Apocalypse Revealed · 7 of 22

Revelation 7

342.Revelation 7 1. After these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. 2. And I saw another angel ascending from the rising of the sun, having the seal of the living God. And he cried with a great voice to the four angels, to whom it was given to hurt the earth and the sea. 3. Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God upon their foreheads. 4. And I heard the number of them that were sealed; a hundred and forty and four thousand, sealed out of every tribe of Israel. 5. Of the tribe of Judah were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand. 6. Of the tribe of Asher were sealed twelve thousand. Of the tribe of Naphtali were sealed twelve thousand. Of the tribe of Manasseh were sealed twelve thousand. 7. Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand. 8. Of the tribe of Zebulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand. 9. After these things, I saw, and, behold, a great multitude which no one could number, of every nation, and tribes, and peoples, and tongues, standing before the throne, and before the Lamb, clothed with white robes, and palms in their hands. 10. And crying with a great voice, saying, Salvation to our God that sitteth upon the throne, and unto the Lamb. 11. And all the angels stood around the throne, and the elders, and the four animals, and fell before the throne on their faces, and adored God. 12. Saying, Amen; blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God, for ages of ages, Amen. 13. And one of the elders answered, saying unto me, Who are these that are arrayed in white robes? and whence came they? 14. And I said unto him, Lord, thou knowest. And he said unto me, These are they that come out of great affliction, and have washed their robes, and made their robes white in the blood of the Lamb. 15. Therefore are they before the throne of God, and serve Him day and night in His temple: and He that sitteth on the throne shall dwell among them. 16. They shall not hunger anymore, neither thirst any more, neither shall the sun fall upon them, nor any heat. 17. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away every tear from their eyes. THE SPIRITUAL SENSE The contents of the whole chapter In this chapter it treats of those who are and will be in the Christian heaven; and first of their separation from the evil (verses 1-3); after that, of those who are in love to the Lord and thereby in wisdom, of whom the higher heavens consist (verses 4-8); and of those who are in charity and its faith from the Lord, because they have fought against evils, of whom are the lower heavens (verses 9-17). The contents of each verse Verse 1. “After these things I saw four angels standing on the four corners of the earth,” signifies the entire heaven now in the effort to execute the Last Judgment (n. 342). “Holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree,” signifies a withholding and restraining by the Lord, of a nearer and thence more powerful influx into the lower parts, where the good were conjoined with the evil (n. 343). Verse 2. “And I saw another angel ascending from the rising of the sun,” signifies the Lord providing and regulating (n. 344). “Having the seal of the living God,” signifies who alone knows all and each, and can distinguish and separate them one from another (n. 345). “And he cried with a great voice to the four angels, to whom it was given to hurt the earth and the sea (verse 3), saying, Hurt not the earth, neither the sea, nor the trees,” signifies the presenting and withholding by the Lord of a nearer and stronger influx into the lower parts (n. 346). “Till we have sealed the servants of our God upon their foreheads,” signifies before they are separated who are in truths from good from the Lord (n. 347). Verse 4. “And I heard the number of them that were sealed, a hundred and forty and four thousand,” signifies all who acknowledge the Lord as the God of heaven and earth, and are in truths of doctrine from the good of love, from Him through the Word (n. 348). “Sealed out of every tribe of Israel” signifies the Lord’s heaven and church composed of them (n. 349). Verse 5. “Of the tribe of Judah were sealed twelve thousand,” signifies celestial love, which is love to the Lord, and this with all who will be in the New Heaven and the New Church (n. 350). “Of the tribe of Reuben were sealed twelve thousand,” signifies wisdom from celestial love, with them who will be there (n. 351). “Of the tribe of Gad were sealed twelve thousand,” signifies uses of life, which are of wisdom from that love, with those who will be there (n. 352). Verse 6. “Of the tribe of Asher were sealed twelve thousand,” signifies mutual love with them (n. 353). “Of the tribe of Naphtali were sealed twelve thousand,” signifies the perception of use, and what use is with them (n. 354). “Of the tribe of Manasseh were sealed twelve thousand” signifies the will of serving, and of action, with them (n. 355). Verse 7. “Of the tribe of Simeon were sealed twelve thousand,” signifies spiritual love, which is love towards the neighbor, with them (n. 356). “Of the tribe of Levi were sealed twelve thousand,” signifies the affection of truth from good, from whence comes intelligence with them (n. 357). “Of the tribe of Issachar were sealed twelve thousand” signifies the good of life with them (n. 358). Verse 8. “Of the tribe of Zebulon were sealed twelve thousand,” signifies the conjugial love of good and truth with them (n. 359). “Of the tribe of Joseph were sealed twelve thousand,” signifies the doctrine of good and truth with them (n. 360). “Of the tribe of Benjamin were sealed twelve thousand,” signifies the life of truth from good according to doctrine with them (n. 361). Verse 9. “After this I saw and behold, a great multitude which no one could number,” signifies all the rest who are not of those enumerated, and yet are in the New Heaven and New Church of the Lord, and who constitute the ultimate heaven and the external church, whose quality no one knows but the Lord alone (n. 363-364). “Of every nation, and tribes, and peoples, and tongues,” signifies all in the Christian world, who are in religion from good, and in truths from doctrine (n. 365). “Standing before the throne and before the Lamb,” signifies hearing the Lord and doing the things which He commands (n. 366). “Clothed with white robes, and palms in their hands,” signifies communication and conjunction with the higher heavens, and confession from Divine truths (n. 367). Verse 10. “And crying with a great voice, saying, Salvation to our God that sitteth upon the throne, and unto the Lamb,” signifies acknowledgment from the heart that the Lord is their Savior (n. 368). Verse 11. “And all the angels stood round about the throne, and the elders, and the four animals,” signifies all in the whole heaven (n. 369). Verse 12. “Saying, Amen” signifies Divine verity and confirmation therefrom (n. 371). “Blessing, and glory, and wisdom, and thanksgiving,” signifies the Divine spiritual things of the Lord (n. 372). “And honor, and power, and might,” signifies the Divine celestial things of the Lord (n. 373). “Be unto our God for ages of ages,” signifies these things in the Lord, and from the Lord to eternity (n. 374). “Amen,” signifies the consent of all (n. 375). Verse 13. “And one of the elders answered, saying unto me, Who are these that are arrayed in white robes? and whence came they?” Verse 14. “And I said unto him, Lord, thou knowest,” signifies the desire of knowing and the will of interrogating, and the answer and information (n. 376). “And he said unto me, These are they that come out of great affliction,” signifies that they are those who have been in temptations, and have fought against evils and falsities (n. 377). “And have washed their robes,” signifies who have cleansed their religious principles from the evils of falsity (n. 378). “And made their robes white in the blood of the Lamb,” signifies, and purified them from the falsities of evil by truths, and thus have been reformed by the Lord (n. 379). Verse 15. “Therefore are they before the throne of God, and serve Him day and night in His temple; and He that sitteth on the throne shall dwell among them,” signifies that they are in the presence of the Lord, and constantly and faithfully live according to the truths which they receive from Him in His church (n. 380). Verse 16. “They shall not hunger any more, neither thirst anymore” signifies that hereafter there shall be no lack of goods and truths with them (n. 381). “Neither shall the sun fall upon them, nor any heat,” signifies that hereafter they shall have no lusts to evil nor to falsity of evil (n. 382). Verse 17. “For the Lamb which is in the midst of the throne shall feed them,” signifies that the Lord alone will teach them (n. 383). “And shall lead them to living fountains of waters,” signifies, and shall lead by truths of the Word to conjunction with Himself (n. 384). “And God shall wipe away every tear from their eyes” signifies that they shall no longer be in combats against evils and their falsities, and thereby in grief, but in goods and truths, and thence in heavenly joys from the Lord. THE EXPLANATION Verse 1. Afterwards I saw four angels standing on the four corners of the earth, signifies the entire heaven now in the effort to execute the Last Judgment on those who were in the world of spirits. Many things now follow concerning the state of the spiritual world just before the Last Judgment, which no one could know but by revelation from the Lord. And since it has been granted me to see in what manner the Last Judgment was executed, and also the changes which preceded it, and the arrangements which followed; I am thereby enabled to relate the signification of all the particulars contained in this and the following chapters. [2] By “the four angels” is here signified the entire heaven; by “the four corners of the earth” is signified the entire world of spirits, which is in the midst between heaven and hell; for the Last Judgment was executed on those who were in the world of spirits, but not on anyone in heaven, nor anyone in hell. The reason why “the angels” signify heaven is because “an angel,” in the highest sense, means the Lord as to the Divine Human (n. 344); and as heaven is heaven from the Lord, by “the angels” is also signified heaven. [3] “The four angels” here signify the entire heaven, because they were seen “standing on the four corners of the earth,” and by the “four corners” are signified the four quarters. The reason why the above words signify the effort of the entire heaven to execute the Last Judgment is because the Lord, when the judgment was at hand, caused the heavens to draw near over the world of spirits, and by this approach of the heavens, such a change of state in the interiors of the minds of those who were below, was effected, that they saw nothing but terrors before their eyes. [4] That “corners” signify quarters, and thence “the four corners” all quarters, may appear from the following passages: Ye shall measure without the city, the corner towards the east, the corner towards the south, the corner towards the west, and the corner towards the north (Num. 35:5). Thou shalt make the boards for the habitation for the corner of the south, and for the corner of the north (Exod. 26:18, 20, 23). And a court for the corner of the south, for the corner of the north, for the corner of the west, and for the corner of the east (Exod. 27:9, 11-13). The four quarters are also called “the four corners” frequently in Ezekiel, as in chapter 47:8-20; 48. [5] Because “corners” signify quarters, therefore they also signify all things, as all things relating to heaven or hell, or of good or truth, as is plain from these passages: Satan shall go out to deceive the nations which are in the four corners of the earth (Rev. 20:8). I have cut off the nations, and their corners are devastated (Zeph. 3:6). Israel was gathered together as one man, and the corners of all the people stood up (Judg. 20:1-2). A scepter shall rise out of Israel, and shall break in pieces the corners of Moab (Num. 24:17). A day of trumpet and alarm and upon the high corners (Zeph. 1:16). I will cast them out into the farthest corners (Deut. 32:26). [6] That “a corner” signifies the ultimate which sustains things higher, as the foundation does a house, and thus also all things, appears from these passages: He will found in Zion a cornerstone, a precious established foundation (Isa. 28:16). And they shall not take of that stone for a corner (Jer. 51:26). From Judah shall be a cornerstone (Zech. 10:4). The stone which they rejected is become the head of the corner (Ps. 118:22; Matt. 21:42; Mark 12:10; Luke 20:17-18).

