Apocalypse Revealed, by Emanuel Swedenborg, [1766], tr. by John Whitehead [1912], at sacred-texts.com

Apocalypse Revealed

Verse 24. And in her was found the blood of prophets and of saints, and of all that have been slain upon the earth, signifies that from the religious persuasion, which is meant by "the city Babylon," is the adulteration and profanation of every truth of the Word and thence of the church, and that falsity has emanated therefrom into the whole Christian world. By "blood" is signified the falsification, adulteration and profanation of the Word (n. 327, 379, 684). By "prophets" are signified all those who are in Divine truths from the Word, and abstractly truths of doctrine from the Word (n. 8, 133). That by "saints" are signified those who are of the Lord's church and abstractly the holy truths of the church (n. 173, 586, 666). That by "the slain" are signified those who are spiritually slain, and they are called spiritually slain who perish by falsities (n. 325, and in many other places). And because by "earth" is signified the church, by "all that are slain on the earth" are signified all in the Christian church who have perished by falsities; because the falsity with them emanated from that religious persuasion. It is also said of Babel in Jeremiah, that: There are the slain of all the earth (Jer. 51:49, 52). And in Isaiah, that: Lucifer (which there is Babel) hath destroyed her land, and hath slain her people (Isa. 14:20). That many falsities have emanated from the Babylonish religious persuasion into the churches of the Reformed, may be seen above (n. 751); where this passage was explained, that: The woman whom thou sawest is the great city which hath a kingdom over the kings of the earth (Rev. 17:18).

It is said that from the religious persuasion which is meant by "the city Babylon" is the adulteration and profanation of every truth of the Word and thence of every holy thing of the church; and it has been said many times in what precedes, that that religious persuasion has not only adulterated the goods and truths of the Word, but has also profaned them; and that "Babel" therefore in the Word signifies the profanation of what is holy. It shall now be said how that profanation has been and is effected. It was said above, that the love of having dominion from the love of self over the holy things of the church and over heaven, and thus over all the Divine things of the Lord, is the devil. Now because that dominion as an end resides in the minds of those who founded that religious persuasion, they could not do otherwise than profane the holy things of the Word and the church. Suppose that that love, which is the devil, should reside in the mind of anyone interiorly, as every ruling love does; then place some Divine truth exteriorly before its eyes; will it not tear it to pieces, cast it to the earth, and trample it down, and in place of it summon a falsity that agrees with itself? [2] The love of possessing all the things of the world is satan, and the devil and satan act as one, as if joined in a covenant, with such as from the one love are in the other. It may be concluded from this, whence it is that profanation is signified in the Word by "Babylon." For example: place before that love which is the devil this Divine truth, that God alone is to be worshiped and adored, and not any man; and thus that the vicarship is an invention and a fiction, which is to be rejected. In like manner this truth, that to invoke dead men, to fall down to their images, to kiss them and their bones, is simply and foully idolatrous, which is also to be rejected. Would not that love which is the devil reject these two truths in the vehemence of its anger, fulminate against them, and tear them in pieces? [3] But if anyone should say to that love which is the devil, that to open and shut heaven, or to loose and to bind, and thus to remit sins, which is the same as to reform and regenerate, and so to redeem and save man, is purely Divine, and that a man cannot ascribe to himself anything Divine without profanation; and that Peter did not ascribe it to himself, and therefore did not exercise any such authority; moreover, that the succession is a thing invented by that love; as also the transferring of the Holy Spirit from man to man; on hearing these things, would not that love which is the devil, belabor the speaker with anathemas, and in the fire of its fury command him to be delivered to the inquisitor, and to be cast among the damned? If anyone were to say further, How can the Lord's Divine authority be transferred to you? How can the Lord's Divinity be separated from His soul and body? Is it not according to your faith that it cannot? How can God the Father introduce His Divine power into the Son, except into His Divinity, which is the receptacle? How can this be transcribed into a man that it may be his? Besides other similar things. On hearing these, would not that love which is the devil be silent, kindle into wrath within, gnash the teeth, and cry out, "Lead him forth, crucify him, crucify him; go, go all of you, see the great heretic, and delight yourselves with him"?

Revelation 19 1. After these things I heard as it were a voice of a great multitude in heaven, saying, Alleluia, salvation and glory and honor and power unto the Lord our God; 2. For true and just are His judgments; for He hath judged the great harlot, who corrupted the earth with her whoredom, and He hath avenged the blood of His servants at her hand. 3. And a second time they said, Alleluia; and her smoke shall go up unto the ages of the ages. 4. And the twenty-four elders and the four animals fell down, and adored God who sitteth upon the throne, saying, Amen. Alleluia. 5. And a voice came out of the throne, saying, Praise our God, all ye His servants, and ye that fear Him, both the small and the great. 6. And I heard as it were the voice of a great multitude, and as it were the voice of many waters, and as it were the voice of mighty thunders, saying, Alleluia, for the Lord God the Almighty reigneth. 7. Let us rejoice and exult, and let us give the glory to Him; for the marriage of the Lamb is come, and His wife hath made herself ready. 8. And it was given to her that she should be clothed in fine linen clean and bright; for the fine linen is the just deeds of the saints. 9. And He said unto me, Write, Happy are they that have been called unto the marriage supper of the Lamb. And He said, These are the true words of God. 10. And I fell down before his feet to adore him; and he said unto me, See thou do it not; I am thy fellow-servant, and of thy brethren that have the testimony of Jesus; adore God; for the testimony of Jesus is the spirit of prophecy. 11. And I saw heaven opened; and behold a white horse; and He that sitteth upon him is called faithful and true; and in justice He doth judge and make war. 12. And His eyes were as a flame of fire, and upon His head were many diadems; having a name written, which no one knew but Himself: 13. And He was clothed with a garment dipped in blood; and His name is called, The Word of God. 14. And the armies which are in heaven followed Him upon white horses, clothed in fine linen white and clean. 15. And out of His mouth went forth a sharp sword, that with it He should smite the nations; and He shall tend them with a rod of iron: and He treadeth the wine-press of the wine of the fury and anger of God Almighty. 16. And He hath upon His garment and upon His thigh a name written, King of kings and Lord of lords. 17. And I saw an angel standing in the sun; and he cried with a great voice, saying to all the birds that fly in the midst of heaven, Come, and gather yourselves together unto the supper of the great God; 18. That ye may eat the flesh of kings, and the flesh of commanders of thousands, and the flesh of the mighty, and the flesh of horses, and of them to sit upon them, and the flesh of all, free and bond, both small and great. 19. And I saw the beast, and the kings of the earth and their armies gathered together to make war with Him that sat upon the horse, and with His army. 20. And the beast was taken, and with him the false prophet, that did signs before him, with which he seduced them that received the mark of the beast, and that adored his image; these two were cast alive into the lake of fire burning with brimstone. 21. And the rest were slain by the sword of Him that sat upon the horse, that proceeded out of His mouth; and all the birds were satiated with their flesh. THE SPIRITUAL SENSE The contents of the whole chapter The glorification of the Lord by the angels of heaven, because the Roman Catholic religious persuasion is removed in the spiritual world, whereby they have come into the light and into their happiness (verses 1-5). Annunciation concerning the Lord's coming, and concerning the New Church from Him (verses 6-10). The opening of the Word as to the spiritual sense for that church (verses 11-16). The calling of all to it (verses 17-18). Resistance by those who are in faith separated from charity (verse 19). Their removal and damnation (verses 20-21). The contents of each verse Verse 1. "After these things I heard as it were a voice as of a great multitude in heaven, saying, Alleluia," signifies thanksgiving, confession and celebration of the Lord by the angels of the lower heavens, on account of the removal of the Babylonians (n. 803). "Salvation and glory and honor and power unto the Lord our God," signifies that now there is salvation from the Lord, because now there is reception of Divine truth and Divine good from His Divine power (n. 804). Verse 2. "For true and just are His judgments; for He hath judged the great harlot, who corrupted the earth with her whoredom," signifies because in justice the profane Babylonish religious persuasion is condemned, which has destroyed the Lord's church by filthy adulterations of the Word (n. 805). "And He hath avenged the blood of His servants at her hand," signifies retribution for the injuries and violence offered to the souls of the worshipers of the Lord (n. 806). Verse 3. "And a second time they said, Alleluia; and her smoke goeth up unto the ages of the ages," signifies thanksgiving and celebration of the Lord from joy that that profane religious persuasion is condemned to eternity (n. 807). Verse 4. "And the twenty-four elders and the four animals fell down, and adored God who sitteth upon the throne, saying, Amen. Alleluia," signifies adoration of the Lord as the God of heaven and earth, and as the Judge of the universe, by the angels of the higher heavens, and confirmation of the thanksgiving, confession, and celebration of the Lord by the angels of the lower heavens (n. 808). Verse 5. "And a voice came out of the throne, saying, Praise our God, all ye His servants, and ye that fear Him," signifies influx from the Lord into heaven, and thus unanimity of the angels, that all who are in the truths of faith and in the goods of love should worship the Lord as the only God of heaven (n. 809). "Both small and great," signifies those who worship the Lord from the truths of faith and the goods of love in a less or a greater degree (n. 810). Verse 6. "And I heard as it were the voice of a great multitude, and as it were the voice of many waters, and as it were the voice of mighty thunders, saying, Alleluia, for the Lord God the Almighty reigneth," signifies the joy of the angels of the lowest heaven, of the angels of the middle heaven, and of the angels of the highest heaven, that the Lord alone reigns in the church which is now to come (n. 811). Verse 7. "Let us rejoice and exult and let us give the glory to Him; for the marriage of the Lamb is come," signifies joy of soul and heart, and thence the glorification of the Lord, that henceforth there may be the full marriage of Him with the church (n. 812). "And His wife hath made herself ready," signifies that they who will be of this church, which is the New Jerusalem, are collected together, inaugurated and instructed (n. 813). Verse 8. "And it was given to her that she should be clothed in fine linen clean and bright," signifies that they are instructed by the Lord in genuine and pure truths through the Word (n. 814). "For the fine linen is the just deeds of the saints," signifies that through truths from the Word those who are of the Lord's church have the goods of life (n. 815). Verse 9. "And he said unto me, Write, Happy are they that have been called to the marriage supper of the Lamb," signifies an angel sent from heaven to John, and speaking with him concerning the Lord's New Church, and saying that it was given to know on earth, that those have eternal life who receive the things which are of that church (n. 816). "And he said, These are the true words of God," signifies that this is to be believed because it is from the Lord (n. 817). Verse 10. "And I fell down before his feet to adore him; and he said, See thou do it not; I am thy fellow-servant and of thy brethren that have the testimony of Jesus; adore God," signifies that the angels of heaven are not to be adored and invoked, because there is nothing Divine in them; but that they are associated with men, as brethren with brethren, with those who worship the Lord, and thus that in consociation with them the Lord alone is to be adored (n. 818). "For the testimony of Jesus is the spirit of prophecy," signifies that the acknowledgment that the Lord is the God of heaven and earth, and at the same time a life according to His precepts, in the universal sense the all of the Word and of doctrine therefrom (n. 819). Verse 11. "And I saw heaven opened, and behold a white horse," signifies the spiritual sense of the Word revealed by the Lord, and the interior understanding of the Word disclosed thereby, which is the coming of the Lord (n. 820). "And He that sitteth upon him is called faithful and true; and in justice He doth judge and make war," signifies the Lord as to the Word, that it is the Divine good itself and the Divine truth itself, from both of which He executes judgment (n. 821). Verse 12. "And His eyes were as a flame of fire," signifies the Divine wisdom of the Lord's Divine love (n. 822). "And upon His head were many diadems," signifies the Divine truths of the Word from Him (n. 823). "Having a name written which no one knew but Himself," signifies that what the quality of the Word is in its spiritual and celestial senses no one sees but the Lord, and he to whom He reveals it (n. 824). Verse 13. "And He was clothed with a garment dipped in blood; and His name is called The Word of God," signifies the Divine truth in its ultimate sense, or the Word in the letter, to which violence has been offered (n. 825). Verse 14. "And the armies which are in heaven followed Him upon white horses, clothed in fine linen white and clean," signifies the angels in the New Christian heaven, who were conjoined to the Lord in the interior understanding of the Word, and thus who are in pure and genuine truths (n. 826). Verse 15. "And out of His mouth went forth a sharp sword," signifies the dispersion of falsities by the Lord by doctrine therefrom (n. 827). "That with it He should smite the nations; and He shall tend them with a rod of iron," signifies that He will convince all who are in dead faith, by the truths of the sense of the letter of the Word, and by rational things (n. 828). "And He treadeth the winepress of the fury and anger of God Almighty," signifies that the Lord endured alone all the evils of the church, and all the violence offered to the Word, and thus to Himself (n. 829). Ver. 16. "And He hath upon His garment and upon His thigh a name written, King of kings, and Lord of lords," signifies that the Lord teaches in the Word what He is, that He is the Divine truth of the Divine wisdom and the Divine good of the Divine love, thus that He is the God of the universe (n. 830). Verse 17. "And I saw an angel standing in the sun; and he cried with a great voice, saying to all the birds that fly in the midst of heaven, Come and gather yourselves together to the supper of the great God," signifies the Lord from the Divine love, and thence from Divine zeal, calling and assembling all who are in the spiritual affection of truth and think of heaven, to the New Church, and to conjunction with Himself, and thus to eternal life (n. 831). Verse 18. "That ye may eat the flesh of kings, and the flesh of commanders of thousands, and the flesh of the mighty, and the flesh of horses and of them that sit upon them, and the flesh of all, free and bond, and small and great," signifies the appropriation of goods from the Lord through the truths of the Word and of doctrine thence, in every sense, degree, and kind (n. 832). Verse 19. "And I saw the beast and the kings of the earth and their armies gathered together to make war with Him that sat upon the horse, and with His army," signifies that all the interiorly evil, who have professed faith alone, with the leaders and their followers, will fight against the Lord's Divine truths in His Word, and will infest those who will be of the Lord's New Church (n. 833). Verse 20. "And the beast was taken, and with him the false prophet that did signs before him, with which he seduced them that received the mark of the beast, and adored His image," signifies all those who professed faith alone, and were interiorly evil, both the laity and the common people, as also the clergy and the learned, who by reasonings and attestations that faith alone is the only means of salvation, have led others to receive that faith, and to live according to it (n. 834). "These two were cast alive into the lake of fire burning with brimstone," signifies that all those, as they were, were cast into hell, where are loves of falsity and at the same time lusts of evil (n. 835). Verse 21. "And the rest were slain by the sword of Him that sat upon the horse, that proceeded out of His mouth," signifies that all from the various heresies among the Reformed, who have not lived according to the Lord's commandments in the Word, which they knew, being judged from the Word, perish (n. 836). "And all the birds were satiated with their flesh," signifies that from their lusts of evil, which are their proprium, the infernal genii are as it were nourished. THE EXPLANATION Verse 1. After these things I heard as it were a voice of a great multitude in heaven, saying, Alleluia, signifies thanksgiving, confession, and celebration of the Lord by the angels of the lower heavens, on account of the removal of the Babylonians. By "a great multitude in heaven," are signified the angels of the lower heavens; by "their voice saying, Alleluia," is signified thanksgiving, confession, and celebration of the Lord by them; by "Alleluia," in the Hebrew language, is signified, Praise ye God, therefore it was an expression of thanksgiving, confession, and celebration of the Lord from joy of heart, as appears from these passages: Bless Jehovah, O my soul. Alleluia (Ps. 104:35). Blessed be Jehovah the God of Israel from everlasting to everlasting; and let all the people say, Amen. Alleluia (Ps. 106:48). We will bless Jah from now even to eternity. Alleluia (Ps. 115:18). Let every soul praise Jah. Alleluia (Ps. 150:6; besides other places, as Ps. 105:45; 106:1; 111:1; 112:1; 113:1, 9; 116:19; 117:2; 135:3; 148:1, 14; 149:1, 9; 150:1). That it is on account of the rejection of the Babylonians, is evident from the preceding chapter, which treats of the Babylonians, for which reason it is said, "After these things," and also from what follows (verses 2, 3) in this chapter. That the angels of the lower heavens are meant by "a great multitude in heaven," is plain from verse 4 of this chapter, where it is said that "the twenty-four elders and the four animals adored Him that sat upon the throne, saying Amen. Alleluia," by whom the angels of the higher heavens are meant.

