594. Encompassed with a cloud.- That this signifies the ultimate of the Word, is evident from the signification of being encompassed, as denoting what is outside of one, for that which is around is also outside, since it is beyond in the circumference; in this case therefore it denotes the ultimate; and from the signification of a cloud, as denoting Divine Truth in the ultimates, consequently the Word in the sense of the letter. This signification of cloud is evident from appearances in the spiritual world; also from the Word, where clouds are mentioned. From appearances in the spiritual world, as follows; the whole angelic heaven consists solely of the Divine Truth which proceeds from the Lord, the reception of which makes angels. In the highest heaven this truth appears like the pure aura which is called ether; in the lower heaven, as less pure, almost like the atmosphere, which is called air; in the lowest heaven it appears like a thin watery element, upon which vapour rests like a cloud. Such is the appearance of Divine Truth according to degrees in descent. A similar appearance is seen when the angels of the higher heavens speak concerning Divine truths, their discourse, in such case, appearing to the sight of those who are in the lowest heaven under the aspect of a cloud, which flies hither and thither, while the more intelligent among them know from its motion, brightness, and form, what the angels of the higher heavens are mutually discoursing about. The reason why a cloud signifies Divine Truth in ultimates is therefore evident. Because many expressions in the Word are chosen from appearances in the spiritual world, and consequently have a similar signification, therefore this is the case also with respect to clouds.

[2] That a cloud signifies in the Word the sense of the letter, which is Divine Truth in ultimates, is evident from the following passages.

Thus in Matthew:

"Jesus taketh Peter, James, and John up to a high mountain, and was transfigured before them; and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. While Peter "was yet speaking, behold, a bright cloud overshadowed them; and, behold, a voice out of the cloud, which said, This is my beloved Son, hear ye him" (17:1-10; Mark 9:1-11).

And in Luke:

While "Peter was thus speaking, there came a cloud, and overshadowed them; and they feared as they entered the cloud. And there came a voice out of the cloud, saying, This is my beloved Son; hear ye him" (9:34, 35).

The Lord in this transfiguration also represented the Divine Truth, which is the Word. For the Lord, when He was in the world, made His Human Divine Truth, and when He departed out of the world, He made His Human Divine Good by union with the Divine itself, which was in Him from conception. That the Lord made His Human Divine Truth when He was in the world, and afterwards Divine Good, may be seen in the Doctrine of the New Jerusalem 303, 304, 305, 306), and that the Lord is the Word (n. 263). For this reason all the circumstances of the transfiguration of the Lord, signify Divine Truth proceeding from the Divine Good of the Lord. The Divine Good of the Divine Love, which was in Him, and from which was the Divine Truth in His Human, was represented by His face shining as the sun, for the face represents the interiors, therefore these shine forth through the face, and the sun signifies the Divine Love; see above (n. 401:3, 412:1-10). The Divine Truth was represented by the Lord's garments which were like the light. Garments in the Word signify truths, and the garments of the Lord the Divine Truth; see above (n. 64, 271, 395); on this account also they appeared like the light; for Divine Truth is the cause of light in the angelic heaven, and is therefore signified by light in the Word; concerning which more may be seen in Heaven and Hell 126-140). Because the Word, which is the Divine Truth, was represented, therefore Moses and Elias were seen speaking with him, Moses and Elias signifying the Word, Moses the historical, and Elias the prophetical Word; but the Word in the letter was represented by the cloud which overshadowed the disciples, and into which they entered. For the disciples, in the Word, represented the church, which, at that time and afterwards, was only in truths from the sense of the letter. And because revelation and responses are given by means of the Divine Truth in ultimates, as stated in the article above, and this truth is the truth of the sense of the letter of the Word, therefore a voice was heard out of the cloud, saying, "This is my beloved Son, hear ye him," denoting that He is the Divine Truth, or the Word.

[3] He who does not know that a cloud in the spiritual sense of the Word means the Word in the letter, cannot know the interior truth involved in these words; That in the consummation of the age "they shall see the Son of man coming in the clouds of heaven with power and glory" (Matthew 24:30; Mark 13:26; 14:61, 62; Luke 21:27).

And in the Apocalypse:

"Behold," Jesus Christ "cometh with clouds; and every eye shall see him" (1:7).

And again:

"And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man" (14:14).

And in Daniel:

"I saw in visions of the night, and behold, one like the Son of man came with the clouds of the heavens" (7:13).

He who is ignorant of the fact that clouds signify the truths of the Word in the sense of the letter, cannot but suppose that in the consummation of the age, that is, in the end of the church, the Lord will come in the clouds of heaven, and manifest himself to the world. But it is well known that since the giving of the Word, the Lord manifests Himself by means of that alone, for the Word, which is the Divine Truth, is the Lord Himself in heaven and in the church. From this it is first evident, that the manifestation there predicted signifies His manifestation in the Word; and the manifestation of the Lord in the Word was accomplished by His opening and revealing its internal or spiritual sense, for in this sense is the Divine Truth itself, such as it is in heaven, and the Divine Truth in heaven is the Lord Himself there. It is now therefore evident that by the Lord's coming in the clouds of heaven with glory, is signified the revelation of Him in the sense of the letter of the Word from its spiritual sense. The clouds of heaven signify those things that are of the sense of the letter, and glory those that are of the spiritual sense, as may be seen in Heaven and Hell 1); and the revelation itself of the spiritual sense, in the White Horse; the Son of man also signifies the Lord as to Divine Truth, as may be seen above (n. 63, 151).

