have rule appear like seas, in the depths of which is the infernal crew, which is in the falsities of evil. These hells appear like seas because falsities continually flow out from them, and falsities appear like waters; this is why "waters" in the Word also signify falsities. Moreover, from the waters themselves the quality of the falsity there is known, for falsities are of many kinds, as many as there are evils. Falsities that are from grievous evils appear over those hells like dense and black waters, and falsities from the evil of the love of self like ruddy waters, the density and color making evident the kind of falsity. It must be remembered that in the spiritual world truths also appear like waters, but like limpid and pure waters. This is because there are three degrees of man's life, as there are three heavens. Those in whom the third degree is opened are in an atmosphere pure like ether; those who are in the third or inmost heaven are in such an atmosphere; those in whom only the second degree is opened are in an atmosphere as it were aerial; those who are in the second or middle heaven are in such an atmosphere: but those in whom the first degree only is opened are in a kind of watery, rare, and pure atmosphere; those who are in the first or ultimate heaven are in such an atmosphere. This is because interior perceptions and thoughts, as being more perfect, correspond to a purity of atmosphere like that in which they are, for they pour themselves forth from every angel and still more from every angelic society, and present a corresponding sphere, which sphere is manifested in a purity like that of the perceptions and thoughts of the angels, that is, of their intelligence and wisdom. This sphere appears, as has been said, like an atmosphere, like an ethereal atmosphere in the inmost heaven, like an aerial atmosphere in the middle heaven, and like a rare watery atmosphere in the ultimate heaven. This makes evident that a kind of watery atmosphere corresponds to natural thought and perception, but a rare watery atmosphere corresponds to spiritual-natural thought and perception in which are the angels of the ultimate heaven; but a dense watery atmosphere, approaching either to black or ruddy, corresponds to natural thought in which there is nothing spiritual, and natural thought in which there is nothing spiritual those have who are in the hells where falsities prevail, for all who are there are merely natural and sensual. (That man has three degrees of life, like the three heavens, and that they differ in purity, see in the work on Heaven and Hell 33, 34, 208, 209, 211.) This makes evident why such hells are called in the Word "seas" and "abysses," "seas" because they appear like seas, and "abysses" from their depth.

[2] That "seas," "depths," and "abysses" signify the hells where and from which are the falsities of evil, can be seen in the following passages of the Word. In Moses:

Pharaoh's chariots and his army hath He cast into the sea. The abysses have covered them; they went down into the depths like a stone. From the wind of Thy nostrils the waters were piled up, the floods stood upright as a heap, and the abysses were congealed in the heart of the sea (Exodus 15:4, 5, 8).

This is from the song of Moses respecting Pharaoh and his army after they were drowned in the Sea Suph. "Pharaoh and his army" signifying those who are in falsities from evil, and the "Sea Suph" the hell where those falsities are; from which it is evident that "the abysses covered them" signifies that the hells covered them. (What the rest signifies in the spiritual sense, see Arcana Coelestia 8272-8279, and 8286-8289, where it is explained.)

[3] These things have a like signification in David:

He rebuked the Sea Suph that it might be dried up, and He led them through the abysses as in the wilderness. The waters covered his ¹ adversaries (Psalms 106:9, 11).

In Isaiah:

Art Thou not He who dried up the sea, the waters of the great abyss; who made the depths of the sea for a way that the redeemed might pass over? (Isaiah 51:10, 15).

Who divided the waters before them, who led them through the abysses like a horse in the wilderness; they stumbled not (Isaiah 63:12, 13).

The "sons of Israel" before whom the Sea Suph was dried up, and through which, when dried up, they passed safely, mean all who are in truths from good, whom the Lord protects, lest the falsities of evil that continually rise up from the hells should harm them; this is the meaning of "He dried up the sea, the waters of the great abyss," and of "He made its depths for way that the redeemed might pass over," also of "He led them through the abysses;" for falsities that are exhaled from the hells, consequently the hells, continually surround man (for it is the same whether you say falsities from the hells, or the hells), but the Lord continually disperses them with those who are in truths from good from Him; so this is what is signified by "drying up the sea," and "leading them through the abysses." Those who are in truths from good from the Lord are meant by the "redeemed."

[4] "To dry up the abyss" and "to make dry the rivers" have the same signification in Isaiah:

Jehovah saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the waste places thereof; saying to the abyss, Be dry; and I will make dry thy rivers (Isaiah 44:26, 27).

"Jerusalem" signifies the Lord's church, and "the cities of Judah" signify the goods and truths of doctrine; the restoration of the church and of doctrine is signified by "to be inhabited" and "to be built;" the dispersion of evils and falsities that are from the hells and protection from them, are signified by "drying up the abyss and making dry the rivers" (as above).

[5] The same is signified in Zechariah:

Israel shall pass through the sea of distress, and shall smite the waves in the sea, and all the depths of the river shall be dried up; and the pride of Assyria shall be cast down, and the staff of Egypt shall depart (Zechariah 10:11).

That those who are protected by the Lord in truths from good shall live, although falsities from the hells encompass them, is signified by "Israel shall pass through the sea and shall smite the waves in the sea, and all the depths of the river shall be dried up," for "Israel" means those who are in truths from good; the "sea" signifies hell and all falsity therefrom; the "waves of the sea" signify reasonings from falsities against truths; "to dry up all the depths of the river" signifies to disperse all the falsities of evil, even the deeper, the "river Nile" signifying false knowledge [scientificum]; therefore it follows "the pride of Assyria shall be cast down, and the staff of Egypt shall depart," "Assyria" signifying reasoning from falsities against truths, and "Egypt" knowledge [scientificum] applied to confirm falsities; "the pride of Assyria which shall be cast down" signifies self-intelligence from which comes reasoning; and "the staff of Egypt which shall depart" signifies the power that is added to reasoning by knowledges that are applied for confirmation.

[6] In Ezekiel:

In the day when he shall go down into hell, I will cause to mourn, I will cover the abyss over him (Ezekiel 31:15).

This is said of Pharaoh and Assyria; and "Pharaoh" has a similar signification as "Egypt," namely, knowledge destroying the truth of the church by application to falsities, and "Assyria" signifies reasoning from falsities; that those who are such are cast down into hell, where such falsities and reasonings from falsities are, is signified by "he shall go down into hell, and shall be covered with the abyss;" from which it is evident that the "abyss" means the hell where and from which are the falsities of evil.

[7] In Micah:

God will turn back, He will have compassion upon us, He will subdue our iniquities, and He will cast all our sins into the depths of the sea (Micah 7:19).

Because "the depths of the sea," the same as "abysses," mean the hells where and from which are evils and falsities, it is said, "He will cast all our sins into the depths of the sea."

[8] In Ezekiel:

When I shall make thee a desolate city like the cities that are not inhabited; when I shall make the abyss to come up against thee, and many waters shall cover thee; then will I make thee to go down with them that go down into the pit, to the people of an age, and I will make thee to dwell in the land of the lower parts, in the desolations from an age, with them that go down into the pit, that thou have no habitation (Ezekiel 26:19, 20).

This is said of Tyre, which signifies the church in respect to the knowledges of truth and good, or in respect to the truths of the natural man, for the truths of the natural man are the knowledges of truth and good; this treats of the vastation of the church in respect to these; to make Tyre "a desolate city, like the cities that are not inhabited," signifies its doctrine without truths, and like the doctrines that are without good, for the truths of doctrine without good are not truths, since all truths are of good; "to make the abyss to come up against Tyre, that many waters may cover her," signifies immersion in falsities from hell in great abundance, the "abyss" meaning hell, and "many waters" falsities in great abundance; "with them that go down into the pit, to the people of an age," signifies to those in hell who were there from the most ancient church just before the flood; these are called "the people of an age, because they were from ancient time, and were, above others, in direful falsities. This shows what is signified by "making to dwell in the land of the lower parts, in the desolations from an age, with them that go down into the pit, that thou have no habitation," "to have no habitation" signifying here not to be in any truths, because not in good, for such do not dwell in houses but in pits.

[9] Like things are signified in Zechariah:

Behold, Jehovah ² will impoverish Tyre, and smite her wealth in the sea; and she herself shall be devoured by fire (Zechariah 9:4).

"To smite her wealth in the sea" signifies to cast falsities into hell, "the sea" meaning the hell in which are the falsities of evil, and "wealth" meaning the falsities themselves.

[10] In Ezekiel:

Those that despise thee have brought thee into many waters; the east wind hath broken thee in the heart of the seas. Thy riches, thy tradings, thy merchandise, thy mariners, and thy pilots, they that caulked thy chinks, and they who trade thy trading, and all thy men of war that are in thee, and in all thine assembly which is in the midst of thee, shall fall into the heart of the seas in the day of thy fall (Ezekiel 27:26, 27).

This treats of Tyre, and is said of her ships, which signify the knowledges of good and truth, or the truths of the natural man that they acquire and trade in, but here they mean falsities; "the heart of the seas in which the east wind hath broken her, and into which they shall fall in the day of her fall," has a similar signification as the "abyss," namely, the hell from which are the falsities of doctrine; "the east wind" meaning influx out of heaven, and the "day of her fall" the Last Judgment. "Riches" signify falsities; "tradings and merchandise" the acquisition and communication of falsities; "mariners" signify those who minister, and "pilots" the religious leaders who lead and teach; "men of war" those who defend, and "the assembly" false doctrinals.

[11] In Jonah:

Out of the belly of hell have I cried; Thou hast heard my voice. Thou hadst cast me into the depth, even into the heart of the seas; and the river was round about me; all Thy billows and Thy waves passed over me. The waters enclosed me about even to the soul; the abyss encompassed me round about, the sedge was wrapped about my head. I went down to the cuttings off of the mountains; the bars of the earth are upon me forever; yet Thou hast made my life to come up out of the pit (Jonah 2:2, 3, 5, 6).