Salvation, and glory, and honor, and power, unto the Lord our God, signifies that now there is salvation from the Lord, because now there is a reception of Divine truth and Divine good from His Divine power. By salvation to the Lord our God, is signified the acknowledgment and confession that there is salvation from the Lord; by "glory and honor to the Lord our God," is signified acknowledgment and confession, that there is Divine truth and Divine good from the Lord, thus the reception thereof (n. 249, 629, 693). By "power unto the Lord our God," is signified the acknowledgment and confession, that the Lord has power. To say that salvation, glory, honor, and power belong unto the Lord, is according to the sense of the letter; as also in other places, that to the Lord belongeth blessing, but this, when considered in the spiritual sense, means that these things, being in the Lord, are also from the Lord, here, that now they are communicated by Him to angels and men in consequence of the Babylonians being removed and rejected, who intercepted, weakened, and prevented the influx of those things from the Lord; in like manner as black clouds in the world, when they come between the sun and men; for as the light of the sun of this world is intercepted, weakened, and obstructed by the interposition of black clouds, so is the light of the sun of heaven, which is the Lord, by the black falsities interposed by the Babylonians. The thing is altogether similar, only that one is natural, and the other spiritual. Falsities also in the spiritual world appear like clouds, dark and black according to their quality. This is likewise the cause, that not until after the Last Judgment was the spiritual sense of the Word revealed, and that the Lord alone is the God of heaven and earth. For by the Last Judgment the Babylonians were removed, and also the Reformed who confessed faith alone; whose falsities were like dusky clouds interposed between the Lord and men on earth; and were likewise like cold, that takes away spiritual heat, which is the love of good, and truth.

Verse 2. For true and just are His judgments; for He hath judged the great harlot, who corrupted the earth with her whoredom, signifies because in justice the profane Babylonish religious persuasion is condemned, which has destroyed the Lord's church by foul adulterations of the Word. By "true and just are Thy judgments," the Divine truths and goods of the Word are signified, according to which judgment is executed by the Lord (n. 668, 689); which together are called "justice:" for by justice, in speaking of the Lord, nothing else is signified; as below (verse 11; also Isa. 63:1; Jer. 23:5, 6; 33:15, 16). By "for he hath judged the great harlot" is signified because the profane Babylonish religious persuasion is condemned, which was treated of in the foregoing chapter. It is called "the great harlot," from the adulteration and profanation of the Word. By "who corrupted the earth with her whoredom" is signified, which has destroyed the Lord's church by foul adulterations of the Word. By "her whoredom" the adulteration of the Word is signified (n. 134), and by "earth" the church (n. 285, 721).

And He hath avenged the blood of His servants at her hand, signifies retribution on account of the injuries and violence offered to the souls of the worshipers of the Lord. That by "He hath avenged the blood of His servants at her hand," is signified retribution on account of the injuries and violence offered to the souls of the worshipers of the Lord, because by "He avenged" is signified retribution. By "shedding blood" is signified to offer violence to the Lord's Divinity and to the Word (n. 327, 684); here to the worshipers of the Lord, who are meant by "His servants." They offered injuries and violence to the souls of these by transferring to themselves the Divine worship of the Lord, and by prohibiting the reading of the Word. It is said of the Lord, that He avenged or revenged the blood of His servants, as if He did this from vengeance or revenge; but still it is not from vengeance or revenge, as it is not from anger and wrath, which however are attributed to the Lord in many places in the Word, see above (n. 525, 635, 658, 673). Anger and vengeance are said of the Lord, when the evil separated from the good are cast into hell, which is done at the day of the Last Judgment; on which account that day is called "a day of anger," and likewise "anger;" also "a day of vengeance;" not that the Lord is angry and avenges, but that they are angry with the Lord, and breathe vengeance against Him. It is as when a malefactor, after sentence is passed, is angry at the law, and breathes vengeance against the judge; for the law is not angry, nor is the judge revengeful. [2] "Vengeance" is meant in this sense in the following passages: The day of vengeance is in My heart, and the year of My redeemed is come (Isa. 63:4). Here it treats of the Lord and the last judgment: The day of Jehovah's vengeance, the year of retributions for the controversy of Zion (Isa. 34:8). Behold, your God will come with vengeance, with the retribution of God will He come, and He will save you (Isa. 35:4). These are the days of vengeance, that all things that are written may be fulfilled (Luke 21:22). Here it treats of the consummation of the age, when the Last Judgment comes: The spirit of the Lord Jehovih is upon Me, to proclaim the day of the good pleasure of Jehovah, and the day of vengeance of our God, to comfort all that mourn (Isa. 61:1-2). Shall not My soul take vengeance for this (Jer. 5:9, 29)? I will take vengeance on Babel, nor will I make a man to intercede (Isa. 47:3). The thought is against Babel to destroy it, because this is the vengeance of Jehovah, the vengeance of His temple (Jer. 51:11, 36). Sing, ye nations, His people; for He hath avenged the blood of His servants, and He will render vengeance to His enemies, and will expiate His land, His people (Deut. 32:43).

Verse 3. And a second time they said, Alleluia, and her smoke went up for ages of ages, signifies thanksgiving and celebration of the Lord from joy, that that profane religious persuasion is condemned to eternity. "That they said a second time" is from their varying affection of joy, that they were liberated from infestation from those who were in that religious persuasion, also from fear lest they should rise again and infest again. That thanksgiving and celebration of the Lord is signified by "Alleluia" may be seen above (n. 803). By "her smoke" is signified that religious persuasion as to its direful falsities, since falsities from evil appear like the smokes from fire (n. 422); the fire here is the love of self (n. 468, 494, 766). That by "the smoke of a burning," when treating of Babylon, profanation is signified (n. 766, 767). By "its going up for ages of ages" is signified her damnation to eternity.

Verse 4. And the twenty-four elders and the four animals fell down and adored God who sitteth upon the throne, saying, Amen. Alleluia signifies adoration of the Lord as the God of heaven and earth and as the Judge of the universe by the angels of the higher heavens, and the confirmation of the thanksgiving, confession, and celebration of Him made by the angels of the lower heavens. By "falling down and adoring" is signified humiliation, and from the humiliation adoration, as above (n. 370). By "the twenty-four elders and the four animals" the higher heavens are signified (n. 369). By "Him that sitteth upon the throne" is meant the Lord as the God of heaven, and as the Judge of the universe; since by "the throne" is signified heaven and the kingdom there (n. 14, 221, 222), and likewise judgment; here judgment, because it is concerning the judgment upon Babel, which precedes. That "He that sitteth upon the throne" is the Lord, may be seen below. By "Amen. Alleluia," is signified the confirmation of the thanksgiving, confession, and celebration made by the angels of the lower heavens. By "Amen" is signified confirmation and consent from the truth (n. 23, 28, 61, 371, 375); and by "Alleluia" is signified thanksgiving, confession, and celebration of the Lord (n. 803). That it is those which were made by the angels of the lower heavens, is because they first spoke, and celebrated the Lord as the God of heaven, the Judge, and the Avenger; and said "Alleluia"; as is manifest from verses 1 and 2, and from the explanation above (n. 803, 804). The confirmation of these things by the angels of the higher heavens is signified by "Amen. Alleluia." [2] That "He that sitteth upon the throne" is the Lord, is manifest from Revelation (chap. 1:4; 2:8; 3:21; 4:2-6, 9; 5:13; 6:16; 7:9-11; 22:1, 3); in which places it is said, "God" and "Lamb" "upon the throne." By "God" there the Divine Itself of the Lord is meant, which is called the Father; and by "the Lamb" the Divine Human, which is called the Son (n. 269, 291), thus the Lord alone. This is also manifest from chapter 7 where it is said: The Lamb Who is in the midst of the throne shall feed them (Rev. 7:17), And in Matthew: When the Son of man shall sit upon the throne of His glory, He shall judge (Matt. 19:28). When the Son of man shall come in His glory, and all the angels with Him, then shall He sit upon the throne of His glory (Matt. 25:31).

Verse 5. And a voice came out of the throne, saying, Praise our God, all ye His servants, and ye that fear Him, signifies influx from the Lord into heaven, and thus the unanimity of the angels, that all who are in the truths of faith and in the goods of love should worship the Lord as the only God of heaven. By "the voice which came out of the throne" is signified influx from the Lord into heaven. That it is from the Lord is because "He that sitteth upon the throne" was the Lord, as was shown just above (n. 808). Therefore by "the voice" that came out therefrom is meant influx; for the Lord, because He is above the heavens, and appears before the angels as a sun, does not speak from it to the angels, but flows in; and that which flows in, is received in heaven, and is uttered. Wherefore that voice, although from the throne, yet was heard by John out of heaven, and thus from the angels there; and whatever the angels speak out of heaven is from the Lord. By "Praise our God" is signified that they should worship the Lord as the only God of heaven. That "to praise God" is to worship Him will be seen below. By "all His servants" are signified all who are in the truths of faith (n. 3, 380); by "all that fear Him" are signified they who are in the goods of love (n. 527, 628). [2] That "to praise God" signifies to worship Him, and hence that the praise of Him is the worship of Him, is evident from many passages in the Word, a few only of which are adduced: Suddenly there was with the angel a multitude of them that praise God (Luke 2:13, 20). The whole multitude of the disciples began to praise God with a great voice (Luke 19:37). They were in the temple praising and blessing God (Luke 24:53). Cause to be heard, praise ye, and say, O Jehovah, save Thy people (Jer. 31:7). Praise ye Jehovah in the heavens; praise Him in the heights; praise ye Him, His angels; praise ye Him, His hosts; praise ye Him, sun and moon; praise Him, all ye stars of light; praise Him, ye heavens of heavens; praise ye the name of Jehovah; praise Jehovah from the earth; He hath exalted praise from all peoples (Ps. 148:1-5, 7, 13, 14). Out of the mouths of infants and sucklings Thou hast perfected praise (Matt. 21:16). All the people gave praise unto God (Luke 18:43; besides other places, as Isa. 42:8; 60:18; Joel 2:26; Ps. 113:1, 3; 117:1). These things which are said in this verse do not have reference to those which precede concerning Babylon, but to the things that follow concerning the New Church to be established by the Lord; which is here treated of in what follows.

Both small and great, signifies those who worship the Lord from the truths of faith and the goods of love in a lesser and in a greater degree. By "the small and the great" in the natural sense they are meant who are in a lesser and in a greater degree of dignity, but in the spiritual sense those who are in a lesser and in a greater degree of worship of the Lord, and thus who worship the Lord less and more holily and fully from the truths of faith and the goods of love. This is signified because it follows after "Praise God, all ye His servants, and ye that fear Him;" by which such things are signified (n. 809; see also, n. 527, 604).