343.Holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree, signifies a withholding and restraining by the Lord of a nearer and thence more powerful influx into the lower parts, where the good were conjoined with the evil. It is to be known that the Last Judgment takes place when the evil are multiplied below the heavens in the world of spirits, to such a degree that the angels in the heavens cannot subsist in their state of love and wisdom; for in this case they have no support and no foundation. And as this is caused by the multiplication of the evil below, therefore the Lord, in order to preserve their state, flows in with His Divine more and more strongly, and this continues until they can no longer be preserved by any influx, without a separation of the evil below from the good. This is effected by the letting down and drawing near of the heavens, and thence by a stronger influx, until at length the evil cannot endure it; and then the evil flee away, and cast themselves into hell. This is also what is signified in the foregoing chapter by these words: They said to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth upon the throne, and from the anger of the Lamb; for the great day of His anger is come; and who shall be able to stand (Rev. 6:16-17). [2] But to proceed to the explanation. By “the four winds” is signified the influx of the heavens; by “the earth, the sea, and every tree” are signified all lower things and the things that are there; by “the earth and sea,” all lower things; and by “every tree,” all things there. That “wind” signifies influx, properly the influx of truth into the understanding, may appear from the following passages: Thus saith the Lord Jehovah, Come from the four winds, O spirit, and breathe into these slain, that they may live (Ezek. 37:9-10). There were seen four chariots, to which there were four horses, these are the four winds of the heavens (Zech. 6:1, 5). Ye must be born again. The wind bloweth where it willeth, and thou knowest not whence it cometh, and whither it goeth (John 3:7-8). The Maker of the earth prepareth the world by His wisdom, He bringeth forth the wind out of His treasures (Jer. 10:12-13; 51:15-16; Ps.135:7). Jehovah causeth His wind to blow, and the waters flow. He announceth His word, His statutes and judgments (Ps. 147:17-19). Jehovah praiseth the stormy wind doing His Word (Ps. 148:8). Jehovah maketh His angels winds (Ps. 104:3-4). Jehovah was carried upon the wings of the wind (Ps. 18:10; 104:3). The wings of the wind are Divine truths which flow in; therefore the Lord is called: The breath of the nostrils (Lam. 4:20). And it is written: He breathed into the nostrils of Adam the soul of lives (Gen. 2:7). Also that: He breathed on His disciples, and said, Receive ye the Holy Spirit (John 20:21-22). [3] “The Holy Spirit” is the Divine truth proceeding from the Lord, the influx of which into the disciples was represented, and thus signified by “He breathed upon them.” That “wind” and respiration signify the influx of Divine truth into the understanding, is from the correspondence of the lungs with the understanding, on which subject see The Angelic Wisdom concerning the Divine Love and Wisdom (n. 371-429). As, therefore, a nearer and stronger Divine influx through the heavens disperses the truths with the evil, therefore “wind” signifies the dispersion of the truth with them; and thence their conjunction with hell, and destruction; as may be seen from these passages: And upon Elam I will bring the four winds from the four ends of the heavens, and will disperse them (Jer. 49:36). Thou shalt disperse them, that the wind may carry them away, and the storm dissipate them (Isa. 41:16). The breath of Jehovah, like a stream of brimstone, doth kindle them (Isa. 30:33). The contrivers of iniquity perish by the blast of God, and by the breath of His nostrils are they consumed (Job 4:8-9). The foundations of the world were revealed by the rebuke of Jehovah, by the blast of the breath of Thy nostrils (Ps. 18:15). I saw in vision, and behold, the four winds of the heavens strove upon the great sea. And four beasts came up (Dan. 7:2-3 seq.). From the storm of Jehovah, anger is gone forth, it shall rush upon the head of the wicked (Jer. 23:19; 30:23). O my God, pursue them by Thy storm, terrify them by Thy tempest (Ps. 83:15). The way of Jehovah is in the storm and tempest (Nahum 1:3; besides other places; as Jer. 25:32; Ezek. 13:13; Hos. 8:7; Amos 1:14; Zech. 9:14; Ps. 11:6; 50:3; 55:8). He saith that the wind of the storm shall blow. God maketh the storm to be calm, that its waves might be still (Ps. 107:25, 29). [4] Hence it may appear what is the signification of these words in their spiritual sense: Jesus in the ship rebuked the wind, and said unto the sea, Be still, and it was quiet (Mark 4:39-40; Luke 8:23-24). By “the sea” is here signified hell, and by “the wind” influx thence. Nor is anything but strong influx signified by “the east wind” (Ezek. 17:10; Jer. 18:17; Ezek. 19:12; Hosea 13:15; Psalm 48:7). Nor by the same “wind which dried up the Red Sea” (Exod. 14:21); concerning which it is thus written by Moses: And with the blast of thy nostrils the waters were heaped up, thou didst blow with thy wind, the sea covered them (Exod. 15:8, 10). From what has been said, it may now be seen, that by “holding the four winds that the wind should not blow on the earth” is signified to withhold and prevent a nearer and stronger influx into the lower parts.

344.Verse 2. And I saw another angel ascending from the rising of the sun, signifies the Lord providing and regulating. “An angel” here means the Lord as to the Divine love, because He ascended “from the rising of the sun,” and “from the rising of the sun” or from the east is from the Divine love, for in the spiritual world the Lord is the sun and the east, and is so called as to that love. That He was providing and moderating is evident from His command to the four angels, “not to hurt the earth and the sea, till the servants of God were sealed on their foreheads.” That the Lord’s Divine Human is meant by “an angel,” in the highest sense is manifest from these passages: The angel of the faces of Jehovah delivered them; on account of His love and His pity, He redeemed them, and He bare them, and carried them all the days of eternity (Isa. 63:9). The angel who redeemed me from all evil bless them (Gen. 48:16). The Lord whom ye seek, shall suddenly come to His temple, and the angel of the covenant, whom ye desire (Mal. 3:1). Behold, I send an angel before thee to keep thee in the way, beware of his face, for My name is in the midst of him (Exod. 23:20-23). “Angel” and “sent” in the Hebrew language, are expressed by one word; hence it is that the Lord so often calls himself “sent by the Father,” by which is meant the Divine Human. But “an angel,” in a relative sense is everyone who receives the Lord, both in heaven and in the world.

345.Having the seal of the living God, signifies who alone knows all and each, and can distinguish and separate them one from another. Since they were sealed on their foreheads with a seal, therefore by “having the seal of the living God,” as spoken of the Lord is meant to know all and each, and to be able to distinguish and separate the servants of God from those who are not servants of God.

346.And he cried with a great voice to the four angels, to whom it was given to hurt the earth and the sea, (verse 3) saying, Hurt not the earth, neither the sea, nor the trees, signifies the preventing and withholding by the Lord of a nearer and stronger influx into the lower parts. That this is the signification of these words is evident from the explanation above (n. 343). In the sense of the letter it was the four angels that withheld influx, but, in the spiritual sense, it was the Lord. “Not to hurt the earth, the sea, nor the trees,” signifies that they should not operate by a vehement, but by a moderate, influx. For the Lord, by various degrees of influx into the heavens, disposes, regulates, tempers, and moderates all things there and in the hells, and, through the heavens and the hells, all things in the world.

347.Till we have sealed the servants of our God in their foreheads, signifies before they are separated who are in truths from good from the Lord, thus who are interiorly good. By “sealing them in their foreheads,” is not meant to seal them there, but to distinguish and separate those who are in the good of love from the Lord; for “the forehead” signifies the good of love. That they who are in truths from good from the Lord are meant, because these are signified by “the servants of God” (n. 3). The reason why “the forehead” signifies the good of love, is, because the face is the image of man’s affections, and the forehead is the highest part of the face; the cerebrum, from which is the origin of all things of man’s life, being immediately under the forehead. As “the forehead” signifies the love, good love in the good, and evil love in the evil, therefore by “sealing them on their foreheads,” is signified to distinguish and separate one from another according to the love. Similar is the signification of this passage in Ezekiel: Go through the midst of Jerusalem, and seal a seal upon the foreheads of the men that sigh over the abominations (Ezek. 9:4-6). [2] As “the forehead” signifies love, therefore concerning the plate of gold on the mitre of Aaron, on which was engraven Holiness to Jehovah, it is written: That it should be over against the face of his mitre, that it might be over the forehead of Aaron, and that it should be upon the forehead of Aaron continually, that they may be in good favor before Jehovah (Exod. 28:36-38). And moreover it was commanded: That these words, Thou shalt love God with all thy heart, and with all thy soul, were to be upon the hand and upon the forehead (Deut. 6:5, 8; 11:18). That they should have the name of the Father written on their foreheads (Rev. 14:1). And the name of God and of the Lamb in their foreheads (Rev. 22:4). It should be known, that the Lord looks at the angels in the forehead, whilst they look at the Lord through the eyes; by reason that the Lord looks at all from the good of love, and wills that they, on their part, should look at Him from the truths of wisdom; in this manner conjunction is effected. [3] “The forehead,” in the opposite sense, signifies evil love in these passages: Who have the mark of the beast on their forehead (Rev. 13:16; 14:9; 20:4). And also the name of Babylon upon their foreheads (Rev. 17:5). The forehead of a woman a harlot (Jer. 3:3). Obdurate of forehead, and hard of heart (Ezek. 3:7-8). Thou art hard, and thy forehead is brass (Isa. 48:4).