[4] That a cloud signifies the Divine Truth in ultimates, consequently the Word in the sense of the letter, is still further evident from the following passages.

Thus in Isaiah:

"Behold, Jehovah rideth upon a light cloud, and cometh into Egypt; and the idols of Egypt are put in commotion before Him, and the heart of the Egyptian melteth in the midst of him " (19:1).

By Egypt in these words is not meant Egypt, but the natural man separated from the spiritual, which is then in falsities and evils, and by means of these perverts all the truths and goods of the church. That those falsities and evils destroy it, when truth from good flows in from the Lord, is described by these words of the prophet understood in the internal sense. Jehovah riding upon a light cloud, signifies the Lord enlightening the understanding with truths, to ride, when used in reference to Jehovah, or the Lord, denoting to enlighten the understanding, and a light cloud denoting truth; that then the idols of Egypt are put in commotion, and the heart of the Egyptian melteth, signifies, that the evils and falsities of the natural man separated from the spiritual, then destroy him, idols denoting falsities, the heart denoting evils, and Egypt, the natural man.

[5] So in Moses:

"There is none like unto the God of Jeshurun, who rideth in heaven and in his magnificence upon the clouds, the dwelling-place of the God of antiquity, and underneath (are) the arms of the world" (Deuteronomy 33:26, 27).

Here also by riding in the heaven on the clouds, is signified to enlighten the understanding by the influx of spiritual truth into natural truth, which is the truth of the sense of the letter of the Word. Because the Divine Truth in the heavens is spiritual, and the Divine Truth in the earths (terris) is natural, and the latter is enlightened by the former, therefore it is said, "and in his magnificence upon the clouds." "The dwelling-place of the God of antiquity," denotes the Divine Truth with the angels, while the expression "the arms of the world" denotes truths with men; the truths of the sense of the letter of the Word are meant by the arms of the world, for that sense is the very strength of Divine Truth, arms signifying strength. That the strength of Divine Truth is in the sense of the letter of the Word may be seen in the article above.

[6] So in David:

God "rode upon a cherub, and did fly; yea he was carried upon the wings of the wind. He made darkness his hiding-place; his pavilion round about him, darkness of waters, clouds of the heavens. At the brightness before him the clouds passed" (Psalm 18:10-12).

Here also the enlightenment of the Word is described, and thence the enlightenment of the church. Enlightenment by the influx of Divine Truth out of the heavens is signified by, he rode upon a cherub, and did fly. Divine truth in ultimates, which is enlightened, is signified by the wings of the wind, darkness of waters, and clouds of the heavens; the various degrees of the understanding which receives enlightenment are signified by those things. That the obscurities of the ultimate sense are consequently removed, is meant by, at the brightness before him the clouds passed.

[7] So again:

"Sing unto God, praise his name; extol him that rideth upon the clouds" (Psalm 68:4).

By Him that rideth upon the clouds, is here also meant the Lord as to enlightenment. Clouds denote truths in the ultimates, which are enlightened, and this enlightenment takes place by the influx of light, which is Divine Truth, out of the spiritual world or heaven.

[8] So in Nahum:

"The way of Jehovah is in storms and tempest, and the clouds are the dust of his feet" (1:3).

Truth in ultimates, which is the truth of the sense of the letter of the Word, is called the clouds, the dust of the feet of Jehovah, because it is the natural and lowest [truth], in which the Divine Truth in heaven, which is spiritual, terminates, and upon which also it subsists. Divine Truth in ultimates, because little understood unless it be enlightened out of heaven, and therefore a ground of disputation and controversy, is meant by the storm and the tempest, in which is the way of Jehovah, spiritual storm and tempest denoting disputation concerning the genuine sense [of the Word], which nevertheless the Lord enlightens by influx in the case of those who desire the truth.

[9] So in David:

"His seed shall be for ever, and his throne as the sun before thee. It shall be established for ever as the moon, and as a faithful witness in the clouds" (89:36, 37).

These things are said of the Lord, and by the seed which shall endure for ever, is signified the Divine Truth from Him. His throne which shall be as the sun, and as the moon, signifies heaven and the church, as to the good of love, and as to the truth of faith; throne signifies heaven and the church, "as the sun" signifies as to the good of love, and "as the moon" signifies as to the truth of faith. A faithful witness in the clouds, signifies that He is the Divine Truth; for "witness," when used in reference to the Lord, signifies that which goes forth from Him, and this bears witness concerning Him because it is of Him.

[10] Again:

Jehovah "layeth his chambers in the waters; who maketh the clouds his chariot; who walketh upon the wings of the wind" (Psalm 104:3).

These few words are descriptive of heaven and the church, and at the same time of doctrine from the Word. Jehovah layeth his chambers in the waters, signifies that the Lord forms heaven and the church from Divine Truths; waters signify Divine Truths, the chambers of Jehovah signify the heavens and the church, and to lay, signifies to form. Who maketh the clouds his chariot, signifies doctrine from ultimate Divine Truths, clouds denoting ultimate Divine Truths, such as are in the sense of the letter of the Word, and a chariot denoting doctrine; this is said because everything of the doctrine of the church must be formed from, and confirmed by the sense of the letter of the Word. Who walketh upon the wings of the wind, signifies life communicated to doctrine from spiritual influx, to walk signifying to live, and, when used in reference to the Lord, life itself, the wings of the wind denoting the spiritual things of the Word. That waters signify truths, may be seen above (n.71, 483, 518, 537, 538).

[11] So in Isaiah:

"I will lay" my vineyard "waste; I will even command the clouds that they rain no rain upon it" (5:5, 6).

These words mean that then there shall be no understanding of Divine Truth or the Word in the church; the vineyard denotes the church, clouds denote the Word in the letter, and by their raining no rain, is meant that there shall be no understanding of Divine Truth from the Word.

[12] Again, in David:

Jehovah, "who covereth the heavens with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains" (Psalm 147:8).

To cover the heavens with clouds, signifies to defend and keep together the spiritual things of the Word which are in the heavens, by natural truths such as are in the sense of the letter of the Word. Who prepareth rain for the earth, signifies instruction thence for the church; who maketh grass to grow upon the mountains, signifies nourishment by means of it for those who are in the good of love.

[13] The same is signified by the following words in Isaiah:

"Drop down, ye heavens, from above, and let the clouds pour down with justice; let the earth open, and bring forth salvation" (45:8).

And in Judges:

"Jehovah, when thou wentest out of Seir, when thou marchedest out of the field of Edom, the earth trembled, and the heavens also dropped, the clouds also dropped waters" (5:4).

Going forth out of Seir, and marching out of the field of Edom, signifies in reference to Jehovah, the enlightenment of the Gentiles by the Lord, when He assumed the Human. By the earth trembling, is signified the completely changed state of the church at that time. By the heavens dropping, and the clouds dropping waters, are signified instruction, influx, and the perception of Divine Truth; to drop signifies instruction and influx, water denotes truths, the heavens denote the interior things of truth, and clouds, the exterior, such as they are in the sense of the letter of the Word.

[14] Again, in David:

"The clouds dropped waters; the skies uttered a voice, thy darts also went forth" (Psalms 77:17).

By the clouds dropping waters, is signified that genuine truths are from the sense of the letter of the Word; by the skies uttering a voice is signified influx from the heavens; by thy darts also went forth, are signified Divine Truths therefrom.

So in Job:

God "bindeth up the waters in his clouds; and the cloud is not rent under them. He spreadeth his cloud upon" his throne (26:8, 9).

Here, also, clouds denote ultimate truths in order, and because these contain in themselves and include spiritual truths, so that they may not be dissipated, this is expressed and signified by God binding up the waters in His clouds, and by the cloud not being rent. Because exterior truths which are called natural, also encompass and enclose interior truths, which are called spiritual, and are proper to the angels of the heavens, this fact is expressed and signified by, "He spreadeth his cloud upon his throne."

[15] And in Isaiah:

"Jehovah said, I will take my rest, and I will behold in my dwelling-place as a clear heat upon light, and like a cloud of dew in the heat of harvest" (18:4).

A cloud of dew signifies truth fructifying from good.

Again, in the same prophet:

"Jehovah will create upon every dwelling-place of Mount Zion, and upon all her assemblies, a cloud by day, and the smoke and shining of a flaming fire by night; for over all the glory shall be a covering" (4:5).

Here the dwelling-place of Mount Zion signifies the good of the celestial church, and her assemblies signify the truths of that good; its defence, lest it should be injured from too much light or from too much shade, is signified by the cloud by day, and the smoke and shining of a flaming fire by night. And since all spiritual good and truth are preserved by natural good and truth from being injured, it is therefore said that upon all the glory shall be a covering, glory denoting spiritual good and truth.

[16] The same is signified by, "The cloud upon the tabernacle by day and the fire by night" (Exodus 40:36-38; Num. 9:15-17 to end; 10:11, 12, 34; 14:14; Deuteronomy 1:33). Also by Jehovah going before them by day in a pillar of a cloud, and by night in a pillar of fire (Exodus 13:21), and by the pillar of a cloud that stood between the camp of the sons of Israel and the camp of the Egyptians (Exodus 14:19-21).

And in David:

God “led them in a cloud by day, and all the night in the light of fire” (Psalm 78:14).

And again:

"Egypt was glad when they departed; for the fear of them fell upon them. He spread a cloud for a covering; and fire to give them light in the night" (Psalm 105:38, 39).

The reason why a cloud was upon the tabernacle by day, and a fire by night, was, that the tabernacle represented heaven and the church, the cloud, the presence of the Lord by means of Divine Truth, and the fire, His presence by means of Divine Good, which is called the good of faith, each ultimate in order, therefore they were as coverings for the tabernacle; on this account it is said in the passages adduced above from David and Isaiah: "Over all the glory shall be a covering and, "be spread a cloud for a covering."

The same is signified by the cloud which covered Mount Horeb, and into which Moses entered; also by the cloud in which Jehovah descended on Mount Sinai, and by the pillar of a cloud which stood at the door of the tent of Moses (Exodus 24:15-17, 18; 19:16, 18; 34:5; 33:9, 10).

[17] This is also the signification of the cloud in the following passages in Ezekiel:

"I looked, and behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it" (1:4).

And again:

"The cherubim stood on the right side of the house, when the man went in; and the cloud filled the inner court. Then the glory of Jehovah went up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of Jehovah's glory" (10:3, 4).

The cherubim here signify the Lord's care, that he may not be approached except through the good of love; hence cherubim signify the heavens, particularly, the inmost or third heaven, because the angels of that heaven receive Divine Truth in the good of love, therefore it is Divine Truth that defends, which, in its essence, is the good of love. This Divine Truth, as it descends out of the inmost heaven into the lower heavens, and at length into the world where men are, from being pure becomes gradually denser. This is the reason why it appears in the lowest degree like a cloud, which signifies the Divine Truth accommodated to the apprehension of the angels in the lowest heaven, who are spiritual-natural, and, lastly, to the apprehension of men in the natural world. And because the Divine Truth in this degree is similar to the Divine Truth as it is in the sense of the letter of the Word, therefore a cloud signifies the Word as to the sense of the letter. This Divine Truth is that which filled the court like a cloud, and lastly the house, at the right side of which the cherubim stood. And because this Divine Truth is interiorly spiritual, and shines from celestial light, therefore it is called glory, and it is said that the court was filled with the brightness of the glory of Jehovah. Hence also it is said in Job:

"When" "God causeth the light of his cloud to shine?" (Job 36:15).

[18] Since the higher heavens appear to the eyes of those who are in the lower heavens as though covered over with a thin bright cloud, because the lower angels cannot behold the higher or interior Divine except according to their quality, therefore also the Divine Truth in the higher heavens, or what is the same thing, the higher heavens themselves, are in some passages of the Word meant by clouds. For whether we say Divine Truth, or the heavens, it is the same thing, since the heavens are heavens from the Divine Truth, and the angels there are angels from the reception of it. In this sense clouds are mentioned in Isaiah:

Lucifer, "thou saidst in thine heart, I will ascend above the heights of the cloud; I will become like the Most High" (14:14).

And in Jeremiah:

"Forsake" Babylon, "and let us go everyone into his own land; for her judgment hath reached unto the heavens, and she hath lifted up herself even to the clouds" (51:9).

And in David:

"Ascribe ye strength unto God; over Israel is his majesty, and his strength is in the clouds" (Psalm 68:34).

In these passages clouds signify the same thing as the waters above the firmament (Genesis 1:7), and the waters above the heavens (Psalm 148:4); for clouds are formed of water. That waters signify Divine Truth, may be seen above (n. 7, 483, 518).

[19] Since there are clouds of a thinner and brighter quality, and also of a denser and darker kind, and because the thinner and brighter appear beneath the heavens, but the denser and darker about many of the hells, it is therefore evident that, in the opposite sense, clouds also signify the falsities of evil, which are contrary to truths from good; as in the following passages.

Thus in Ezekiel:

As for Egypt, "a cloud shall cover her, and her daughters shall go into captivity" (30:18).

Again, in the same prophet:

He shall ascend, "like a cloud to cover the land" (38:9).

And again:

The sheep "scattered in the day of cloud and thick darkness" (34:12).

Hence also the last judgment, when those who are in falsities of evil are about to perish, is called "A day of cloud and obscurity" (Joel 2:2; Zephaniah 1:15). The signification of "the cloud, and thick darkness," which appeared to the sons of Israel when the law was given from Mount Sinai, is similar (Deuteronomy 4:11, 12, 15; 5:22, 26). For although Jehovah, that is, the Lord, descended upon that mountain in a bright cloud, yet it appeared before the eyes of the people, who were in falsities of evil, like a gloomy cloud; see the Arcana Coelestia 1861, 6832, 8814, 8819, 9434, 10551).

9818. 'Whom I have filled with the spirit of wisdom' means who have Divine Truth inscribed upon them. This is clear from the meaning of 'the spirit of wisdom', when used in reference to those governed by celestial good, as Divine Truth, dealt with below. People are said to be filled with it when it is inscribed permanently on them. The situation is that those in the Lord's celestial kingdom are acquainted with truths not as a result of coming to know and consequently believe them, but as a result of inward perception; for they are governed by the good of love received from the Lord, and this good has all truths rooted within it. The actual good itself has been implanted in the will part of their minds, and truth springing from it in the understanding part. And with these people the will and understanding parts act altogether as one, quite differently from the way the two parts act with those who are in the spiritual kingdom. So it is that the understanding part of the mind in those who are in the Lord's celestial kingdom serves to give them not a knowledge but a perception of truths. For the good implanted in the will presents itself - its inward nature and its outward form - in the understanding, and in so to speak blazing light there. For those people the outward form of the good and its inward nature is truth, which they do not see, but instead perceive from good. For this reason they never argue about truths; they so avoid it that whenever there is talk about truths they say Yes or No, and no more than that. For if they said anything more it would not come from good. These are the ones who are meant in Matthew,

Let your words be Yes, yes; No, no; anything beyond this is from evil. ¹ Matthew 5:37.

The fact that those who are in the Lord's celestial kingdom are like this, see 2715, 2718, 3246, 4448, 5113, 6367, 7877, 9166 (end), 9543. What the difference is between those who are in the celestial kingdom and those who are in the spiritual kingdom, see the places referred to in 9277.

[2] From all this people may now recognize what should be understood when it is said that Divine Truths have been inscribed upon someone. Many places in the Word use the term 'spirit', and when they use it in reference to a person his 'spirit' means goodness and truth inscribed on the understanding part of his mind and consequently on the life of that part of it. The reason why 'spirit', when attributed to a person, has this meaning is that inwardly a person is a spirit, indeed inwardly is in the company of spirits. See what has already been shown abundantly on this matter in the following places,

Spirits and angels reside with a person, and the person is governed by the Lord through them, 50, 697, 986, 2796, 2886, 2887, 4047, 4048, 5846-5866, 5976-5993.

A person is among spirits and angels such as he himself is like, 4067, 4073, 4077, 4111.

Every person has a spirit through which his body has life, 4622.

[3] From this one may know what 'spirit' means when used in reference to the Lord, namely that it is Divine Truth emanating from His Divine Good, and that when this Divine Truth flows in and is received by a person it is the Spirit of truth, Spirit of God, and Holy Spirit; for it flows directly from the Lord, and also indirectly through angels and spirits, see the places referred to in 9682. The fact that the Spirit of truth, Spirit of God, and Holy Spirit have this meaning will be seen further on below; for prior to that it must be shown that, when used in the Word in reference to a person, 'spirit' means goodness and truth inscribed on the understanding part of a person's mind and consequently means the life of that part of it. For there is the life of the understanding part, and there is the life of the will part. That of the understanding part consists in knowing, seeing, and understanding that truth is indeed truth and good is indeed good. But the life of the will part consists in willing and loving truth for truth's sake and good for goodness' sake. In the Word the life of the will is called 'heart', but that of the understanding 'spirit'.

[4] The following places in the Word show that this is so: In Ezekiel,

Make for yourselves a new heart and a new spirit. Why will you die, O house of Israel? Ezekiel 18:31.

And in the same prophet,

I will give you a new heart, and a new spirit will I give in the midst of you. Ezekiel 36:26.

'A new heart' stands for a new will. and 'a new spirit' for a new understanding. In Zechariah,

Jehovah stretches out the heavens, and founds the earth, and forms the spirit of man within him. Zechariah 12:1.

'Stretching out the heavens and founding the earth' stands for the establishment of a new Church, this Church being meant by 'heaven and earth', see 1733, 1850, 2117, 2118 (end), 3355 (end), 4535. 'Forming the spirit of man within him' stands for regenerating a person as to his understanding of truth and good.

[5] In David,

Create for me a clean heart, O God, and renew a steadfast spirit within me. Do not cast me away from before You, and do not take the spirit of Your holiness from me. Bring back to me the joy of Your salvation, and let a generous spirit uphold me. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, You will not despise. ² Psalms 51:10-12, 17.

'A clean heart' stands for a will that detests evils, which are forms of uncleanness; 'a steadfast spirit' stands for an understanding of and belief in truth; 'a broken spirit' and 'a broken heart' stand for a state of temptation and the consequent humbling of the life in both. The fact that 'spirit' means life is evident from every detail in these verses. Divine Truth, from which that life springs, is meant by 'the spirit of holiness'. In the same author,

A generation that did not make its heart right, nor was its spirit steadfast with God. Psalms 78:8.

'Heart that is not right' stands for a will that is not right, and 'spirit that is not steadfast with God' stands for an understanding of and belief in God's truth that are not steadfast.

[6] In Moses,

Jehovah God had hardened the spirit of Sihon king of Heshbon and made his heart obstinate. Deuteronomy 2:30.

Here also 'spirit' and 'heart' stand for the life in both parts, which is said to have been 'made obstinate' when the will has no desire to understand truth and good and put them into practice. In Ezekiel,

Every heart will melt, and all hands will hang down, and every spirit will shrink. Ezekiel 21:7.

Here the meaning is similar. In Isaiah,

Jehovah is He who gives soul ³ to the people on the earth, and spirit to those who walk on it. Isaiah 42:5.

'Giving soul to the people' stands for endowing with the life of faith, 'soul' meaning the life of faith, see 9050; and 'giving spirit' stands for providing with an understanding of truth. In the same prophet,

With my soul I desired You in the night; even with my spirit within me I waited for You early. Isaiah 26:9.

Here the meaning is similar.

[7] In the same prophet,

Conceive chaff, bring forth stubble; fire will devour your spirit. Isaiah 33:11.

'Spirit' which fire will devour stands for an understanding of truth, and so for intelligence; 'fire' stands for a craving which, because it springs from evil, is destructive.

[8] In Ezekiel,

Woe to the foolish prophets, who go away after their own spirit! Ezekiel 13:3.

In the same prophet,

What comes up onto your spirit ⁴ will not ever be brought about. Ezekiel 20:32.

In Malachi,

Not one has done so, nor those remaining who had spirit. Why then is there one seeking God's seed? Therefore take heed through your spirit, to see that it does not act treacherously against the wife of your youth. Malachi 2:15.

In David,

Blessed is the person to whom Jehovah does not impute iniquity; only let there be no guile in his spirit. Psalms 32:2.

In Matthew,

Blessed are the poor in spirit, for theirs is the kingdom of heaven. Matthew 5:3.

In the same gospel,

Jesus said to the disciples, Watch and pray, lest you enter into temptation. The spirit indeed is eager, but the flesh is weak. Matthew 26:41.

In these places, as is plainly evident, 'spirit' is used to mean the actual life in a person. That the life of the understanding, or the life of truth, is meant becomes clear from the consideration that in the natural sense 'spirit' is used to mean human life and breath. And drawing breath, which is the work of the lungs, corresponds to the life of truth, which is the life of faith and consequently of the understanding, whereas the beating of the heart corresponds to the life of the will and so of love. For this correspondence of lungs and heart, see 3635, 3883-3896, 9300, 9495. All this makes clear what type of life is meant in the spiritual sense by 'spirit'.

[9] The fact that 'spirit' in the ordinary sense means human life and breath is clearly evident in David,

You hide Your face, they are dismayed; You gather up their spirit, they breathe their last. You send forth Your spirit, they are created. Psalms 104:29-30.

In the same author,

Answer me, O Jehovah. My spirit is consumed. Do not hide Your face from Me. Psalms 143:7.

In Job,

My spirit is consumed, my days are extinguished. Job 17:1.

In Luke,

Jesus took the dead girl's hand, saying, Girl, arise. Her spirit therefore returned, and she arose at once. Luke 8:54-55.

In Jeremiah,

Every person has been made stupid by knowledge; his graven image is a lie, and there is no spirit in it. Jeremiah 10:14; 51:17.

In Ezekiel,

He brought me out in the Spirit of Jehovah and set me down in the midst of the valley. And there the Lord Jehovih said to the dry bones, Behold, I am bringing spirit into you that you may live. Thus said the Lord Jehovih, Come from the four winds, O spirit, and breathe into these killed. And spirit came into them, and they were alive again. Ezekiel 37:1, 5, 9-10.

In the Book of Revelation,

The two witnesses were killed by the beast ascending from the abyss. But after three and a half days the spirit of life from God entered them, so that they stood on their feet. Revelation 11:7, 11.

[10] From these places it is plainly evident that 'spirit' is a person's life. The fact that more specifically it is the life of truth, which is the life of the understanding part of a person's mind, and is called intelligence, is made plain in John,

The hour is coming, and now is, when the true worshippers will worship the Father in spirit and truth. God is a Spirit, therefore those who worship Him must worship in spirit and truth. John 4:23-24.

In Daniel,

... that there was in him an excellent spirit, both of knowledge and of intelligence. Daniel 5:12, 14.

In Luke,

John grew and became strong in spirit. Luke 1:80.

And regarding the Lord, in the same gospel,

The child Jesus grew and became strong in spirit, and was filled with wisdom. Luke 2:40.

In John,

He whom the Father has sent speaks the words of God, for God has not given Him the spirit by measure. ⁵ John 3:34.

Here 'the spirit' stands for intelligence and wisdom; 'speaking the words of God' means declaring Divine Truths.

[11] From all this it may now be seen what 'spirit' means in John,

Jesus said to Nicodemus, Unless a person has been born from water and the spirit he cannot enter the kingdom of God. That which has been born of the flesh is flesh, but that which has been born from the spirit is spirit. John 3:5-6.

'Being born from water' means [being regenerated] by means of truth, and 'being born from the spirit' means life from the Lord which comes as a result of this, called spiritual life. For the meaning of 'water' as the truth by means of which regeneration is accomplished, see 2702, 3058, 3424, 4976, 5668, 8568, 9323. 'Flesh' however means the human proprium or selfhood, in which there is no spiritual life at all, 3813, 8409.

[12] Something similar is meant by 'spirit' and 'flesh' in the same gospel,

It is the Spirit which bestows life, the flesh does not profit anything. The words which I speak to you, they are spirit and they are life. John 6:63.

'The words' which the Lord spoke are Divine Truths, the life which comes as a result being 'the spirit'. In Isaiah,

Egypt is man (homo), not God, and his horses are flesh and not spirit. Isaiah 31:3.

'Egypt' stands for knowledge in general, 'his horses' for factual knowledge supplied from the understanding, which is spoken of as 'flesh and not spirit' when it does not have any spiritual life at all within it.

'Egypt' is knowledge, see the places referred to in 9340, 9391. 'Horses' are the power of understanding, 2761, 2762, 3217, 5321. 'The horses of Egypt' are known facts supplied from the understanding, 6125, 8146, 8148.

Anyone who does not know what is meant by 'Egypt', what is meant by 'his horses', and also what is meant by 'flesh' and 'spirit', cannot possibly know what these words [in Isaiah 31:3] imply.

[13] Once people know what 'spirit' present in a person means they may know what is meant by 'spirit' when this term is used in reference to Jehovah or the Lord. Everything a human being has, such as face, eyes, ears, arms, and hands, also heart and soul, He is said to have. Thus spirit as well is attributed to Him, and in the Word it is called Spirit of God, Spirit of Jehovah, Spirit of His mouth, and Spirit of Holiness or Holy Spirit. The fact that the term is used to mean Divine Truth emanating from the Lord is clear from a large number of places in the Word. The reason why Divine Truth emanating from the Lord is meant by 'Spirit of God' is that all of a person's life comes from there, as does the heavenly life possessed by those who receive that Divine Truth in faith and love. The Lord Himself teaches in John that this is what 'Spirit of God' means,

The words which I speak to you, they are spirit and they are life. John 6:63.

'The words' which the Lord spoke are Divine Truths.

[14] In the same gospel,

Jesus cried out with a loud voice, saying, If anyone thirsts let him come to Me and drink. Whoever believes in Me, as the Scripture has said, Out of his belly will flow rivers of living water. This He said about the Spirit which those believing in Him were to receive; for the Holy Spirit was not yet because Jesus was not yet glorified. John 7:37-39.

'The Spirit' which those believing in the Lord were to receive from Him means the life coming from the Lord that is the life of faith and love, as is evident from the specific expressions used in these verses. For 'thirsting' and 'drinking' means the desire to know and understand truth; and 'rivers of living water' which will flow from the belly are God's truths. From this it is clear that 'the Spirit' which believers were to receive, also called 'the Holy Spirit', means the life brought by Divine Truth emanating from the Lord. This life, as stated just above, is called the life of faith and love, being the spiritual and heavenly life itself present in a person. The reason why it says 'the Holy Spirit was not yet because Jesus was not yet glorified' is that while He was in the world the Lord Himself taught Divine Truth; but when He had been glorified, which was after the Resurrection, He taught it through angels and spirits. That holy influence present with a person, emanating from the Lord through angels and spirits, whether in a discernible manner or an indiscernible one, is the Holy Spirit there. For in the Word Divine Truth emanating from the Lord is called that which is holy, 9680.

[15] This explains why the Holy Spirit is called the Spirit of truth and why it is said that He would lead into all truth, that He would not speak on His own [authority], but speak what He hears from the Lord, and that He would receive from the Lord what He was to declare, John 16:13-14. It also explains why the Lord, when He was going to leave the disciples, breathed into them and said, Receive the Holy Spirit, John 20:21-22. 'Breathing' means the life of faith, 9229, 9281, so that the Lord's breathing into someone means imparting the ability to understand Divine Truths and thereby receive that life. So it is also that 'the Spirit', being a name derived from 'breathing', is a derivation also of 'blowing' and of 'wind'; and this is why the spirit is frequently called the wind. Breathing, which is the work of the lungs, corresponds to the life of faith, while the beating of the heart corresponds to the life of love, see 3883-3896, 9300, 9495.

[16] Something similar is meant by 'breathing into' in the Book of Genesis,

And Jehovah breathed into man's nostrils the soul of life. Genesis 2:7.

This is why in Lamentations 4:20 the Lord is called the Spirit of our nostrils; and since Divine Truth consumes and devastates the evil it says in David,

The foundations of the world were revealed at the blast of the Spirit of Your nose. Psalms 18:15.

And in Job,

By the breath of God they perish, and by the Spirit of His nose they are consumed. Job 4:9.

In David,

By the Word of Jehovah were the heavens made, and all their host by the Spirit of His mouth. Psalms 33:6.

'The Word of Jehovah' is Divine Truth, as is 'the Spirit of His mouth'. The fact that the Lord is that Word is clear in John,

In the beginning was the Word, and the Word was with God, and the Word was God. All things were made though Him. And the Word became flesh and dwelt among us. John 1:1-3, 14.

[17] The fact that Divine Truth, from which heavenly life comes to a person, is the Holy Spirit is further evident from the following places: In Isaiah,

There will come forth a shoot from the trunk of Jesse, and the Spirit of Jehovah will rest upon Him, the Spirit of wisdom and intelligence, the Spirit of counsel and strength, the Spirit of knowledge and the fear of Jehovah. Isaiah 11:1-2.

These words refer to the Lord, in whom there is Divine Truth. Consequently Divine Wisdom and Intelligence is called 'the Spirit of Jehovah', and in these verses 'the Spirit of wisdom and intelligence, counsel, strength, and knowledge'. In the same prophet,

I have put My Spirit upon Him; He will bring forth judgement to the nations. Isaiah 42:1.

These words too refer to the Lord. 'The Spirit of Jehovah' upon Him is Divine Truth, and consequently Divine Wisdom and Intelligence. Divine Truth is also called 'judgement', 2235.

[18] In the same prophet,

He will come like a rushing ⁶ river; the Spirit of Jehovah will place a sign on Him. Isaiah 59:19.

In the same prophet,

The Spirit of the Lord Jehovih is upon Me, therefore Jehovah has anointed Me to bring good tidings to the poor. Isaiah 61:1.

This too refers to the Lord. Divine Truth, which was in the Lord when He was in the world, and which He was then, is meant by 'the Spirit of Jehovah'.

[19] The fact that 'the Spirit of Jehovah' means Divine Truth and consequently heavenly life that comes to the person who receives that Truth is further evident from the following places: In Isaiah,

... until the Spirit is poured out on us from on high; then the wilderness will become a ploughed field, then judgement will dwell in the wilderness. Isaiah 32:15-16.

The subject here is regeneration. 'The Spirit from on high' is life from the Divine; for the promises that 'the wilderness will become a ploughed field' and that 'judgement will dwell in the wilderness' mean the presence of intelligence where none existed previously, thus new life there.

[20] Something similar occurs in Ezekiel,

... in order that you may know that I will put My Spirit in you, in order that you may live. Ezekiel 37:14.

In the same prophet,

I will no longer hide My face from them, because I shall pour out My Spirit on the house of Israel. Ezekiel 39:29.

In Joel,

I will pour out My Spirit on all flesh; and on men servants and women servants in those days I will pour out My Spirit. Joel 2:28-29.

In Micah,

I have been filled with strength by ⁷ the Spirit of Jehovah, and with judgement and might, to declare to Jacob his transgression and to Israel his sin. Micah 3:8.

In Zechariah,

The horses going out into the north land have caused My Spirit to rest on the north land. Zechariah 6:8.

In Isaiah,

I will pour out waters upon the thirsty land, and streams upon the dry. I will pour out My Spirit upon your seed. Isaiah 44:3.

In these places it is evident that 'the Spirit of Jehovah' means Divine Truth and the life of faith and love which come through that Truth. It flows in directly from the Lord, also indirectly from Him through spirits and angels, see 9682 (end).

[21] Something similar occurs elsewhere in Isaiah,

On that day Jehovah Zebaoth will be a crown of adornment and a tiara of beauty for the remnant of His people, and a Spirit of judgement to him who sits in judgement, and strength to those ... Isaiah 28:5-6.

'A crown of adornment' stands for the wisdom that comes with good, 'a tiara of beauty' for the intelligence that comes with truth, and 'a Spirit of judgement' for Divine Truth, since 'judgement' is spoken of in reference to truth , 2235, 6397, 7206, 8685, 8695, 9260, 9383.

[22] In the same prophet,

The angel of Jehovah's face ⁸ delivered them; because of His love and His pity He redeemed them. But they rebelled, and exasperated the Spirit of His holiness; consequently He was turned by them into an enemy. He put the Spirit of His holiness in the midst of them. The Spirit of Jehovah led them. Isaiah 63:9-11, 14.

'The Spirit of holiness' here is the Lord in respect of Divine Truth, thus Divine Truth which comes from the Lord; 'the angel of His face' is the Lord in respect of Divine Good, for 'Jehovah's face' is love, mercy, and good. In the Book of Revelation,

The testimony of Jesus is the Spirit of prophecy. Revelation 19:10.

'The testimony of Jesus' is Divine Truth that comes from Him and has regard to Him, 9503.

[23] In David,

Jehovah God makes His angels spirits, ⁹ and [His] ministers flaming fire. Psalms 104:4.

'Making angels spirits' stands for making them recipients of Divine Truth; 'making them flaming fire' stands for making them recipients of Divine Good or Divine Love. In Matthew,

John said, I baptize you with water for repentance. But He who will come after me will baptize you with the Holy Spirit and fire. Matthew 3:11.

'Baptizing' means regenerating; 'with the Holy Spirit' means doing so through Divine Truth; and 'with fire' means springing from the Divine Good of Divine Love. For the meaning of 'baptizing' as regenerating, see 5120 (end), 9088; and for that of 'fire' as the Divine Good of Divine Love, 4906, 5215, 6314, 6832, 6834, 6849, 7324.

[24] In Luke,

If you, being wicked, know how to give good gifts to your children, how much more will the Father who is in heaven give the Holy Spirit to those who ask Him? Luke 11:13.

'Giving the Holy Spirit' means enlightening with Divine Truth and endowing with life from that Truth, which is the life of intelligence and wisdom. In the Book of Revelation,

The seven lamps of fire burning before the throne are the seven spirits of God. Revelation 4:5.

And in addition,

In the midst of the elders [there was] a Lamb standing, having seven horns and seven eyes, which are the seven spirits of God sent out into all the earth. Revelation 5:6.

It is self-evident that the word 'spirits' in these places is not used to mean spirits, since they say that the lamps and the Lamb's eyes are the spirits of God . For Divine Truths are meant by 'lamps', 4638, 7072; the understanding of truth is meant by 'the eyes', or Divine Intelligence and Wisdom when the expression refers to the Lord, 2701, 4403-4421, 4523-4534, 9051; and the power of truth derived from good is meant by 'horns' 2832, 9081, 9719-9721. From all this it is evident that Divine Truths are meant by 'the spirits of God'.

[25] When people know therefore that the Holy Spirit is the Divine Truth emanating from the Lord, which is real Holiness, they may know the Divine meaning in the Word wherever the terms 'Spirit of God' and 'Holy Spirit' are used, as in the following places: In John,

I will ask the Father to give you another Paraclete, to remain with you forever, the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him. But you know Him, because He remains with you and will be in you. I will not leave you orphans. The Paraclete, the Holy Spirit, whom the Father will send in My name, He will teach you all things and remind you of all that I said to you. John 14:16-18, 26.

And in another place,

When the Paraclete comes, whom I shall send to you from the Father, the Spirit of truth who goes forth from the Father, He will bear witness to Me. And you will bear witness. John 15:26-27.

And in yet another place,

I tell you the truth. It is to your advantage that I go away. If I do not go away the Paraclete will not come to you; but if I go away I will send Him to you. John 16:7.

[26] From these places it is again evident that the Divine Truth which emanates from Divine Good, or from the Father, is the Paraclete and Holy Spirit. This also explains why He is called 'the Spirit of truth', and why it is said that He will remain in them, teach them all things, and bear witness to the Lord. In the spiritual sense 'bearing witness to the Lord' means teaching about Him. The reason why [in the first of these quotations] it is said that the Paraclete, who is the Holy Spirit, is sent in the Lord's name from the Father, then [in the second] that the Lord Himself will send Him from the Father, and after this [in the third] that the Lord will send Him, is that 'the Father' means the Divine [Being] Himself within the Lord, so that the Father and He are one, as the Lord teaches explicitly in John 10:30; 14:9-11.

[27] In Matthew,

Every sin and blasphemy will be forgiven people, but the blasphemy of the Spirit will not be forgiven people. If anyone speaks a word against the Son of Man, it will be forgiven him; but he who speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the one to come. Matthew 12:31-32.

'Speaking a word against the Son of Man' takes place when a person goes against God's truth that has not yet been implanted in or inscribed on his life; for 'the Son of Man' is Divine Truth, see above in 9807. But 'speaking a word against the Holy Spirit' takes place when a person goes against Divine Truth, especially Divine Truth concerning the Lord, that has been implanted in or inscribed on his life. Speaking against or denying that Truth when it has formerly been acknowledged is profanation; and profanation is such that it completely destroys a person interiorly. This is why it says that this sin cannot be forgiven. What profanation is, see 3398, 3898, 4289, 4601, 6348, 6960, 6963, 6971, 8394, 8882, 9298.

[28] And in the same gospel,

Jesus said to the disciples, Go and baptize in the name of the Father and of the Son and of the Holy Spirit. Matthew 28:19.

'The Father' is the Divine [Being] Himself, 'the Son' is that Divine [Being] Himself in a human form, and 'the Holy Spirit' is the emanation from the Divine [Being], so that there is one Divine [Being] yet still a Trinity. The truth that the Lord is the Divine [Being] Himself under human form is His own teaching in John,

From now on you know the Father and have seen Him. He who sees Me sees the Father. I am in the Father and the Father is in Me. John 14:7, 9-10.

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