Verse 6. And I heard as it were the voice of a great multitude, and as it were the voice of many waters, and as it were the voice of mighty thunders, saying, Alleluia, for the Lord God the Almighty reigneth, signifies the joy of the angels of the lowest heaven, of the angels of the middle heaven, and of the angels of the highest heaven, that the Lord alone reigns in the church which is now to come. By "the voice" is signified the joy of worship, confession, and celebration of the Lord; because it follows that they said, "Alleluia," and then "Let us rejoice and exult, and give glory to Him." By "the voice of a great multitude" the joy of the angels of the lowest heaven is signified, as above (n. 803). By "the voice of many waters" is signified the joy of the angels of the middle heaven, as above (n. 614). The joy of these was thus heard because "many waters" signify truths in abundance (n. 50, 614, 685); and the angels of the middle heaven are in truths, because in intelligence. By "the voice of mighty thunders" the joy of the angels of the highest heaven is signified. That their voice or discourse is heard as thunder, may be seen above (n. 615). By "saying Alleluia" is signified the joy of worship, confession, and celebration of the Lord, as above (n. 803). By "for the Lord God the Almighty reigneth," is signified because the Lord alone reigns; for the Lord is called the Almighty (Rev. 1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:15; 21:22; where the explanations may be seen). That these things are said of the New Church to be established by the Lord, is evident from the three verses following, in which it is said, "For the marriage of the Lamb is come, and His Wife hath made herself ready." Also, "Happy are they that are called unto the marriage supper of the Lamb." On account of this is the joy of all the heavens, which is described in this and the following verse.

Verse 7. Let us rejoice and exult, and give the glory to Him; for the marriage of the Lamb is come, signifies joy of soul and heart, and thence the glorification of the Lord, that henceforth there may be a full marriage of Him with the church. By "rejoice and exult" is signified joy of soul and heart. Joy of soul is joy of the understanding, or from the truth of faith; and joy of heart is joy of the will, or from the goods of love. The two are mentioned on account of the marriage of truth and good in each thing of the Word, spoken of above (n. 373, 689). By "giving glory to Him" is signified to acknowledge and confess that all truth is from the Lord (n. 629); also to acknowledge that the Lord is the God of heaven and earth (n. 693); here therefore is signified to glorify, because this involves both. By "for the marriage of the Lamb is come," is signified because henceforth there is the full marriage of the Lord and the church. That this may be signified, it is therefore said "the Lamb;" and by "the Lamb" is meant the Lord as to the Divine Human (n. 269, 291). [2] It may be evident almost without explanation, that when the Lord's Human is acknowledged to be Divine, there is effected a full marriage of the Lord and the church; for it is known in the Reformed Christian world, that the church is a church from the marriage of the Lord with her; for the Lord is called the Lord of the vineyard, and the church is the vineyard; and the Lord is also called the Bridegroom and Husband, and the church is called the Bride and Wife. That the Lord is called the Bridegroom, and the church the Bride, may be seen (n. 797). That there is then the full marriage of the Lord and the church, when His Human is acknowledged to be Divine, is manifest; for then God the Father and He are acknowledged to be one, as the soul and the body. When this is acknowledged, the Father is not approached for the sake of the Son; but then the Lord Himself is approached, and God the Father through Him; because the Father is in Him, as the soul is in the body, as was said. Before the Lord's Human is acknowledged to be Divine, there is indeed a marriage of the Lord with the church; but only with those who approach the Lord, and think of His Divine, and not at all whether His Human is Divine or not. The simple in faith and in heart do this; but rarely the learned and erudite. Moreover also there cannot be given three husbands to one wife, nor three souls to one body; and therefore, unless one God is acknowledged, in whom is the Trinity, and that that God is the Lord, there is no marriage. [3] That from this time that marriage may take place, because it could not fully take place until after the Babylonians were separated in the spiritual world by the Last Judgment; as also the Philistines, who are they that profess faith alone; and because their separation is treated of in what goes before, it is said "from henceforth." That there is a marriage of the church with the Lord may be evident from these passages: Jesus said, The children of the marriage cannot mourn, as long as the Bridegroom is with them (Matt. 9:15; Mark 2:19). The kingdom of the heavens is like unto a man a king, who made a marriage for his son, and sent out his servants, and invited to the marriage (Matt. 22:1-14). The kingdom of the heavens is like unto ten virgins, who went forth to meet the bridegroom; of whom five, being ready, went in with the bridegroom to the marriage (Matt. 25:1-12). That here the Lord meant Himself is manifest from verse 13 following, where He said: Watch, for ye know neither the day nor the hour in which the Son of man will come (Matt. 25:13). And in another place: Let your loins be girded and your candles shining, and ye like to them that wait for their Lord, when He is about to return from the marriage (Luke 12:35-36).

And His Wife hath made herself ready, signifies that they who will be of this church, which is the New Jerusalem, are collected together, inaugurated, and instructed. By "the Wife" the Lord's New Church is signified, which is the New Jerusalem; which is clearly manifest from chap. 21, following, where are these words: I saw the holy city, the New Jerusalem, coming down from God out of heaven, prepared as a Bride adorned for her Husband (Rev. 21:2). An angel came unto me, saying, Come, I will show thee the Bride, the Lamb's Wife; and he showed me the great city, the holy Jerusalem coming down out of heaven from God (Rev. 21:9-10). By "His Wife hath made herself ready" is signified that they who will be of that New Church of the Lord are collected together, inaugurated, and instructed; and because these things are signified by "she hath made herself ready," it therefore follows that the Wife "was arrayed in fine linen clean and bright;" by which is signified inauguration by instruction; and therefore there also follows the account of "the white horse," by which is signified the understanding of the Word from the Lord for them.

Verse 8. And it was given to her that she should be clothed in fine linen clean and bright, signifies that they who will be of the Lord's New Church are instructed by the Lord in genuine and pure truths through the Word. By "it was given to her" is meant to Wife, by whom is signified the Lord's New Church, which is the New Jerusalem, as just above (n. 812). By "being clothed" is signified to be instructed in truths, because truths are signified by "garments" (n. 166); and by "white garments" genuine truths (n. 212). By "fine linen clean and bright" is signified shining from good and pure truths; and because pure truth is not given from any other source than from the Lord through the Word, therefore this also is signified. It is called "clean and bright," because "clean" signifies that which is free from evil, thus that which shines from good; and "bright" signifies what is free from falsity, thus what is pure from truth. By "fine linen" or "linen cloth" genuine truth is signified in the following places also: O Jerusalem, I have clothed thee with needlework, I have girded thee with fine linen, and I have covered thee with silk; thus wast thou adorned with gold and silver, and thy raiment was fine linen and silk (Ezek. 16:10, 13). Fine linen in needlework from Egypt was thy spreading forth (Ezek. 27:7). This is concerning Tyre, by which the church as to the knowledges of truth and good is signified. The armies in heaven followed Him upon white horses, clothed in fine linen white and clean (Rev. 14). Joseph was clothed in garments of fine linen by Pharaoh (Gen. 41:42). This signifies the same. Truth from the Word with them, though not in them, is signified by: The fine linen of Babylon (Rev. 18:12, 16). And upon the rich man (Luke 16:19). Fine linen is also called cotton [xylinum], wherefore genuine truth is also signified by the latter in these passages in Moses: Thou shalt make a checkerwork a tunic of cotton for Aaron; and thou shalt make a miter of cotton (Exod. 28:39). They made tunics of cotton for Aaron and for his sons (Exod. 39:27). Thou shalt make the habitation of cotton interwoven, and hyacinth, and purple, and scarlet double-dyed (Exod. 26:1; 36:8). Thou shalt make hangings for the court of cotton interwoven (Exod. 27:9, 18; 38:9). Also the veil of the court with cotton interwoven (Exod. 38:18).

For the fine linen is the just deeds of the saints, signifies that through truths from the Word those who are of the Lord's church have the goods of life. By "fine linen" are signified genuine truths, which are truths from the Lord through the Word, as just above (n. 814). By "just deeds" are signified the goods of life with those who are in truths (n. 668). By "the saints" are signified those who are of the Lord's church (n. 173, 586). That "just deeds" are the goods of life with those who are in truths, is because no one can be called just, unless he lives according to truths; for in the natural sense everyone is called just who lives well according to the civil and moral laws; but in the spiritual sense he is called "just" who lives well according to the Divine laws, and the Divine laws are truths from the Word. He who believes himself to be just, consequently in the good of life, without the truths according to which he should live, is much deceived; for a man cannot be reformed and regenerated, consequently become good, except by truths, and by life according to them. Hence it is manifest, that by "the fine linen is the just deeds of the saints," is signified that those who are of the Lord's church have the goods of life through truths from the Word. This is plainly manifest from the angels of heaven; the more they are in truths and in life according to them they appear clothed in the brighter garments; the reason is, that they are in brighter light.

Verse 9. And He said unto me, Write, Happy are they that are called to the marriage supper of the Lamb, signifies an angel sent from heaven to John, and speaking with him concerning the Lord's New Church, and saying that it was given to know on earth, that those have eternal life who receive the things which are of that church. That it was an angel sent from heaven to John that spoke these things to him, may be evident from the following verse, that John fell down at his feet to adore him; and that the angel answered, that he was his fellow-servant; therefore that not he, but God, was to be adored. That the former things which John heard were from heaven itself, and by many angels speaking together from the Lord, is plainly manifest from the preceding verses 5-7; where it is said that "a voice came out of the throne," and that thus was heard "as it were a voice of a great multitude, and as of many waters, and as of mighty thunders," and of them that said, "Let us rejoice and exult." These were in the plural; but now it is in the singular, and thus by a single angel sent to him. [2] But I will relate how it is, when angels speak with man. They never speak with him from heaven; but the voice which is heard thence is from the Lord through heaven. But when it is given to the angels to speak with a man, they send one from their society, who is near the man; and they speak with the man through him. He who is sent is the subject of many, and it was such a subject who now spoke with John. This was done, that it might be announced on earth, that the whole heaven acknowledges the Lord alone as the God of heaven, and that He alone is to be adored; also that the New Church is to be established by the Lord on the earth, as it has been established in the heavens; for a church is first established in the heavens by the Lord, and then through the heavens on the earth. This is the arcanum in these words. [3] Now to the explanation. "Write" signifies that he should commit this to posterity for remembrance (n. 39, 63, 639); here, that he should make these things known; this is meant by "write." "Happy are they that are called to the marriage supper of the Lamb," signifies that those have eternal life who receive those things which are of the New Church. They are called "happy," who have eternal life (n. 639). By "the marriage of the Lamb" the New Church is signified, which is in conjunction with the Lord, as above (n. 812). By "the called" are meant all who receive (n. 744). All are called, indeed; but they who do not receive, reject the call. [4] It is called "the marriage supper of the Lamb," because this is done in the last state of the church, which is called evening; and in the evening suppers take place; but the first state of the New Church is called morning. In the evening man is called to the church; and when the called are present, the morning comes. That the last state of the church is called evening and night, and its first state the dawn and morning, may be seen above (n. 151). And because it was the last state of the Jewish church, and thus evening, when the Lord went from Jerusalem to suffer, the Lord therefore then supped with the disciples, and instituted the Eucharist; whence it is called the holy supper; by which also is effected the conjunction of the Lord with the man of the church, or a marriage, if the man, after repentance, goes directly to Him; but if otherwise, presence is effected, and not conjunction. From this it may be evident what is signified by "supper" and "to sup" elsewhere in the Word.

And he said, These are the true words of God, signifies that this is to be believed, because from the Lord; namely, that "they are happy who are called to the marriage supper of the Lamb," that is, that they on earth who receive the things which are of the Lord's New Church, have eternal life.

Verse 10. And I fell down before his feet to adore him; and he said to me, See thou do it not; I am thy fellow-servant, and of thy brethren that have the testimony of Jesus; adore God, signifies that the angels of heaven are not to be adored and invoked, because there is nothing Divine in them; but that they are associated with men as brethren with brethren, with those who worship the Lord, and thus that, in consociation with them, the Lord alone is to be adored. "I fell down before His feet to adore Him, and He said unto me, See thou do it not, adore God," signifies that no angel of heaven is to be adored and invoked, but the Lord alone. "I am thy fellow-servant, and of thy brethren," signifies that the Divine does not belong to an angel, but that He is associated with man as brother with brother. By "having the testimony of Jesus" is signified that he is in like manner in conjunction with the Lord, through the acknowledgment of the Divine in His Human, and through a life according to His commandments. That this is signified by "having the testimony of Jesus" will be seen in the following paragraph. That the angels of heaven are not superior to men, but that they are their equals, and that they are therefore equally the Lord's servants, as men are, is because all the angels have been men, born in the world, and not any of them were created immediately; as may be evident from the things which are written and shown in the work on Heaven and Hell, published at London, 1758. They indeed excel men in wisdom; but this is for the reason that they are in a spiritual state, and thence in the light of heaven, and not in a natural state, and so in the light of the world, as men are upon earth. But as far as any angel excels in wisdom, so far he acknowledges that he is not above men, but like them; on which account there is not any conjunction of men with the angels, but there is consociation with them. Conjunction is given with the Lord alone. But how conjunction with the Lord, and consociation with the angels, by the Word, are effected, see the Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 62-69).

For the testimony of Jesus is the spirit of prophecy, signifies that the acknowledgment that the Lord is the God of heaven and earth, and at the same time a life according to His commandments, is in the universal sense the all of the Word and of doctrine therefrom. By "the testimony of Jesus" is signified the Lord's attestation in heaven, that man is His, and thus that he is in heaven one among the angels there; and because that attestation cannot be given to any others but to those who are in conjunction with the Lord, who acknowledge Him as the God of heaven and earth, as he teaches in Matt. 28:18, and at the same time live according to His commandments, especially according to the commandments of the Decalogue, these two things are therefore signified by "the testimony of Jesus," see above (n. 6, 490). By that testimony is "the spirit of prophecy," is signified that it is the all of the Word and of doctrine therefrom; for the Word in the universal sense treats only of the Lord, and of life according to His commandments. Hence it is, that the Lord is the Word; for He is the Word, because the Word is from Him, and treats of Him alone, and teaches solely how He is to be acknowledged and worshiped; and these are the commandments of the Word, which are called Divine truths, according to which one must live, that he may be able to come into conjunction with the Lord. That the Word treats of the Lord alone, and that it is thence that the Lord is called the Word, may be seen in Doctrine of the Lord (n. 1-7, 8-11, 19-28, 37-44); and in Doctrine of the Sacred Scripture (n. 80-90, 98-100). This is also what the Lord says, that: The Spirit of Truth, which is the Holy Spirit, will testify concerning the Lord; and that he will not speak from himself, but that he will receive of the things which are of the Lord's, and announce them (John 15:26; 16:13, 15).