348.Verse 4. And I heard the number of them which were sealed, a hundred and forty and four thousand, signifies all who acknowledge the Lord to be the God of heaven and earth, and are in truths of doctrine from the good of love from Him through the Word. That these are signified by “a hundred and forty and four thousand out of the twelve tribes of Israel,” is, because “the twelve tribes of Israel” signify the church from those who are in good and truth from the Lord, and acknowledge Him as the God of heaven and earth. By the number “one hundred and forty-four thousand,” all these are meant; for by this number the same is signified as by twelve, since it arises by multiplying “twelve” into “twelve,” and then by multiplying it by “one hundred” and by “one thousand”; and any number whatever multiplied into itself, and then by “ten,” “one hundred,” or “one thousand,” has a like signification as the original number; therefore the number “one hundred and forty-four thousand” signifies the same as “one hundred and forty-four,” and this the same as “twelve,” because “twelve” multiplied by “twelve” make “one hundred and forty-four”; so likewise “the twelve thousand sealed out of each tribe,” being multiplied by “twelve,” make “one hundred and forty-four thousand.” The number “twelve” signifies all, and is predicated of truths from good, because “twelve” is the product of “three” and “four” multiplied by each other, and the number “three” signifies everything as to truth, and the number “four” everything as to good; hence “twelve,” in this instance, signifies everything as to truth from the good of love. [2] That all numbers signify the adjuncts of things, determining their quality or quantity, may appear manifest from numbers in Revelation, which, were they without some specific signification, would yield no sense whatever in many places. From what has been said it may be seen, that by “one hundred and forty-four thousand sealed,” and by “twelve thousand out of each tribe,” is not to be understood that so many were sealed and elected out of the tribes of Israel, but all who are in the truths of doctrine from the good of love from the Lord. This is what is signified in general by “the twelve tribes of Israel,” and also by “the Lord’s twelve apostles”; but, in particular, some truth from good is signified by each tribe, and by each apostle. But the signification of each particular tribe shall be explained presently. Since the twelve tribes signify all the truths of doctrine from the good of love from the Lord, they also signify all things of the church; on which account the twelve tribes of Israel represented the church, as did also the twelve apostles. [3] As “twelve” is predicated of the truths and goods of the church, therefore the New Jerusalem, by which is meant the Lord’s New Church, is described by the number twelve in every particular, as that: The length and breath of the city was twelve thousand furlongs; that the wall thereof was one hundred and forty-four cubits (Rev. 21:16). One hundred and forty-four is twelve multiplied by twelve. That there were twelve gates; and the gates were of twelve pearls; that over the gates there were twelve angels; and the names written of the twelve tribes of Israel; that the wall had twelve foundations; and in them the names of the twelve apostles of the Lamb; and they consisted of twelve precious stones; as also that the tree of life was there, bearing twelve fruits according to the twelve months. (Rev.12-13, 21). Concerning all these particulars, see chapters 21 and 22. From such as are here treated of the New Heaven is formed, and the New Church is forming by the Lord; for they are the same who are mentioned in chapter 14, where it is written of them: And I saw, and, behold, the Lamb standing on Mount Zion, and with Him one hundred and forty-four thousand. And they sung a new song before the throne, and no one could learn that song but the hundred and forty-four thousand, which were redeemed from the earth, for they are virgins, and follow the Lamb whithersoever He goeth (Rev. 14:1, 3-4). [4] Because “the twelve tribes” signify the Lord’s church as to all its truths and goods, therefore the number “twelve” became a number of the church, and was used in its holy ceremonies and solemnities, as: In the breastplate of judgment, in which were the Urim and Thummim, there were twelve precious stones (Exod. 28:21). That twelve loaves of faces were put upon the table in the tabernacle (Lev. 24:5-6). That Moses built an altar below Mount Sinai, and erected twelve pillars (Exod. 24:4). That twelve men were sent to explore the land of Canaan (Deut. 1:23). That twelve men brought twelve stones out of the midst of Jordan (Josh. 4:1-9, 20). That twelve princes at the dedication of the altar brought twelve chargers of silver, twelve bowls of silver, twelve censers of gold, twelve oxen, twelve rams, twelve lambs, and twelve he-goats (Num. 7:84, 87). That Elijah took twelve stones, and built an altar (1 Kings 18:31-32). That Elijah found Elisha ploughing with twelve yoke of oxen, and himself among the twelve, and that then he cast his mantle upon him (1 Kings 19:19). That Solomon placed twelve oxen under the brazen sea (1 Kings 7:25, 44). That he made a throne, and twelve lions standing at the steps of it (1 Kings 10:19-20). That on the head of the woman who was clothed with the sun there was a crown of twelve stars (Rev. 12:1). From what has been said it may now be evident, that by “one hundred and forty-four thousand sealed, twelve thousand out of each tribe,” are not meant so many in number of the Jews and Israelites, but all who are of the New Christian Heaven, and the New Church, who will be in truths of doctrine from the good of love through the word from the Lord.

349.Sealed out of every tribe of Israel signifies the Lord’s heaven and church from them. By a “tribe” is signified religion as to the good of life, and by “every tribe” is signified the church as to every good of love and as to every truth from that good, from which is the good of life; for there are two things which make the church, the good of love and the truth of doctrine; the marriage of these is the church. The twelve tribes of Israel represented, and thence signified the church as to that marriage, and each tribe some universal truth of good or good of truth therein. But what each tribe signifies has not hitherto been revealed to anyone, nor could it be revealed, lest, by an ill-connected explanation, the sanctity which lies concealed in their several conjunctions into one, should be profaned, for their signification is determined by their conjunction. [2] They have one signification in the series in which they are named according to their nativities (Genesis 29; 30; 35:18); where the series of them is as follows: Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulon, Joseph, Benjamin (Gen.35:23-26). They have another signification in the series in which they are mentioned when they came to Egypt, which is as follows: Reuben, Simeon, Levi, Judah, Issachar, Zebulon, Gad, Asher, Joseph, Benjamin, Dan, Naphtali (Gen. 46:8-24). Another, in the series in which they are blessed by their father Israel, which is this: Reuben, Simeon, Levi, Judah, Zebulon Issachar, Dan, Gad, Asher, Naphtali, Joseph, Benjamin (Gen. 49). Another, in the series in which they are blessed by Moses, which is: Reuben, Judah, Levi, Benjamin, Joseph, Ephraim, Manasseh, Zebulon, Gad, Dan, Naphtali, Asher (Deut. 33). Here Ephraim and Manasseh are mentioned, and not Simeon and Issachar. [3] Another, in the series in which they encamped and journeyed, which was this: The tribe of Judah, Issachar, and Zebulon to the east; the tribe of Reuben, Simeon, and Gad to the south; the tribe of Ephraim, Manasseh, and Benjamin to the west; the tribe of Dan, Asher, and Naphtali to the north; and the tribe of Levi in the middle (Num. 2:1 to the end). Another, in the series in which they are mentioned in other places; as Genesis 35:23-26; Num. 1:5-16; 7:1 to the end; 13:4-15; 26:5-57; 34:17-28; Deut. 27:2, 13; Josh. 15-19; Ezekiel 48:1 to the end. So, therefore, when “Balaam saw Israel dwelling according to their tribes,” he said: How good are thy tabernacles, O Jacob, and thy habitations, O Israel (Num. 24:1-4 seq.). [4] In the breastplate of judgment, which was the Urim and Thummim, wherein were twelve precious stones, according to the names of the sons of Israel (Exod. 28:15-21), the signification of the tribes in their series was determined by the interrogation, to which they returned an answer. But what they signify in the series in which they are here mentioned in Revelation, this being different also, shall be explained presently. That “tribes” signify religion, and “the twelve tribes” the church as to all things relating to it, is, because “tribe” and “scepter,” in the Hebrew language, are one word, and “the scepter” is the kingdom, and the Lord’s kingdom is heaven and the church.

350.Verse 5. Of the tribe of Judah were sealed twelve thousand, signifies celestial love, which is love to the Lord, and this with all who will be in the Lord’s New Heaven and New Church By “Judah,” in the highest sense, is signified the Lord as to celestial love; in the spiritual sense, the Lord’s celestial kingdom and the Word; and in the natural sense, the doctrine of the celestial church from the Word. But here by “Judah” is signified celestial love, which is love to the Lord; and because it is mentioned first in the series, it signifies that love with all who will be of the Lord’s New Heaven and New Church; for the tribe first named is the all in the rest, it is as their head, and as a universal entering into all things that follow, collecting, qualifying, and affecting them. Such is love to the Lord. That “twelve thousand” signify all who are in that love, may be seen above (n. 348). [2] It is known that the twelve tribes of Israel, after Solomon’s time, were divided into two kingdoms, the Jewish and Israelitish. The Jewish kingdom represented the Lord’s celestial or priestly kingdom; and the Israelitish kingdom, the Lord’s spiritual kingdom or royalty; the latter, however, was destroyed when there was nothing spiritual left among them; but the Jewish kingdom was preserved, on account of the Word, and because the Lord was to be born there. But when they had wholly adulterated the Word, and thus they could not know the Lord, then their kingdom was destroyed. From hence it may appear, that by “the tribe of Judah” is signified celestial love, which is love to the Lord; but because they were such as to the Word, and as to the Lord, therefore by “the tribe of Judah” is also signified the opposite love, which is the love of self, properly the love of dominion from the love of self, which love is called diabolical love. [3] That by “Judah” and his tribe is signified the celestial kingdom and its love, which is love to the Lord is evident from these passages: Judah, thy brethren shall praise thee, the scepter shall not be removed from Judah until Shiloh come, and unto him is the adherence of the people; he bindeth his foal to the vine, and his ass’s colt unto the choice vine; he washeth his garment in wine; his eyes shall be red with wine, and his teeth white with milk (Gen. 49:8-12). David shall be their prince forever; and I will make a covenant of peace with them; it shall be a covenant of eternity with them; and I will set My sanctuary in the midst of them for ever (Ezek. 37:26-27). Shout and be glad, O daughter of Zion; Jehovah will make Judah an inheritance to Himself, His portion upon the land of holiness (Zech. 2:10-12). O Judah, keep thy festivals, perform thy vows, because Belial shall no more pass through thee; everyone shall be cut off (Nah. 1:15). The Lord shall suddenly come to His temple; then shall the offering of Judah and Jerusalem be pleasant unto Jehovah as in the days of old (Matt. 3:1-4). Judah shall sit to eternity, and Jerusalem unto generation and generation (Joel 3:20). Behold, the days shall come, when I will raise up unto David a just offshoot; in His days Judah shall be saved (Jer. 23:5-6). I will bring forth a seed from Jacob, and from Judah an inheritor of my mountains, that the elect may possess it (Isa. 65:9). Judah was His sanctuary, and Israel His dominions (Ps. 114:2). Behold, the days shall come, in which I will make a new covenant with the house of Judah; this shall be the covenant, I will give My law in the midst of them, and write it upon their heart (Jer. 31:31, 33). In those days shall ten men take hold of the skirt of a man, a Jew, saying, we will go with you, for we have heard that God is with you (Zech. 8:23). As the new heavens and the new earth which I will make shall stand before Me, so shall stand your seed and your name; the kings of the nations shall be thy nursing fathers, their queens thy nursing mothers; they shall bow themselves down to thee with their faces upon the earth, and lick up the dust of thy feet (Isa. 66:22; 49:23). [4] From these and many other passages, too numerous to be adduced, it is very evident that by “Judah” is not meant Judah, but the church; as that the Lord would enter into a new and eternal covenant with that nation, and make them His inheritance and His sanctuary to eternity; and that the “kings of the Gentiles and their princes would bow themselves down to them, licking the dust of their feet,” and such like. [5] That by “the tribe of Judah,” regarded in itself is meant the diabolical kingdom which is of the love of dominion from the love of self, may appear from these passages: I will hide My face from them, I will see what their latter end will be; it is a generation of perverseness, sons in whom there is no fidelity; a nation void of counsel are they; their vine is of the vine of Sodom, and of the fields of Gomorrah; its grapes are grapes of gall, clusters of bitterness are theirs; their wine is the poison of dragons, and the cruel venom of asps; is this not hidden with me, sealed up in my treasures (Deut. 32:20-34)? Know that not for thy justice and the uprightness of thy heart doth Jehovah give the land of Canaan, for thou art a people of stiff neck (Deut. 9:5-6). According to the number of thy cities were thy gods, O Judah; according to the number of the streets of Jerusalem hast thou set altars for burning incense to Baal (Jer. 2:28; 11:13). Ye are of your father the devil, and the desires of your father ye will do (John 8:44). They are said to be full of hypocrisy, iniquity, and uncleanness (Matt. 23:27-28). An adulterous generation (Matt. 12:39; Mark 8:38). And Jerusalem, their dwelling place, is called “Sodom” (Isa. 3:9; Jer. 23:14; Ezek. 16:46, 48; Rev. 11:8). Besides other places, where it is said that that nation is utterly ruined, and Jerusalem to be destroyed; as in Jer. 5:1; 6:6, 7; 7:17, 18, and following verses; 8:6-8, and following verses; 9:10, 11, 13, and following verses; 13:9, 10, 14; 14:16; Lam. 1:8, 9, 17; Ezek. 4:1 to the end; 5:5 to the end; 12:18, 19; 15:6-8; 16:1-63; 23:1-49.