The Lord teaches in Matthew (Matthew 12:39, 40; 16:4; Luke 11:29, 30), that Jonah's being in the whale three days and three nights represented that the Lord would thus be in the heart of the earth; and these words of Jonah describe the Lord's direful temptations. And because it is by the overflow of evils and falsities that come up out of hell, and as it were overwhelm, that temptations exist, it is said that "out of the belly of hell he cried," and that "he was cast into the depth, even into the heart of the seas," which signifies hell; "the river and the waters that enclosed him," and "the billows and waves that passed over," signify the evils and falsities from hell; "the abyss that encompassed round about," signifies the hells where and from which are the falsities; "the cuttings off of the mountains to which he went down," signify the hells where and from which are evils; that the Lord was as it were bound by these is signified by "the sedge wrapped about the head," and "the bars of the earth that were upon him," "wrapped by sedge" signifying to be bound as it were by falsities, and "the bars of the earth" signifying to be bound as it were by evils; victory over these from His own power is signified by "yet hast Thou made my life to come up out of the pit." It is said, "Thou hast made to come up," but in reference to the Lord this means that He made Himself to come up by His Divine, that is, by His own power.

[12] The following passages in David have a like signification:

Abyss calleth unto abyss at the voice of Thy waterspouts; all Thy breakers and Thy waves have passed over me (Psalms 42:7).

The waters are come even to my soul. I have sunk in mire of depths, there is no standing; I have come into depths of waters, and the billow overwhelms me. Deliver me out of the mire, and let me not sink; let me be delivered from them that hate me, and out of the depths of waters. Let not the flood of waters overwhelm me, and let not the pit shut her mouth upon me (Psalms 69:1, 2, 14, 15).

In the same:

Return, quicken me; return and make me to come up out of the depths of the earth (Psalms 71:20).

In the same:

I have been counted with them that go down into the pit; neglected among the dead, like the slain that lie down in the grave, whom Thou rememberest no more; and from Thy hand they are cut off. Thou hast laid me in the pit of the lower parts, in dark places, in the depths (Psalms 88:4-6).

These passages in David describe the Lord's temptations when He was in the world, by which He subjugated the hells and glorified His Human; "waves" and "billows" signify evils and falsities; and "abysses" and "depths of the sea," likewise "the pit" signify the hells where and from which are evils and falsities; for as was said above, temptations are like immersions in the hells and obsessions by evils and falsities. This is signified by the lamentations in David in many places, and also in the Prophets; for in the spiritual sense of the Word there is much that treats of the Lord's temptations by which He subjugated the hells and arranged all things in order in the heavens and in the hells, and by which He glorified His Human; these things are especially meant in Luke (Luke 24:44) by the things predicted "in the Prophets and in the Psalms of David," respecting the Lord, and fulfilled by Him.

[13] "The abyss" and "the sea" and "its depths" also signify the hells in the following passages. In Jeremiah:

Flee ye, they have turned themselves away, they have cast themselves down into the deep, the inhabitants of Dedan, and of Hazor (Jeremiah 49:8, 30).

In the same:

The sea has come up upon Babylon; she is covered with the multitude of the waves thereof (Jeremiah 51:42).

In Amos:

The Lord Jehovih hath made me to see; and behold, the Lord Jehovih calleth to devour ³ by fire; it hath devoured the great abyss (Amos 7:4).

In David:

The waters saw Thee, O God, the waters saw Thee, they were afraid; the abysses also trembled (Psalms 77:16).

In the same:

We will not fear when the earth shall be changed, and when the mountains shall be moved in the heart of the sea; the waters thereof shall be in tumult, shall be made turbid (Psalms 46:2, 3).

In Moses:

On the same day were all the fountains of the great abyss broken up, and the floodgates of heaven were opened (Genesis 7:11).

And again:

The fountains also of the abyss and the flood gates of heaven were stopped (Genesis 8:2).

In Job:

Where shall wisdom be found? and where is the place of intelligence? Man knoweth not the price thereof. The abyss saith, It is not in me; and the sea saith, It is not with me (Job 28:12-14).

In the same:

Hast thou entered into the weepings of the sea, and hast thou walked in search of the abyss? Have the gates of death been revealed unto thee, and hast thou seen the gates of the shadow of death? (Job 38:16, 17).

In the Gospels:

Whoso shall cause one of these little ones that believe in Me to stumble, it is profitable for him that an ass-millstone be hanged about his neck, and that he be sunk in the depths of the sea (Matthew 18:6; Mark 9:42; Luke 17:2).

The demons that had possession of the man besought Jesus that He would not command them to depart into the abyss, therefore He suffered them to enter into the swine (Luke 8:31, 33; Matthew 8:31, 32).

And in the following passages of Revelation:

The beast that came up out of the abyss and made war (Revelation 11:7).

The beast that thou sawest was and is not, and is about to come up out of the abyss (Revelation 17:8).

I saw an angel coming down out of heaven, having the key of the abyss, and a great chain upon his hand. And he bound the dragon a thousand years, and cast him into the abyss (Revelation 20:1-3).

In these passages, also, "the abyss" and "the depth of the sea" signify the hell where and from which are the falsities of evil; for the reason that the evil spirits who are there, and who while they lived as men in the world were in the falsities of evil, seem to dwell as it were in the bottom of the seas, and this the more deeply according to the grievousness of the evil from which was their falsity.

[14] As "abysses" signify the hells, where and from which are falsities, so "abysses" signify also the ultimates of heaven, where and from which are the knowledges of truth, which are the truths of the natural man. This is because the ultimates of heaven appear to be in waters, but such as are limpid and clear; for, as was said above, the atmosphere of the highest heaven is like an ethereal atmosphere, that of the middle heaven like an aerial atmosphere, and that of the lowest heaven like a watery atmosphere; this is like a watery atmosphere because the truths with those who are in it are truths of the natural man, and the atmosphere of the natural man is as it were watery. This is what gives rise to the appearances of rivers, lakes, and seas, in the spiritual world; consequently "seas" signify also cognitions and knowledges [cognitiones et scientifica] in general, or in the whole complex (See above, n. 275, 342).

[15] "Abysses" also have a like signification in the following passages. In Moses:

Jehovah thy God bringeth thee to a good land, a land of rivers of waters, of fountains and abysses going forth from valley and mountain (Deuteronomy 8:7).

(This may be seen explained above, n. 518.) In the same:

God will bless Joseph with the blessings of heaven from above, with the blessings of the abyss that coucheth below (Genesis 49:25; Deuteronomy 33:13). (This, too, is explained above, n. 448.)

In David:

By the word of Jehovah were the heavens made; and all the hosts ⁴ of them by the breath of His mouth. He gathered the waters of the sea together as a heap; He giveth the abysses in storehouses (Psalms 33:6, 7). (See above, n. 275), where this is explained.)

In the same:

Thou hast covered the earth with the abyss as with a garment (Psalms 104:6). (See above, n. 275.)

In the same:

Praise Jehovah from the earth, ye whales and all abysses (Psalms 148:7).

"Abysses" in these passages signify the ultimates of heaven, in which are spiritual-natural angels.

In Ezekiel:

The waters made thee ⁵ to grow, the abyss made it high (Ezekiel 31:4). (See also above, n. 518.)

[16] Furthermore "abysses" signify Divine truths in abundance and the arcana of Divine wisdom. Thus in David:

He clave the rock in the desert, and made them to drink out of great abysses (Psalms 78:15).

In the same:

Jehovah, Thy righteousness is like a great abyss (Psalms 36:6; also elsewhere).

Mga talababa:

405. And every mountain and island were moved out of their places, signifies that every good of love and every truth of faith perished. This is evident from the signification of "a mountain," as being the good of love to the Lord (of which presently); from the signification of "island" as being the truth of faith (of which in the next article); and from the signification of "to be moved out of their places," as being to be taken away and to perish, since the good of love and the truth of faith are meant, for when these are moved out of their places, then evils and falsities take their place, and through evils and falsities goods and truths perish. "Mountain" signifies the good of love, because in heaven those who are in the good of love to the Lord, dwell upon mountains, and those who are in charity towards the neighbor dwell upon hills; or, what is the same, those who are of the Lord's celestial kingdom dwell upon mountains, and those who are of His spiritual kingdom dwell upon hills; and the celestial kingdom is distinguished from the spiritual kingdom in this, that those who are of the celestial kingdom are in love to the Lord, and those who are of the spiritual kingdom are in charity towards the neighbor (but of the latter and the former, see in the work on Heaven and Hell 20-28). This is why "mountain" signifies the good of love to the Lord.

[2] The good of love to the Lord is meant in an abstract sense by "mountain," because all things in the internal sense of the Word are spiritual, and spiritual things must be understood in a sense abstracted from persons and places; consequently, because angels are spiritual they think and speak abstractedly from these, and thereby have intelligence and wisdom; for the idea of persons and places limits the thought, since it confines it to persons and places, and thus limits it. This idea of thought is proper to the natural, while the idea abstracted from persons and places extends itself into heaven in every direction, and is no otherwise limited than the sight of the eye is limited when it looks up into the sky without intervening objects; such an idea is proper to the spiritual. This is why "a mountain" in the spiritual sense of the Word signifies the good of love. It is similar with the signification of "the earth," as being the church; for thought abstracted from places, and from nations and peoples upon the earth, is thought respecting the church there or with these; this, therefore, is signified by "earth" in the Word. It is similar with the other things that are mentioned in the natural sense of the Word, as with hills, rocks, valleys, rivers, seas, cities, houses, gardens, woods, and other things.