Verse 11. And I saw heaven opened, and behold a white horse, signifies the spiritual sense of the Word revealed by the Lord, and the interior understanding of the Word disclosed thereby; which is the coming of the Lord. By "heaven was seen open" is signified a revelation from the Lord, and the manifestation, concerning which below. By "a horse" is signified the understanding of the Word, and by "a white horse" the interior understanding of the Word (n. 298); and as this is signified by "a white horse," and as the spiritual sense is the interior understanding of the Word, therefore that sense is signified here by "the white horse." The reason that this is the coming of the Lord, is because it manifestly appears by that sense that the Lord is the Word, and that the Word treats of Him alone, and that He is the God of heaven and earth, and that from Him alone the New Church exists. The Lord said that: They should see the Son of man coming in the clouds of heaven with glory and power (Matt. 17:5; 24:30; 26:64; Mark 14:61, 62; Luke 9:34-35; 21:27; Rev. 1:7; Acts 1:9, 11). And the Lord said this also where He spoke with the disciples concerning the consummation of the age, which is the last time of the church, when the judgment takes place. Everyone who does not think beyond the sense of the letter, believes that when the Last Judgment shall come, the Lord will appear in the clouds of heaven with the angels and sounds of trumpets. But that this is not meant, but that He will appear in the Word, may be evident from the explanation above (n. 24, 642). And the Lord appears manifestly in the spiritual sense of the Word. It appears not only that He is the Word, that is, the Divine truth itself, and that He is the inmost of the Word, and thence the all of it; but also that He Himself is the one God, in whom is the Trinity, and thus the only God of heaven and earth; and moreover that He came into the world, that He might glorify His Human, that is, make it Divine. The Human which He glorified, that is, made Divine, was the natural human, which He could not glorify or make Divine but by taking on the human in a virgin in the natural world; to which He then united His Divine, which He had from eternity. That unition was effected by temptations admitted into the human that He had taken, the last of which was the passion of the cross, and at the same time by the fulfilling of all things of the Word; not only by the fulfilling of all things of the Word in its natural sense, but also by the fulfilling of all things of the Word in its spiritual sense and in its celestial sense; in which, as was said above, He alone is treated of. But on these things, see what are manifested in The Doctrine of the New Jerusalem concerning the Lord, and in The Doctrine of the New Jerusalem concerning the Sacred Scripture. Now, because the Lord is the Word, and the Word became flesh (John 1:1-2, 14), and the Word became flesh that He might fulfill it, it is manifest that the Lord's coming in the Word is meant by His appearing "in the clouds of heaven." That "the clouds of heaven" signify the Word in the sense of the letter, may be seen above (n. 24, 642). It is manifest that the Lord's appearing in the Word is meant, because the interior understanding of the Word is signified by "the white horse," and it is said that the name of Him that sat upon the horse is "The Word of God," and that His name is "King of kings and Lord of lords" (verses 13, 16). It is now manifest from this, that by "I saw heaven opened, and behold, a white horse," is signified the spiritual sense of the Word revealed by the Lord, and thereby the interior understanding of it disclosed; which also is the coming of the Lord. That the spiritual sense of the Word is at this day revealed, concerning which no one in the Christian world has before known anything, may be seen in the Arcana Coelestia, where the two books of Moses, Genesis and Exodus are explained according to that sense; also in The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 5-26); in a little work Concerning the White Horse from beginning to end, and in the things collected there from the Arcana Coelestia concerning the Sacred Scripture; and besides in these explanations upon Revelation, where not a single verse can be understood without the spiritual sense.

And He that sitteth upon him is called faithful and true, and in justice He doth judge and make war, signifies the Lord as to the Word, that it is the Divine good itself and the Divine truth itself, from both of which He executes judgment, and separates the good from the evil. By "He that sitteth upon him," that is, upon the white horse, the Lord is meant as to the Word. That it is the Lord as to the Word, is manifest from verse 13, seq., where it is said that "He was clothed with a vesture dipped in blood, and His name is called the Word of God." By "faithful and true" are signified the Divine good and the Divine truth; by "faithful," the Divine good, because this is faithful. That "faithful," when speaking of men, means one who is in the inmost or third heaven, and thus who is in celestial good, may be seen above (n. 744). That by "true," when speaking of the Lord, the Divine truth is signified, is manifest. That by "justice" both are signified, as well good as truth, and, where it is speaking of the Lord, the Divine good and Divine truth, may be seen above (n. 805). Hence it follows, that by "judging from justice" is signified to execute judgment from the Divine good and the Divine truth. That all judgment is executed by the Lord through the Word, and thus that the Word itself judges everyone, may be seen above (n. 233). That "to make war from justice" signifies to separate the good from the evil, is because the Lord does not make war against anyone, but separates the good from the evil; and when the good are separated from the evil, the evil then cast themselves into hell.

Verse 12. And His eyes were as a flame of fire, signifies the Divine wisdom of the Lord's Divine love, may be seen above (n. 48), where are similar things; and they are said of the Son of man, by whom the Lord as to the Word is meant (n. 44).

And upon His head were many diadems signifies the Divine truths of the Word from Him. "Upon the head" signifies from the Lord; for by the head wisdom from love is signified; and man is ruled from the head by wisdom from love. "Diadems upon the head" were seen because the Divine truths of the Word, which are signified by "diadems," are from Him. That "diadems" signify the Divine truths of the Word, may be seen (n. 231, 540). That "the head" when speaking of the Lord, signifies the Divine wisdom of the Divine love (n. 47); what more is signified by the head (n. 538, 565). In the spiritual world the Divine truths of the Word correspond to diadems, and they appear there from correspondence, and in heaven upon the head of those who hold the Word as holy. Hence it is that "diadems" signify the Divine truths of the Word in the sense of its letter. The reason is, because the sense of the letter is translucent from its spiritual and celestial sense, as a diadem is from light.

Having a name written which no one knew but Himself, signifies that no one sees of what quality the Word is in its spiritual and celestial senses but the Lord, and he to whom He reveals it. By "a name" is signified the quality of anyone (n. 165, and elsewhere); here the quality of the Word, or what the Word is within, that is, in its spiritual and celestial senses. It is said, "a name written," because the Word is both with men on earth and with the angels in the heavens; see The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 70-75). By "no one knew but Himself," is signified that no one sees but the Lord Himself, and he to whom He reveals it, that is, what the quality of the Word is in the spiritual sense. That no one sees the spiritual sense of the Word but the Lord alone, and hence that no one sees that sense except from the Lord, and no one from the Lord unless he is in Divine truths from Him, may be seen in The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 26).

Verse 13. And He was clothed with a garment dipped in blood, and His name is called the Word of God, signifies the Divine truth in its ultimate sense, or the Word in the letter, to which violence has been offered. By a garment is signified truth clothing good (n. 166, 212, 328); and when concerning the Word, it signifies the Word in the sense of the letter; for this is like a garment, in which its spiritual and celestial senses are clothed. By "the blood" is signified violence offered to the Lord's Divine and to the Word (n. 327, 684). The reason that this is signified is that the Lord's Divine truth in the Word is signified by blood (n. 379, 653); wherefore by "shedding blood" is signified to offer violence to the Lord's Divine and to the Word. By "the Word of God" is signified here the Word in the sense of the letter; for violence has been offered to this, but not to the Word in the spiritual sense, because this sense has not been known; and if it had been known, violence would have been offered to it also. Wherefore that sense was not revealed until after the Last Judgment was accomplished, and the New Church was to be instituted by the Lord. Nor is it revealed to anyone at this day, except to him who is in Divine truths from the Lord; see The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 26). [2] That violence has been offered to the Lord's Divine and to the Word, is plainly manifest from the Roman Catholic religious persuasion, and from the religious persuasion of the Reformed concerning faith alone. The Roman Catholic religious persuasion gives forth that the Lord's Human is not Divine, wherefore they have transferred all things of the Lord to themselves; also that the Word is to be interpreted only by them; yet the interpretation by them is everywhere contrary to the Divine truth of the Word, as was shown in the explanation of the preceding chapter 18. It is manifest from this, that violence is offered to the Word by that religious persuasion. In like manner by the religious persuasion of the Reformed concerning faith alone. Neither does this make the Lord's Human Divine, and it founds theology upon a single saying of Paul falsely understood; and it therefore makes nothing of all the things which the Lord taught concerning love and charity and concerning good works; which are yet so prominent that everyone, if he only has eyes, can see. The like was done with the Word by the Jews. [3] Their religious persuasion was, that the Word was written for no others but themselves, and thus that no others are meant therein; and that the Messiah who was to come would exalt them above all in the whole world; by which and many other things they falsified and adulterated all things of the Word. This is meant by these words in Isaiah: Who is this that cometh from Edom, having sprinkled garments from Bozrah? wherefore art Thou red as to Thy garment, and Thy garments as of him that treadeth in the wine-press? whence victory is sprinkled upon My garments, and I have polluted all My vesture (Isa. 63:1-3). By "garments" here also the Divine truths of the Word are signified: by "Edom" is signified red, here red from blood. Hence it is manifest that by "clothed with a garment dipped in blood, and His name is called the Word of God," is signified the Divine truth in the ultimate sense, or the Word in the letter, to which violence has been offered.

Verse 14. And the armies in heaven followed Him upon white horses, clothed in fine linen white and clean, signifies the angels in the New Christian heaven, who were conjoined with the Lord in the interior understanding of the Word, and thus in pure and genuine truths. By "the armies in heaven" are meant the angels who are in Divine truths and goods (n. 447). By "heaven" is here meant the New Christian Heaven, spoken of above (n. 612, 613, 626, 659, 661). The reason that this heaven is meant, is because this is the New Heaven which is treated of in Revelation. By "following the Lord" is signified to be conjoined to Him (n. 621). By "the white horses" upon which they appeared, is signified the interior understanding of the Word, as above (n. 820). By "the fine linen white and clean," is signified pure and genuine truth from the Lord through the Word (n. 814). It is also said of the New Church, that it should be clothed in "fine linen clean and bright" (verse 8 of this chapter); and so here of the New Christian Heaven, through which, from the Lord, that church will exist.

Verse 15. And out of His mouth went forth a sharp sword. That it signifies the dispersion of falsities, by doctrine from the Lord is manifest from the things explained above (n. 52), where similar things are said of the Lord, who is there called the Son of man; and by the Son of man is meant the Lord as to the Word (n. 44); here in like manner by "Him that sitteth upon the white horse": for the dispersion of falsities is effected by the Lord through the Word.

That with it He should smite the nations; and He shall tend them with a rod of iron, signifies that He will convince all who are in dead faith, by the truths of the sense of the letter of the Word, and by rational things. It is evident that these things are signified, from similar things above (n. 544). It may there be seen, that by "the rod of iron" with which the nations should be smitten, are signified truths from the sense of the letter of the Word confirmed by rational things from the natural man; and likewise in n. 148, 485. That faith alone without works is dead, is clearly manifest in James 2:17, 20; who also says: Be ye doers of the Word, not hearers only; how ye deceive yourselves (James 1:22 seq.). Paul says in like manner: Not the hearers of the law will be justified by God, but the doers of the law will be justified (Rom. 2:13).

And He treadeth the wine-press of the wine of the fury and anger of God Almighty, signifies that the Lord endured alone all the evils of the church, and all the violence offered to the Word, thus to Himself. By "the wine of the fury and anger of God" are signified the goods and truths of the church, which are from the Word, profaned and adulterated, thus the evils and falsities of the church (n. 316, 632, 635, 758). By "treading the wine-press" of that wine is signified to endure them, to fight against them, and to condemn them, and thus to liberate the angels in the heavens and the men on earth from infestation by them. For the Lord came into the world to subjugate the hells, which had then increased so that they began to infest the angels; and He subjugated them by combats against them, and thus by temptations; for spiritual temptations are nothing else than combats against the hells. And because every man is in consort with spirits as to his affections and thence thoughts, an evil man with spirits from hell and a good man with angels from heaven, therefore when the Lord subjugated the hells, He not only liberated the angels of heaven from infestation, but also the men of the earth. [2] This therefore is what is signified by these words in Isaiah: He hath borne our diseases, and He hath carried our pains; also He was wounded for our transgressions, He was bruised for our iniquities; and by His wound healing is given to us; Jehovah hath laid upon Him the iniquity of us all; He sustained exaction; He was cut off out of the land of the living, for the transgression of My people was He stricken; and He hath laid guilt upon His soul (Isa. 53:4-10). These things are concerning the Lord, and concerning His temptations by the hells, and at length by the Jews, by whom He was crucified. The Lord's combats are also described in Isa. 63:1-10; where are these words also: Thy garments are as of him that treadeth in the wine-press; I have trodden the wine-press alone (Isa. 63:2-3). By this is signified that He alone endured the evils and falsities of the church, and all the violence offered to the Word, thus to Himself. It is said, the violence offered to the Word, and thus to Himself, because the Lord is the Word; and violence is offered to the Word and to the Lord Himself by the Roman Catholic religious persuasion, also by the religious persuasion with the Reformed concerning faith alone. The Lord endured the evils and falsities of both, when He executed the Last Judgment, by which He again subjugated the hells; and unless they had been subjugated again, no flesh could have been saved; as He says in Matt. 24:21, 22.