306-1 The original Hebrew has “God.”

327-1 The original Latin omits “Who are holy and true.”

329-1 The original Latin omits “to them.”

329-2 The original Latin omits “and their brethren”

341-1 This was written in the reign of George III., who was grandson to George II.

342-1 The original Latin omits “of the sons.”

342-2 The original Latin omits “of the sons.”

342-3 The original Latin omits “And they fell down before the throne upon their faces, and adored God.” It is explained in the chapter (n. 370).

349-1 The original Latin omits “of the sons.”

350-1 The original Latin has “omne” for “nonne;” “all” for “is this not.”

351.Of the tribe of Reuben were sealed twelve thousand signifies wisdom from celestial love, with those who will be in the Lord’s New Heaven and New Church. By “Reuben,” in the highest sense is signified omniscience; in the spiritual sense, wisdom, intelligence, and science, also faith; and, in the natural sense sight; but here by “Reuben” is signified wisdom, because it follows after “Judah,” by whom is signified celestial love, and celestial love produces wisdom; for love does not exist without its consort, which is science, intelligence, and wisdom. The consort of natural love is science, that of spiritual love is intelligence, and that of celestial love is wisdom. [2] That these things are signified by “Reuben,” follows from his being named from “sight,” and spiritual-natural sight is science, spiritual sight is intelligence, and celestial sight is wisdom. Reuben was also the first born of Jacob, and therefore was called by Israel: His might, the beginning of his strength, excellent in eminence, and excellent in valor (Gen. 49:3). Such indeed is wisdom from celestial love. And as Reuben from his primogeniture represented, and thence signified, the wisdom of the men of the church, therefore: He exhorted his brethren not to kill Joseph, and was grieved when Joseph was not found in the pit (Gen. 37:21-22, 29). And on this account: His tribe encamped on the south, and was called the camp of Reuben (Num. 2:10-16). The “south” also signifies wisdom from love; therefore they who are in that wisdom dwell to the south in heaven, as may be seen in the work on Heaven and Hell (n. 148-150). This wisdom is signified by “Reuben” in the prophecy of Deborah and Barak by these words: For the divisions of Reuben were great statutes of heart. Why abodest thou among the sheepfolds to hear the bleatings of the flocks? In the divisions of Reuben there were great searchings of heart (Judg. 5:15-16). “The divisions of Reuben” are the knowledges of every kind which have relation to wisdom. [3] As all the tribes have an opposite signification also, the tribe of Reuben, in this sense, signifies wisdom separated from love, and thence also faith separated from charity; wherefore: He was cursed by his father Israel (Gen. 49:3-4). And therefore he was deprived of his birthright (1 Chron. 5:1). See above (n. 17); and therefore: An inheritance was given him on the other side Jordan, and not in the land of Canaan; and instead of Reuben and Simeon, the sons of Joseph, Ephraim and Manasseh, were acknowledged (Gen. 48:5). Nevertheless he retained the representation and thence the signification of wisdom.

352.Of the tribe of Gad were sealed twelve thousand, signifies uses of life, which are of wisdom from that love, also with those who will be in the Lord’s New Heaven and New Church. By “Gad,” in the highest sense, is signified omnipotence; in the spiritual sense, the good of life, which also is use; and, in the natural sense, work; in this instance uses of life, because it follows after Reuben and Judah, and celestial love through wisdom produces uses. There are three things which cohere and cannot be separated: love, wisdom, and use of life; if one is separated, the other two fall to the ground, as may be seen in The Angelic Wisdom Concerning the Divine Love and Wisdom (n. 241, 297, 316). That by “Gad” is signified use of life, which is also called fruit, may appear from his being named from a troop or a heap (Gen. 30:10-11); as also from his father Israel’s blessing (Gen. 49:19); and from the blessing of him by Moses (Deut. 33:20-21); and likewise from his inheritance (Num. 32:1-42; 34:14; Deut. 3:16-17; Josh. 13:24-28). Also from the signification of “Gad” in the opposite sense (Isa. 65:11; Jer. 49:1-3). It must be known, that all the tribes of Israel are here divided into four classes, as in the Urim and Thummin, and in the encampments, and that each class contains three tribes, by reason that three cohere as one, as love, wisdom, and use, and as charity, faith, and work; for, as was said, if one is wanting, the other two are not anything.

353.Verse 6. Of the tribe of Asher were sealed twelve thousand, signifies mutual love, which is the love of doing good uses to the community or society, with those who will be of the Lord’s New Heaven and New Church. By “Asher,” in the highest sense, is signified eternity; in the spiritual sense, eternal happiness; and, in the natural sense, the affection of good and truth; but here by “Asher” is signified the love of doing uses, which is with those who are in the Lord’s celestial kingdom, and is there called mutual love. This love descends proximately from love to the Lord, because the love of the Lord is to do uses to the community, and to each society in the community, and He does these by means of men who are in love to Him. That Asher has the above signification, may in some measure be seen from the blessing of his father Israel: Of Asher; his bread shall be fat, and he shall give the dainties of a king (Gen. 49:20). And from his blessing by Moses: Blessed above sons is Asher; let him be acceptable to his brethren, and as his day his fame shall be (Deut. 33:24-25). He was named also from blessing; and they who are in the love of doing uses to the community and to society, enjoy happiness above all others in heaven.

354.Of the tribe of Naphtali were sealed twelve thousand, signifies the perception of use and what use is, with those who will be in the Lord’s New Heaven and New Church. By “Naphtali” in the highest sense, is signified the proper power of the Lord’s Divine Human; in the spiritual sense, temptation and victory; and, in the natural sense, resistance by the natural man; for he was named from wrestlings. But “Naphtali” here signifies the perception of use, and what use is, because it follows in the series after Asher, by whom is signified the love of uses; and also because they who have conquered in temptation, have an interior perception of uses; for by temptations the interiors of the mind are opened. The perception which they have is described in Jeremiah 31:33, 34; they feel in themselves what is good, and see in themselves what is true. That “the tribe of Naphtali” signifies angels and men as to that perception, may be confirmed from these things in the Word: Naphtali is upon the heights of the field (Judg. 5:18). The heights of “the field” are the interiors of the church as to perception. Naphtali is satisfied with good pleasure, and full with the blessing of Jehovah; possess thou the west and the south (Deut. 33:23). “To possess the west,” is the good of love serving, and “to possess the south,” is the light of wisdom, which is that perception. Naphtali is a hind let loose, giving discourses of elegance (Gen. 49:21). Thus is described the state after temptation as to free eloquence from perception. It is also recorded that: One of the tribe of Naphtali was filled with wisdom, intelligence and knowledge and made all Solomon’s work about the temple in brass (1 Kings 7:14). The historical parts of the Word, as to names and tribes, are equally as significative as the prophetical.

355.Of the tribe of Manasseh were sealed twelve thousand, signifies the will of serving and of action, with those also who will be of the Lord’s New Heaven and New Church. There are three things which follow in order: love to the Lord, wisdom, and use, as was said above (n. 352); so also here, mutual love, understanding or perception, and will or action; these likewise make one, so that if one of them is wanting, the other two are not anything; the will of serving with the action, is the effect, thus the ultimate, in which the two former are and co-exist. The reason why “Manasseh” has this signification, is, because Joseph, who was the father of Manasseh and Ephraim, signifies the spiritual of the church; and the spiritual of the church is the good of the will, and at the same time the truth of the understanding; hence it is that “Manasseh” signifies the voluntary of the church, and “Ephraim” its intellectual. “Manasseh” signifies the voluntary of the church, because “Ephraim” signifies its intellectual, as appears manifestly in Hosea, where Ephraim is so frequently mentioned; and as “Manasseh” signifies the voluntary of the church, he also signifies act, for the will is the endeavor of every act, and where there is endeavor, there is action, when it is possible. Mention is made of “Manasseh” in several places, as when he was born (Gen. 41:50-52); when he was accepted of Jacob as if instead of Simeon (Gen. 48:3-5) and blessed by him (Gen. 48:15, 16); and by Moses, (Deut. 33:17) and moreover in Isaiah 9:18-20; Psalms 60:7; 80:2; 108:8. From which it may in some measure be seen, that by “Manasseh” is signified the voluntary of the church.

356.Verse 7. Of the tribe of Simeon were sealed twelve thousand, signifies spiritual love, which is love towards the neighbor or charity, with those who will be of the Lord’s New Heaven and New Church. By “Simeon,” in the highest sense, is signified providence; in the spiritual sense, love towards the neighbor or charity; and, in the natural sense, obedience and hearing. In the two foregoing series they are treated of who are in the Lord’s celestial kingdom; but in this series they are treated of who are in the Lord’s spiritual kingdom; the love of the latter is called spiritual love, which is love towards the neighbor, and charity. The reason why Simeon and his tribe represented this love, and therefore signify it in the Word, is because he was born after Reuben, and immediately before Levi, and by these three, Reuben, Simeon, and Levi, in their order, is signified truth in the understanding, or faith; truth in the will, or charity; and truth in act, or good work; in like manner as by Peter, James, and John. That Simeon and his tribe might therefore represent truth in the will, which is both charity and obedience, he was named from hearing, and to hear signifies both to understand truth and to will or obey it; to understand it when it is said to hear anyone, and to will and obey it, when it is said to listen to anyone, or to hearken. [2] Here something shall be said concerning love towards the neighbor, or charity: love towards the neighbor, is the love of obeying the Lord’s commandments, which are chiefly those contained in the second table of the Decalogue, and which are, thou shalt not kill; thou shalt not commit whoredom; thou shalt not steal; thou shalt not bear false witness; thou shalt not covet the things which are thy neighbor’s. The man who will not do such things because they are sins, loves the neighbor; for he does not love the neighbor who hates him, and from hatred wishes to kill him; he does not love the neighbor who desires to commit whoredom with his wife; nor does he love the neighbor who wishes to steal and plunder his goods, and so on. This, also, Paul teaches in the following words: For he that loveth another, hath fulfilled the law. For this, Thou shalt not commit whoredom, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet, and if there be any other commandment, it is comprehended in this word, Thou shalt love thy neighbor as thyself; therefore charity is the fulfilling of the law (Rom. 8:8-10).