[3] That "mountain" signifies the love to the Lord, and thus all good that is from that, which is called celestial good, and in the contrary sense signifies the love of self, and thus all the evil that is from that, is evident from the following passages in the Word. In Amos:

Dispose thyself towards thy God, O Israel; for lo, He is the Former of the mountains, and the Creator of the spirit, and declareth unto man what is his thought (Amos 4:12-13).

God is here called "the Former of the mountains" because "mountains" signify the goods of love, and "the Creator of the spirit" because "spirit" signifies life from such goods; and because through these He gives intelligence to man it is added, "and declareth unto man what is his thought," for the intelligence that man has is of his thought, which flows in from the Lord through the good of love into his life, so "to declare" here means to flow in.

[4] In David:

God who maketh firm the mountains by His power; He is girded with might (Psalms 65:6).

Here, too, "mountains" signify the goods of love; these the "Lord maketh firm" in heaven and in the church through His Divine truth, which has all power; therefore it is said "He maketh firm the mountains by His power; He is girded with might." In the Word "God's power" signifies Divine truth; and "might" in reference to the Lord signifies all might or omnipotence. (That all power is in the Divine truth that proceeds from the Lord may be seen in the work on Heaven and Hell 228-233; and above, n. 209, 333; and that might in reference to the Lord is omnipotence, see above, n. 338)

[5] In the same:

I lift up mine eyes to the mountains, whence cometh help (Psalms 121:1).

"Mountains" here mean the heavens; and as in the heavens those who are in the goods of love and of charity dwell upon the mountains and hills, as was said above, and the Lord is in these goods, "to lift up the eyes to the mountains" also means to the Lord, from whom is all help. When "mountains," in the plural, are mentioned, both mountains and hills are meant, consequently both the good of love to the Lord and the good of charity towards the neighbor.

[6] In Isaiah:

There shall be upon every high mountain and upon every lofty hill streams, rivulets of waters, in the day of the great slaughter, when the towers shall fall (Isaiah 30:25).

The Last Judgment, which is here treated of, is meant by "the day of great slaughter, when the towers shall fall," "great slaughter" meaning the destruction of the evil, "the towers which shall fall," the falsities of doctrine that are from the love of self and the world. That this is what "towers" signify is from appearances in the spiritual world, for those who seek to rule by such things as pertain to the church build towers for themselves in high places (See in the small work on The Last Judgment 56, 58). That such then as are in love to the Lord and in charity towards the neighbor are raised up into heaven and imbued with intelligence and wisdom, is meant by "there shall be upon every high mountain and upon every lofty hill streams, rivulets of waters;" "the high mountain" signifying where those are who are in love to the Lord, and "lofty hill" where those are who are in charity towards the neighbor; "streams" wisdom, and "rivulets of waters" intelligence, for "waters" mean truths, from which are intelligence and wisdom.

[7] In Joel:

It shall come to pass in that day, that the mountains shall drop down sweet wine, and the hills shall flow with milk, and all the water-courses of Judah shall flow with waters (Joel 3:18).

This treats of the Lord's coming and of the new heaven and the new earth at that time; "the mountains shall drop down sweet wine" means that all truth shall be from the good of love to the Lord; "the hills shall flow with milk" means that there shall be spiritual life from the good of charity towards the neighbor; and "all the water-courses of Judah shall flow with waters" means that there shall be truths from the particulars of the Word, through which there is intelligence. (But these things may be seen more fully explained above, n. 376)

[8] In Nahum:

Behold upon the mountains the feet of him that proclaimeth good tidings, [that publisheth] peace (Nahum 1:15).

In Isaiah:

How joyous [upon the mountains] are the feet of him that proclaimeth good tidings, that maketh peace to be heard; that saith unto Zion, Thy king ¹ reigneth (Isaiah 52:7).

In the same:

O Zion, that proclaimest good tidings, go up into the high mountain; O Jerusalem, that proclaimest good tidings, lift up thy voice with power (Isaiah 40:9).

This is said of the Lord's coming, and of the salvation at that time of those who are in the good of love to Him, and thence in truths of doctrine from the Word; and as the salvation of these is treated of, it is said, "Behold upon the mountains the feet of him that publisheth peace," and "O Zion, that proclaimest good tidings, go up into the high mountain," "to publish peace," signifying to preach the Lord's coming, for "peace" in the highest sense signifies the Lord, and in the internal sense every good and truth that is from the Lord (See above, n. 365); and "O Zion, that proclaimest good tidings," means the church that is in the good of love to the Lord; and "O Jerusalem, that proclaimest good tidings," the church that is thence in truths of doctrine from the Word.

[9] In Isaiah:

I will make all My mountains for a way, and My highways shall be exalted. Sing aloud O heavens, and exult O earth, and break forth with singing aloud O mountains; for Jehovah hath comforted His people (Isaiah 49:11, 13).

"Mountains," in the plural, mean both mountains and hills, thus both the good of love and the good of charity. "Mountains and hills shall be made for a way, and highways shall be exalted" signifies that those who are in these goods shall be in genuine truths; "to be made for a way" signifying to be in truths, and "highways being exalted" signifying to be in genuine truths; for "ways and highways" signify truths, which are said to be exalted by good, and the truths that are from good are genuine truths. Their joy of heart on this account is signified by "Sing aloud O heavens, exult O earth," internal joy by "Sing aloud O heavens," and external joy by "exult O earth." Confessions from joy originating in the good of love are signified by "break forth with singing aloud O mountains;" that this is on account of reformation and regeneration is signified by "for Jehovah hath comforted his people." Evidently mountains in the world are not here meant; for why should mountains be made for a way, and highways be exalted, and mountains resound with singing aloud?

[10] In the same:

Sing aloud ye heavens, shout ye lower parts of the earth, break forth with singing aloud, ye mountains, O forest and every tree therein; for Jehovah hath redeemed Jacob, and hath shown Himself glorious in Israel (Isaiah 44:23).

"Sing aloud ye heavens, shout ye lower parts of the earth, break forth with singing aloud ye mountains," has a like signification as just above; but here "mountains" signify the goods of charity; therefore it is also said, "O forest and every tree therein," for "a forest" means the external or natural man in respect to all things thereof, and "every tree" means the cognizing and knowing faculty therein; the reformation of these is signified by "Jehovah hath redeemed Jacob, and hath shown Himself glorious in Israel;" "Jacob and Israel" meaning the church external and internal; thus the external and internal with those in whom the church is.

[11] In the same:

The mountains and hills shall break forth with singing aloud, and all the trees of the field shall clap the hand (Isaiah 55:12).

In David:

Praise Jehovah, mountains and hills, tree of fruit, and all cedars (Psalms 148:7, 9).

This describes the joy of heart from the good of love and charity; and "mountains," "hills," "trees," and "cedars," are said "to break forth with singing aloud," "to clap the hand," and "to praise," because these signify the goods and truths that cause joys in man; for man does not rejoice from himself, but from the goods and truths that are with him; these rejoice because they make joy for man.

[12] In Isaiah:

The wilderness and its cities shall lift up their voice, and the villages that Arabia doth inhabit; the inhabitants of the cliff shall sing aloud, they shall shout from the top of the mountains (Isaiah 42:11).

"The wilderness" signifies the obscurity of truth; "its cities" signify doctrinals; "villages" the natural cognitions and knowledges; "Arabia" the natural man, for "an Arabian in the wilderness" means the natural man; "the inhabitants of the cliff" signify the goods of faith, or those who are in the goods of faith; "the top of the mountains" signifies the good of love to the Lord. This makes clear what the particulars signify in their order, namely, confession and joyful worship from the good of love in such things as are mentioned; for "to shout from the top of the mountains" means to worship from the good of love.

[13] In David:

A mountain of God is the mountain of Bashan; a mountain of hills is the mountain of Bashan; why leap ye, ye mountains, ye hills of the mountain? God desireth to dwell in it; yea, Jehovah will inhabit it perpetually (Psalms 68:15-16).

"The mountain of Bashan" signifies voluntary good, such as exists in those who are in the externals of the church; for Bashan was a region beyond Jordan, which was given as an inheritance to the half tribe of Manasseh, as may be seen in Joshua (Joshua 13:29-32); and "Manasseh" signifies the voluntary good of the external or natural man. This voluntary good is the same as the good of love in the external man, for all good of love is of the will, and all truth therefrom is of the understanding; therefore "Ephraim," his brother, signifies the intellectual truth of that good. Because "the mountain of Bashan" signifies that good, "the hills" of that mountain signify goods in act. Because it is the will that acts-for every activity of the mind and body is from the will, as everything active of thought and speech is from the understanding, therefore the joy arising from the good of love is described and meant by "skipping" and "leaping;" this makes clear what is signified by "a mountain of God is the mountain of Bashan; a mountain of hills is the mountain of Bashan; why leap ye, ye mountains, ye hills of the mountain?" Because the Lord dwells with man in his voluntary good, from which are goods in act, it is said, "God desireth to dwell in it; yea, Jehovah will inhabit it perpetually."

[14] In the same:

Judah became the sanctuary of Jehovah. The sea saw it and fled; the Jordan turned itself back. The mountains leaped like rams, the hills like the sons of the flock. What hast thou O sea, that thou fleest? O Jordan, that thou turnest back? ye mountains, that ye leap like rams; ye hills, like sons of the flock? 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 114:2-8).