Verse 16. And He hath upon His garment and upon his thigh a name written, King of kings and Lord of lords, signifies that the Lord teaches in the Word what He is, that He is the Divine truth of the Divine wisdom and the Divine good of the Divine love, thus that He is the God of the universe. By the Lord's "garment" the Word as to the Divine truth is signified, as above (n. 825). By the Lord's "thigh" is signified the Word as to Divine good. The "thighs" and "loins" signify conjugial love; and as that love is the fundamental of all loves, therefore "the thighs" and "the loins" signify the good of love. That this is from correspondence may be seen above (n. 213). Therefore when "the thigh" is spoken of in relation to the Lord, it signifies Himself as to the good of love; here also the Word as to the same. By "the name written" the Lord's quality is signified as above (n. 824). By "King of kings" is meant the Lord as to the Divine truth of the Divine wisdom, and by "Lord of lords" is meant the Lord as to the Divine good of the Divine love. The like is signified by the Lord's kingdom and dominion, where both are mentioned, see above (n. 664). [2] As it is said, "King of kings and Lord of lords," and by them the Lord as to the Divine truth and the Divine good is meant, it is therefore said also, "a name written upon His garment and upon His thigh"; and by "the name written upon His garment" is signified the Word as to the Divine truth, and by "the name written upon His thigh," the Word as to the Divine good. Both are in the Word. The Divine truth of the Word is in its spiritual sense, which is for the angels of the middle or second heaven, who are in intelligence from Divine truths; and the Divine good of the Word in its celestial sense, which is for the angels of the highest or third heaven, who are in wisdom from Divine goods. But the latter sense is deeply hidden, perceptible to those only who are in love to the Lord from the Lord. That it is the Lord, is openly said above in Revelation: They shall fight with the Lamb; the Lamb shall overcome them, for He is Lord of lords and King of kings (Rev. 17:14). [3] That "the thigh" signifies the good of love, and when speaking of the Lord, the Divine good of the Divine love, is evident from these passages in the Word: Justice shall be the girdle of His loins, and truth the girdle of His thighs (Isa. 11:5). Over the head of the cherubim was the appearance of a Man upon a throne; from the appearance of His loins and upward, and from the appearance of His loins downward, was the appearance of fire and brightness round about (Ezek. 1:26-28). By the "Man upon the throne" is meant the Lord; by "the appearance of fire from the loins upward and downward" His Divine love is signified; and by "the brightness round about" is signified the Divine wisdom therefrom. The Man seen by Daniel, whose loins were girded with gold of Uphaz (Dan. 10:6) was an angel in whom was the Lord; by "the gold of Uphaz" the good of love is signified. The like is signified by "the thigh" (Isa. 5:27; Ps. 45:3; and elsewhere). Concerning the correspondence of the thighs or loins with conjugial love, which is the fundamental of all loves, see the Arcana Coelestia (n. 5050-5062).

Verse 17. And I saw an angel standing in the sun, and He cried with a great voice, saying to all the birds that fly in the midst of heaven, Come, and gather yourselves together to the supper of the great God, signifies the Lord from the Divine love and thence from Divine zeal calling and calling together all who are in the spiritual affection of truth, and who think of heaven, to the New Church, and to conjunction with Himself, and thus to eternal life. By "the angel standing in the sun" is meant the Lord in the Divine love; by "the angel" the Lord is meant, and by "the sun" His Divine love. By "crying with a great voice" is signified from Divine zeal; for a voice or influx from the Lord from the Divine love is from Divine zeal; for zeal is of love. By "the birds that fly in the midst of heaven" are signified all who are in the spiritual affection of truth, and thence think of heaven. By "coming and being gathered together to the supper of the great God," is signified a calling and a calling together to the New Church and to conjunction with the Lord; and because eternal life is from conjunction with the Lord, therefore that is also signified. By crying "come" the calling is signified, and by "gather yourselves together" is signified the calling together. [2] That the Lord is meant in the Word by "an angel," may be seen above (n. 5, 170, 258, 344, 465, 649, 657, 718); the more so here, as He was seen to stand in the sun; and no angel appears in the sun, for the Lord is the sun of the spiritual world; wherefore the Lord alone is there. That by "the sun," when speaking of the Lord, the Divine love is signified, may be seen (n. 53, 414). That by "crying with a great voice," when said of the Lord in the Divine love, is signified to speak or flow in from Divine zeal, is manifest; because the Divine zeal is of the Divine love, here for the salvation of men. That such things as are of the understanding and thence of the thought are signified by "birds," see above (n. 757); here they who are in the spiritual affection of truth, and think concerning heaven, since it is said, "the birds that fly in the midst of heaven:" and by "flying in the midst of heaven" is signified to observe, attend, and think (n. 245, 415). That the New Church, and thus conjunction with the Lord, are signified by "the supper of the great God," see (n. 816); where their supper is called "the marriage supper of the Lamb."

Verse 18. That ye may eat the flesh of kings, and the flesh of commanders of thousands, and the flesh of the mighty, and the flesh of horses and of them that sit upon them, and the flesh of all, free and bond, and small and great, signifies the appropriation of goods from the Lord through the truths of the Word and of doctrine thence, in every sense, degree, and kind. Just above (n. 831), conjunction with the Lord by the Word is treated of; here it is concerning appropriation of goods from Him through the truths of the Word. By "eating" is signified appropriation (n. 89); by "the flesh" which they should eat are signified the goods of the Word and thence of the church; and by "kings, commanders of thousands, the mighty, horses, them that sit upon them, free and bond, small and great," are signified truths in every sense, degree, and kind. By "kings" are signified those who are in the truths of the church from the Word, and abstractly the truths of the church from the Word (n. 20, 483). By "commanders of thousands" are signified those who are in the knowledges of good and truth, and abstractly those knowledges (n. 337). By "the mighty" are signified they who are in erudition from doctrine from the Word, and abstractly erudition thence (n. 337). By "horses" the understanding of the Word is signified; and by "them that sit upon horses" are signified they who are in wisdom from the understanding of the Word, and abstractly wisdom thence (n. 298, 820). By "the free and bond" are signified they who know from themselves and they who know from others (n. 337, 604). By "small and great" those are signified who are in a lesser and in a greater degree (n. 527, 810). It is manifest from these things, that by "they may eat their flesh" is signified the appropriation of goods from the Lord through the truths of the Word and of doctrine thence in every sense, degree, and kind. [2] It is to be known that no man has any spiritual good from the Lord, except through truths from the Word; for the truths of the Word are in the light of heaven, and its goods are in the heat of that light; wherefore, unless the understanding is in the light of heaven through the Word, the will cannot come into the heat of heaven. Love and charity cannot be formed except through truths from the Word; a man cannot be reformed except through truths therefrom. The church itself with man is formed by them; but not by those truths in the understanding alone, but by a life according to them; the truths thus enter into the will, and become goods. Thus the face of truth is turned into the face of good; for that which is of the will and thus of the love is called good, and everything which is of the will or love is also of man's life. From this it may be seen that the appropriation of good through truths in every sense, degree, and kind from the Lord through the Word is here meant by "eating the flesh" of those that are named. Who cannot see that flesh is not here meant by "flesh"? Who can be so insane as to believe that the Lord calls and calls together all to a great supper, that He may give them to eat of the flesh of kings, commanders of thousands, the mighty, horses, them that sit on them, the free and bond, the small and great? Who cannot see that there is a spiritual sense in those things, and that without that sense no one knows what they signify? Who persists in denying that the Word is spiritual in its bosom? Would it not be more than material, if those things should be understood according to the sense of the letter, and not according to the spiritual sense? [3] Similar to these things are the following from Ezekiel: Thus said the Lord Jehovah, Say to the bird of every wing, and to every beast of the field, gather yourselves together and come; gather yourselves together from round about unto my great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood; ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, ye shall eat fat to satiety, and drink blood even to drunkenness, of my sacrifice which I sacrifice for you; ye shall be satiated at My table with horse and chariot and every man of war; thus will I give My glory among the nations (Ezek. 39:17-21). Here in like manner by "flesh" is signified the good of the church from the Lord through the Word, and the truth of the church by "blood." Who does not see that blood would not be given to drink even to drunkenness, and that they would not be satiated at the table of the Lord Jehovah with horse, chariot, the mighty, and with every man of war? Since therefore by "flesh" is signified the good of the church, and by "blood" the truth of the church, it is plainly manifest that by the "flesh and blood" of the Lord in the Holy Supper the Divine good and the Divine truth from the Lord are signified, the same as by "the bread and wine" spoken of (John 6:51-58). "Flesh" also signifies good in many other passages in the Word, as in these: I will remove the heart of stone from their flesh, and will give them a heart of flesh (Ezek. 11:19; 36:26). My flesh desireth thee in a land of drought (Ps. 63:1). My heart and My flesh shout aloud for the living God (Ps. 84:2). My flesh shall dwell confidently (Ps. 16:9). When thou seest the naked and thou shalt cover him, and thou shalt not hide thyself from thy flesh (Isa. 58:7).

Verse 19. And I saw the beast and the kings of the earth and their armies gathered together to make war with him that sat upon the horse, and with his army, signifies that all the interiorly evil, who have professed faith alone, with the leaders and their followers, will fight against the Lord's Divine truths in His Word, and will infest those who will be of the Lord's New Church. That by "the beast" are signified those who are in the religious persuasion of faith alone, may be seen above (n. 567, 576, 577, 594, 598, 601). That it is only they who are interiorly evil, and have professed that religious persuasion, will be seen below. By "the kings of the earth" are signified those who are in the falsities of that religious persuasion more than the rest, thus the leaders; for by "the kings of the earth" are signified those who are in the truths of the church from the Word, and in the opposite sense those who are in falsities (n. 20, 483, 704, 720, 737, 740); here those who are in falsities. By "their armies" all those among them are signified who in like manner are in falsities (n. 447). By "making war" is signified to contend against, since by "war" in the Word spiritual war is signified, which is that of falsity against truth, and of truth against falsity (n. 500, 586, 707). By "Him that sat upon the horse" is meant the Lord as to the Word (n. 820, 821); and because they cannot fight against the Lord Himself, but against His Divine truths which are in the Word, and thus they fight also against the Lord, because the Lord is the Word, this therefore is meant by "making war with Him that sat upon the horse." That by "an army" those are signified who are in Divine truths, thus abstractly Divine truths, consequently those who are of the Lord's New Heaven and New Church, because Divine truths are with them, may be seen above (n. 826).

Verse 20. And the beast was taken, and with him the false prophet, that did signs before him, with which he seduced them that receive the mark of the beast and that adore his image, signifies all those who professed faith alone, and were interiorly evil, as well the laity and common people as the clergy and the learned, who by reasonings and attestations that faith alone is the only means of salvation, have induced others to receive that faith, and to live according to it. By "the beast" here is meant "the beast out of the sea," spoken of (Rev. 13:1-10); and by "the false prophet" is meant "the beast out of the earth," spoken of in the same chapter (verses 11-18). That by "the beast out of the sea" are meant the laity and the common people who are in the religious persuasion concerning faith alone, and that by "the beast out of the earth" are meant the clergy and the learned who are in that religious persuasion, may be seen from the explanations of that chapter. That "the false prophet" here is "the beast out of the earth," which is treated of in that chapter (verses 11-18) is plainly manifest; because it is here said of "the false prophet," that it is "he that did signs before the other beast, with which he seduced them that receive the mark of the beast, and that adore his image:" for similar things are said of the beast out of the earth (chap. 13); namely, that: He did great signs before the beast out of the sea, and seduced them that dwell upon the earth, that they should adore his image, and receive his mark upon the right hand and upon the forehead (Rev. 13:12-17): from which it is manifest, that the clergy and the learned are here signified by "the false prophet," who have confirmed themselves in the religious persuasion concerning faith alone, and have seduced the laity and the common people. They are called the false prophet, because by "a prophet" those are signified who teach and preach falsities by perverting the truths of the Word (n. 8, 701). That by "the signs" of that beast are signified reasonings and attestations that faith alone is the only means of salvation, may be seen above (n. 598, 599, 704). By "receiving the mark of the beast and adoring his image" is signified to acknowledge and receive that faith (n. 634, 637, 679).

These two were cast alive into the lake of fire burning with brimstone, signifies that all those, as they were, were cast into the hell where are the loves of falsity, and at the same time the lusts of evil. By "alive" is signified as they were. By "these two," namely, "the beast and the false prophet," are signified all those who professed faith alone, and were interiorly evil, both the laity and the clergy; as just above (n. 834). By "the lake of fire burning with brimstone" is signified the hell where they are who are in the loves of that falsity, and at the same time in the lusts of evil. By "a lake" is signified falsities in abundance, treated of in what follows. By "fire" is signified love, here their love of falsity. That "fire" signifies love both in the good and the evil sense, may be seen (n. 468, 494, 599); here the love of falsity, because it is said "a lake of fire." By "brimstone" is signified the lust of evil and thence of falsity (n. 452). The like is said of "the dragon" and of these two in the following chapter, in these words: The devil (that is, the dragon), who seduced them, was cast into the lake of fire and brimstone, where the beast and the false prophet are; and they shall be tormented day and night for ages of ages (Rev. 20:10). [2] It is to be known that the hell where such are, appears at a distance like a fiery lake with a green flame as of brimstone. But they who are in it do not see this; they are shut up there in their workhouses, where they wrangle among themselves vehemently; and sometimes there appear knives in their hands, with which they threaten, if they do not yield. It is their love of falsity, together with the lusts of evil, that makes the appearance of such a lake. That appearance is from correspondence. [3] That by "a lake" is signified where there is truth in abundance, and thence in the opposite sense where there is falsity in abundance, may be evident from the Word; where there is truth in abundance, from these passages: From the wilderness shall waters break forth and rivers in the plain of the wilderness, and the dry place shall become a lake (Isa. 35:6-7). I will make the wilderness a lake of waters, and the dry land springs of waters (Isa. 41:18; Ps. 107:33, 35). I will make the rivers islands, and I will dry up the lakes (Isa. 42:15). The God of Jacob who turneth the rock into a lake of waters, and the flint into a fountain of waters (Ps. 114:7-8). All that make hire from the lakes of the soul (Isa. 19:10). In the opposite sense from these: I will cut off from Babel the name and the residue, and I will make her an inheritance of the bittern, and lakes of waters (Isa. 14:22-23). Death and hell were cast into the lake of fire (Rev. 20:14). Whoever was not found written in the book of life was cast into the lake of fire (Rev. 20:15). Their part in the lake of fire burning with brimstone, which is the second death (Rev. 21:8).