357.Of the tribe of Levi were sealed twelve thousand, signifies the affection of truth from good, from whence comes intelligence with those who will be of the Lord’s New Heaven and New Church. By “Levi,” in the highest sense, is signified love and mercy; in the spiritual sense, charity in act, which is the good of life; and, in the natural sense, consociation and conjunction. He was named the name also from adhering, by which, in the Word, is signified conjunction through love. But by “Levi” is here signified the love or affection of truth, and thence intelligence, because it follows after Simeon, and in this series forms the intermediate. Since Levi represented these things, therefore this tribe was appointed to the priesthood (Num. 3:1 to the end; Deut. 21:5; and in other places). That the tribe of Levi signifies the love of truth, which is the essential love from which the church is a church, and thence intelligence, may appear from these passages: The sons of Levi are chosen by Jehovah to minister unto Him, and to bless in His name (Deut. 21:5). “To bless in the name of Jehovah” is to teach; which they alone can do, who are in the affection of truth, and thence in intelligence. They guard Thy Word, and kept Thy covenant; they shall teach Jacob Thy judgments, and Israel Thy law (Deut. 33:8-11). The Lord shall suddenly come to His temple, and He shall sit as a refiner and purifier of silver, and He shall purify the sons of Levi, and purge them as gold and silver (Mal. 3:1, 3). “To purify the sons of Levi,” is to purify those who are in the affection of truth. As that affection flourishes from intelligence, therefore: The rod of Levi, upon which was written the name of Aaron, blossomed with almonds (Num. 17:2-11).

358.Of the tribe of Issachar were sealed twelve thousand, signifies the good of life with those who will be of the Lord’s New Heaven and New Church. By “Issachar” is signified, in the highest sense, the Divine good of truth, and the truth of good; in the spiritual sense, celestial conjugial love, which is the love of good and truth; and, in the natural sense, remuneration; but here the good of life, because in this class it is the third in order, and the third in any class signifies the ultimate, which is produced from the two former, as the effect from its causes; and the effect from spiritual love, which is love towards the neighbor, and is signified by Simeon, through the affection of truth, which is signified by Levi, produces the good of life, which is “Issachar.” He was also named from “hire” (Gen. 30:17, 18), thus from remuneration, and the good of life has remuneration in itself. Something of this sort is also signified by Issachar in his blessing by Moses: Be glad Zebulon in thy going out, and Issachar in thy tents. They shall call the people unto the mountain; there shall they sacrifice the sacrifices of justice, for they shall suck the abundance of the sea, and the hidden things concealed in the sand (Deut. 33:18-19). But by “Issachar,” in his blessing by his father Israel (Gen. 49:14, 15) is signified meritorious good of life, as may be seen in The Arcana Coelestia, published at London (n. 6388).

359.Verse 8. Of the tribe of Zebulon were sealed twelve thousand, signifies the conjugial love of good and truth also with those who will be of the Lord’s New Heaven and New Church. By “Zebulon,” in the highest sense, is signified the union of the Divine Itself and the Divine Human in the Lord; in the spiritual sense, the marriage of good and truth with those who are in heaven and in the church; and, in the natural sense, conjugial love itself; therefore here, by “Zebulon” is signified the conjugial love of good and truth; he was also named from “cohabitation” (Gen. 30:19, 22); and cohabitation is predicated of married partners whose minds are joined into one, for such conjunction is spiritual cohabitation. The conjugial love of good and truth, which is here signified by “Zebulon,” is the conjugial love of the Lord and the church. The Lord is the good of love itself, and gives to the church to be truth from that good; and cohabitation is effected, when the man of the church receives good from the Lord in truths. In this case the marriage of good and truth takes place with man, which is the church itself, and he becomes a heaven. Hence it is that the kingdom of God, that is, heaven and the church, is so often compared in the Word to a marriage.

360.Of the tribe of Joseph were sealed twelve thousand, signifies the doctrine of good and truth with those who will be of the Lord’s New Heaven and New Church. By “Joseph” is signified the Lord as to the spiritual Divine, in the spiritual sense, the spiritual kingdom; and, in the natural sense, fructification and multiplication; but by “Joseph” is here signified the doctrine of good and truth, which is with those who are in the Lord’s spiritual kingdom. Joseph here has this signification, because he is named after the tribe of Zebulon, and before the tribe of Benjamin, thus in the middle; and the tribe which is first named in a series or class, signifies some love which is of the will; and the tribe which is named after it signifies something of wisdom which is of the understanding; and the tribe which is named last signifies some use or effect derived from them. Thus each series is full. As Joseph signifies the Lord’s spiritual kingdom, therefore he was made ruler in Egypt (Gen. 41:38-44; Psalm 105:17-22); where each particular signifies such things as are of the Lord’s spiritual kingdom. The spiritual kingdom is the Lord’s royalty; and the celestial kingdom is His priesthood. [2] “Joseph,” here signifies the doctrine of good and truth, because he is here in the place of Ephraim; and by “Ephraim” is signified the intellectual of the church; see The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 79); and the intellectual of the church is all from the doctrine of good and truth from the Word. The reason why Joseph is here in the place of Ephraim, is because Manasseh, who was Joseph’s other son, and signified the voluntary of the church, was before reckoned among the tribes (n. 355). The intellectual of the church being derived from the doctrine of good and truth, therefore that intellectual, and also that doctrine, are signified by “Joseph” in the following passages: Joseph is the son of a fruitful one, even a fruitful one near a fountain; in the strength of his bow he shall sit; he shall be blessed with the blessings of heaven from above, and with the blessings of the deep that lieth below (Gen. 49:22-26). “A fountain” signifies the Word, and “a bow” doctrine (n. 299). Blessed of Jehovah is the land of Joseph, for the precious things of heaven, for the dew, and for the deep lying below; and for the precious things of the products of the sun, and for the precious things of the products of the moons, and for the precious things of the earth and its fulness; let it come upon the head of Joseph (Deut. 33:13-17). By “the precious things” are signified the knowledges of good and truth, from which is doctrine: Who drink from bowls of wine, and are not grieved for the breaking of Joseph (Amos 6:6). And I will make the house of Judah powerful, and I will save the house of Joseph; and they shall be like mighty Ephraim, and their heart shall rejoice as through wine (Zech. 10:6-7). Here also “Joseph” signifies doctrine, and “wine,” the truth of it from good (n. 316).

361.Of the tribe of Benjamin were sealed twelve thousand, signifies the life of truth from good according to doctrine, with those who will be in the Lord’s New Heaven and New Church. When by “Zebulon” is signified the conjugial love of good and truth; and by “Joseph,” the doctrine of good and truth; then by “Benjamin” because he is third in the series, is signified the life of truth from good. Benjamin has this signification, because he was born last, and was called by his father Jacob, “the son of his right hand” (Gen. 35:18), and by the son of the right hand is signified truth from good; therefore also his tribe dwelt round about Jerusalem, where the tribe of Judah was, and the city of Jerusalem signified the church as to doctrine, and its environs the things which are from doctrine (see Josh. 18:11-28; Jer. 17:26; 32:8, 44; 33:13; and other places).

362.In the enumeration of the tribes of Israel neither Dan nor Ephraim is named; the reason is, because Dan was the last of the tribes, and his tribe dwelt in the most remote part of the land of Canaan, and thus could not signify anything in the Lord’s New Heaven and New Church, where there will be only celestial and spiritual things; wherefore Manasseh is put in the place of Dan, while Joseph is put in the place of Ephraim; see above (n. 360).

363.Verse 9. After this I saw, and behold, a great multitude, which no one could number, signifies all the rest who are not of those enumerated, and yet are in the Lord’s New Heaven and New Church, being those who make the ultimate heaven and the external church, whose quality no one knows but the Lord alone. That by “a great multitude” are signified the rest who are not enumerated above, and yet are in the Lord’s Heaven and Church, is plain from verses 9-10, 13-17, where it is said, that “they stood before the throne and before the Lamb, clothed in white robes, and palms in their hands;” and that “they serve Him in His temple; and He that sitteth on the throne shall dwell among them;” besides many other things. By “numbering,” in the spiritual sense, is signified to know what or of what quality they are; that such is the signification of numbering, will be seen in the next paragraph. But who they are in particular, who are meant by those who are called “a great multitude,” cannot be known without first revealing an arcanum. The arcanum is this: [2] The whole heaven, together with the church on the earth, before the Lord, is as one Man; and because it is as one Man, there are those there who make the head, and thus the face with all its organs of the senses; and there are those who make the body with all its members. Those who are enumerated above make the face with all its organs of the senses; but these now mentioned, are those who make the body with all its members. That this is the case has been revealed to me; as also, that they who make the first class of the tribes (verse 5), are those who correspond to the forehead down to the eyes; that they who are of the second class (verse 6) are those who correspond to the eyes, together with the nose; the third class (verse 7), those who correspond to the ears and cheeks; and the fourth class (verse 8), those who correspond to the mouth and tongue. [3] The Lord’s church is also internal and external; those who are meant by “the twelve tribes of Israel” are those who make the Lord’s internal church, but they who are now mentioned are those who make the external church, and cohere as one with those enumerated above, as lower things with higher, thus as the body does with the head; therefore the twelve tribes of Israel signify the higher heavens and also the internal church, but these signify the lower heavens and the external church. That elsewhere these are also called “a great multitude,” see below (n. 803, etc., and 811).

364.“To number,” in the spiritual sense, signifies to know the quality, because a “number” in the Word does not signify a number, but its quality (n. 10); in this passage therefore, by “a great multitude which no one could number,” in the natural sense, is meant what the words import, that there was an immense multitude; but in the spiritual sense, is meant that no one but the Lord alone knows their quality. For the Lord’s heaven consists of innumerable societies, and these societies are distinguished according to the varieties of affections in general; in like manner all in each society, are distinguished in particular. The Lord alone knows the quality of the affection of each individual, and disposes all in order according thereto. By “numbering,” the angels understand, to know this quality. The same is meant, in the Word, in these passages: When Belshazzar drank wine out of the vessels of the temple of Jerusalem, there was written upon the wall, Thou art numbered, thou art numbered (Dan. 5:2, 5, 25). I shall go to the gates of hell, I am numbered (Isa. 38:10). A voice of the tumult of the kingdoms, Jehovah of hosts numbereth the host of war (Isa. 13:4). See, who hath created these things, that bringeth out their host by number (Isa. 40:26). Jehovah who numbereth the host of the stars (Ps. 147:4). The flocks shall pass again under the hands of him that numbereth (Jer. 33:13). My steps are numbered (Job 14:16). The houses and towers of Zion and of Jerusalem are numbered (Isa. 22:9-10; 33:18-19; Ps. 48:12-14). To “number” is to know the quality. From the signification of “numbers” and of “numbering,” it may appear why punishment was denounced against David for numbering the people or the tribes of Israel, and why he said to the prophet Gad: I have sinned greatly in what I have done (2 Sam. 24:1, to the end). And why, when the people were numbered by Moses as to all their tribes, it was commanded that: Everyone should give an expiation of his soul to Jehovah in numbering, that there be no plague among them in numbering them (Exod. 30:12). The reason was, because “to number” signified to know their quality as to their spiritual state, thus as to the state of the church meant by “the twelve tribes of Israel,” which the Lord alone knows.