This describes the departure of the sons of Israel out of Egypt; and yet without explanation by the internal sense no one can know what this signifies, as that "the mountains then leaped like rams, and the hills like the sons of the flock," likewise what is meant by "the sea saw it and fled, and the Jordan turned itself back." It shall therefore be explained. The establishment of the church, or the regeneration of the men of the church, is here meant in the internal sense, for the church that was to be established is signified by the sons of Israel, its establishment by their departure, the shaking off of evils by the passage through the sea Suph, which is said "to have fled," and the introduction into the church by the crossing of the Jordan, which is said to have "turned itself back." But for the particulars: "Judah became a sanctuary, and Israel a domain," signifies that the good of love to the Lord is the very holiness of heaven and the church, and that truth from that good is that by which there is government; for "Judah" signifies celestial good, which is the good of love to the Lord; "sanctuary" the very holiness of heaven and the church; "Israel" spiritual good, which is truth from that good, by which there is government, for all government pertaining to the Lord is a government of Divine truth proceeding from Divine good; "the sea saw it and fled, Jordan turned itself back," signifies that when the evils and falsities which are in the natural man had been shaken off, true knowledges [scientifica] and cognitions [cognitiones] of truth and good took their place; "the mountains leaped like rams, the hills like the sons of the flock," signifies that celestial good, which is the good of love, and spiritual good, which is truth from that good, produce good or come into effect from joy; "mountains" signifying the good of love, "hills" the goods of charity, which in their essence are truths from that good; and "to leap," because it is predicated of these, signifies to produce good from joy. It is said "like rams," and "like the sons of the flock," because "rams" signify the goods of charity, and "the sons of the flock" truths therefrom. The establishment of the church from these, that is, the regeneration of the men of the church, is signified by, "before the Lord thou art in travail, O earth, before the God of Jacob; who turned the rock into a pool of waters, and the flint into a fountain of waters;" "earth" meaning the church; and this is said "to be in travail" when it is established or when the man of the church is born anew; it is said "before the Lord" and "before the God of Jacob," because where the good of love is treated of in the Word the Lord is called "the Lord;" and when goods in act are treated of He is called "the God of Jacob." Regeneration by truths from goods is signified by "He turned the rock into a pool of waters, and the flint into a fountain of waters;" "pool of waters" signifying the knowledges of truth, and "fountain of waters" the Word from which these are, and "rock" the natural man in respect to truth before reformation, and "flint" the natural man in respect to good before reformation.

[15] In the same:

Thou hast caused a vine to journey out of Egypt; Thou hast driven out the nations and planted it. The mountains were covered by its shadow, and the cedars of God by its branches (Psalms 80:8, 10).

"A vine out of Egypt" signifies the spiritual church which has its beginning with man by means of knowledges and cognitions in the natural man, "vine" meaning the spiritual church, and "Egypt" the knowing faculty [scientificum] which is in the natural man; "thou hast driven out the nations, and planted it," signifies that when evils had been cast out therefrom the church was established; "nations" meaning evils, and "to plant a vine" meaning to establish the spiritual church; "the mountains were covered by its shadow, and the cedars of God by its branches," signifies that the whole church is from spiritual goods and truths; "mountains" meaning spiritual goods, and "the cedars of God" spiritual truths. Evidently the bringing forth of the sons of Israel out of Egypt and their introduction into the land of Canaan, from which the nations were expelled, is what is meant by these words; and yet the same words, in the internal sense, mean such things as have been explained; nor was anything else represented and signified by the introduction of the sons of Israel into the land of Canaan, and by the expulsion of the nations from it; for all the historical parts of the Word, as well as its prophetical parts, involve spiritual things.

[16] In Isaiah:

As to all mountains that shall be hoed with the hoe, there shall not come thither the fear of briar and bramble; but there shall be the sending forth of the ox and the trampling of the sheep (Isaiah 7:25).

"The mountains that shall be hoed with the hoe" mean those who do what is good from a love of good. (What the remainder signifies see above, n. 304, where it is explained.) In the same:

I will bring forth a seed out of Jacob, and out of Judah an inheritor of My mountains, that My chosen may possess it and My servants dwell there (Isaiah 65:9).

"Jacob" and "Judah" signify the church, "Jacob" the external church, which is in the knowledges of good and truth, and "Judah" the [internal] church which is in the good of love to the Lord; therefore "a seed out of Jacob" signifies the knowledges of good and truth, and thus such as are in these; and "the mountains whose inheritor shall be out of Judah," signify the good of love to the Lord, and thence such as are in it; "the chosen who shall possess the mountain," signify those who are in good, and "the servants" those who are in truths from good.

[17] In Jeremiah:

I will bring the sons of Israel back upon their land. Behold, I will send to many fishers, who shall fish them; and I will send to many hunters, who shall hunt them from upon every mountain and from upon every hill and out of the holes of the cliffs (Jeremiah 16:15-16).

This treats of the establishment of a new church, which was represented and signified by the bringing back of the Jews from the captivity out of the land of Babylon into the land of Canaan. He who does not know what is signified by "fishing and hunting," by "mountain," "hill," and "holes of the cliffs," can gather nothing from these words that he can comprehend. That a church was to be established from those who are in natural good and in spiritual good is meant by "I will send fishers who shall fish them, and hunters who shall hunt them." To gather together those who are in natural good is meant by "sending fishers who shall fish them;" and to gather together those who are in spiritual good is meant by "sending hunters who shall hunt them;" because such are meant it is added, "from upon every mountain and from upon every hill, and out of the holes of the cliffs," those "upon a mountain" meaning those who are in the good of love, "those upon a hill" those who are in the good of charity; "and those out of the holes of the cliffs" those who are in obscurities respecting truth.

[18] In Ezekiel:

Ye mountains of Israel, ye shall give forth your branch, and bear your fruit to My people Israel, when they draw near to come (Ezekiel 36:8).

"The mountains of Israel" signify the goods of charity; that from these are the truths of faith and the goods of life, is signified by "ye shall give forth your branch, and bear your fruit;" "branch" meaning the truth of faith, and "fruit" the good of life.

[19] In Amos:

Behold, the days come, that the ploughman shall overtake the reaper, and the treader of grapes him that soweth; and the mountains shall drop sweet wine, and all the hills shall dissolve; for I will bring back the captivity of My people (Amos 9:13-14).

What these words signify may be seen above (n. 376), where they are explained. "The mountains" are said "to drop sweet wine," and "the hills to dissolve," because "mountains" signify the good of love to the Lord, and "hills" the good of charity towards the neighbor, and "sweet wine" truths; therefore these words signify that from these two goods they shall have truths in abundance, for the bringing back of the people from captivity, about which this is said, signifies the establishment of a new church.

[20] In David:

Jehovah, Thy righteousness is like the mountains of God; Thy judgments like a great deep (Psalms 36:6).

Because "righteousness," in the Word, is predicated of good, and "judgment" of truth, it is said that "the righteousness of Jehovah is like the mountains of God, and His judgments like a great deep;" "the mountains of God" signifying the good of charity, and "the deep" truths in general, which are called the truths of faith. (That "righteousness" is predicated of good, and "judgment" of truth, see Arcana Coelestia 2235, 9857.)

[21] In the same:

Jehovah hath founded the earth upon its bases; Thou hast covered it with the deep as with a vesture; the waters stand above the mountains. At Thy rebuke they flee; at the voice of Thy thunder they hurried away. The mountains arise, the valleys sink down unto the place which Thou hast founded for them. Thou hast set a bound, they pass it not; they return not again to cover the earth. He sendeth forth springs into the brooks, they flow between the mountains. He watereth the mountains from His upper chambers; the earth is satisfied with the fruit of Thy works (Psalms 104:5-10, 13).

This, understood in the spiritual sense, describes the process of regeneration, or of the formation of the church with man; and "He hath founded the earth upon its bases," signifies the church with man with its boundaries and closings; "Thou hast covered it with the deep as with a vesture," signifies with knowledges [scientifica] in the natural man, by which knowledges the interiors of the natural man, where the spiritual things of the church have their seat, are encompassed; "the deep" signifying knowledges in general, and "vesture" the true knowledges encircling and investing; "the waters stand above the mountains" signifies the falsities above the delights of the natural loves, which delights are in themselves evils; "mountains" meaning the evils of those loves, and "waters" falsities therefrom; "at Thy rebuke they flee, at the voice of Thy thunder they hurry away" signifies that falsities are dispersed by truths, and evils by goods from heaven; "the mountains arise, and the valleys sink down unto the place which Thou hast founded for them" signifies that in place of natural loves and of evils therefrom there are inserted heavenly loves and goods from them, and in place of falsities general truths are let down; "Thou hast set a bound, they pass it not, they return not again to cover the earth" signifies that falsities and evils are kept without, separated from truths and goods, and held within bounds that they may not flow in again and destroy; "He sendeth forth springs into the brooks, they flow between the mountains" signifies that the Lord, out of the truths of the Word, gives intelligence, all things of which are from the good of celestial love; "springs" signifying the truths of the Word, "springs sent into brooks" the intelligence therefrom, and their "flowing between the mountains" that they are from the goods of celestial love, "mountains" meaning such goods. "He watereth the mountains from His upper chambers" signifies that all goods are by means of truths from heaven; "to water" is predicated of truths, because "waters" mean truths; "mountains" mean the goods of love; and "upper chambers" the heavens from which these are; "the earth is satisfied with the fruit of Thy works" signifies that from the Divine operation the church continually increases with man; "the fruit of works" meaning, in reference to the Lord, the Divine operation, and "the earth" the church in man, the formation of which is here treated of; and the church is said "to be satisfied" by continual increase. These are the arcana that are hid in these words; but who can see them unless he knows them from the internal sense, and unless he is in knowledges, in this case, unless he is in knowledge respecting the internal and external man, and the goods and truths that constitute the church in these?

[22] In Zechariah:

I lifted up mine eyes and saw, when behold, four chariots coming out from between the mountains; and the mountains were mountains of copper (Zechariah 6:1).