Verse 21. And the rest were slain by the sword of Him that sat upon the horse, that proceeded out of His mouth, signifies that all from the various heresies among the Reformed, who have not lived according to the Lord's commandments in the Word which they knew, being judged from the Word, perish. By "the rest" are meant all from the various heresies among the Reformed, who have not lived according to the Lord's commandments in the Word which they knew, which are the commandments of the Decalogue, who thus do not shun evils as sins; for they who do not thus shun them are in evils of every kind; for the evils remain fixed in them from birth, and thence from infancy even to the end of life; and they increase daily, if they are not removed by actual repentance. Of these it is said that "they were slain with the sword of Him that sat upon the horse." By "being slain" is signified here, as often before, to be slain spiritually, which is to perish as to the soul. By "the sword of Him that sat upon the horse, that proceeded out of His mouth," the truths of the Word fighting against the falsities of evil are signified. For by "sword," "long sword," and "saber" is signified truth fighting against falsity and falsity fighting against truth (n. 52). But the "sword" [gladius] is upon the thigh, hence it is combat from love; "saber" [machoera] is in the hand, hence it is combat with power; and the "long sword" [romphoea] is of the mouth, hence it is combat from doctrine; for which reason "the long sword proceeding out of the mouth of the Lord," is combat from the Word against falsities (n. 108, 117, 827); for the Word proceeded out of the mouth of the Lord. The reason that the combat with the Reformed, and not with the Babylonians, is here treated of, is because the Reformed read the Word, and acknowledge the truths therein as Divine truths. It is otherwise with the Babylonians; these indeed acknowledge the Word, but still they do not read it; and everyone regards the decrees of the pope as in the first place, and far above it; wherefore with them there cannot be combat from the Word. They also put themselves above it, and not under it. But still these are judged from the Word, and from the decrees of the pope so far as these agree with the Word.

And all the birds were satiated with their flesh, signifies that from their lusts of evil, which are their proprium, the infernal genii are as it were nourished. By "the birds" are signified the falsities which are from hell; and because the infernal genii are in those falsities, who are together with men in the falsities which are of their love, therefore they are here signified by "the birds." A man also who is in those falsities, becomes one of such genii after death. That by useless and injurious "birds," especially the unclean and rapacious, which feed on carrion, are signified falsities which are of love, may be seen above (n. 757). By "flesh" are here signified the evils of the lusts which are of man's proprium (n. 748). By "being satiated with them" is signified to be as it were nourished by them, and to draw them in with delight; for the infernal genii, who are in similar lusts of evil, eagerly draw in and fill their nostrils, and thence their life, from the lusts exhaled from the thoughts and respiration of such; wherefore they also live and dwell together.

Let everyone therefore beware of that heresy, that man is justified by faith without the works of the law; for he who is in it, and does not fully recede from it before the end of life draws near, is consociated after death with infernal genii; for they are the goats of whom the Lord says: Depart from Me, ye cursed, into everlasting fire prepared for the devil and his angels (Matt. 25:41-42). For the Lord does not say of "the goats" that they had done evils, but that they had not done goods. The reason that they did not do goods is because they say in themselves, "I cannot do good of myself; the law does not condemn me; the blood of Christ cleanses me, and liberates me; the passion of the cross has taken away the guilt of sin; the merit of Christ is imputed to me by faith; I am reconciled to the Father, I am in grace, I am regarded as a son; and He considers our sins as infirmities, which He immediately remits for His Son's sake; thus He justifies through faith alone; and unless this was the only means of salvation, no mortal could be saved. For what other end should the Son of God suffer the cross, and fulfill the law, but that He might take away the condemnation of our transgressions?" These and many similar things they say within themselves, and thus do not do goods which are goods; for from their faith alone, which is nothing but a faith of knowledge, in itself a historical faith, thus only science, there do not proceed any goods; for it is a dead faith, into which no life or soul comes, unless the man approaches the Lord immediately, and shuns evils as sins of himself; then the goods which he does as of himself are from the Lord, and thus goods in themselves; concerning which it thus speaks in Isaiah: Woe the sinful nation, laden with iniquity, a seed of the evil, sons that are corrupt; when ye spread forth your hands, I hide mine eyes from you; yea, though ye multiply prayers, I do not hear; wash you, make you clean, put away the wickedness of your works from before Mine eyes, cease to do evil, learn to do good; then though your sins have been as scarlet, they shall be white as snow; though they have been red as purple, they shall be as wool (Isa. 1:4, 15-18). And in Jeremiah: Stand in the gate of the house of Jehovah, and proclaim there this word: Trust ye not in the words of a lie, saying, The temple of Jehovah, the temple of Jehovah, the temple of Jehovah are these (the church of God, the church of God, the church of God is where our faith is); will ye, stealing, killing, committing adultery, and swearing by a lie, then come and stand before Me in this house, upon which My name is called, and say, We are delivered, while ye do these abominations? Is this house become a den of robbers? Behold, even I have seen, saith Jehovah (Jer. 7:2-4, 9-11).

I looked forth into the world of spirits, and saw an army upon red and black horses. They that sat upon them appeared like apes, with their faces and breasts turned towards the loins and tails of the horses, and with the backs of their heads and their backs towards the necks and heads of the horses; and the reins hung around the necks of the riders. And they cried out, "Let us fight against them that ride upon the white horses." And they pulled the reins with both hands, and thus pulled back the horses from the fight; and this continually. Then two angels descended from heaven, and drew near to me, and said, "What do you see?" And I related that I saw this ludicrous company of horsemen, and asked what it was, and who they were. [2] And the angels answered, "They are from the place which is called Armageddon (Rev. 16:16), where they have been gathered together to the number of some thousands, to fight against those who are of the Lord's New Church, which is called the New Jerusalem. They spoke in that place concerning the church and religion; and yet there was not anything of the church with them, because there was not any spiritual truth; nor anything of religion, because there was not any spiritual good. They spoke there on both subjects with the mouth and with the lips, but for the reason that by means of them they might have dominion. They learned in their youth to confirm faith alone, the Trinity of God, and the duality of Christ; and when they were promoted to more eminent offices in the church, they retained those things for some time; but as they then began to think no more about God and heaven, but about themselves and the world, and thus not about eternal happiness and felicity, but about temporal eminence and opulence, they rejected the doctrinals acquired in their youth from the interiors of the rational mind, which communicate with heaven, and hence are in the light of heaven, into the exteriors of the rational mind, which communicate with the world, and hence are only in the light of the world; and at length they thrust them down into the sensual natural; whence the doctrinals of the church have become with them things of the mouth only, and are no longer of the thought from reason, and still less of the affection from love; and because they have made themselves such, they do not admit any genuine truth which is of the church, nor any genuine good which is of religion. The interiors of their minds have become comparatively like bottles filled with iron filings mixed with powdered sulphur, into which if water be poured, there first arises a heat, and afterwards a flame, by which the bottles are burst. In like manner, when they hear anything about living water, which is the genuine truth of the Word, and this enters through the ears, they are violently heated and inflamed, and reject it as a thing that would burst their heads. [3] "These are they who appeared to you like apes riding, with the body turned round, upon red and black horses, with the reins around their necks; since they who do not love the truth and the good of the church from the Word, will not look at the forward parts of any horse, but at his hinder parts; for 'a horse' signifies the understanding of the Word; 'a red horse' the understanding of the Word destroyed as to good, and 'a black horse' the understanding of the Word destroyed as to truth. The reason why they cried out to fight against those riding upon the white horses is that 'a white horse' signifies the understanding of the Word as to truth and good. They were seen to pull back the horses by their necks, because they feared the combat, lest the truth of the Word should come to many, and so into the light. This is the interpretation." [4] The angels said further, "We are from the society in heaven which is called Michael, and were commanded by the Lord to descend into the place called Armageddon, whence the company of horsemen was seen by you to burst forth. By 'Armageddon,' with us in heaven, is signified the state and purpose of fighting from falsified truths, arising from the love of command and supereminence; and because we perceive with you the desire of knowing about the combat there, we will tell about it. After our descent from heaven, we approached the place called Armageddon, and saw there some thousands gathered together. Nevertheless we did not enter into that assembly; but there were two houses on the southern side of that place, where there were boys with their masters. We went in thither, and they received us kindly. We were delighted with their company. Their faces were all handsome, from the life in their eyes, and from the zeal in their discourse. The life in their eyes was from the perception of truth, and the zeal in their discourse from the affection of truth; on which account also caps had been given them from heaven, the borders of which were ornamented with bands of golden threads interwoven with pearls; and garments were also given, variegated with white and blue colors. We asked them whether they looked into the neighboring place, which is called Armageddon. They said that they did so through a window under the roof of the house, and that they saw there a congregation, but under various figures, now as tall men, and now not as men, but as statues and carved idols, and an assembly around them bending the knees. They also appeared to us under various forms; now as men, now as leopards, now as goats; the latter with horns bent downwards, with which they dug up the ground. We interpreted those metamorphoses, whom they represented and what they signified. [5] "But to the point: They that were gathered together, when they heard that we had entered into those houses, said among themselves, 'What are they doing with those boys? Let us send some from our assembly to cast them out.' And they sent, and when they came, they said to us, 'Why have you entered into those houses? Whence are you? We command you by authority to depart.' "But we answered, 'You cannot command that by authority. You are, indeed, in your own eyes, like Anakim, and they who are here like dwarfs. But still you have no power and right here, unless perchance by cunning from your three places of diversion here, which, however, will not avail. Wherefore take back word to your companions, that we were sent hither from heaven, to ascertain whether there is any religion with you, or not; and if not, that you should be cast out of this place. Wherefore propose to them this, in which is the very essential of the church, and thence of religion, how they understand these words in the Lord's Prayer: "Our Father who art in the heavens, hallowed be Thy name; Thy kingdom come; Thy will be done as in heaven so also upon the earth."' On hearing this, they said at first, 'What is this?' and then that they would propose it. And they went away, and told these things to their companions, who answered, 'What is this proposition and its nature?' Yet they understood the arcanum, that they wished to know, whether those things confirm the way to God the Father according to our faith; wherefore they said, 'The words are clear, that one must pray to God the Father; and because Christ is our Savior, that we must pray to God the Father for the Son's sake.' And they soon concluded in indignation, that they would go to us, and declare it orally; saying also, that they would pull our ears. They also went out of that place, and entered a grove near the two houses in which these boys were with their masters; where was a level place elevated like a gymnasium. And they took hold of each other's hands, and entered into the gymnasium, where we were, and were waiting for them. "There were there sods cut from the ground like hillocks; upon them then they reclined; for they said among themselves, 'Let us not stand before them, but sit.' And then one of them, who could make himself appear like an angel of light, on whom it had been enjoined by the rest to speak with us, said, 'You have proposed to us to open our mind concerning the first words in the Lord's Prayer, how we understand them. I say to you, therefore, that we understand them thus; that we must pray to God the Father; and because Christ is our Savior, and we are saved by His merit, that we must pray to God the Father from faith in His merit.' [6] "But we then said to them, 'We are from the society of heaven which is called Michael, and we were sent to visit and inquire, whether you that are gathered together in this place have any religion or not; and we cannot know this otherwise than by questioning concerning God; for the idea of God enters into the whole of religion, and by it conjunction is effected, and by conjunction salvation. We in heaven read that prayer daily, like men on earth; and we do not then think of God the Father, because He is invisible; but we think of Him in His Divine Human, because in this He is visible; and in this He is called by you Christ, but by us the Lord; and thus to us the Lord is the Father in heaven. The Lord also taught that He and the Father are one; that the Father is in Him and He in the Father; and that he who seeth Him seeth the Father; also that no one cometh to the Father but by Him; and likewise that it is the will of the Father, that they should believe in the Son; and that he that believeth not in the Son, cannot see life; yea, that the anger of God abideth upon him. From which it is manifest, that the Father is approached through Him and in Him. And because it is so, He also taught that all authority is given unto Him in heaven and in earth. It is said in that prayer, "hallowed be Thy name, and Thy kingdom come"; and we have demonstrated from the Word that His Divine Human is the Father's name; and that the Father's kingdom is then come, when the Lord is immediately approached; and not at all when God the Father is approached immediately; wherefore also the Lord said to the disciples, that they should preach the kingdom of God; and this is the kingdom of God.' [7] "Moreover we instructed them from the Word, that the Lord came into the world, that He might glorify His Human, for the end that the angels of heaven and the men of the church might be united to God the Father through Him and in Him; for He taught that they who believe in Him are in Him, and He in them; which is as the church teaches, that they are in the body of Christ. Finally we informed them, that at this day a New Church is being established by the Lord, which is meant by 'the New Jerusalem' in Revelation; in which will be the worship of the Lord alone, as it is in heaven; and that thus everything which is contained in the Lord's Prayer from beginning to end will be fulfilled. All the things which we have said above we confirmed from the Word in the Evangelists, and from the Word in the Prophets, in such abundance that they were tired of hearing. [8] "First. We confirmed that 'our Father in the heavens' is the Lord Jesus Christ, from these passages: Unto us a Boy is born, unto us a Son is given; and His name shall be called Wonderful, Counselor, God, Father of eternity, Prince of peace (Isa. 9:6). Thou, O Jehovah, art our Father, the Redeemer from everlasting is Thy name (Isa. 63:16). Jesus said, He that seeth Me, seeth Him that sent Me (John 12:45). If ye have known Me, ye have known the Father also; and henceforth ye have known Him, and have seen Him (John 14:7). Philip said, Lord, show us the Father; Jesus said unto him, He that seeth Me, seeth the Father; how sayest thou then, show us the Father (John 14:8, 9)? Jesus said, the Father and I are one (John 10:30). All things whatsoever the Father hath are Mine (John 16:15; 17:10). The Father is in Me, and I in the Father (John 10:38; 14:10, 11, 20). That no one hath seen the Father, except the only Son who is in the bosom of the Father (John 1:18; 5:37; 6:46). Wherefore He also says that: No one cometh to the Father, but by Him (John 14:6). And that to come to the Father is by Him, from Him, and in Him (John 6:56; 14:20; 15:4-6; 17:19, 23). But concerning the unity of God, Father, Son, and Holy Spirit, more may be seen in the relation (n. 962). [9] "Second. That 'hallowed be Thy name,' is to approach the Lord and worship Him, we confirmed by these passages: Who shall not glorify Thy name, for Thou alone art holy (Rev. 15:4). This is concerning the Lord: Jesus said, Father, glorify Thy Name; and there came forth a voice from heaven, I have both glorified it and will glorify it (John 12:28). The name of the Father which was glorified is the Divine Human. Jesus said, I am come in My Father's name (John 5:43). Jesus said, He that receiveth this boy in My name, receiveth Me; and he that receiveth Me, receiveth Him that sent Me (Luke 9:48). These things were written, that ye may believe that Jesus is the Christ, the Son of God, and that believing ye may have life in His name (John 20:31). As many as received Him, to them gave He power to become the sons of God, to them that believe in His name (John 1:12). Whatsoever ye shall ask in My name, this I will do, that the Father may be glorified in the Son (John 14:13-14). He that believeth not is judged already, because he hath not believed in the name of the Only-begotten Son of God (John 3:15-16, 18). Where two or three are gathered together in My name, there am I in the midst of them (Matt. 18:19-20). Jesus said to the disciples that they should preach in His name (Luke 24:47). Besides other places, where 'the name of the Lord' is mentioned, by which is meant Himself as to His Human (as Matt. 7:22; 10:22; 18:5; 19:29; 24:9, 10; Mark 11:10; 13:13; 16:17; Luke 10:17; 19:38; 21:12, 17; John 2:23); from which it is manifest that the Father is hallowed in the Son, and by angels and men through the Son; and that this is meant by 'hallowed be Thy name'; as is further evident in John 17:19, 21-23, 26. [10] "Third. That 'Thy kingdom come' means that the Lord reigns, we confirmed by these passages: The Law and the Prophets were until John; since that time the kingdom of God is evangelized (Luke 16:16). John preaching the gospel of the kingdom, said, The time is fulfilled, the kingdom of God has approached (Mark 1:14-15; Matt. 3:2). Jesus Himself preached the gospel of the kingdom, and that the kingdom of God has approached (Matt. 4:17, 23; 9:35). Jesus commanded the disciples to preach and evangelize the kingdom of God (Mark 16:15; Luke 8:1; 9:60). In like manner to the seventy whom He sent forth (Luke 10:9, 11; besides other places, as Matt 11:5; 16:27-28; Mark 8:35; 9:1, 47; 10:29-30; 11:10; Luke 1:19; 2:10, 11; 4:43; 7:22; 17:20-21; 21:30-31; 22:18). 'The kingdom of God which was evangelized,' was the kingdom of the Lord, and thus the kingdom of the Father. That it is so is manifest from these passages: The Father hath given all things into the hand of the Son (John 3:35). The Father hath given to the Son power over all flesh (John 17:2). All things are delivered unto Me by the Father (Matt. 11:27). All power is given unto Me in heaven and on earth (Matt 28:18). Further also from these: Jehovah of Hosts is His name, and thy Redeemer the Holy One of Israel, the God of the whole earth shall He be called (Isa. 54:5). I saw, and behold, one like the Son of man, to whom was given dominion, and glory, and the kingdom; and all peoples and nations shall worship Him; His dominion is the dominion of an age which shall not pass away, and His kingdom that which shall not perish (Dan. 7:13-14). When the seventh angel sounded, there were voices in heaven, saying, The kingdoms of the world are become our Lord's and His Christ's, and He shall reign for ages of ages (Rev. 11:15; 12:10). Which kingdom of the Lord is treated of in Revelation from beginning to end; into which all will come who will be of the New Church, which is the New Jerusalem. [11] "Fourth. 'Thy will be done as in heaven so also upon the earth,' we confirmed by these passages: Jesus said, This is the will of the Father, that everyone that seeth the Son, and believeth on Him, may have everlasting life (John 6:40). God so loved the world, that He gave His Only begotten Son, that everyone who believeth in Him may not perish, but have eternal life (John 3:15-16). He that believeth on the Son hath eternal life; but he that believeth not the Son shall not see life; but the anger of God abideth upon him (John 3:36; besides other places). To believe in Him is to go to Him, and to have confidence that He saves, because He is the Savior of the world. Besides, it is known in the church, that the Lord Jesus Christ reigns in heaven. He says also that His kingdom is there. When, therefore, the Lord reigns in like manner in the church, 'then the Father's will is done as in heaven so also upon the earth.' [12] "To these things we finally added the following: It is said in the whole Christian world, that they who are of the church make the body of Christ, and are in His body. How then can the man of the church approach God the Father, except through Him in whose body he is? If otherwise, he must go entirely out of the body, and approach. "On hearing these and still more things from the Word, the Armageddons wished now and then to interrupt our discourse, and to adduce such things as the Lord spoke with the Father in His state of exinanition. But their tongues then adhered to their palates, as it was not permitted them to contradict the Word. But the bridles of their tongues being at length loosened, they cried out, 'You have spoken against the doctrine of our church, which is that God the Father is to be approached immediately, and that we must believe in Him. You have thus made yourselves guilty of a violation of our faith: therefore go out from here; and if not, you shall be cast out.' And their minds being inflamed from threats, they endeavored to do it. But, by power then given us, we smote them with blindness; owing to which, not seeing us, they rushed forth into the plain, which was a wilderness; and those who appeared to you like apes upon horses, were the same as were seen by the boys out of the window like statues and idols, before whom the rest knelt."

Revelation 20 1. And I saw an angel coming down from heaven, having the key of the abyss, and a great chain in his hand. 2. And he laid hold on the dragon, the old serpent, which is the Devil and Satan, and bound him a thousand years; 3. And cast him into the abyss, and shut him up, and set a seal upon him, that he should not seduce the nations any more, until the thousand years were finished; and after this he must be loosed a little time. 4. And I saw thrones, and they sat upon them, and judgment was given unto them, and the souls of them that were beheaded for the testimony of Jesus, and for the Word of God, and who had not adored the beast, nor his image, nor had received his mark upon their forehead, and upon their hand; and they lived and reigned with Christ a thousand years. 5. And the rest of the dead lived not again, until the thousand years were finished. This is the first resurrection. 6. Happy and holy is he that hath part in the first resurrection; upon these the second death hath no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years. 7. And when the thousand years are finished, Satan shall be loosed out of his prison, 8. And shall go forth to seduce the nations which are in the four corners of the earth, Gog and Magog, to gather them together to war; the number of whom is as the sand of the sea. 9. And they went up upon the breadth of the earth, and encompassed the camp of the saints and the beloved city; and fire came down from God out of heaven and consumed them. 10. And the Devil that seduced them was cast into the lake of fire and brimstone, where the beast and the false prophet are; and shall be tormented day and night for ages of ages. 11. And I saw a great white throne, and Him that sat upon it, from whose face the earth and the heaven fled away; and no place was found for them. 12. And I saw the dead, small and great, standing before God; and the books were opened, and another book was opened, which is the book of life, and the dead were judged out of those things which were written in the books, according to their works. 13. And the sea gave up the dead which were in it, and death and hell gave up the dead which were in them; and they were judged everyone according to their works. 14. And death and hell were cast into the lake of fire. This is the second death. 15. And if anyone was not found written in the book of life, he was cast into the lake of fire. The Spiritual Sense The Contents of the Whole Chapter Concerning the removal of those who are meant by "the dragon,"' (verses 1-3), and then concerning the ascent of those from the lower earth, who worshiped the Lord and shunned evils as sins (verses 4-6). The judgment upon those in whose worship there was nothing of religion (verses 7-9). The damnation of the dragon (verse 10). The universal judgment upon the rest (verses 11-15). The Contents of Each Verse Verse 1. "And I saw an angel coming down from heaven having the key of the abyss, and a great chain in his hand," signifies the Lord's Divine operation into lower things, from His Divine power of shutting and opening, and of binding and loosing (n. 840). Verse 2. "And he laid hold on the dragon, the old serpent, which is the Devil and Satan," signifies that they were withheld who are meant by the dragon, who, because they think sensually and not spiritually of matters of faith, are called "the old serpent," and because they are in evils as to life, are called the Devil, and because they are in falsities as to doctrine, are called Satan (n. 841). "And bound him a thousand years," signifies that they who are here meant by the dragon, were withdrawn and torn away from the rest in the world of spirits, that for a short time there might be no communication with them (n. 842). Verse 3. "And cast him into the abyss, and shut him up, and set a seal upon him, that he should not seduce the nations any more," signifies that the Lord entirely removed those who were in faith alone, and took away all communication between them and the rest, lest they should inspire into those who were to be taken up into heaven anything of their heresy (n. 843). "Until the thousand years were finished; and after this he must be loosed a little time," signifies, this only a little while, or for a short time, until they are taken up by the Lord into heaven who were in truths from good; after which they who are meant by "the dragon," were to be loosed for a short time, and a communication opened between them and the rest (n. 844). Verse 4. "And I saw thrones, and they sat upon them, and judgment was given unto them," signifies that the truths of the Word, according to which all are judged, were opened, and that then they were taken up from the lower earth, who had been concealed by the Lord, that they might not be seduced by the dragon and his beasts (n. 845). "And the souls of them that were beheaded for the testimony of Jesus, and for the Word of God," signifies that they were rejected by those who were in falsities from their own intelligence, because they worshiped the Lord, and lived according to the truths of His Word (n. 846, 847). "And who had not adored the beast, nor his image, nor had received his mark upon their forehead, and upon their hand," signifies who did not acknowledge and receive the doctrine of faith alone (n. 848). "And they lived and reigned with Christ a thousand years," signifies who have been already for some time in conjunction with the Lord and in His kingdom (n. 849). Verse 5. "And the rest of the dead lived not again, until the thousand years were finished," signifies that besides these, now spoken of, none were taken up into heaven, till after the dragon was loosed, and that they were then proved and explored as to their quality (n. 850). "This is the first resurrection," signifies that salvation and life eternal primarily consist in worshiping the Lord and living according to His commandments in the Word, because by them conjunction is effected with the Lord and consociation with the angels of heaven (n. 851). Verse 6. "Happy and holy is he that hath part in the first resurrection," signifies that they who come into heaven have the felicity of life eternal, and enlightenment, by conjunction with the Lord (n. 852). "Upon these the second death hath no power," signifies that they have not damnation (n. 853): "But they shall be priests of God and of Christ," signifies, because they are kept by the Lord in the good of love and thence in the truths of wisdom (n. 854). "And shall reign with Him a thousand years," signifies that they were already in heaven, when the rest who had not revived, that is, as yet received heavenly life, were in the world of spirits (n. 855). Verse 7. "And when the thousand years are finished, Satan shall be loosed out of his prison," signifies that after they who had before been concealed and guarded in the lower earth, were taken up by the Lord into heaven, and the New Heaven increased by them, all those who had confirmed themselves in falsities of faith, were to be let loose (n. 856). Ver. 8. "And shall go forth to seduce the nations, which are in the four corners of the earth, Gog and Magog, to gather them together to war," signifies that they who are here meant by the dragon, would draw to their party all those who were from the earths in the whole world of spirits, and lived there only in external natural worship and in no internal spiritual worship, and would stir them up against those who worshiped the Lord, and lived according to His commandments in the Word (n. 858, 859). "The number of whom is as the sand of the sea," signifies the multitude of such (n. 860). Verse 9. "And they went up upon the breadth of the earth, and encompassed the camp of the saints, and the beloved city," signifies that being stirred up by the dragonists, they spurned every truth of the church, and endeavored to destroy all things of the New Church, and even its doctrine concerning the Lord and concerning life (n. 861, 862). "And fire came down from God out of heaven and consumed them," signifies that they were destroyed by the lusts of infernal love (n. 863). Verse 10. "And the Devil that seduced them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ages of ages," signifies that they who were in evils as to life, and in falsities as to doctrine, were cast into hell (n. 864). Verse 11. "And I saw a great white throne, and Him that sat upon it, from whose face the earth and the heaven fled away," 840-1 signifies the universal judgment executed by the Lord upon all the former heavens that were occupied by such as were in civil and moral good, but in no spiritual good, thus who simulated Christians in externals, but in internals were devils, which heavens, with their earth, were totally dissipated, so that nothing of them appeared any more (n. 865). Verse 12. "And I saw the dead, small and great, standing before God, signifies all who had died from the earth, and were now among those who were in the world of spirits, of whatever condition and quality, gathered together by the Lord for judgment (n. 866). "And the books were opened; and another book was opened, which is the book of life," signifies that the interiors of the minds of them all were laid open, and by the influx of light and heat from heaven, their quality was seen and perceived as to the affections which are of the love or the will, and thence as to the thoughts which are of faith or the understanding, as well the evil as the good (n. 867). "And the dead were judged out of those things which were written in the books, according to their works," signifies that all were judged according to their internal life in externals (n. 868). Verse 13. "And the sea gave up the dead which were in it," signifies the external and natural men of the church called to judgment (n. 869). "And death and hell gave up the dead which were in them," signifies the men of the church who were wicked in heart, who in themselves were devils and satans, called to judgment (n. 870). "And they were judged everyone according to their works," signifies here as before (n. 871). Verse 14. "And death and hell were cast into the lake of fire," signifies that the wicked in heart, who in themselves were devils and satans, and yet in externals like men of the church, were cast into hell among those who were in the love of evil and thence in the love of falsity agreeing with evil (n. 872). "This is the second death," signifies that with these there is damnation itself (n. 873). Verse 15. "And if anyone was not found written in the book of life, he was cast into the lake of fire," signifies that they who had not lived according to the Lord's commandments in the Word, and had not believed in the Lord, were condemned (n. 874). THE EXPLANATION. Verse 1. And I saw an angel coming down from heaven, having the key of the abyss, and a great chain in his hand, signifies the Lord's operation into lower things, from His Divine power of shutting and opening, and of binding and loosing. By "an angel coming down from heaven," is meant the Lord (see n. 5, 170, 344, 465, 657, 718); also the Lord's operation (n. 415, 631, 633, 649); here into lower things, because it is said "coming down"; by having "the key of the abyss" is signified the Divine power of opening and shutting hell (see n. 62, 174); and "by having a great chain in his hand," is signified the endeavor and thence the act of binding and loosing. Hence it follows that there was not any key nor a chain in the Lord's hand; but it was so seen by John that it might be a representative of the Lord's Divine power; the opening and shutting of hell is also treated of two or three times in this chapter.