365.Of every nation, and tribes, and peoples, and tongues, signifies all in the Christian world, who are in religion from good and in truths from doctrine. By “every nation and tribes,” are meant those who are in religion from good, who are of the lowest heaven (n. 363); by “nations,” those who are in good (n. 920, 921); and by “tribe,” religion (n. 349); by “peoples and tongues” are meant those who are in truths from doctrine; by “peoples,” those who are in truths (n. 483); and by “tongue,” doctrine (n. 282). By “out of every nation, tribes, peoples, and tongues,” taken together in the spiritual sense, are therefore signified all who are in religion from good, and in truths from doctrine.

366.Standing before the throne, and before the Lamb, signifies hearing the Lord, and doing what He commands. By “standing before God,” is signified to hear and do what He commands, as he who stands before a king. The same is also signified by “standing before God,” in other parts of the Word; thus: The angel said to Zacharias, I am Gabriel, that standeth before God (Luke 1:19). There shall not be cut off a man standing before Me all the days (Jer. 35:19). These are the two sons of oil standing before the Lord of the whole earth (Zech. 4:14). He hath separated the tribe of Levi to stand before Jehovah (Deut. 10:8; and in other places).

367.Clothed with white robes, and palms in their hands, signifies communication and conjunction with the higher heavens, and confession from Divine truths. That “to be clothed with white robes,” signifies to have communication and conjunction with the heavens, may be seen above (n. 328). “To hold palms in their hands” signifies confession from Divine truth because “palms” signify Divine truths; for every tree signifies something of the church, and “palms” signify the Divine truth in ultimates, which is the Divine truth of the sense of the letter of the Word; for this reason: On all the walls of the temple of Jerusalem, within and without, and also upon the doors, were carved cherubim and palms (1 Kings 6:29, 32). The same in the new temple, mentioned in Ezekiel 41:18-20. By “cherubim” is signified the Word (n. 239), and by “palms” Divine truths therein. That by “palms” are signified the Divine truths of the Word, and by “palms in their hands” confessions from them, may appear from its being commanded that: At the feast of tabernacles they should take fruits of the tree of honor, and leaves of palms, and should be glad before Jehovah (Lev. 23:39-40). When Jesus went to Jerusalem to the feast, they took branches of palms, and went to meet Him, crying, Blessed is He that cometh in the name of the Lord (John 12:12-13). By which was signified confession from Divine truths concerning the Lord. “The palm” signifies Divine truth also in David: The just shall flourish like the palm, those that be planted in the house of Jehovah shall grow, he shall spring up in the courts of our God (Ps. 92:12-13). In like manner in other places. Because Jericho was a city near Jordan, and by “the river Jordan” was signified that which is first in the church, and this is the Divine truth, such as it is in the sense of the letter of the Word, therefore it was called “the city of palms” (Deut. 34:3; Judg. 1:16; 3:13). For Jordan was the first boundary or entrance into the land of Canaan, and by the land of Canaan is signified the church.

368.Verse 10. And crying with a great voice, saying, Salvation to our God, that sitteth upon the throne, and unto the Lamb, signifies the acknowledgment from the heart that the Lord is their Savior. To cry with a great voice, signifies acknowledgment from the heart; “Salvation to our God that sitteth upon the throne, and unto the Lamb,” signifies that the Lord is salvation itself, and that the salvation of all is from Him, thus that He is the Savior. By “Him that sitteth upon the throne and the Lamb,” is meant the Lord alone; by “Him that sitteth upon the throne,” His Divine from which all things are, and by “the Lamb,” His Divine Human; as may also be seen above (n. 273); they are both named, because from His Divine, from which all things are by means of His Divine Human, He was the Saviour; that they are one, is evident from the passages where it is said: The Lamb in the midst of the throne (Rev. 5:6; 7:17). The Lord many times in the Word is called “salvation,” by which is meant that He is the Saviour; as: My salvation shall not tarry, and I will give salvation in Zion (Isa. 46:13). Say ye to the daughter of Zion, Behold, thy salvation cometh (Isa. 62:11). I will give thee that thou mayest be My salvation unto the end of the earth (Isa. 49:6). This is Jehovah whom we have waited for, we will exult and be glad in His salvation (Isa. 25:9). Salvation, in the Hebrew language, is called Joschia, which is Jesus.

369.Verse 11. And all the angels stood around the throne, and the elders, and the four animals, signifies all in the whole heaven hearing and doing what the Lord commands. By “the animals and elders” are meant the angels of the higher heavens, as above, and also below (n. 808); but by “angels” are here meant the angels of the lower heavens, thus all in the whole heaven. “To stand,” signifies to hear and do what He commands (n. 366).

370.And fell before the throne on their faces and adored God, signifies the humiliation of their heart, and, from humiliation, adoration of the Lord. That “to fall upon their faces and adore,” is humiliation of heart, and thence adoration, is evident. Humiliation before the Lord and adoration of Him, is signified by “falling before the throne and adoring God,” because by “God” is meant His Divine, which is the Divine from which all things are, and at the same time, His Divine Human (n. 368); for both together are one God, because they are one Person.

371.Verse 12. Saying, Amen, signifies the Divine truth and confirmation therefrom; as may be seen above (n. 23, 28, 61).

372.Blessing, and glory, and wisdom, and thanksgiving, signifies the Divine spiritual things of the Lord. All acknowledgment and confession of the Lord in general, comprehends these two, that He is the Divine love itself and the Divine wisdom itself, and consequently that love, and all that is of it, with those who are in heaven and in the church, is from Him; in like manner wisdom, and all that is of it. Whatsoever proceeds from the Lord’s Divine love, is called the celestial Divine, and what from His Divine wisdom, is called the spiritual Divine. The Lord’s spiritual Divine is meant by “glory, wisdom, and thanksgiving;” and His celestial Divine, by “honor, power, and might,” which follow. “The blessing” which precedes, signifies both, as may be seen above (n. 289). That “glory” is predicated of the Divine truth, thus of the spiritual Divine (see n. 249). That “wisdom” has relation to the same, is evident. That “thanksgiving” has also a like reference, is, because it is performed from the Divine truth; for man gives thanks from it and by it.

373.And honor, and power, and might, signifies the Lord’s celestial Divine. In the preceding article it is said that these three, “honor, power, and might,” in the Word, when applied to the Lord, are predicated of the celestial Divine, or the Divine love, or His Divine good. That “honor” is so predicated, may be seen (n. 249); and “might” (n. 22); and that “power” is so likewise, may be evident from the passages in the Word where it is mentioned. It is to be known, that in all the particulars of the Word there is a marriage of good and truth, and that there are expressions which have relation to good, and expressions which have relation to truth; but these expressions can only be distinguished by those who study the spiritual sense. From that sense it appears what expressions have relation to good or love, and what to truth or wisdom; and from many passages it has been given to know, that “honor, power, and might,” occur when it treats of the Divine good. That “power” also relates to the Divine good may be seen in Matthew 13:54; 24:30; Mark 13:25-26; Luke 1:17, 35; 9:1; 21:27; and elsewhere. That in the particulars of the Word there is a marriage of the Lord and the church, and thence a marriage of good and truth, may be seen in The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 80-90).

374.Be unto our God for ages of ages, signifies these things in the Lord and from the Lord to eternity. This is evident from what was said above; and also that “for ages of ages,” is to eternity.

375.Amen, signifies the consent of all. In this verse “Amen” is said at the beginning, and again at the end; when it is said at the beginning it signifies truth, and thence confirmation (n. 371); but when at the end, it signifies the confirmation and consent of all that it is the truth.

376.Verse 13. And one of the elders answered, saying unto me, Who are these that are arrayed in white robes, and whence came they? Verse 14. And I said unto him, Lord, thou knowest, signifies the desire of knowing, and the will of interrogating, and the answer and information. The reason why John was questioned concerning these things, is, because it is common in all Divine worship, that man should first will, desire, and pray, and the Lord then answer, inform, and do; otherwise man does not receive anything Divine. Now as John saw “those who were arrayed in white robes,” and was desirous to know and to ask who they were, and as this was perceived in heaven, therefore he was first asked and then informed. The same occurred to the prophet Zechariah, when he saw several things represented to him, as may appear from Zech. 1:9, 19, 21; 4:2, 5, 11-12; 5:2. 6, 10; 6:4. Besides, we frequently read in the Word, that the Lord answers when they call and cry; as in Psalms 4:1; 17:6; 20:9; 34:4; 91:15; 120:1; also, that he gives when they ask (Matthew 7:7, 8; 21:22; John 14:13, 14; 15:7; 16:23-27). But yet the Lord gives them to ask, and what to ask; therefore the Lord knows it beforehand; but still the Lord wills that man should ask first, to the end that he may do it as from himself, and thus that it should be appropriated to him; otherwise, if the petition itself were not from the Lord, it would not be said in those places, that “they should receive whatsoever they asked.”

377.And he said, These are they that come out of great affliction, signifies that they are those who have been in temptations, and have fought against evils and falsities. That “affliction” is infestation from evils and falsities, and spiritual combat against them, which is temptation (see n. 33, 95, 100-101).