A new church to be established among the Gentiles is treated of in this chapter, for a new temple is treated of, which signifies a new church. "Chariots coming out from between the mountains" signify doctrine, which is to be formed out of good by means of truths, "chariots" signifying doctrinals, "mountains" the goods of love, and "between mountains" truths from goods; for "valleys," which are between mountains, signify lower truths, which are the truths of the natural man. That it may be known, that "mountains" here signify the goods of the natural man, it is said, "and the mountains were mountains of copper," "copper" signifying the good of the natural man.

[23] In Zechariah:

Jehovah shall go forth and fight against the nations; His feet shall stand in that day upon the Mount of Olives, before the faces of Jerusalem from the east; and the Mount of Olives shall be cloven asunder, a part thereof toward the east and toward the sea with a great valley, and a part of the mountain shall withdraw toward the north, and a part of it toward the south. Then shall ye flee through the valley of My mountains; and the valley of the mountains shall reach towards Azal (Zechariah 14:3-5).

This is said of the Last Judgment, which was accomplished by the Lord when He was in the world; for when the Lord was in the world He reduced all things to order in the heavens and in the hells, therefore He then wrought a judgment upon the evil and upon the good. This judgment is what is meant in the Word of the Old Testament by "the day of indignation," "of anger," "of wrath," "of the vengeance of Jehovah," and by "the year of retributions" (on this judgment see the small work onThe Last Judgment 46). That the Lord's coming and the judgment that then took place are treated of in this chapter, is evident from these words in it:

Then Jehovah my God shall come, all the holy ones with Thee. And there shall be in that day no light, brightness, nor flashing; and it shall be one day that shall be known to Jehovah, not day nor night; for about the time of evening there shall be light (Zechariah 14:5-7).

"The time of evening" means the last time of the church, when judgment takes place; then it is "evening" to the evil, but "light" to the good. As soon as these things are known, it becomes plain, through the spiritual sense, what the particulars here signify, namely, "Jehovah shall go forth and fight against the nations" signifies the Last Judgment upon the evil, "to go forth and fight" means to execute judgment, and "nations" the evil; "His feet shall stand upon the Mount of Olives, before the faces of Jerusalem from the east" signifies that this is effected from the Divine love by means of Divine truths proceeding from His Divine good; "the Mount of Olives" signifying, in reference to the Lord, the Divine love, "Jerusalem," the church in respect to truths, and therefore the Divine truths of the church, and "the east" the Divine good; "the Mount of Olives shall be cloven asunder, a part thereof toward the east and toward the sea, with a great valley" signifies the separation of those who are in good from those who are in evil; for "the Mount of Olives," as was said, means the Divine love; "the east" means where those are who are in Divine good, and "the sea" where those are who are in evil, for in the western quarter of the spiritual world is a sea which separates; "a part of the mountain shall withdraw toward the north, and part of it toward the south" signifies the separation of those who are in the falsities of evil from those who are in the truths of good; "the north" meaning where those are who are in the falsities of evil, since they are in darkness, and "the south" where those are who are in the truths of good, since they are in light; "then shall ye flee through the valley of my mountains" signifies that then those who are in truths from good shall be rescued, "to flee" signifying to be rescued, "the valley of the mountains" signifying where those are who are in the knowledges of truth, and thus in truths from good, for those who are in the knowledges of truth dwell in valleys, and those who are in good upon the mountains; "and the valley of the mountains shall reach even unto Azal" signifies separation from the falsities of evil, "Azal" signifying separation and liberation.

[24] Because "the Mount of Olives," which was before Jerusalem eastward, signified the Divine love, and "Jerusalem from the east" Divine truth proceeding from Divine good, as was said above, the Lord was accustomed to stay on that mount, as is evident in Luke:

Jesus during the days was teaching in the temple; but at night He went out and lodged in the mount that is called the Mount of Olives (Luke 21:37; 22:39; John 8:1).

It was here, too, that He spoke with His disciples about His coming and the consummation of the age, that is, about the Last Judgment (Matthew 24:3; Mark 13:3). It was from here, also, that He went to Jerusalem and suffered (Matthew 21:1; 26:30; Mark 11:1; 14:26; Luke 19:29, 37; 21:37; 22:39); signifying thereby that He did all things from the Divine love, for "the Mount of Olives" signified that love; for whatever the Lord did in the world was representative, and whatever He spoke was significative. The Lord when in the world was in representatives and significatives, in order that He might be in the ultimates of heaven and the church, and at the same time in their firsts, and thus might rule and dispose ultimates from firsts, and thus all intermediates from firsts through ultimates; representatives and significatives are in ultimates.

[25] Because "a mountain" signified the good of love and in reference to the Lord, the Divine good of the Divine love, from which good Divine truth proceeds, so Jehovah, that is, the Lord, descended upon Mount Sinai and promulgated the law. For it is said that:

He came down upon that mount, to the top of the mount (Exodus 19:20; 24:16-17);

And that He promulgated the law there (Exodus 20).

Therefore also Divine truth from Divine good is signified in the Word by "Sinai," and also by "the law" there promulgated. So too:

The Lord took Peter, James, and John into a high mountain, when He was transfigured (Matthew 17:1; Mark 9:2).

and when He was transfigured He appeared in Divine truth from Divine good, for "His face which was as the sun" represented the Divine good, and "His raiment which was as the light" the Divine truth; and "Moses and Elias," who appeared, signified the Word, which is Divine truth from the Divine good.

[26] Since "a mountain" signified the good of love, and in the highest sense, the Divine good, and from the Divine good Divine truth proceeds, so Mount Zion was built up above Jerusalem, and in the Word "Mount Zion" signifies the church that is in the good of love to the Lord, and "Jerusalem" the church that is in truths from that good, or the church in respect to doctrine. For the same reason Jerusalem is called "the mountain of holiness," also "the hill;" for "the mountain of holiness," likewise "hill" signify spiritual good, which in its essence is truth from good, as can be seen from the following passages. In Isaiah:

It shall come to pass in the latter end of days that the mountain of Jehovah shall be on the head of the mountains, and shall be lifted up above the hills; whence all nations shall flow unto it; and many peoples shall go and say, Come ye, let us go up to the mountain of Jehovah, to the house of the God of Jacob (Isaiah 2:2-3).

In the same:

In that day a great trumpet shall be blown, and the perishing in the land of Assyria shall come, and the outcasts in the land of Egypt, and they shall bow down to Jehovah in the mountain of holiness at Jerusalem (Isaiah 27:13).

In Joel:

Blow ye the trumpet in ² Zion, and cry aloud in the mountain of holiness (Joel 2:1).

In Daniel:

Let thine anger and Thy wrath be turned back from Thy city Jerusalem, the mountain of Thy Holiness (Daniel 9:16).

In Isaiah:

They shall bring all your brethren out of all nations unto Jehovah, unto the mountain of My holiness, Jerusalem (Isaiah 66:20).

He that putteth His trust in Me shall have the land for a heritage, and shall possess as an inheritance the mountain of My holiness (Isaiah 57:13).

In Ezekiel:

In the mountain of My holiness, in the mountain of the height of Israel, there shall all the house of Israel, all of them in the land, serve Me (Ezekiel 20:40).

In Micah:

In the latter end of days it shall be that the mountain of the house of Jehovah shall be established on the top of the mountains, and shall be lifted up above the hills; and the peoples shall flow unto it (Micah 4:1).

Besides many passages elsewhere in which "the mountain of holiness," "Mount Zion," and "the mountain of Jehovah" are mentioned:

The mountain of holiness (Isaiah 11:9; 56:7; 65:11, 65:25; Jeremiah 26:23; Ezekiel 28:14; Daniel 9:20; 11:45; Joel 2:11; 3:17; Obadiah 1:16; Zephaniah 3:11;Zechariah 8:3; Psalms 15:1; 43:3).

And Mount Zion (Isaiah 4:5; 8:18; 10:12; 18:7; 24:23; 29:8; 31:4; 37:32; Joel 3:5; Obad. verses 17, 21; Micah 4:7; Lamentations 5:18; Psalms 48:11; 74:2; 78:68; 125:1).

Because "Mount Zion" signified Divine good and the church in respect to Divine good, it is said in Isaiah:

Send ye [the lamb of] the ruler of the land from the cliff towards the wilderness unto the mountain of the daughter of Zion (Isaiah 16:1).

And in Revelation:

A lamb standing upon the Mount Zion, and with him a hundred forty and four thousand (Revelation 14:1).

[27] From this it can also be seen why the New Jerusalem, in which was a temple, was seen by Ezekiel built upon a high mountain, respecting which it is thus written:

In the visions of God I was brought unto the land of Israel; he set me down upon a very high mountain, whereon was as it were the building of a city on the south (Ezekiel 40:2).

Respecting this, much is said in the chapters that follow. In David:

Great is Jehovah, and to be praised exceedingly in the city of our God, in the mountain of His holiness; beautiful in situation, the joy of the whole earth is Mount Zion, on the sides of the north, the city of the great King. God is known in her palaces as a refuge (Psalms 48:1-3).

This describes the worship of the Lord from truths that are from good. The worship of Him from spiritual truths and goods and the consequent pleasure of the soul is signified by "Great is Jehovah, and to be praised exceedingly in the city of our God, in the mountain of His Holiness, beautiful for situation;" worship is meant by "to be great," and "to be praised exceedingly;" spiritual truth that is from spiritual good by "in the city of our God, the mountain of His Holiness;" and the consequent pleasure of the soul by "beautiful for situation;" the worship of the Lord from celestial goods and truths is described by "the joy of the whole earth is Mount Zion, on the sides of the north, the city of the great king;" worship from celestial good is meant by "the joy of the whole earth is Mount Zion;" and truths from that good by "on the sides of the north, the city of the great King;" "the sides of the north" meaning truths from celestial good, and "the city of the great King" the doctrine of truth therefrom. That truths are inscribed on those who are in celestial good is signified by "God is known in her palaces." "The sides of the north" signify truths from celestial good, because those who are in the Lord's celestial kingdom dwell in the east in heaven; and those who are in truths from that good, towards the north there.