Verse 2. And he laid hold on the dragon, the old serpent, which is the Devil, and Satan, signifies that they were withheld who were meant by "the dragon," who, because they think sensually and not spiritually on things of faith, are called "the old serpent," and because they are in evils as to life, are called "the Devil," and because they are in falsities as to doctrine, are called "Satan." Who they are who are meant by "the dragon," maybe seen above (n. 537). The reason why both here and there he is called "the old serpent, the Devil, and Satan," is because "a serpent" signifies those who think sensually and not spiritually (n. 455, 550); "the Devil" signifies those who are in evils as to life; and "Satan" those who are in falsities as to doctrine (n. 97, 550). For all those who do not approach the Lord immediately, think sensually of things relating to the church, and cannot think spiritually, for the Lord is the light itself (n. 796, 799). Wherefore they who do not immediately approach the Lord, cannot think from spiritual light, which is the light of heaven, but from natural light separated from spiritual light, which is to think sensually; hence it is that they are called "the old serpent." They who do not immediately approach the Lord, nor shun evils as sins, remain in sins, thence it is that the dragon is called "the Devil;" and since the same are in falsities as to doctrine, therefore the dragon is called "Satan."

And bound him a thousand years, signifies that they who are here meant by "the dragon," were withdrawn and torn away from the rest in the world of spirits, that for some time there might be no communication with them. That by "binding" is here signified to withdraw and tear them away from the rest in the world of spirits, in order to prevent communication with them, will be seen in the next article. The reason why by "a thousand years" are not meant a thousand years, but for a while or for some time, is because "a thousand" without other numbers added to it in the spiritual world, has that signification; he who believes that "a thousand years" signify a thousand years, does not know that all numbers in the Word signify things, and thus may be misled, especially in the Apocalypse, with respect to the sense of the things, where numbers are read, as where the numbers, 5, 7, 10, 12, 144, 666, 1200, 1600, 12,000, 144,000, and many others occur; in which latter numbers "a thousand" only signifies a certain adjunct, and when a thousand is used to designate times, it signifies somewhat more; but when it is used by itself, as here, it signifies for a while or for some time; that this is so has been told me from heaven, where in the Word which is there, no number is read, but instead of a number the thing, and instead of a "thousand" for a while; they are surprised there, that, when the men of the church have seen in the Apocalypse so many numbers, which cannot but signify things, they should still adhere to the conjectures of the chiliasts and millennialists, by which their minds are impressed with vain things concerning the last state of the church.

Verse 3. And cast him into the abyss, and shut him up, and set a seal upon him, that he should not seduce the nations any more, signifies that the Lord entirely removed those who were in faith alone, and took away all communication between them and the rest, lest they should inspire into those who were to be taken up into heaven, anything of their heresy. By "the dragon" are here meant those who are in falsities of faith, as above (n. 842). It is said of the dragon that "he was taken," "bound," "cast into the abyss," "shut up," and "a seal set upon him," whereby is signified that he was entirely removed, and that all communication was taken away between him and the rest; by "his being taken," is signified that they who are meant by him were collected and retained; by "his being bound" is signified that they were withdrawn and torn away from the rest; by "his being cast into the abyss" is signified that they were let down towards hell; by "his being shut up" is signified that they were entirely removed; by "a seal being set upon him" is signified that communication with the rest was entirely taken away. [2] The reason why the dragon was entirely removed for a time, was that they might be taken up from the lower earth, who had been concealed by the Lord, and who are treated of (vers. 4-6), lest when they were taken up, they should be seduced by the dragonists; therefore it is also said, "that he should not seduce the nations any more," by which is signified that he might not inspire into them anything of his heresy. The reason why this was done in the world of spirits, which is midway between heaven and hell, is because there the evil have communication with the good, and the good are prepared in that world for heaven, and the evil for hell, and there the good are proved by having some consociation with the evil, and they are explored and tried as to their quality and constancy. By "the nations" which he should not seduce, are meant the good; that by "nations" are meant they who are good as to life, and, in the opposite sense, the evil, may be seen above (n. 483). From these things it may appear, that by "he cast them into the abyss, and shut him up, and set a seal upon him" is signified that the Lord entirely removed those who were in the falsities of faith, and took away all communication between them and the rest, lest they should inspire anything of their heresy into those who were to be elevated into heaven.

Until a thousand years were finished, and after that he must be loosed a little time, signifies that this is for a while or for some time, until they are taken up by the Lord into heaven who were in truths from good; after which they who are meant by "the dragon" were to be loosed for a short time, and a communication opened between them and the rest. The reason why "until a thousand years were finished" signifies for awhile or for some time, is because by "a thousand years" are not signified a thousand years, but a little while or some time, as above (n.842). "He must be loosed a little, "signifies that after that they who are here meant by "the dragon," as above, are to be released from their confinement, and that then a communication is to be opened between them and the rest; that this is what is signified, is evident from what has been said above, thus from the series of things, and from their connection with what follows, in the spiritual sense. What now follows (from vers. 4-6) treats of those who were taken up by the Lord into heaven, on whose account the dragon was removed and shut up.

Verse 4. And I saw thrones, and they sat upon them, and judgment was given unto them, signifies that the truths of the Word, according to which all are judged, were opened, and that then they were taken up from the lower earth, who had been concealed by the Lord, lest they should be seduced by the dragon and his beasts. The reason why this is the signification of these words, is because by "the thrones" upon which they sat, are not signified thrones, but judgment according to the truths of the Word; that by "the thrones" seen in heaven is represented judgment, may be seen above (n. 229). That nothing else is signified by "the thrones," upon which the twenty-four elders sat, and upon which the twelve apostles are to sit, and that all are judged according to the truths of the Word, may also be seen above (n. 233); from which it is plain, that by "judgment was given unto them," is signified that judgment was given to the truths of the Word. [2] The reason why they are meant who were taken up by the Lord from the lower earth into heaven, and who in the meanwhile had been concealed there lest they should be seduced by the dragon and his beasts, is because this is said of "the souls which had been beheaded," and of "the dead," afterwards mentioned, not that they were dead to themselves, but to others. The place where they were concealed is called the lower earth, which is next above hell, under the world or spirits, and there by communication with heaven and by conjunction with the Lord, they are in safety. There are many such places, and there they live cheerfully with one another, and worship the Lord, nor do they know anything about hell. They who are there are at times elevated by the Lord into heaven after the Last Judgment, and when they are elevated those who are meant by the dragon are removed. It has been frequently granted me to see them taken up and consociated with the angels in heaven. This is what is meant in the Word by "the graves were opened," and "the dead were raised up."

And the souls of them that were beheaded for the testimony of Jesus and for the Word of God, signifies that they were rejected by those who are in falsities from their own intelligence, because they worshiped the Lord, and lived according to the truths of His Word. By "the souls of them that were beheaded (smitten with the axe), for the testimony of Jesus and for the Word of God" are meant men after death, who are then called spirits, or men clothed with a spiritual body, who were concealed by the Lord in the lower earth, until the evil were removed by the Last Judgment. They are said "to be beheaded," because they were rejected by those who were in falsities from their own intelligence, all of whom are in evils and thence in falsities, or in falsities and by them in evils, and yet in externals are in Divine worship. That this kind of falsity is signified by an axe, will be seen in the next article. By "the testimony of Jesus and the Word of God," is signified the acknowledgment of the Lord's Divine in His Human, like as by these passages above: John testified of the Word of God and of the testimony of Jesus Christ (Rev. 1:2). Michael and his angels overcame the dragon by the blood of the Lamb and by the Word of their testimony (Rev. 12:11). The dragon went to make war with the remnant of her seed, which keep the commandments, of God, and have the testimony of Jesus Christ (Rev. 12:17). I am thy fellow-servant, and of thy brethren that have the testimony of Jesus Christ; for the testimony of Jesus is the spirit of prophecy (Rev. 19:10). That by these passages is signified the acknowledgment of the Divine of the Lord in His Human, and a life according to the truths of His Word, and in particular according to the commandments of the Decalogue, may be seen in the explanations given above. These souls are the same as are spoken of above in these words: I saw under the altar the souls of them that were slain for the Word of God and for the testimony which they held; and they cried with a great voice, saying, How long, O Lord, who art holy and true, dost Thou not judge and avenge our blood on them that dwell upon the earth? And white robes were given unto everyone of them, and it was said unto them, that they should rest yet for a little time, until their fellow-servants and their brethren, who should be killed as they were, should be fulfilled (Rev. 6:9-11); which may be seen explained (n. 325-329).

In many parts in the Word it is said that some "were slain," "thrust through," and "dead," and yet it is not meant that they were slain, thrust through, and dead, but that they were rejected by those who were in evils and falsities (see n. 59, 325, 589). The like is signified by "the dead" in the following verse, where it is said, that "the rest of the dead lived not again, until the thousand years were finished," from which it is plain, that by those who are said "to have been beheaded," are signified that they were rejected by those who were in falsities from their own intelligence. That by "an axe" is signified falsity from their own intelligence, appears from the following passages: The statutes of the nations are vanity, if one cutteth wood out of the forest, the work of the hands of the workman, with the axe (Jer. 10:3). The voice of Egypt shall go like a serpent; they shall come with axes like hewers of wood (Jer. 46:22). He is known as one lifting up axes in the thicket of trees. And now they break down the carved work thereof with axe and hammers; they have profaned the habitation of Thy name to the earth (Ps. 74:5-7). When thou shalt besiege a city, thou shalt not destroy the tree thereof by forcing an axe against it (Deut. 20:19). By "an axe" in these passages is signified falsity from their own intelligence; the reason is because "iron" signifies truth in ultimates, which is called sensual truth, which when separated from rational and spiritual truth, is turned into falsity; the reason why it means falsity from their own intelligence, is because the sensual is in the proprium (see n. 424). On account of this signification of "iron" and of "an axe," it was commanded that: If an altar was built of stone, it should be built of whole stones, and that iron should not be moved upon the stones, lest it be profaned (Exod. 20:25; Deut. 27:5). Therefore of the temple of Jerusalem it is said: The house itself was built of whole stone; neither hammers nor axe, nor any instrument of iron, were heard in the house while it was building (1 Kings 6:7); and, on the contrary, when graven images are treated of, by which is signified falsity from their own intelligence, these things are said: That he maketh it with iron, with tongs, or with the axe and hammers (Isa. 44:12). That falsity from their own intelligence is signified by "a graven image" and "an idol," may be seen above (n. 459).

And who had not adored the beast, nor his image, nor had received his mark upon their forehead, and upon their hand, signifies who did not acknowledge and receive the doctrine of faith alone, as is evident from the explanation above (n. 634), where are similar words.

And they lived and reigned with Christ a thousand years, signifies who have been already for some time in conjunction with the Lord and in His kingdom. "Who lived with Christ," signifies who were in conjunction with the Lord, because these live. "Who reigned with Christ," signifies who were in His kingdom, of which presently; that by "a thousand years" is signified some time, may be seen above (n. 842). This is said of those who doing their life in the world worshiped the Lord, and lived according to His commandments in the Word, and after death were guarded lest they should be seduced by the dragonists, thus who had been already for some time conjoined with the Lord and consociated as to their interiors with the angels of heaven. That "to reign with the Lord" does not mean to reign with Him, but to be in His kingdom by conjunction with Him may be seen above (n. 284). For the Lord alone reigns, and everyone in heaven, who is in any function, performs his office in his society, as in the world, but under the auspices of the Lord; they act indeed as of themselves, but because they regard uses in the first place, they act from the Lord, from whom is all use.

Verse 5. And the rest of the dead lived not again until the thousand years were finished, signifies that besides these now spoken of, none were taken up into heaven, till after the dragon was loosed, when their quality was proved and explored. By "the rest of the dead" are signified they who are also rejected by those who are in faith alone, because they worshiped the Lord, and lived according to His commandments, but whose quality was not yet proved and explored. That here by "the dead" these are signified, may be seen above (n. 847). For all after their departure out of the world, come first into the world of spirits, which is midway between heaven and hell, and are there proved and explored, and thus prepared, the evil for hell, and the good for heaven. It is said of these that they lived not again, that is, they were not yet so conjoined with the Lord, and consociated with the angels of heaven, as the former. That afterwards also many were saved, appears from verses 12 and 15 of this chapter, where it is said that "the book of life also was opened, and if anyone was not found written in the book of life, he was cast into the lake of fire."

Footnotes

840-1 The original Latin omits "and no place was found for them."