378.And have washed their robes, signifies, and who have cleansed their religions principles from the evils of falsity. By “washing,” in the Word, is signified to cleanse from evils and falsities; and by “robes” are signified general truths (n. 328). General truths are the knowledges of good and truth from the sense of the letter of the Word, according to which they have lived, and thence they are religious principles; and as every religious principle relates to good and truth, therefore robes are twice mentioned, namely, “they have washed their robes” and “have made their robes white.” “Robes,” or religious principles, are cleansed only with those who fight against evils, and so reject falsities; thus by temptations, which are signified by “great affliction” (n. 377). That “to be washed” signifies to be cleansed from evils and falsities, and so to be reformed and regenerated, may be seen evidently from the following passages: When the Lord hath washed off the filth of the daughters of Zion, and hath washed away the blood of Jerusalem by the spirit of judgment and by the spirit of purifying (Isa. 4:4). Wash you, make you clean; put away the evil of your doing from Mine eyes; cease to do evil (Isa. 1:16). Wash thy heart from wickedness, O Jerusalem, that thou mayest be saved (Jer. 4:14). Wash me from my iniquity, and I shall be whiter than snow (Ps. 51:2, 7). If thou shouldst wash thee with nitre, and shouldst take thee much soap, thy iniquity will still retain its spots (Jer. 2:21). If I should wash me in the waters of snow, and should cleanse my hands with soap, still my garments shall abhor me (Job 9:30-31). Who washed his garment in wine, his covering in the blood of grapes (Gen. 49:11). This is said of the celestial church, from which they are who are in love to the Lord, and in the highest sense it is concerning the Lord; “wine” and “the blood of grapes” is the Divine truth spiritual and celestial. I have washed thee with waters, and I have washed away the blood from off thee (Ezek. 16:9). This is said of Jerusalem; “waters” are truths, and “bloods” are the adulterations of truth. [2] It may be evident from these things what was represented and thence signified by the “washings” in the Israelitish church. Aaron should wash himself before he put on the garments of ministry (Lev. 16:24). And before he drew near to the altar to minister (Exod. 30:18-21; 40:30-31). In like manner the Levites (Num. 8:6-7). In like manner others, who were made unclean by sins; even that they washed the vessels (Lev. 11:32; 14:8-9; 15:5-13; 17:15-16; Matt. 23:25-26). They were sanctified by the washings (Exod. 29:4; 40:12; Lev. 8:6). Naaman of Syria washed himself in the Jordan (2 Kings 5:10, 14). Therefore: That they might wash themselves, the brazen sea and many lavers were placed near the temple (1 Kings 7:23-39). And that the Lord washed the feet of the disciples (John 13:5-10). And He said to the blind man that he should wash in the pool of Siloam (John 9:6-7, 11). [3] From these things it may appear that “washing” with the sons of Israel represented spiritual washing, which is cleansing from evils and falsities, and thence reformation and regeneration. From what has been said above, it is also evident what was signified by: The baptism in Jordan by John (Matt. 3:5-7; Mark 1:4-13). And what by these words of John concerning the Lord, that: He would baptize with the Holy Spirit and with fire (Luke 3:16; John 1:33). And of himself, that: He baptized with water (John 1:26). The meaning of which is, that the Lord washes or purifies man by the Divine truth and the Divine good, and that John represented this by his baptism; for the “Holy Spirit” is the Divine truth, “fire” is the Divine good, and “water” is the representative of both; for “water” signifies the truth of the Word, which becomes good by a life according to it (n. 50).

379.And made their robes white in the blood of the Lamb, signifies, and have purified them from the falsities of evil by truths, and thus are reformed by the Lord. There are evils of falsity and falsities of evil; evils of falsity with those who from religion believe that evils do not condemn, provided they confess with their lips that they are sinners; and falsities of evil with those who confirm evils in themselves. By “robes” are here signified general truths from the Word, which constitute their religious principles as above (n. 378). It is said, “they made white their robes in the blood of the Lamb,” because “white” is predicated of truths (n. 167, 231, 232); thus, that they purified falsities by truths. It also signifies that thus they were reformed by the Lord; because all who have fought against evils in the world, and have believed in the Lord, after their departure out of the world, are taught by the Lord, and are withdrawn from the falsities of their religion by truths, and thus are reformed. The reason is because they who shun evils as sins are in the good of life; and the good of life desires truths, and acknowledges and accepts them; but evil of life never. By “the blood of the Lamb” here, and in other parts of the Word, it is believed that the Lord’s passion of the cross is signified; but the passion of the cross was the last temptation, by which the Lord fully conquered the hells, and fully glorified His Human, by which two He saved man; see Doctrine of the New Jerusalem concerning the Lord (n. 12-14, 15-17;6 also above n. 67). And because the Lord thus fully glorified His Human, that is made it Divine, therefore nothing else can be meant by His “flesh,” and “blood” but the Divine in Him and from Him; by “flesh,” the Divine good of the Divine love; and by “blood,” the Divine truth from that good. [2] “Blood” is mentioned in many places in the Word, and everywhere signifies, in the spiritual sense, the Divine truth of the Lord, which also is the Divine truth of the Word; and, in the opposite sense, the Divine truth of the Word falsified or profaned, as may appear from the following passages: First: that “blood” signifies the Divine truth of the Lord or of the Word is manifest from these considerations: that blood was called “the blood of the covenant,” and “covenant” is conjunction, and this is effected from the Lord by His Divine truth; as in Zechariah: By the blood of thy covenant I will send forth the bound out of the pit (Zech. 9:11). And in Moses: Moses, after he had read the book of the Law in the ears of the people, sprinkled half of the blood upon the people, and said, Behold the blood of the covenant, which Jehovah hath made with you concerning all these Words (Exod. 24:3-8). And Jesus took the cup, and gave it to them, saying, Drink ye all of it; for this is My blood, that of the New Covenant (Matt. 26:27-28; Mark 14:24; Luke 22:20). By “the blood of the New Covenant” or Testament, nothing else is signified but the Word, which is called “Covenant” and “Testament,” Old and New, thus the Divine truth therein. [3] As this is signified by “blood,” therefore the Lord gave them the wine, saying, “This is my blood”; and “wine” signifies the Divine truth (n. 316); it is also on this account called “the blood of grapes” (Gen. 49:11; Deut. 32:14). This is again evident from these words of the Lord: Verily, verily, I say unto you, except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you. For my flesh is truly food, and my blood is truly drink. He that eateth My flesh and drinketh My blood, abideth in Me, and I in him (John 6:53-56). That by “blood” is here meant the Divine truth, appears manifestly, because it is said that he who drinks has life, and abideth in the Lord, and the Lord in him. That the Divine truth and a life according to it effects this, and that the Holy Supper confirms it, can be known in the church. [4] Since “blood” signifies the Divine truth of the Lord, which is also the Divine truth of the Word, and this is the Old and New Covenant or Testament itself, therefore blood was the most holy representative in the Israelitish church, in which each and all things were correspondences of spiritual things; as that: They should take of the paschal blood, and put it upon the posts and the lintels of the houses, that the plague might not come upon them (Exod. 12:7, 13, 22). The blood of the burnt-offering should be sprinkled upon the altar, on the foundations of the altar, upon Aaron, his sons, and their garments (Exod. 29:12, 16, 20-21; Lev. 1:5; 11, 15; 3:2, 8, 13; 4:25, 30, 34; 5:9; 8:15, 24; 17:6; Num. 18:17; Deut. 12:27). Also upon the veil which was over the ark, upon the mercy-seat, and upon the horns of the altar of incense (Lev. 4:6, 7, 17-18; 16:12-15). [5] The same is signified by “the blood of the Lamb” in the following passage in Revelation: And there was war in heaven; Michael and his angels fought against the dragon, and overcame him by the blood of the Lamb, and by the word of their testimony (Rev. 12:7, 11). For it cannot be thought that Michael and his angels overcame the dragon by anything else than the Divine truth of the Lord in the Word; for, in heaven, the angels cannot think of any blood; nor do they think of the Lord’s passion, but of the Divine truth and of His resurrection. Therefore, when man thinks of the Lord’s blood, the angels perceive His Divine truth; and when he thinks of the Lord’s passion, they perceive His glorification, and then His resurrection only. It has been granted me to know this by much experience. [6] That “blood” signifies the Divine truth is also evident from these words in David: God will preserve the souls of the needy, and precious shall their blood be in His eyes; and they shall live, and He shall give them of the gold of Sheba (Ps. 72:13-15). “Blood precious in the eyes of God” is for the Divine truth with them; “the gold of Sheba” is wisdom from it. In Ezekiel: Gather yourselves together to the great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood; ye shall drink the blood of the princes of the earth, and ye shall drink blood even to drunkenness, of My sacrifice which I sacrifice for you; thus I will give My glory among the nations (Ezek. 39:17-21). By “blood” here cannot be meant blood, because it is said that “they shall drink the blood of the princes of the earth,” and that “they shall drink blood even to drunkenness.” But the true sense of the Word results, when by “blood” is understood the Divine truth. The Lord’s church also is there treated of, which He was about to establish with the Gentiles. [7] Secondly: that “blood” signifies the Divine truth, may be clearly seen from its opposite sense, in which it signifies the Divine truth of the Word falsified or profaned, as is evident from the following passages: Who stoppeth his ears lest he hear of blood, and shutteth his eyes lest he see evil (Isa. 33:15). Thou shalt destroy them that speak a lie; Jehovah abhorreth the man of blood and deceit (Ps. 5:6). Everyone that is written for life in Jerusalem when the Lord shall have washed away the blood thereof from the midst thereof, by the spirit of judgment, and by the spirit of purifying (Isa. 4:3-4). In the day that thou wast born, I saw thee trampled down in blood; and I said, In thine own blood live; I washed thee, and washed away the blood from off thee (Ezek. 16:5-6, 9, 22, 36, 38). The blind wandered in the streets, they were polluted with blood, and what they cannot do, they touch with their garments (Lam. 4:13-14). The garment is polluted with blood (Isa. 9:5). Also in thy skirts is found the blood of the souls of the innocents (Jer. 2:34). Your hands are full of blood; wash you, purify you; put away the wickedness of your doings (Isa. 1:15-16). Your hands are polluted with blood, and your fingers with iniquity; your lips have spoken a lie, they make haste to shed innocent blood (Isa. 59:3, 7). For Jehovah goeth out to visit the iniquity of the earth; then the earth shall reveal its blood (Isa. 26:21). As many as received Him, to them gave He power to become the sons of God, who were not of blood (John 1:12-13). In Babylon was found the blood of the prophets and saints (Rev. 18:24). The sea became as the blood of one dead, and the fountains of waters became blood (Rev. 16:3-4; Isa. 15:9; Ps. 105:29). The same is signified by the rivers, collections, and lakes of waters in Egypt being turned into blood (Exod. 7:15, 25). The moon shall be turned into blood before the great day of Jehovah cometh (Joel 2:31). The moon became blood (Rev. 6:12). In these places, and many others, “blood” signifies the truth of the Word falsified, and also profaned; which yet may be seen more manifestly still by reading those passages in the Word in their series. Since therefore by “blood,” in the opposite sense, is signified the truth of the Word falsified or profaned, it is evident that by “blood,” in the genuine sense, is signified the truth of the Word not falsified.

380.Verse 15. Therefore are they before the throne of God, and serve Him day and night in His temple; and He that sitteth on the throne shall dwell among them, signifies that they are in the presence of the Lord, and constantly and faithfully live according to the truths which they receive from Him in His church, and that the Lord continually gives good in their truths. “Therefore are they before the throne of God,” signifies that they are in the Lord’s presence; “and serve Him day and night,” signifies that they constantly and faithfully live according to the truths, that is, the precepts, which they receive from Him. By “serving the Lord” nothing else is signified; “in His temple” signifies in the church (n. 191). “He that sitteth on the throne shall dwell among them,” signifies that the Lord continually gives good in the truths which they receive from Him. That this is signified by “dwelling among them,” is because in the Word, “to dwell” is predicted of good, and “to serve,” of truth. This arcanum now is to be disclosed, that the marriage of the Lord with the church consists in this: that the Lord flows into angels and men with the good of love, and that angels and men receive Him, or the good of His love, in truths; that hereby the marriage of good and truth is effected, which marriage is the church itself, and becomes heaven with them. Such being the nature of the Lord’s influx and reception of Him, therefore the Lord looks at angels and men in the forehead, and they look at the Lord through the eyes; for the forehead corresponds to the good of love, and the eyes correspond to truths from that good, which thus by conjunction become the truths of good. But the Lord’s influx with truths into angels and men, is not as the influx of good into them, for it is mediate, flowing from good, as light does from fire, being received by them in the understanding, and only so far in the will as they do truths. This then is the marriage of love and wisdom, or of good and truth from the Lord, with those who receive them in the heavens and on earth. This arcanum was disclosed for the sake of making it known how it is to be understood, that the Lord continually gives good in their truths.

381.Verse 16. They shall not hunger any more, neither thirst anymore signifies that hereafter there shall be no deficiency of goods and truths with them. By “not hungering” is signified to have no lack of good, and by “not thirsting” is signified to have no lack of truth; for to hunger is predicated of bread and food, and to thirst, of wine and water; and by “bread” and “food” is signified good and by “wine” and “water” is signified truth; see above (n. 323).

382.Neither shall the sun fall upon them, nor any heat, signifies that hereafter they shall not have lusts to evil, nor to the falsity of evil. “The sun shall not fall upon them,” signifies that they shall not have lusts to evil, “neither shall any heat fall upon them,” signifies that they shall not have lusts to falsity. That “the sun” signifies the Divine love and thence the affections of good; and, in the opposite sense, diabolical love and thence lusts to evil, may be seen above (n. 53). But the reason why “heat” signifies lusts to the falsities of evil, is, because falsity is produced from evil, as heat is from the sun; for when the will loves evil, the understanding loves falsity, and burns with the lust of confirming it, and evil confirmed in the understanding, is the falsity of evil; consequently the falsity of evil is evil in its form. “Heat” and “to be hot” have a like signification in the following passages: Blessed is the man that trusteth in Jehovah, he shall not see when heat cometh (Jer. 17:7-8). For thou hast been a refuge to the needy from the inundation, a shade from the heat; He tempered the heat with the shadow of a cloud (Isa. 25:4-5). When they are heated, I will make them drunken, that they may sleep the sleep of an age (Jer. 51:39). They are all hot as an oven, there is none among them that calleth unto Me (Hos. 7:7). He beholdeth not the way of the vineyards. Drought and heat seize the waters of the snow (Job 24:18-19). The fourth angel poured out his vial upon the sun; and it was given unto him to scorch men with great heat, and they blasphemed the name of God (Rev. 16:8-9). To say to the bound, Go forth; they shall not hunger nor thirst, neither shall the heat smite them (Isa. 49:9-10).

383.Verse 17. For the Lamb which is in the midst of the throne shall feed them, signifies that the Lord alone will teach them. By “the Lamb in the midst of the throne,” is signified the Lord as to His Divine Human in the inmost, and thus in all things of heaven; “in the midst” is in the inmost, and thus in all things (n. 44); “the throne” is heaven (n. 14); and “the Lamb” is the Lord as to His Divine Human (n. 269, 291); and He who is in the inmost, and thus in all things of heaven, alone feeds, that is, teaches all. If it be asked, how He alone can feed all, be it known that it is because He is God, and because in the whole heaven He is as the soul in its body, for heaven is from Him as one man. “To feed” is to teach, because the church, in the Word, is called “a flock” and the men of the church are called “sheep” and “lambs,” hence “to feed” signifies to teach, and “the shepherd” one that teaches; and this in many places, as: In that day they shall feed the flocks in a wide meadow (Isa. 30:23). He shall feed his flock like a shepherd (Isa. 40:11). They shall feed in the ways and their pastures shall be in all hillsides (Isa. 49:9). Israel shall feed in Carmel and Bashan (Jer. 50:19). I will seek my flock, I will feed them in a good pasture, and in a fat pasture upon the mountains of Israel (Ezek. 34:12-14). Feed thy people, let them feed in Bashan and Gilead (Micah. 7:14). The remnant of Israel shall feed, and they shall rest (Zeph. 3:13). Jehovah is my Shepherd, I shall not want, He maketh me to lie down in the pastures of herb (Ps. 23:1-2). The Lord hath chosen David to feed Jacob and Israel, and he fed them (Ps. 78:70-72). Jesus said to Peter, Feed My lambs, the second and third time He said, Feed My sheep (John 21:15-17).

384.And shall lead them unto living fountains of waters, signifies, and lead them by the truths of the Word to conjunction with Himself. Since by “a living fountain of waters” is signified the Lord, and also the Word, and by “waters” are signified truths (n. 50), and since by the Divine truths of the Word, when they are made of the life, which is done when one lives according to them, conjunction is effected with the Lord, therefore by “leading them to living fountains of waters,” is signified to lead by the truths of the Word to conjunction with the Lord. That by “a fountain” and “fountains” is signified the Lord, and also the Word, is evident from these passages: All my fountains are in Thee, O Jehovah (Ps. 87:7). They have deserted Jehovah, the fountain of living waters (Jer. 17:13). The people deserted Me the fountain of living waters (Jer. 2:13). Thou makest them drink of the river of pleasures, for with Thee is the fountain of life (Ps. 36:8-9). In that day shall a fountain be opened to the inhabitants of Jerusalem (Zech. 13:1). Israel dwelt securely solitary at the fountain of Jacob (Deut. 33:28). When the Lord sat at the fountain of Jacob, He said to the woman, The water that I shall give shall become a fountain of water springing up into eternal life (John 4:5-20). Joseph is the son of a fruitful one near a fountain (Gen. 49:22). Bless the Lord from the fountain of Israel (Ps. 68:26). Then with joy shall ye draw waters from the fountains of salvation (Isa. 12:3). Unto him that thirsteth I will give of the fountain of the water of life freely (Rev. 21:6). I will lead them to the fountains of waters in a straight way (Jer. 31:9). Similar to these and the above in Revelation, are said also in Isaiah: They shall not hunger nor thirst, neither shall the heat smite them, for He that hath mercy on them shall lead them even to the fountains of waters (Isa. 49:10).

385.And God shall wipe away every tear from their eyes, signifies that they shall no longer be in combats against evils and their falsities, and thus not in grief, but in goods and truths, and thence in celestial joys from the Lord. That these things are signified by the Lamb “wiping away every tear from their eyes,” is, because above (in verse 14), it is said, that “these are they which come out of great affliction,” by which is signified that they are those who have been in temptations, and have fought against evils (n. 377); and who afterwards are not in combats against evils, the same are in goods and truths, and thence in celestial joys. The following passage in Isaiah has a similar signification: He will swallow up death forever, and the Lord Jehovah will wipe away the tears from all faces. Then they shall say in that day, Behold this is our God, whom we have waited for that He might deliver us; This is Jehovah, whom we have waited for, we will exult and be glad in His salvation (Isa. 25:8-9).

386.To the above I will add this Relation. Once when I looked around in the spiritual world, I heard as it were the gnashing of teeth, and also as it were a knocking, and mixed with them a grating sound; and I inquired what they were. And the angels who were with me said, “There are colleges which are called by us diversoria, where disputations are carried on. These disputations are so heard at a distance, but on coming near to them they are only heard as disputations.” I drew near and saw small houses, constructed of reeds plastered with mud. And I desired to look in through a window, but there was none; for it was not allowed to enter through the door, because the light from heaven would flow in and confuse them. But suddenly a window was made on the right side; and then I heard them complain that they were in darkness. Shortly afterwards a window was made on the left side, and that on the right was closed; upon which the darkness gradually dispersed, and they seemed to themselves to be in the light. After this I was permitted to go in through the door and hear. There was a table in the middle, and benches round about; but they all seemed to me to stand upon the benches, and to dispute sharply with one another concerning Faith and Charity: on one side, that faith was the principal thing of the church; on the other, that charity was. They who made faith the principal, said, “Have we not to do with God by faith, and with man by charity? Is not faith therefore heavenly, and charity earthly? Are we not saved by what is heavenly, and not by what is earthly? Again, cannot God give faith from heaven, because it is heavenly, and must not man procure to himself charity, because it is earthly? And what man procures for himself, is not of the church, and therefore does not save? Can anyone be justified in the sight of God by works, which are called works of charity? Believe us, we are not only justified, but also sanctified by faith alone, provided that faith be not defiled by things meritorious, which are from the works of charity.” Besides many more things. [2] But they who made charity the principal thing of the church, sharply refuted these things, saying, “That charity saves, and not faith; are not all dear to God, and does He not will the good of all? How can God effect this, except by men? Does God only give to men to talk with one another about such things as relate to faith? and does He not give to men to do those things which are of charity? Do you not see that it is absurd in you to say that charity is earthly? Charity is heavenly, and because you do not do the good of charity, your faith is earthly. How do you receive faith but as a stock or a stone? You say by the hearing of the Word only. But how can the Word operate by being heard only, and this too upon a stock or a stone? Perhaps you are vivified without knowing it; but what is this vivification except in being enabled to say that faith alone saves? But what faith is, and what saving faith, you do not know.” [3] But there then arose one, who, by the angel that was talking with me, was called a Syncretist. He took off a turban from his head, and placed it on the table; but suddenly put it on again, because he was bald. He said, “Attend! you are all in error; it is true that faith is spiritual, and charity, moral; but yet they are joined together; and this by the Word, by the Holy Spirit, and by effect, without man’s knowledge, which indeed may be called obedience, but in which man has no part. I have thought of these things with myself for a long time, and have at length discovered, that man may receive faith from God, which is spiritual, but that he cannot be moved by God to charity, which is spiritual, except as a pillar of salt.” [4] Having said this, he was applauded by those who were in faith alone, but hooted by those who were in charity; and the latter said, with indignation, “Hear, friend; you do not know that there is a moral life which is spiritual, and that there is a moral life merely natural; a moral life which is spiritual with those who do good from God, and yet as if from themselves; and a moral life merely natural with those who do good from hell, and yet as if from themselves.” [5] It was said that the disputation was heard as a gnashing of teeth, and as a knocking, with which a grating sound was mixed. The disputation heard as a gnashing of teeth, was by those who were in faith alone; but the disputation heard as a knocking, was by those who were in charity alone; and the grating sound that was mixed with them was from the Syncretist. The sounds of them were so heard at a distance, because when in the world, they all spent their time in disputations and did not shun any evil, and therefore they did not do any spiritual moral good; and, moreover, they were entirely ignorant that the all of faith is truth, and the all of charity, good, and that truth without good is not truth in spirit, and that good without truth is not good in spirit, and that thus one must make the other. The reason why there was darkness when a window was made on the right side, is because light from heaven flowing in on that side affects the will; and the reason why there was light when the window on the right side was shut, and another was made in the left, is because light flowing in from heaven on the left side affects the understanding, and every man may be in the light of heaven as to his understanding, provided the will be closed as to its evil.