[28] In Isaiah:

O Lucifer, thou hast said in thine heart, I will ascend into the heavens; I will exalt my throne above the stars of God; and I will sit on the mount of the meeting, on the sides of the north (Isaiah 14:13).

"Lucifer" means Babylon, as is evident from what precedes and follows in this chapter; its love of ruling over heaven and the church is described by "I will ascend into the heavens, and will exalt my throne above the stars of God;" which means a striving for dominion over those heavens that constitute the Lord's spiritual kingdom, for truths and the knowledges of truth appear to such as stars; "I will sit on the mount of meeting, on the sides of the north" signifies a striving for dominion over the heavens that constitute the Lord's celestial kingdom, "the mount of meeting" and "the sides of the north" meaning the goods and truths there (as above). The fact that Mount Zion and Jerusalem were built as far as possible according to the form of heaven makes clear what the words cited above from David signify, "Mount Zion on the sides of the north, the city of the great king;" and the words from Isaiah, "The mount of meeting on the sides of the north."

[29] In Isaiah:

Sennacherib the king of Assyria said, By the multitude of my chariots I will come up to the height of the mountains, to the sides of Lebanon; where I will cut down the height of its cedars, the choice of its fir trees (Isaiah 37:24).

This describes, in the internal sense, the haughtiness of those who wish to destroy the goods and truths of the church by reasonings from falsities; "the king of Assyria" signifies the rational perverted; "the multitude of his chariots" signifies reasonings from the falsities of doctrine; "to come up to the height of the mountains, to the sides of Lebanon, and to cut down the height of its cedars, and the choice of its fir trees" signifies the endeavor to destroy the goods and truths of the church, both internal and external; "mountains" meaning the goods of the church, "the sides of Lebanon" meaning where goods are conjoined with truths, "Lebanon" the spiritual church, "cedars" its internal truths which are from good, and "fir trees" its external truths, also from good. This is the meaning of these words in the spiritual sense, consequently in heaven.

[30] "Mountain" and "mountains" signify the goods of love and of charity in the following passages also. In David:

Jehovah who covereth the heavens with clouds, who prepareth rain for the earth, who maketh grass to spring forth upon the mountains (Psalms 147:8).

"The clouds," with which Jehovah covers the heavens, signify external truths, such as are in the sense of the letter of the Word; for the truths in that sense are called in the Word "clouds," while the truths in the internal sense are called "glory;" "the heavens" mean internal truths, because those who are in the heavens are in them; "the rain which he prepares for the earth" signifies influx of truth, "the earth" meaning the church, and thus those there who receive truth, for the church consists of such; "the mountains on which He makes grass to spring forth" signify the goods of love, and thence those who are in the goods of love, "grass" signifying the spiritual nourishment that such have; for grass for beasts is meant, and "beasts" signify the affections of good of the natural man.

[31] In Moses:

Of Joseph he said, Blessed of Jehovah be the land [of Joseph] for the precious things of heaven, for the dew, and for the deep that lieth beneath, for the firstfruits of the mountains of the east, and for the precious things of the hills of an age (Deuteronomy 33:13-15).

This is the blessing of Joseph, or of the tribe named from Joseph by Moses; and this blessing was pronounced upon Joseph because "Joseph" signifies the Lord's spiritual kingdom, and the heaven there that most nearly communicates with the Lord's celestial kingdom; "the land of Joseph" means that heaven, and also the church that consists of those who will be in that heaven; "the precious things of heaven, the dew, and the deep that lieth beneath" signify Divine-spiritual and spiritual-natural things from a celestial origin, "the precious things of heaven" Divine-spiritual things, "the dew" spiritual things communicating, and "the deep that lieth beneath" spiritual-natural things; "the firstfruits of the mountains of the east, and the precious things of the hills of an age" signify genuine goods, both of the love to the Lord and of charity towards the neighbor, "the mountains of the east" meaning the goods of love to the Lord, "the firstfruits" genuine goods, and "the hills of an age" the goods of charity towards the neighbor. Those who are ignorant of what is represented by "Joseph" and "his tribe," and also by "dew," "the deep that lieth beneath," "the mountains of the east," and "the hills of an age," can know scarcely anything of what such words involve, and, in general, can know scarcely anything of the significance of what is said by Moses in this whole chapter respecting the tribes of Israel, and of what is said by Israel the father in Genesis 49.

[32] In Matthew:

Ye are the light of the world; a city ³ that is set on a mountain cannot be hid (Matthew 5:14).

This was said to the disciples, by whom the church which is in truths from good is meant; therefore it is said, "Ye are the light of the world," "the light of the world" meaning the truth of the church. That it is not the truth unless it is from good is signified by "a city that is set on a mountain cannot be hid," "a city on a mountain" meaning truth from good.

[33] In the same:

If any man have a hundred sheep, and one of them be gone astray, will he not leave the ninety and nine in the mountains, and going seek that which is gone astray? (Matthew 18:12).

It is said, "will he not leave the ninety and nine in the mountains?" for "sheep in the mountains" signify those who are in the good of love and charity; but "the one that is gone astray" signifies one who is not in that good, because he is in falsities from ignorance; for where falsity is, there good is not, because good is of truth.

[34] In the Gospels:

When ye shall see the abomination of desolation, spoken of by Daniel the prophet, then let them that are in Judea flee to the mountains; and let him that is on the roof not go down into the house (Mark 13:14; Matthew 24:15-17; Luke 21:21).

In those chapters the Lord describes the successive vastation of the church, but it is described by pure correspondences. "When ye shall see the abomination of desolation" signifies when the disciples, that is, those who are in truths from good, perceive the church to be devastated, which takes place when there is no longer any truth because there is no good, or no faith because there is no charity; "then let them that are in Judea flee to the mountains" signifies that those who are of the Lord's church are to remain in the good of love, "Judea" signifying the Lord's church, and "mountains" the goods of love; "to flee to them" means to remain in those goods; "let him that is on the roof not go down into the house" signifies that he that is in genuine truths should remain in them, "house" signifying a man in respect to all the interior things which belong to his mind, and "the roof of the house" signifying therefore the intelligence that is from genuine truths, thus also the genuine truths through which there is intelligence. Unless the particulars of what the Lord said in these chapters of the Gospels are illustrated by the spiritual sense, scarcely anything that is contained there can be known, thus when it is said "let him that is on the roof not go down into the house;" or in another place, "let not him that is in the field return back to take his garments;" and many other things.

[35] Thus far it has been shown that "mountains" signify in the Word the goods of love; but as most things in the Word have also a contrary sense, so do "mountains," which in that sense signify the evils of the love, or the evils that spring forth from the loves of self and the world. Mountains are mentioned in this sense in the following passages in the Word. In Isaiah:

The day of Jehovah of Hosts shall come upon everyone that is proud and exalted, and upon all the exalted mountains, and upon all the hills that are lifted up (Isaiah 2:12, 14).

"The day of Jehovah of Hosts" means the Last Judgment, when the evil were cast down from the mountains and hills which they occupied in the spiritual world, as was said in the beginning of this article. It is because such before the Last Judgment dwelt upon mountains and hills, that "mountains and hills" mean the loves and the evils therefrom in which they were, "mountains" the evils of the love of self, and "hills" the evils of the love of the world. It is to be known that all who are in the love of self, especially those who are in the love of ruling, when they come into the spiritual world, are in the greatest eagerness to raise themselves into high places; this desire is inherent in that love; and this is why "to be of a high or elated mind" and "to aspire to high things" have become expressions in common use. The reason itself that there is this eagerness in the love of ruling is that they wish to make themselves gods, and God is in things highest. That "mountains and hills" signify these loves, and thence the evils of these loves, is clear from its being said, "a day of Jehovah of Hosts shall come upon everyone that is proud and exalted, and upon all the exalted mountains, and upon all the hills that are lifted up;" what else could be meant by "coming upon the mountains and hills?"

[36] In the same:

The voice of him that crieth in the wilderness, Prepare ye the way of Jehovah, make level a highway for our God. Every valley shall be lifted up, and every mountain and hill shall be made low (Isaiah 40:3-4).

This, too, treats of the Lord's coming and of the Last Judgment at that time; and "the voice of him that crieth in the wilderness, Prepare ye the way of Jehovah, and a highway for our God," signifies that they should prepare themselves to receive the Lord; "wilderness" signifying where there is no good because there is no truth, thus where there is as yet no church; "every valley shall be lifted up, and every mountain and hill shall be made low" signifies that all who are humble in heart, that is, all who are in goods and truths, are received, for such as are received by the Lord are raised up to heaven; while "every mountain and hill shall be made low" signifies that all who are elated in mind, that is, who are in the love of self and the world, shall be put down.

[37] In Ezekiel:

For I will make the land a desolation and wasteness, that the pride of strength may cease; and the mountains of Israel have been laid waste, that none may pass through (Ezekiel 33:28).

This describes the desolation and vastation of the spiritual church, which the Israelites represented; for the Jews represented the Lord's celestial kingdom, or the celestial church, while the Israelites represented the Lord's spiritual kingdom, or the spiritual church. Its "desolation and vastation" signifies the last state of the spiritual church, which was when there was no longer any truth because there was no good, or, when there was no faith because no charity; "desolation" is predicated of truth which is of faith, and "vastation" of good which is of charity. Boasting and elation of mind from falsities that they call truths, is signified by "the pride of strength," "strength" and "power" having reference to truths from good, because all strength and all power belong to such truths; here, however, they have reference to falsities, because of the boasting and elation of mind. That there was no longer any good of charity and faith is signified by "the mountains of Israel have been laid waste;" that there was no good whatever, but only evil, is signified by "that none may pass through."

[38] In the same:

Son of man, set thy faces toward the mountains of Israel, and prophesy against them, and say, Ye mountains of Israel, hear the word of the Lord Jehovih; Thus said the Lord Jehovih to the mountains and to the hills, to the water-courses and to the valleys: Behold I bring the sword upon you (Ezekiel 6:2-3).

Here, too, "mountains of Israel" signify the evils that proceed from the love of self and of the world, which exist with those who are in the spiritual church, when they no longer have any good of life, but only evil of life and the falsity of doctrine therefrom; "mountains," "hills," "water-courses," and "valleys," signify all things of the church, both interior or spiritual and exterior or natural, "mountains and hills" signifying things interior or spiritual, "water-courses and valleys" things exterior or natural; that these will perish through falsities is signified by "Behold I will bring the sword upon you," "sword" meaning the destruction of falsity by truths, and in a contrary sense, as here, the destruction of truth by falsities.

[39] In the same:

In the day in which God shall come upon the ground of Israel, the fishes of the sea, and the fowl of the heavens, and the wild beast of the field, and every creeping thing that creepeth upon the ground, and every man who is upon the faces of the ground, shall quake before Me, and the mountains shall be thrown down, and the steps shall fall, and every wall shall fall to the earth; then I will call for the sword against him unto all My mountains (Ezekiel 38:18, 20-21).

What all this signifies see above, n. 400, where it is explained, namely, what is signified by "God," by "the fishes of the sea," "the fowl of the heavens," "the wild beast of the field," "the creeping thing that creepeth upon the ground;" also that "the mountains of Israel" signify the goods of spiritual love, but here, the evils of love that are opposed to those goods.

[40] In Micah:

Arise, strive thou with the mountains, that the hills may hear thy ⁴ voice. Hear, O ye mountains, the strife of Jehovah, and ye strong foundations of the earth; for Jehovah hath a strife with His people, and He reproveth Israel (Micah 6:1, 2).

This, too, was said of the spiritual church, which was represented by the Israelites when separated from the Jews; and "mountains" mean the goods of charity, and "hills" the goods of faith; but here, the evils and falsities that are the opposites of these goods; therefore, it is said, "strive thou with the mountains, and let the hills hear thy voice;" "the strong foundations of the earth" mean the principles of falsity in that church, "the earth" meaning the church, and "foundations" the principles upon which the other things are founded. It is said, "with His people," "with Israel," because "people" means those who are in truths, or those who are in falsities; and "Israel" those who are in goods, or those who are in evils.

[41] In Jeremiah:

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

This was said of Babylon, by which those who are in the falsities of evil and in the evils of falsity from the love of self are meant, for such misuse the holy things of the church as a means of ruling; it is from that love and the falsities and evils therefrom that Babylon is called "a destroying mountain, destroying the whole earth," "the earth" meaning the church. The destruction and damnation of such by the falsities of evil is signified by "I will roll thee down from the cliffs," "cliffs" meaning where the truths of faith are, here, where the falsities of evil are; while the destruction and damnation of such by the evils of falsity is signified by "I will make thee a mountain of burning," "burning" having reference to the love of self, because "fire" signifies that love (See in the work on Heaven and Hell 566-573). This makes clear that "mountains" signify the evils of the love of self and the world, since Babylon is called "a destroying mountain," and is to be made "a mountain of burning." In Nahum:

The mountains quake before Him, and the hills dissolve, and the whole earth is burned up before Him. Who can stand before His rebuking (Nahum 1:5-6).

What this, in series, signifies, may be seen above n. 400, where the particulars are explained; showing that "mountains and hills" here mean the evils of the love of self and the world.

[42] In Micah:

Jehovah going forth out of His place cometh down and treadeth upon the high places of the earth. Therefore the mountains are melted under Him, and the valleys are cleft, as wax before the fire, as waters poured down a descent; on account of the transgressions of Jacob is all this, and on account of the sins of the house of Israel (Micah 1:3-5).

This, too, was said of the Last Judgment, and of those who then made for themselves a semblance of heaven upon the mountains and hills (who have been treated of above, in several places). The Last Judgment is meant by "Jehovah going forth out of His place, He cometh down and treadeth upon the high places of the earth," "upon the high places of the earth" signifying upon those who were in the high places, that is, upon whom judgment was executed, for in the spiritual world, just as in the natural world, there are lands, mountains, hills, and valleys. The destruction of those who are upon the mountains and in the valleys, who are such as are in evils from the love of self and the world and in the falsities therefrom, is signified by "the mountains are melted under Him, and the valleys are cleft, as wax before the fire, as waters poured down a descent," "mountains" signifying the evils of the loves of self and of the world, and "valleys" the falsities therefrom; of these evils of the loves of self and of the world that are signified by "mountains" it is said that they are melted "as wax before the fire," since "fire" signifies those loves; and of the falsities that are signified by "valleys" it is said "as waters poured down a descent," since "waters" signify falsities. This was evidently because of evils and falsities, for it is said, "on account of the transgressions of Jacob is all this, and on account of the sins of the house of Israel."

[43] In Jeremiah:

I saw the earth, and lo, it is void and empty; and towards the heavens, and they have no light. I saw the mountains, and lo, they quake, and all the hills are overturned. I saw, and lo, there is no man, and every fowl of heaven hath fled away (Jeremiah 4:23-25).

"The quaking of the mountains" signifies the destruction of those who are in the evils of the love of self, and "the overturning of the hills," the destruction of those who are in the evils of the love of the world, and in falsities. (The remainder may be seen explained above, n. 280, 304).

In Isaiah:

O Jehovah, that Thou wouldst rend the heavens, that Thou wouldst come down, that the mountains might flow down before Thee (Isaiah 64:1).

These words have a similar signification as those in Micah (1:3-5) which have been explained above.

[44] In David:

Bow Thy heavens, O Jehovah, and come down; touch the mountains that they may smoke. Flash forth the lightning and scatter them (Psalms 144:5-6.

"To bow the heavens and come down," means the like as "to rend the heavens and come down," "to go forth out of His place, and to come down and tread upon the high places of the earth," quoted above, namely, to visit and judge; "to touch the mountains that they may smoke" signifies to destroy by His presence those who are in the evils of the loves of self and of the world, and in falsities therefrom; "to smoke" signifies to be let into the evils of these loves and into their falsities, for "fire" signifies these loves, and "smoke" their falsities; "flash forth the lightning and scatter them" signifies the Divine truth by which they are dispersed, for it is by the presence of Divine truth that evils and falsities are disclosed, and from the collision then there are appearances like lightnings.

[45] In Moses:

A fire hath been kindled in Mine anger, and shall burn even unto the lowest hell, and it shall devour the earth and its produce, and shall set in flames the foundations of the mountains (Deuteronomy 32:22).

It is said that "a fire hath been kindled in Jehovah's anger, which shall burn even unto the lowest hell," although Jehovah has no fire of anger, much less one that burns to the lowest hell; for Jehovah, that is the Lord, is angry with no one, and does evil to no one, neither does He cast anyone into hell, as may be seen in the work on Heaven and Hell 545-550; but it is so said in the sense of the letter of the Word, because it so appears to an evil man, and also to a simple man, for the Word in the letter is according to appearance, because according to the apprehension of natural men. But as angels, who are spiritual, see the truths themselves of the Word, not apparently according to the apprehension of man, but spiritually, therefore with the angels the sense of such expressions is inverted, and this is the internal or spiritual sense, that is, that the infernal love with man is such a fire, and burns even to the lowest hell; and as that fire, that is, that love, destroys all things of the church with man, from the very foundation, therefore it is said that "it shall devour the earth and its produce, and shall set in flames the foundations of the mountains," "the earth" meaning the church, "its produce" everything of the church, "the foundations of the mountains" the truths upon which the goods of love are founded, and these are said "to be set in flames" by the fire of the love of self and the world. In David:

Then the earth tottered and quaked, and the foundations of the mountains trembled and tottered because He was wroth (Psalms 18:7).

The meaning here is similar, but for an explanation of the particulars see above, n. 400. In the same:

God is a refuge for us. Therefore will we not fear when the earth shall be changed, and when the mountains are moved in the heart of the seas; the waters thereof shall be in tumult, they shall foam, the mountains shall quake in the uprising thereof (Psalms 44:1-3).

This, too, may be seen explained above n. 304, where it may be seen what is signified by "the mountains are moved in the heart of the seas," and "the mountains shall quake in the uprising," namely, that the evils of the loves of self and of the world will cause distress according to their increase.

[46] In Isaiah:

The anger of Jehovah is against all nations, and His wrath upon all their host; He hath devoted them, He hath given them to the slaughter, that their slain may be cast forth; and the stink of their carcasses shall come up, and the mountains shall be melted by their blood (Isaiah 34:2-3).

This is said of the Last Judgment; and "the anger of Jehovah is against all nations, and His wrath upon all their host" signifies the destruction and damnation of all who are in evils and their falsities from purpose and from the heart; "nations" signifying these evils, and "host" all falsities therefrom. That such are to be damned and that they will perish is signified by "He hath devoted them, and hath given them to the slaughter." The damnation of those who will perish through falsities is signified by "their slain shall be cast forth;" those are said in the Word "to have been slain" who have perished through falsities; and "to be cast forth" signifies to be damned. The damnation of those who would perish by evils is signified by "the stink of their carcasses shall come up;" those are called in the Word "carcasses" who have perished by evils, and "stink" signifies their damnation; "the mountains shall be melted by their blood" signifies that evils of the loves with such are full of falsities, "mountains" meaning the evils of the loves of self and of the world, and "blood" falsity.

[47] In the same:

I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools (Isaiah 42:15).

"To make waste mountains and hills" signifies to destroy all the good of love to the Lord and towards the neighbor; "to dry up every herb" signifies the consequent destruction of all truths, "herb" signifying truths springing from good; "to make the rivers islands, and to dry up the pools" signifies to annihilate all the understanding and perception of truth, "rivers" signifying intelligence which is of truth, "islands" where there is no intelligence, "pools" the perception of truth. The understanding of truth is from the light of truth, but the perception of truth is from the heat or love of truth.

[48] In the same:

Behold, O Jacob, I have made thee into a new threshing instrument having sharp teeth, that thou mayest thresh the mountains, and beat them small, and make the hills as chaff. Thou shalt disperse them, that the wind may carry them away and the tempest scatter them (Isaiah 41:15-16).

"Jacob" means the external church in respect to good and truth, and thence external good and truth, which are good and truth from the sense of the letter of the Word. Those who are of the external church are in such good and truth. These are compared to "a new threshing instrument having sharp teeth," because a threshing instrument beats out wheat, barley, and other grain from the ears, and these signify the goods and truths of the church (See above, n. 374-375; here therefore because evils and falsities are what are to be crushed and broken up it is said "a threshing instrument having sharp teeth, that thou mayest thresh the mountains and beat them small, and make the hills as chaff," which signifies the destruction of the evils arising from the love of self and the world, and of the falsities therefrom; and it is added "thou shalt disperse them, that the wind may carry them away and the tempest scatter them," which signifies that they shall be of no account; both "wind" and "tempest" are mentioned because both evils and falsities are meant, "wind" having reference to truths, and in the contrary sense to falsities, and "tempest" to the evils of falsity.

[49] In the same:

The mountains shall depart, and the hills be removed, but My mercy shall not depart from with thee (Isaiah 54:10).

"The mountains shall depart, and the hills be removed," does not mean that the mountains and hills that are on the earth are to depart and be removed, but those who are in evil loves and in falsities therefrom, for this chapter treats of the nations from which a new church is to be formed, therefore "mountains and hills" mean, in particular, those of the former church, consequently the Jews with whom were mere evils of falsity and falsities of evil, because they were in the loves of self and of the world.

[50] In Jeremiah:

For the mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are laid waste so that no man passeth through (Jeremiah 9:10).

"The mountains" for which there is weeping and wailing, mean evils of every kind springing forth from the two loves just mentioned; and "the habitations of the wilderness" signify falsities therefrom, for "wilderness" signifies where there is no good because there is no truth, and "habitations" where falsities are; so here the "habitations of the wilderness" mean the falsities from the evils above described; that there is no good and truth whatever is meant by "they are laid waste so that no man passeth through." Where vastation is treated of in the Word, it is customary to say, "so that no man passeth through," and it signifies that there is no longer any truth, and consequently no intelligence. It is evident that it is not mountains and habitations of the wilderness for which there is weeping and wailing.

[51] In the same:

My people have been lost sheep; their shepherds have caused them to err, the mountains have turned away; they have gone from mountain to hill, they have forgotten their resting place (Jeremiah 50:6).

In Ezekiel:

My sheep go astray on all the mountains and upon every exalted hill; and My sheep were scattered upon all the faces of the earth, and there is none that enquireth or seeketh (Ezekiel 34:6).

That "the sheep have gone from mountain to hill," and that "they go astray on all the mountains and upon every exalted hill" signifies that they seek goods and truths, but do not find them, but that evils and falsities are seized upon instead. "The mountains have turned away" signifies that instead of goods there are evils.

[52] In Jeremiah:

Give glory to Jehovah your ⁵ God, before He cause darkness and before your feet stumble upon the mountains of twilight (Jeremiah 13:16).

This signifies that Divine truth must be acknowledged, that falsities and evils therefrom may not break in from the natural man; "to give glory to God" signifies to acknowledge the Divine truth, "glory" in the Word signifying Divine truth, and to acknowledge it and live according to it is the glory which the Lord desires, and which is to be given to Him; "before He cause darkness" signifies lest falsities take possession, "darkness" meaning falsities; "and before your feet stumble upon the mountains of twilight" signifies lest evils therefrom out of the natural man take possession, "the mountains of twilight" meaning the evils of falsity, for "mountains" mean evils, and it is "twilight" when truth is not seen, but falsity instead, and "feet" signify the natural man, for all evils and the falsities therefrom are in the natural man, because that man by inheritance is moved to love himself more than God, and the world more than heaven, and to love the evils adhering to those loves from parents. These evils and the falsities therefrom are not removed except by means of Divine truth and a life according to it; by these means the higher or interior mind of man, which sees from the light of heaven, is opened, and by this light the Lord disperses the evils and the falsities therefrom that are in the natural mind. (That "feet" signify the natural man, see above, n. 65, 69 and Arcana Coelestia 2162, 3147, 3761, 3986, 4280, 4938-4952)

[53] In the Gospels:

Jesus saith unto the disciples, Have the faith of God; verily I say unto you, Whosoever shall say unto [this] mountain, Be thou taken up and cast into the sea, and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass, what he hath said shall be done for him (Mark 11:22-23; Matthew 17:20).

One who is ignorant of the arcana of heaven and of the spiritual sense of the Word, might believe that the Lord said this, not of saving faith, but of another faith that is called historical and miraculous; but the Lord said this of saving faith, which faith makes one with charity and is wholly from the Lord, therefore the Lord calls this faith "the faith of God;" and because it is by this faith, which is the faith of charity from Him, that the Lord removes all evils flowing from the loves of self and of the world and casts them into hell from which they came, so He says, "Whosoever shall say unto this mountain, Be thou taken up and cast into the sea, what he hath said shall he done;" for "mountain" signifies the evils of those loves, and "sea" signifies hell; therefore "to say to a mountain, Be thou taken up," signifies the removal of those evils, and "to be cast into the sea" signifies to be cast into the hell from which they came. Because of this signification of "mountain" and "sea," this came to be a common expression with the ancients when the power of faith was the subject of discourse; not that that power can cast the mountains on the earth into the sea, but it can cast out the evils that are from hell.

Moreover, the mountains in the spiritual world upon which the evil dwell are often overturned and cast down by faith from the Lord; for when the evils with such are cast down, the mountains upon which they dwell are also cast down, as has been several times said before; and this has often been seen by me. That no other faith than the faith of charity from the Lord is here meant is evident from what follows in the Lord's discourse in Mark, where it is said:

Therefore I say unto you, All things whatsoever that praying ye ask for, believe that ye are to receive, and it shall be done for you. But when ye stand praying, forgive, if ye have aught against any, that your Father also who is in the heavens may forgive you your trespasses. But if ye shall not forgive, neither will your Father who is in the heavens forgive your trespasses (Mark 11:24-26).

This makes evident that "the faith of God," of which the Lord here speaks, is the faith of charity, that is, the faith that makes one with charity, and is therefore wholly from the Lord. Moreover, the Lord said these things to the disciples when they supposed that they could do miracles from their own faith, thus from themselves; nevertheless such things are done by faith from the Lord, thus by the Lord (as is also evident from Matthew 17:19, 20, where like things are said).

[54] Because "mountains" signified the goods of celestial love, and "hills" the goods of spiritual love, the ancients, with whom the church was representative, had their Divine worship upon mountains and hills, and Zion was upon a mountain, and Jerusalem on mountainous places below it. But that the Jews and Israelites, who were given to idolatry, might not turn Divine worship into idolatrous worship, it was commanded them that they should have their worship in Jerusalem only, and not elsewhere; but because they were idolaters at heart they were not content to have their worship in Jerusalem, but after a custom of the nations derived from the ancients they everywhere held worship upon mountains and hills, and sacrificed and burnt incense thereon; and because this was idolatrous with them, worship from evils and falsities was signified by their worship upon other mountains and hills; as in the following passages. In Isaiah:

Upon a mountain high and lifted up hast thou set thy bed; thither also wentest thou up to sacrifice sacrifices (Isaiah 57:7).

In Hosea:

They sacrifice upon the tops of the mountains, and burn incense upon the hills (Hosea 4:13).

In Jeremiah:

Backsliding Israel is gone away upon every high mountain and under every green tree, and thou hast played the harlot (Jeremiah 3:6).

"To play the harlot" signifies to falsify worship; that this was idolatrous, is evident from these words in Moses:

Ye shall destroy the places wherein the nations served their gods, upon the mountains, and upon the hills, and under every green tree (Deuteronomy 12:2).

In these passages, therefore, worship upon mountains and hills signifies worship from evils and falsities. From this, also, it came that the nations in Greece placed Helicon on a high mountain, and Parnassus on a hill below it, and believed that their gods and goddesses dwelt there; this was derived from the ancients in Asia, and especially those in the land of Canaan, who were not far away, with whom all worship consisted of representatives.

[55] It is said in the Gospels:

The devil took Jesus up into a high mountain, and showed Him all the kingdoms of the world and their glory, and tempted Him there (Matthew 4:8; Luke 4:5).

This signifies that the devil tempted the Lord through the love of self, for this is what "the high mountain" signifies; for the three temptations described in these passages signify and involve all the temptations that the Lord endured when He was in the world; for the Lord, by temptations admitted into Himself from the hells and by victories then, reduced all things in the hells to order, and also glorified His Human, that is, made it Divine. All the Lord's temptations were described so briefly, since He has revealed them in no other way; but yet they are fully described in the internal sense of the Word. (Respecting the Lord's temptations see what is cited in The Doctrine of the New Jerusalem, n. 201, 293, 302.)

Mga talababa: