2799、“自己手里拿着火与刀”表示爱之良善和信之真理。这从“火”和“刀”的含义清楚可知：“火”是指爱之良善（参看934节）；“刀”是指信之真理。用于祭牲的“刀”表示信之真理，这一点从圣言中“剑”或“小剑”的含义可以看出来，因为经上用“小剑”这个词代替了“刀”。两者具有相同的含义，唯一区别在于：用于祭牲的“刀”表示信之真理，而“剑”表示进行争战的真理。“刀”因稍后所给出的一个秘密原因而很少出现在圣言中，所以让我来说明“剑”表示什么。“剑”在内义上表示进行争战的信之真理，以及真理的荒凉；在反面意义上表示进行争战的虚假和虚假的惩罚。
I.“剑”表示进行争战的信之真理，这一点从以下经文可以看出来。诗篇：
大能者啊，愿你大腿边佩剑，以你的荣耀和威严发达，乘驾真理的话语前进，你的右手必指教你奇妙的事。（诗篇45:3-4）
这论及主，“剑”表示进行争战的真理。诗篇：
愿有怜悯的人因（耶和华的）荣耀欢乐，愿他们在床上歌唱。愿对神的高声赞美在他们喉咙里，愿两刃的剑在他们手中。（诗篇149:5-6）
以赛亚书：
耶和华从子宫中呼召我；从我母腹里祂就提我的名，使我的口好似利剑，又使我成为磨亮的箭。（以赛亚书49:1-2）
“利剑”表示进行争战的真理，“磨亮的箭”表示教义的真理（参看2686，2709节）。同一先知书：
亚述必倒在不属人（vir）的剑下；有不属人（homo）的剑要吞灭他；他必在这剑面前逃走，他的少年人必成为服苦的。（以赛亚书31:8）
“亚述”表示在神性事物上的推理（119，1186节）；“不属人（vir）或人（homo）的剑”表示虚假；他所逃避的“剑”表示进行争战的真理。
撒迦利亚书：
你们被囚而有希望的人，都要转回堡垒；我今日宣告，我必加倍回报你们；我为自己把犹大弯紧如弓，我已充满以法莲；锡安哪，我必激动你的众子，攻击你的众子、雅完啊，我要使你如勇士的剑。耶和华必显现在他们以上，祂的箭必射出如闪电。（撒迦利亚书9:12-14）
“勇士的剑”表示进行争战的真理。启示录：
七灯台中间有一位好像人子；祂右手拿着七星，从祂口中出来一把两刃的利剑，祂的面貌如同日头满有力地发光。（启示录1:13，16）
又：
这些事是那有两刃利剑的说的；我就快来到你那里，用我口中的剑攻击他们。（启示录2:12，16）
“两刃利剑”明显表示进行争战的真理，所以这真理表现为“口中出来的剑”。
启示录：
有利剑从骑白马者的口中出来，可以击杀列族。他们被骑白马者口中出来的剑杀了。（启示录19:15，21）
此处很明显，“从祂口中出来的剑”是指进行争战的真理。骑白马者是指圣言，因而是指作为圣言的主（参看2760-2763节）。这解释了主在马太福音中所说的话：
不要以为我来是要把和平带到地上；我来并不是带来和平，而是剑。（马太福音10:34）
以及在路加福音的话：
如今有钱囊的，就让他带上，有口袋的也一样；什么也没有的，就让他卖衣服买剑。他们说，主啊，请看！这里有两把剑。耶稣说，够了。（路加福音22:36-38）
此处“剑”只表示真理，他们将用真理并为真理争战。
何西阿书：
当那日，我必为他们与田野的野兽和空中的飞鸟，并土地上的爬行物立约。我必从这地折断弓剑和战争，使他们安然躺卧。（何西阿书2:18）
此处论述的主题是主的国度；“折断弓剑和战争”表示那里没有人为教义或真理争战。约书亚记：
约书亚举目观看，不料，有一个人站在他对面，手里拿着拔出来的剑。他对约书亚说，我是耶和华军队的首领；约书亚就脸伏于地。（约书亚记5:13-14）
这些话出现在约书亚与以色列人进入迦南地的时候，表示那些有信的人进入主的国度。教会所拥有的进行争战的真理就是“耶和华军队首领手里拔出来的剑”。
但“小剑”或“刀”表示信之真理，这一点从以下事实可以看出来：它们不仅用于献祭，还用于割礼。用于割礼的，是由火石制成的，被称为“小火石剑”，如约书亚记所说明的：
耶和华对约书亚说，你制造小火石剑，第二次给以色列人行割礼。约书亚就制造了小火石剑，在包皮山那里给以色列人行割礼。（约书亚记5:2-3）
割礼是从爱自己和爱世界中洁净的代表（参看2039，2632节）；由于这种洁净通过信之真理实现，所以用的工具是小火石剑（2039e节，2046e节）。
II.“剑”表示真理的荒凉，这一点从以下经文明显看出来。以赛亚书：
这两样临到你；谁怜悯你呢？荒凉、毁灭、饥荒、剑；谁会安慰你呢？你的众子发昏，在各街头躺卧。（以赛亚书51:19-20）
“饥荒”表示良善的荒凉；“剑”表示真理的荒凉；“在各街头躺卧”是指被剥夺一切真理。“街”是指真理（参看2336节）；至于何为荒凉或荒废，可参看前文（301-304，407-408，410-411节）。同一先知书：
我要命定你们归于剑下，你们都必屈身被杀。因为我呼唤，你们不回答；我说话，你们都不听。（以赛亚书65:12）
又：
耶和华必以火与剑审判所有肉体，被耶和华所杀的必多。（以赛亚书66:16）
“被耶和华所杀的”表示那些经历荒凉的人。耶利米书：
毁坏者来到旷野中一切的山坡上，耶和华的剑，从地这边直到地那边，尽行吞灭。凡肉体都不得平安。他们播种了麦子，却收割了荆棘。（耶利米书12:12-13）
“耶和华的剑”明显表示真理的荒凉。同一先知书：
他们说谎反对耶和华，说，这并不是祂，灾祸必不临到我们，剑和饥荒，我们也看不见。先知必成为风，话也不在他们里面。（耶利米书5:12-13）
又：
我必察罚他们；少年人必死于剑下，他们的儿女必因饥荒而死。（耶利米书11:22）
又：
他们献燔祭和素祭，我也不会悦纳。我却要用剑、饥荒、瘟疫灭绝他们。我就说，唉！主耶和华（LordJehovih），看哪，那些先知对他们说，你们必不看见剑，也不遭遇饥荒。（耶利米书14:12-13）
又：
城也因剑、饥荒、瘟疫交在攻城的迦勒底人手中。（耶利米书32:24，36）
又：
我必打发剑、饥荒、瘟疫到他们当中，直到他们从我所赐给他们和他们列祖的土地上灭绝。（耶利米书24:10）
在这些经文中，荒凉被描述为“剑、饥荒、瘟疫”；真理的荒凉被描述为“剑”，良善的荒凉被描述为“饥荒”；攻击掠夺直到毁灭，被描述为“瘟疫”。以西结书：
人子啊，你要拿一把利剑，把它当作剃头刀，剃过你的头和你的胡须，，拿天平将须发平分。你要将第三部分在城中间用火焚烧，将第三部分在城周围用剑击砍，将第三部分任风吹散；我也要拔剑追赶他们。第三部分必遭瘟疫而死，在你中间必因饥荒消灭；第三部分必在你四围倒在剑下；我必将第三部分分散四风，并要拔剑追赶他们。（以西结书5:1-2，12，17）
这论及属世真理的荒凉，它以这种方式被描述。同一先知书：
在外有剑，在内有瘟疫、饥荒；在田野的必死于剑下，在城中的必有饥荒、瘟疫吞灭他。（以西结书7:15）
又：
对以色列地说，耶和华如此说，看哪，我要攻击你，并要拔剑出鞘，将义人和恶人都从你那里剪除。因为我要将义人和恶人都从你那里剪除，所以我的剑要出鞘，从南到北攻击所有肉体；所有肉体就都知道我耶和华已经拔剑出鞘，必不再入鞘。耶和华的话临到我说，人子啊，你要预言说，耶和华如此说，你要说，一把剑，一把剑，已经磨利擦亮。磨利为要大行杀戮，擦亮为要像闪电。人子啊，要预言说，主耶和华论到亚扪人和他们的凌辱，如此说，你要说，一把剑，一把剑已经拔出，为行杀戮，已经擦亮，为像闪光以行吞灭，而人为你见虚假的异象，为你行谎诈的占卜。（以西结书21:3-5，8-10，28-29）
此处“剑”实际上表示荒凉，这从内义上的每个细节明显看出来。
又：
巴比伦王必以剑拆毁你的塔楼；因他的马匹众多，它们扬起的尘土必遮蔽你；你的墙垣必因骑马的、车轮和战车的响声震动；他必用他的马蹄践踏你一切的街道。（以西结书26:9-11）
至于“巴比伦”是什么，可参看前文（1326节）；它造成的荒凉（1327节）。诗篇：
他若不回转，神必将祂的剑磨快，将祂的弓拉紧，预备妥当了。（诗篇7:12）
耶利米书：
我说，唉！主耶和华啊，你真是大大地欺哄这百姓和耶路撒冷说，你们必得平安；其实剑甚至已经抵达灵魂了。（耶利米书4:10）
同一先知书：
你们要在埃及宣告，使它在密夺被听见，要站起来自作准备，因为剑要在你周围施行吞灭。（耶利米书46:14）
又：
有剑临到迦勒底人和巴比伦的居民并她的首领与智慧人。有剑临到矜夸的人，他们就成为愚昧；有剑临到她的勇士，他们就惊惶；有剑临到她的马匹、战车和她中间一切混居的群众，他们必像妇女一样；有剑临到她的宝物，它们就被抢夺；有干旱临到她的众水，它们就必干涸。（耶利米书50:35-38）
“剑”明显表示真理的荒凉，因为经上说“有剑临到智慧人、矜夸的人、勇士、马匹、战车和宝物”，并且“有干旱临到她的众水，它们就必干涸”。
又：
我们束手投降埃及和亚述，为要得粮吃饱。奴仆辖制我们，无人救我们脱离他们的手；因为旷野的剑，我们冒着生命之险才得到粮食。（耶利米哀歌5:6，8-9）
何西阿书：
他必不回到埃及地，亚述他却要作他的王，因他们拒绝回来归我，剑必悬在他的城邑之上，毁坏他的门闩，因着他们自己的计谋，吞灭他们。（何西阿书11:5-6）
阿摩司书：
我打发瘟疫在你们中间，像在埃及一样，用剑杀戮你们的少年人，使你们的马匹被掳掠。（阿摩司书4:10）
“像在埃及一样”表示当人们基于记忆知识或世俗学问推理神性事物时，这些知识或学问造成荒凉；“被掳掠的马匹”表示被剥夺了自身固有品质或天赋的理解力。
III.“剑”在反面意义上表示进行争战的虚假，这一点可见于诗篇：
到于我的灵魂，我躺卧在给世人点火的狮子中间；他们的牙齿是枪、箭，他们的舌头是利剑。（诗篇57:4）
又：
看哪，他们用口吠叫，嘴里有剑，因为有谁听见？（诗篇59:7）
以赛亚书：
惟独你从你的坟墓中被抛出，好像可憎的枝子，被杀之人的衣服，就是被剑刺透，坠落坑中石头那里的，如同被踩在脚下的尸首一样。（以赛亚书14:19）
这论及路西弗。耶利米书：
我责打你们的儿女是徒然的，他们不受管教；你们自己的剑吞灭你们的先知，好像毁灭的狮子。这世代的人哪，你们要看明耶和华的话：我岂向以色列作旷野呢？（耶利米书2:30-31）
同一先知书：
你们不要往田野去，也不要行在路上，因四围有仇敌的剑和惊吓。（耶利米书6:25-26）
又：
你接这杯忿怒的酒，使我所差遣你去的所有民族都喝它；他们喝了就要东倒西歪，并要发狂，是因我要打发到他们中间的剑。你们要喝，且要喝醉，要呕吐，且要跌倒，不得再起来，都因剑。（耶利米书25:15-16，27）
又：
马匹上去吧！车辆狂奔吧！让勇士，就是紧握盾牌的古实人和弗人，并握紧拉弓的路德人，都出去吧。那日是主万军之耶和华的日子，是报仇的日子；剑必吞吃得饱，喝醉他们的血。（耶利米书46:9-10）
以西结书：
他们必剥去你的衣服，夺取你的华美珠宝，留下你赤身露体；他们也必带一群人来攻击你，用石头打死你，用剑刺透你。（以西结书16:39-40）
这论及耶路撒冷的可憎之事。撒迦利亚书：
丢弃羊群的无用牧人有祸了！剑必临到他的膀臂和右眼上。他的膀臂必全然枯干，他的右眼也必完全昏暗。（撒迦利亚书11:17）
何西阿书：
他们竟思想恶事抗拒我。他们的首领必因舌头的狂怒倒在剑下，这在埃及地必作他们的讥笑。（何西阿书7:15-16）
路加福音：
将有大灾难降在这地，也有震怒临到这百姓。他们要倒在剑刃之下，又被掳到所有民族当中。最终耶路撒冷要被列族践踏。（路加福音21:23-24）
此处主正在谈论时代的完结；从字义上看，祂谈论的是犹太人的分散和耶路撒冷的毁灭；但从内义上看，祂谈论的却是教会的最后状态。“倒在剑刃之下”表示不再有任何真理，只有虚假；“所有民族”表示各种邪恶，他们要被掳到这些邪恶当中；“列族”表示邪恶（参看1259，1260，1849，1868节）；“耶路撒冷”表示教会（2117节），该教会将被他们如此“践踏”。
IV.“剑”还表示虚假的惩罚，这一点清楚可见于以赛亚书：
到那日，耶和华必用祂刚硬、巨大、有力的剑察罚利维坦，就是那伸长的蛇，察罚利维坦，就是那弯曲的蛇，并杀海中的大鱼。（以赛亚书27:1）
这论及那些通过基于感官证据和记忆知识或事实知识的推理进入信之秘密的人；“刚硬、巨大、有力的剑”表示由这些推理产生的虚假的惩罚。
当我们读到人们被置于剑刃之下，并被剑杀死，有时包括“男人与女人，少年人与老人，公牛、绵羊、驴”时，内义上的意思是惩罚，这惩罚在于虚假的定罪或诅咒（如约书亚记6:21；8:24，25；10:28，30，37，39；11:10，11，12，14；13:22；19:47；士师记1:8，25；4:15，16；18:27；20:37；撒母耳记上15:8；列王纪下10:25等）。这也解释了为何经上吩咐凡拜别神的城都要被剑击杀，完全毁灭，用火烧尽，永为荒堆（申命记13:13，15-17）；“剑”表示虚假的惩罚；“火”表示邪恶的惩罚。耶和华的使者站在路上，拔出剑来敌挡巴兰（民数记22:22，31），表示真理抵挡巴兰所拥有的虚假；这也是为何巴兰死于剑下（民数记31:8）。
“剑”在正面意义上表示进行争战的真理，在反面意义上表示进行争战的虚假，以及真理的荒凉和虚假的惩罚，这些含义起源于来世的代表。因为在来世，当有人说他所知道的是虚假时，可以说便有小剑立刻临到他头上，造成惊恐；而进行争战的真理由带有像剑尖一样尖锐的点的物体来代表；因为没有良善的真理的确具有这种性质；但当与良善在一起时，真理就是圆形和柔软的。这就是剑的含义的起源，所以每当圣言提到“刀”、“枪”、“小剑”或“剑”时，天使就想到进行争战的真理。
圣言之所以很少提到“刀”，是因为在来世，有些恶灵被称为“割喉者”。他们身边似乎挂着刀，因为他们性情如此残忍，以至于想用刀割断每个人的喉咙。这就是为何经上没有提到“刀”，而是提到“小剑”或“剑”，因为后者经常用来争战，会使人联想到战争，从而联想到进行争战的真理。
古人十分清楚小剑、小矛和刀表示真理。这种知识传到教会之外的人，即外邦人那里，所以他们在献祭时常用小剑、小矛或刀自割、自刺，直到流血；如我们所读到的巴力祭司：
巴力的祭司大声呼求，按着他们的规矩，用剑和小矛自割，直到鲜血涌流。（列王纪上18:28）
在圣言中，所有战争武器都表示与属灵争战有关的事物，每一种武器都有某种具体含义（参看2686节）。
Potts(1905-1910) 2799
2799. And he took in his hand the fire and the knife. That this signifies the good of love and the truth of faith, is evident from the signification of "fire," as being the good of love (see n. 934); and from the signification of a "knife," as being the truth of faith. That the knife used upon the victims in the sacrifices signified the truth of faith, may be seen from the signification of a "sword" or "little sword" in the Word; for instead of "knife" it is said "little sword." Both have the same signification, but with the difference that the knife used for sacrifices signified the truth of faith, but a sword truth combating; and as a knife is rarely mentioned in the Word, for a secret reason to be mentioned presently, we may show what a "sword" signifies. A "sword" in the internal sense signifies the truth of faith combating, and also the vastation of truth; and in the opposite sense falsity combating, and the punishment of falsity. [2] I. That a "sword" signifies the truth of faith combating, may be seen from the following passages. In David:
Gird Thy sword upon Thy thigh, O mighty One, prosper in Thy glow and Thy majesty, ride upon the word of truth, and Thy right hand shall teach Thee wonderful things (Ps. 45:3-4);
where the Lord is treated of, the "sword" denoting truth combating. In the same:
Let the merciful exult in glory, let them sing upon their beds; let the high praises of God be in their throat, and a two-edged sword in their hand (Ps. 149:5-6). In Isaiah:
Jehovah hath called Me from the womb; from the bowels of My mother hath He made mention of My name, and He hath made My mouth like a sharp sword, and hath made Me a polished arrow (Isa. 49:1-2);
a "sharp sword" denotes truth combating; and a "polished arrow," the truth of doctrine (see n. 2686, 2709). In the same:
Asshur shall fall by the sword not of a man; and the sword not of man shall devour him; and he shall flee before the sword, and his young men shall become tributary (Isa. 31:8);
"Asshur" denotes reasoning in Divine things (n. 119, 1186); the "sword not of a man, and not of man," falsity; the "sword before which he shall flee," truth combating. [3] In Zechariah:
Turn you to the stronghold, ye prisoners of hope; even today do I declare that I will render double unto thee; I who have bent Judah for Me as a bow, I have filled Ephraim, and have stirred up thy sons, O Zion, against thy sons, O Javan, and I will make thee as the sword of a mighty man, and Jehovah shall be seen over them, and His arrows shall go forth as the lightning (Zech. 9:12-14);
the "sword of a mighty man" denotes truth combating. In John:
In the midst of the seven candlesticks was one like unto the Son of man; He had in His right hand seven stars; out of His mouth proceeded a sharp two-edged sword, and His countenance was as the sun shining in his strength (Rev. 1:13, 16). Again:
These things saith He that hath the sharp two-edged sword; I will come unto thee quickly, and will fight against them with the sword of My mouth (Rev. 2:12, 16);
the "sharp two-edged sword" manifestly denotes truth combating, which was therefore represented as a "sword going out of the mouth." [4] In the same:
Out of the mouth of Him that sat upon the white horse proceeded a sharp sword, that with it He should smite the nations; and they were slain by the sword of Him that sat upon the horse, which came forth out of His mouth (Rev. 19:15, 21);
where it is manifest that the "sword out of His mouth" is truth combating. (That He who sat upon the white horse is the Word, and thus the Lord who is the Word, may be seen above, n. 2760-2763.) Hence it is that the Lord says in Matthew:
Think not that I came to send peace on the earth; I came not to send peace, but a sword (Matt. 10:34). Also in Luke:
Now he that hath a purse, let him take it, and likewise a wallet; and he that hath none, let him sell his garment, and buy a sword; they said, Lord, behold here are two swords; and Jesus said, It is enough (Luke 22:36-38);
where nothing else is meant by a "sword" than the truth from which and for which they would combat. [5] In Hosea:
In that day will I make a covenant for them with the wild beast of the field, and with the fowl of the heavens, and with the creeping thing of the ground; and I will break the bow, and the sword, and the war out of the land; and will make them to lie down securely (Hos. 2:18);
where the Lord's kingdom is treated of; by "breaking the how, the sword, and the war," is signified that there is no combat there respecting doctrine and truth. In Joshua:
Joshua lifted up his eyes and looked, and behold there stood a man over against him, and his sword drawn in his hand; and he said to Joshua, I am prince of the army of Jehovah; and Joshua fell on his face to the earth (Josh. 5:13-14). This was when Joshua entered with the sons of Israel into the land of Canaan, by which is meant the entrance of the faithful into the Lord's kingdom. Truth combating, which is of the church, is the "drawn sword in the hand of the prince of the army of Jehovah." [6] But that by "little swords" or "knives" is signified the truth of faith, may be seen from the fact that they were used not only in the sacrifices, but also in circumcision. For use in circumcision they were of stone, and were called "little swords of flint," as is manifest in Joshua:
Jehovah said unto Joshua, Make thee little swords of flint, and circumcise again the sons of Israel the second time. And Joshua made him little swords of flint, and circumcised the sons of Israel at the hill of the foreskins (Josh. 5:2-3). That circumcision was a representative of purification from the love of self and the world, may be seen above (n. 2039, 2632); and as this purification is effected by the truths of faith, therefore little swords of flint were used (n. 2039 at the end, 2046 at the end). [7] II. That a "sword" signifies the vastation of truth, is evident from the following passages. In Isaiah:
These two things are befallen thee; who shall bemoan thee? Desolation and destruction, and the famine and the sword; who will comfort thee? Thy sons have fainted, they lie at the head of all the streets (Isa. 51:19-20);
"famine" denotes the vastation of good; and the "sword" the vastation of truth; to "lie at the head of all the streets," is to be deprived of all truth. (That a "street" is truth may be seen above, n. 2336; and what vastation is, at n. 301-304, 407-408, 410-411.) In the same:
I will number you to the sword, and ye shall all bow down to the slaughter; because I called, and ye did not answer; I spake, and ye did not hear (Isa. 65:12). [8] In the same:
By fire and by the sword will Jehovah judge all flesh, and the slain of Jehovah shall be many (Isa. 66:16);
the "slain of Jehovah" denote those who are vastated. In Jeremiah:
Spoilers are come upon all the hillsides in the wilderness, for the sword of Jehovah devoureth from the one end of the land; even to the other end of the land no flesh hath peace; they have sown wheat, and have reaped thorns (Jer. 12:12-13);
the "sword of Jehovah" plainly denotes the vastation of truth. In the same:
They have lied against Jehovah, and said, It is not He, neither shall evil come upon us, neither shall we see sword nor famine; and the prophets shall become wind, and the word is not in them (Jer. 5:12-13). [9] In the same:
I will visit upon them; the young men shall die by the sword, their sons and their daughters shall die by famine (Jer. 11:22). In the same:
When they offer burnt-offering and meat-offering I will not accept them; for I will consume them by the sword, and by the famine, and by the pestilence. And I said, Ah, Lord Jehovih, behold the prophets say unto them, Ye shall not see the sword, and ye shall not have famine (Jer. 14:12-13). In the same:
The city is given into the hand of the Chaldeans that fight against it, because of the sword, and of the famine, and of the pestilence (Jer. 32:24, 36). In the same:
I will send the sword, the famine, and the pestilence among them, until they be consumed from off the land that I gave unto them and to their fathers (Jer. 24:10). [10] In these passages by "the sword, the famine, and the pestilence" vastation is described; by the "sword" the vastation of truth, by the "famine" the vastation of good, and by the "pestilence" a wasting away even to consumption. In Ezekiel:
Son of man, take thee a sharp sword, a barber's razor shalt thou take it unto thee, and shalt cause it to pass upon thy head, and upon thy beard; and take thee balances to weigh, and divide them. A third part shalt thou burn with fire in the midst of the city; a third part thou shalt smite with the sword round about it; and a third part thou shalt scatter to the wind; and I will draw out a sword after them. A third part shall die with the pestilence, and with famine shall they be consumed in the midst of thee; and a third part shall fall by the sword round about thee; and a third part I will scatter to every wind, and I will draw out a sword after them (Ezek. 5:1-2, 12, 17). Here the vastation of natural truth is treated of, which is thus described. In the same:
The sword is without, and the pestilence and the famine within; he that is in the field shall die by the sword, and he that is in the city, famine and pestilence shall devour him (Ezek. 7:15). [11] In the same:
Say to the land of Israel, Thus said Jehovah, Behold I am against thee, and will draw forth My sword out of its sheath, and will cut off from thee the just and the wicked. Because I will cut off from thee the just and the wicked, therefore shall My sword go forth out of its sheath, it shall not return any more. The word of Jehovah came unto me, saying, Son of man, prophesy and say, Thus said Jehovah, Say a sword, a sword, it Is sharpened and also furbished; it is sharpened to slaughter a slaughter; it Is furbished that it may be as lightning. Son of man, prophesy and say, Thus said the Lord Jehovih to the sons of Ammon, and to their reproach; and say thou, A sword, a sword is drawn for the slaughter, it is furbished to devour because of the lightning, whiles they see vanity unto thee, whiles they divine a lie unto thee (Ezek. 21:3-5, 8-10, 28-29). Nothing else is here signified by the "sword" than vastation, as is manifest from the particulars in the internal sense. [12] In the same:
The king of Babel shall break down thy towers with his swords; by reason of the abundance of his horses their dust shall cover thee; by reason of the noise of the rider, and of the wheel, and of the chariot, thy walls shall shake; with the hoofs of his horses shall he tread down all thy streets (Ezek. 26:9-11). What Babel is, may be seen above (n. 1326); and that it vastates (n. 1327). In David:
If he turn not, God will whet His sword, He will bend His bow, and make it ready (Ps. 7:12). In Jeremiah:
I said, Ah Lord Jehovih surely deceiving Thou hath deceived this people and Jerusalem, saying, Ye shall have peace; and the sword hath reached even to the soul (Jer. 4:10). [13] In the same:
Declare ye in Egypt, and make it to be heard in Migdol, Stand forth and prepare thee, for the sword shall devour round about thee (Jer. 46:14). A sword is upon the Chaldeans, and upon the inhabitants of Babel, and upon her princes, and upon her wise men; a sword is upon her boasters, and they shall be foolish; a sword is upon her mighty men, and they shall be dismayed; a sword is upon her horses, and upon her chariots, and upon all the mixed multitude that is in the midst of her, and they shall become as women; a sword is upon her treasures, and they shall be robbed; a drought is upon her waters, and they shall be dried up (Jer. 50:35-38);
a "sword" manifestly denotes the vastation of truth, for it is said, "a sword is upon the wise men, upon the boasters, upon the mighty men, upon the horses and the chariot, and upon the treasures," and that "drought is upon the waters, and they shall be dried up." [14] In the same:
We have given the hand to Egypt, to Asshur, to be satisfied with bread. Servants have ruled over us, there is none to deliver us out of their hand; we got our bread with our lives, because of the sword of the wilderness (Lam. 5:6, 8-9). In Hosea:
He shall not return into the land of Egypt, and Asshur he shall be his king, because they refused to return to Me, and the sword shall hang over his cities, and shall consume his bars, and shall devour them, because of their counsels (Hos. 11:5-6). In Amos:
I have sent among you the pestilence in the way of Egypt, I have slain your young men with the sword, with the captivity of your horses (Amos 4:10);
"in the way of Egypt" denotes the memory-knowledges which vastate, when they reason from them on Divine things; the "captivity of the horses" denotes the intellectual faculty deprived of its endowment. [15] III That a "sword" in the opposite sense signifies falsity combating, may be seen in David:
My soul lieth in the midst of lions, the sons of men are set on fire; their teeth are spears and arrows, and their tongue a sharp sword (Ps. 57:4). Behold they belch out with their mouth, swords are in their lips, for who doth hear? (Ps. 59:7). In Isaiah:
Thou art cast forth out of thy sepulchre as an abominable branch, as the raiment of the slain, that are thrust through with the sword, that go down to the stones of the pit, as a carcass trodden under foot (Isa. 14:19);
where Lucifer is treated of. In Jeremiah:
In vain have I smitten your sons, they received no correction; your own sword hath devoured your prophets, like a destroying lion. O generation, see ye the word of Jehovah: have I been a wilderness unto Israel? (Jer. 2:30-31). [16] In the same:
Go not forth into the field, and walk not in the way, for there is the sword of the enemy, terror is on every side (Jer. 6:25-26). In the same:
Take the cup of the wine of fury, and cause all the nations to whom I send thee to drink it; and they shall drink, and reel, and be mad because of the sword that I will send among you. Drink ye and be drunken, and spew and fall, and rise no more because of the sword (Jer. 25:15-16, 27). In the same:
Go up, ye horses; and rage, ye chariots; let the mighty men go forth: Cush and Put that handle the shield, and the Ludim that handle and bend the bow. For that is a day of the Lord Jehovih of Armies, a day of vengeance; and the sword shall devour, and be satisfied, and shall be drunken with their blood (Jer. 46:9, 10). [17] In Ezekiel:
They shall strip thee of thy garments, and take the jewels of thy glory, and shall leave thee naked and bare; and they shall bring up an assembly against thee; and they shall stone thee with stones, and thrust thee through with their swords (Ezek. 16:39-40);
where the abominations of Jerusalem are treated of. In Zechariah:
Woe to the worthless shepherd that leaveth the flock; the sword shall be upon his arm, and upon his right eye; his arm shall be clean dried up, and his right eye shall be utterly darkened (Zech. 11:17). In Hosea:
Against me have they thought evil; their princes shall fall by the sword, because of the rage of their tongue; this shall be their derision in the land of Egypt (Hos. 7:15-16). [18] In Luke:
There shall be great distress upon the land, and wrath unto this people; for they shall fall by the edge of the sword, and be led captive among all the nations; and at length Jerusalem shall be trodden down by the nations (Luke 21:23-24);
where the Lord is speaking of the consummation of the age; and in the sense of the letter, of the dispersion of the Jews and the destruction of Jerusalem; but in the internal sense, of the last state of the church. By "falling by the edge of the sword," is signified that there is no longer any truth, but mere falsity; by "all nations" are signified evils of every kind, among which they should be led captive; that "nations" are evils may be seen above (n. 1259, 1260, 1849, 1868); also that "Jerusalem" is the church (n. 2117), which is thus "trodden down." [19] IV. That a "sword" also signifies the punishment of falsity, is evident in Isaiah:
In that day Jehovah with His hard, and great, and strong sword, will visit upon leviathan the long serpent, and upon leviathan the crooked serpent, and will slay the whales that are in the sea (Isa. 27:1);
where those are treated of who by reasonings from sensuous things and from memory-knowledges enter into the mysteries of faith; the "hard and great and strong sword" denotes the punishments of the falsity therefrom. [20] Where we read that they were "given over to the edge of the sword and slain by it," sometimes both man and woman, boy and old man, ox and herd, and ass, in the internal sense the punishment of the condemnation of falsity is signified (as in Josh. 6:21; 8:24-25; 10:28, 30, 37, 39; 11:10-12, 14; 13:22; 19:47; Judges 1:8, 25; 4:15-16; 18:27; 20:37; 1 Sam. 15:8, 11; 2 Kings 10:25; and other places). Hence it was commanded that a city which should worship other gods should be smitten with the sword, be utterly destroyed, and be burnt up with fire, and be a heap forever (Deut. 13:13, 15-17); the "sword" denoting the punishment of falsity; and "fire" the punishment of evil. The angel of Jehovah standing in the way against Balaam with a drawn sword (Num. 22:31) signified the truth which resisted the falsity in which Balaam was; and for that reason also he was killed with a sword (Num. 31:8). [21] That a "sword" in the genuine sense signifies truth combating, and in the opposite sense falsity combating, also the vastation of truth, and the punishment of falsity, has its origin from the representatives in the other life; for when anyone there speaks what he knows to be false, there then immediately come down over his head as it were little swords, and strike terror; and besides, truth combating is represented by things that have a point, like swords; for indeed truth without good is of this nature, but when together with good it has a rounded form and is gentle. From this origin it comes to pass that whenever a "knife," or "spear," or "little sword," or "sword" is mentioned in the Word, to the angels there is suggested truth combating. [22] But the reason that a knife is seldom mentioned in the Word, is that there are evil spirits in the other life who are called "knifers," at whose side there appear knives hanging; for the reason that they have such a brutal nature that they wish to cut everyone's throat with the knife. Hence it is that "knives" are not mentioned, but "little swords" or "swords;" for as these are used in combats, they suggest the idea of war, and thus of truth combating. [23] As it was known to the ancients that a little sword, a little lance, and a knife signify truth, the nations to whom this came by tradition were accustomed to pierce and lacerate themselves with little swords, little lances, or knives, at the time of their sacrifices, even to blood; as we read of the priests of Baal:
The priests of Baal cried with a loud voice, and cut themselves after their manner with swords and little lances, even till the blood gushed out (1 Kings 18:28). That all the weapons of war in the Word signify things which belong to spiritual combat, and each one something specific, may be seen above (n. 2686).
Elliott(1983-1999) 2799
2799. 'And he took in his hand the fire and the knife' means the good of love and the truth of faith. This is clear from the meaning of 'the fire' as the good of love, dealt with in 934, and from the meaning of 'the knife' as the truth of faith. As regards 'the knife' used on the victims in sacrifices meaning the truth of faith, this may be seen from the meaning of 'a sword' or 'a small sword' in the Word, for the expression 'small sword' is used instead of 'knife'. Both have the same meaning, the only difference being that 'a knife' which was used on sacrificial victims meant the truth of faith, whereas 'a sword' meant truth engaged in conflict. Now since the word 'knife' occurs but rarely in the Word, for a hidden reason given below,a let the meaning of 'a sword' be shown. In the internal sense 'a sword' means the truth of faith engaged in conflict, and also the vastation of truth; and in the contrary sense it means falsity engaged in conflict and the punishment of falsity.
[2] A sword means the truth of faith engaged in conflict This becomes clear from the following places: In David,
Gird Your sword on Your thigh, O Mighty One; prosper in Your glory and honour, ride on the word of truth, and Your right hand will teach You marvellous things. Ps 45: 3, 4.
This refers to the Lord. 'Sword' stands for truth engaged in conflict. In the same author,
The merciful will exalt in glory, they will sing on their beds. The high praises of God will be in their throats and an extremely sharp sword in their hand. Ps 149: 5, 6.
In Isaiah,
Jehovah called Me from the womb, from My mother's bodyb He made mention of My name, and made My mouth like a sharp sword, and made Me into a polished arrow. Isa 49: 1, 2.
'A sharp sword' stands for truth engaged in conflict, 'a polished arrow' for the truth of doctrine, see 2686, 2709. In the same prophet,
Asshur will fall by a sword, not of man (vir); a sword, not of man (homo), will devour him; and he will flee before the sword, and his young men will become tributary. Isa 31: 8.
'Asshur' stands for reasoning in Divine things, 119, 1186, 'a sword, not of man (vir)' and 'not of man (homo)' stand for falsity, 'the sword before which he will flee' stands for truth engaged in conflict.
[3] In Zechariah,
Turn to the stronghold, O prisoners of hope; even today I declare I will render double to you - I who have bent for Myself Judah as a bow, I have filled Ephraim, and have roused your sons, O Zion, against your sons, O Javan; and I will set you as the sword of one who is mighty, and Jehovah will appear over them, and His arrow will go forth like lightning. Zech 9: 12-14.
'The sword of one who is mighty' stands for truth engaged in conflict. In John,
In the midst of the seven lampstands one like the Son of Man was holding in His right hand seven stars; out of His mouth a sharp two-edged sword was going forth, and His countenance was like the sun shining in full strength. Rev 1: 13, 16.
And further on,
These things says He who has the sharp two-edged sword, I will come to you quickly and engage in conflict with them with the sword of My mouth. Rev 2: 12, 16.
'A sharp two-edged sword' plainly stands for truth engaged in conflict, which was therefore represented as 'a sword going out of His mouth'.
[4] In the same book,
Out of the mouth of Him who sat on the white horse went forth a sharp sword, and with it He is to smite the nations. And they were slain by the sword of Him sitting on the horse, which went out of His mouth. Rev 19: 15, 21.
Here it is plain that 'a sword going out of His mouth' means truth engaged in conflict. The one 'sitting on the white horse' is the Word, and thus the Lord who is the Word; see above 2760-2763. This explains what the Lord says in Matthew,
Do not think that I have come to bring peace on to the earth; I have not come to bring peace, but a sword. Matt 10: 34.
And in Luke,
Now he who has a purse, let him take it, and likewise a bag. But he who has none, let him sell his garments and buy a sword. They said to Him, Behold, Lord, here are two swords. And Jesus said, It is enough. Luke 22:-36-38.
'A sword' here is used to mean nothing else than the truth, from which and for which they were to engage in conflict.
[5] In Hosea,
I will make for them a covenant on that day with the wild animals of the field, and with the birds of the air, and the creeping things of the ground. And I will abolishc the bow, and the sword, and war from the land, and I will make them lie down in safety. Hosea 2:-18.
Here the subject is the Lord's kingdom. 'Abolishing the bow, the sword, and war' means the absence of any conflict there over doctrine and truth. In Joshua,
Joshua lifted up his eyes and saw, and behold, a man was standing before him, with a sword drawn in his hand. He said to Joshua, I am the Prince of the army of Jehovah; and Joshua fell on his face to the earth. Josh 5: 13, 14.
These words, which refer to the time when Joshua together with the children of Israel entered the land of Canaan, are used to mean the entry - of those who have faith - into the Lord's kingdom. Truth engaged in conflict, which is the Church's, is 'the sword drawn in the hand of the Prince of the army of Jehovah'.
[6] But as for 'small swords' or 'knives' meaning the truth of faith, this becomes clear from the fact that they were used not only in sacrifices but also in circumcision. Those used in circumcision were made of flint and were called 'small swords of flint', as is evident in Joshua,
Jehovah said to Joshua, Make small swords of flint for yourself; and again, circumcise the children of Israel a second time. And Joshua made small swords of flint for himself, and circumcised the children of Israel on the hill of the foreskins. Josh 5: 2, 3.
'Circumcision' was a representative of purification from self-love and love of the world, see 2039, 2632. And because such purification is achieved by means of the truths of faith, 'small swords of flint' were therefore used, 2039 (end), 2046 (end).
[7] II A sword means the vastation of truth This is clear from the following places: In Isaiah,
These two will happen to you; who is to condole with you? Vastation and demolition, and famine and sword; who is to comfort you? Your sons fainted, they lay at the head of every street. Isa 51: 19, 20.
'Famine' stands for vastation of good, and 'sword' for vastation of truth. 'Lying at the head of every street' stands for being deprived of all truth. 'Street' means truth, 2336; and for what vastation is, see 301-304, 407, 408, 410, 411. In the same prophet,
I will destined you for the sword, and all of you will bow down to the slaughter, because I called but you did not answer, I spoke but you did not listen. Isa 65: 12.
[8] In the same prophet,
By fire Jehovah will judge, and by sword, all flesh; and the slain of Jehovah will be many. Isa 66: 16.
'The slain of Jehovah' stands for those who have undergone vastation. In Jeremiah,
On all the hills in the wilderness those who cause devastation have come, for the sword of Jehovah is devouring from one end of the land even to the other end of the land. There is no peace for any flesh. They have sown wheat and reaped thorns. Jer 12: 12, 13.
'The sword of Jehovah' plainly stands for the vastation of truth. In the same prophet,
They have lied against Jehovah and said, It is not He; and no evil will come upon us; neither shall we see sword and famine. And the prophets will become wind, and there is no utterance in them. Jer 5: 12,13.
[9] In the same prophet,
I am visiting them; the young men will die by the sword; their sons and their daughters will die by famine. Jer 11: 22.
In the same prophet,
When they offer burnt offering and minchah I will not accept them, for I am consuming them by sword and by famine and by pestilence. And I said, Ah, Lord Jehovih, behold, the prophets say to them, You will not see the sword, nor will you have famine. Jer 14: 12, 13.
In the same prophet,
The city has been given into the hand of the Chaldeans fighting against it, in face of the sword, and famine, and pestilence. Jer 32: 24, 36.
In the same prophet,
I will send sword, famine, and pestilence upon them, until they are consumed from the ground which I gave to them and their fathers. Jer 24: 10.
[10] In these places vastation is described as 'sword, famine, and pestilence'. 'Sword' describes the vastation of truth, 'famine' the vastation of good, and 'pestilence' preying upon even to destruction. In Ezekiel,
Son of man, Take a sharp sword, use it as a barber's razor and pass it over your head and over your beard. And you are to take balances and you are to divide the hair. A third part you are to burn with fire in the midst of the city; a third part you are to strike with the sword round about it; and a third part you are to scatter to the wind, and I will unsheathe the sword after them. A third part will die of pestilence, and be consumed with famine in the midst [of you], and a third part will fall by the sword round about [you], and a third part I will scatter to every wind; and I will unsheathe the sword after them. Ezek 5: 1, 2,12, 17.
This refers to the vastation of natural truth, which is described in this fashion. In the same prophet,
The sword is without, and pestilence and famine within; he that is in the field will die by the sword, and him that is in the city famine and pestilence will devour. Ezek 7: 15.
[11] In the same prophet,
Say to the land of Israel, Thus said Jehovah, Behold, I am against you, and will draw My sword out of its sheath, and will cut off from you the righteous and the wicked. Because I will cut off from you the righteous and the wicked, therefore My sword will go out of its sheath against all flesh from south to north; and all flesh will know that I Jehovah have drawn My sword out of its sheath, and it will not return any more. The word of Jehovah came to me, saying, Son of man, prophesy and say, Thus said Jehovah, Say: A sword, a sword has been sharpened and also polished, sharpened, for great slaughter, so that it is polished to flash like lightning! Son of man, prophesy and say, Thus said the Lord Jehovih against the children of Ammon, and against their reproach, Say: A sword, a sword is bared for the slaughter, and polished to consume because [polished to shine like] lightning - while they see vanity for you, while they divine a lie for you. Ezek 21: 3-5, 8-20, 28, 29.
Here 'a sword' means nothing other than vastation, as is evident in the internal sense from each detail included here.
[12] In the same prophet,
The king of Babel will destroy your towers with his swords. By reason of the abundance of horses their dust will cover you; by reason of the noise of horsemen, and wheels, and chariots, your walls will be shaken. With the hoofs of his horses he will trample all your streets. Ezek 26: 9-11.
What 'Babel' is, see 1326, and that it causes vastation, 1327. In David, If he does not turn back God will whet His sword, bend His bow, and make it ready. Ps 7: 12.
In Jeremiah,
I said, Ah, Lord, truly You have utterly deceived this people and Jerusalem, saying, You will have peace; but the sword has reached even to the soul. Jer 4: 10.
[13] In the same prophet,
Declare in Egypt, and cause it to be heard in Migdol, Stand up and prepare yourself, for the sword will devour round about you. Jer 46: 14.
In the same prophet,
A sword over the Chaldeans and against the inhabitants of Babel, and against her rulers, and against her wise men! A sword against the boasters, and they will become insane! A sword against her mighty men, and they will be dismayed! A sword against her horses, and against her chariots, and against the whole mingled crowd in her midst, and they will become as women! A sword against her treasures, and they will be plundered! A drought on her waters, and they will dry up! Jer 50: 35-38.
'A sword' plainly stands for the vastation of truth, for it is said to be 'a sword against the wise men, against the boasters, against the mighty men, against the horses and chariots, against the treasures', and that there will be 'a drought on the waters and they will dry up'.
[14] In the same prophet,
We have given the hand to Egypt, to Asshur to be satisfied with bread. Slaves have had dominion over us; there is nobody to free us from their hand. In [peril of] our souls we acquired our bread, in face of the sword of the wilderness. Lam 5: 6, 8, 9.
In Hosea,
He will not return to the land of Egypt, and Asshur will be his king, because they have refused to return to Me. And the sword will come down on his cities, and consume his bars, and devour because of their counsels. Hosea 11:-5, 6.
In Amos.
I have sent the pestilence upon you in the way of Egypt, I have slain your young men with the sword, along with your captured horses.e Amos 4:-10.
'In the way of Egypt' stands for the facts which cause vastation when, on the basis of these, people reason in Divine things. 'Captured horses' stands for the understanding when stripped of its own inherent qualities.
[15] III A sword in the contrary sense means falsity engaged in conflict. This becomes clear in David,
As to my soul, I lie in the midst of lions setting on fire the children of men; their teeth are spear and arrows, and their tongues a sharp sword. Ps 57: 4.
In the same author,
Behold, they belch out with their mouths, swords are in their lips - for who hears? Ps 59: 7.
In Isaiah,
You are cast out from your sepulchre like an abominable stock, a garment of the slain pierced by the sword, who go down to the stones of the pit like a dead body trodden underfoot. Isa 14: 19
This refers to Lucifer. In Jeremiah,
In vain have I smitten your sons, they took no correction Your own sword is devouring your prophets, like a ravaging lion. O generation, observe the Word of Jehovah, Have I been a wilderness to Israel? Jer 2: 30, 31.
[16] In the same prophet,
Do not go out into the field, and do not walk on the road, for the enemy has a sword, terror is all around. Jer 6: 25, 26.
In the same prophet,
Take the cup of the wine of wrath and make all the nations to which I send you drink it. And they will drink and reel, and go mad in face of the sword which I am sending among them. Drink and get drunk, and vomit, and fall, and do not get up again in face of the sword. Jer 25: 15, 16, 27.
In the same prophet,
Go up, O horses; rage, O chariots; let the mighty men go forth, Cush and Put, that handle the shield, and the Ludim that handle and bend the bow. And that day is to the Lord Jehovih of hosts a day of vengeance. And the sword will devour, and be sated, and become drunk on their blood. Jer 46: 9, 10.
[17] In Ezekiel,
They will strip you of your garments, and take the jewelsf of your glory, and leave you naked and bare. And they will bring up an assembly upon you, and they will stone you with stones; they will run you through with their swords. Ezek 16: 39, 40.
This refers to the abominations of Jerusalem. In Zechariah,
Woe to the worthless shepherd, the deserter of the flock! The sword will fall upon his arm and upon his right eye. His arm will be wholly withered, and his right eye utterly darkened. Zech 11: 17.
In Hosea,
They thought what was evil against Me. Their princes will fall by the sword for the rage of their tongue. This will be their derision in the land of Egypt. Hosea 7:-15, 16.
[18] In Luke,
There will be great distress over the earth, and wrath on that people; for they will fall by the edge of the sword, and will be led captive among all the gentiles;g at length Jerusalem will be trodden down by the gentiles.g Luke 21:-23, 24.
Here the Lord was referring to the close of the age - in the sense of the letter to the dispersion of the Jews and the destruction of Jerusalem, but in the internal sense to the final state of the Church. 'Falling by the edge of the sword' means that there was no truth any longer, but merely falsity. 'All the gentiles' means every kind of evil among which 'they will be led captive'. 'The gentiles' - or 'the nations' - means evils, see 1259, 1260, 1849, 1868, and 'Jerusalem' means the Church, 2117, which will be so 'trodden down' by them.
[19] IV A sword also means the punishment of falsity
This is clear in Isaiah,
On that day Jehovah will make a visitation with His hard and great and strong sword upon Leviathan the full-length serpent,h and upon Leviathan the twisting serpent, and He will slay the monsters that are in the sea. Isa 27: 1.
This refers to those who by means of reasonings based on sensory evidence and factual knowledge enter into the mysteries of faith. 'The hard, great, and strong sword' stands for the punishments of the falsity that results from those reasonings.
[20] When one reads about people being put to, and being slain by, the edge of the sword, sometimes including 'both men and women, young people and old, oxen, sheep, and asses', the meaning in the internal sense is punishment consisting in the condemnation of falsity, as in Josh 6: 21; 8: 24, 25; 10: 28, 30, 37, 39; 11: 10-12, 14; 13: 22; 19: 47; Judg 1: 8, 25; 4: 15, 16; 18: 27; 20: 37; 1 Sam 15: 8; 2 Kings 10: 25; and elsewhere. This also explains why it was commanded to put to the sword any city which worshipped other gods, and to destroy it utterly and to burn it with fire, and to let it remain a heap for ever, Deut. 13: 12-18. 'The sword' stands for the punishment of falsity, 'fire' for the punishment of evil. The angel of Jehovah with a drawn sword who stood in the path against Balaam, Num. 22: 22, 31, meant the truth which stood in the way of the falsity which possessed Balaam. For that reason also he was slain with a sword, Num. 31: 8.
[21] The meaning of 'a sword' in the genuine sense as truth engaged in conflict, and in the contrary sense as falsity engaged in it, also the vastation of truth and the punishment of falsity, has its origin in the representatives that occur in the next life. For in that life, when anyone utters that which he knows to be false, daggers so to speak instantly come down over his head and strike terror, while truth engaged in conflict is represented there as well by objects which have sharp points like the tips of swords; for such is the nature of truth if it is devoid of good, but if it exists together with good it is rounded and gentle. Such being the origin of the meaning of a sword, therefore with angels, whenever a knife, spear, small sword, or sword is mentioned in the Word, truth engaged in conflict comes to mind.
[22] The reason why a knife is hardly mentioned at all in the Word is that in the next life there are evil spirits who are called 'knifers'. They seem to have knives hanging by their sides, and the reason for this is that they possess so brutal a nature that they wish to cut everyone's throat with their knife. This is why knives are not mentioned, but small swords and swords, for the latter being implements normally used in battle give rise to the idea of war and so of truth engaged in conflict.
[23] Because it was well known to the ancients that a small sword, a lance, and a knife meant truth, the gentiles, who received the practice through tradition, were therefore accustomed during sacrifices to stab and slash themselves, even until they bled, with small swords, lances, or knives, as one reads of the priests of Baal,
The priests of Baal cried out with a loud voice and cut themselves after their custom with swords and lances, until blood gushed out. 1 Kings 18: 28.
As regards all weapons of war in the Word meaning things that have to do with spiritual conflict, each one having some specific meaning, see 2686.
Latin(1748-1756) 2799
2799. `Et accepit in manu sua ignem et cultrum': quod significet bonum amoris et verum fidei, constat a significatione `ignis' quod bonum amoris, de qua n. 934; et a significatione `cultri' quod verum fidei: quod `culter' qui adhibebatur in sacrificiis ad victimas, significaverit verum fidei, constare potest a significatione `gladii' seu `gladioli' in Verbo, loco enim cultri gladiolus dicitur; uterque ejusdem significationis est sed cum differentia quod `culter,' qui ad victimas, significaverit verum fidei, sed `gladius' verum pugnans; et quia culter raro nominatur in Verbo, ex causa arcana de qua infra licet ostendere quid gladius significat: `gladius' significat in sensu {1} interno verum fidei pugnans, tum vastationem veri; et in opposito [2] sensu falsum pugnans, et punitionem falsi. I. Quod gladius significet verum fidei pugnans, constare potest ab his locis: apud Davidem, Accinge Te gladio Tuo super femur, potens, gloria et honore Tuo prosperare, equita super verbum veritatis,... et docebit Te mirabilia dextra Tua, Ps. xlv 4, 5 [A.V. 3, 4];ubi de Domino, `gladius' pro vero pugnante: apud eundem, Exsultabunt misericordes in gloria, cantabunt super cubilibus suis; exaltationes Dei in gutture eorum, et gladius acierum in manu eorum, Ps. cxlix 5, 6:
apud Esaiam, Jehovah ab utero vocavit Me, a visceribus matris Meae meminit nominis Mei, et posuit os Meum sicut gladium acutum,... et posuit Me in sagittam purgatam, xlix 1, 2;
`gladius acutus' pro vero pugnante, `sagitta purgata' pro vero doctrinae, videatur n. 2686, 2709: apud eundem, Cadet Asshur gladio non viri, gladius non hominis comedet eum, et fugiet sibi coram gladio, et juvenes ejus in tributum erunt, xxxi 8;
`Asshur' pro ratiocinatione in Divinis, n. 119, 1186, `gladius non viri et non hominis' pro falso, `gladius coram quo fugiet' pro vero pugnante: [3] apud Zachariam, Convertimini ad munitionem vincti exspectatione, etiam hodie indicans duplum reddam tibi, qui extendi mihi Judah arcum, implevi Ephraim, et excitavi filios tuos Zion super filios tuos Javan, et ponam te velut gladium fortis, et Jehovah super eis apparebit, et exibit sicut fulgur jaculum Ipsius, ix 12-14;
`gladius fortis' pro vero pugnante: apud Johannem, In medio, septem candelabrorum similis hominis, habebat in dextra Sua stellas septem, ex ore Illius gladius anceps acutus exiens, et aspectus Ipsius sicut sol lucens in virtute sua, Apoc. i 13, 16:
porro, Haec dicit, qui habet gladium ancipitem acutum,... Veniam tibi cito, et pugnabo cum illis gladio oris Mei, Apoc. ii 12, 16;
`gladius anceps acutus' manifeste pro vero pugnante, quod repraesentatum ideo sicut `gladius ex ore': [4] apud eundem, Ex ore sedentis super equo albo exibat gladius acutus, et per illum percutiet gentes:... et occisi sunt gladio sedentis super equo, qui exibat ex ore illius, Apoc. xix 15, 21; ubi quod `gladius ex ore' sit verum pugnans, patet; `sedens super equo albo' quod sit Verbum, ita Dominus Qui Verbum, videatur supra n. 2760-2763: inde est quod Dominus dicit apud Matthaeum, Ne igitur existimate quod venerim ad mittendum pacem super terram, non veni mittere pacem, sed gladium, x 34:
et apud Lucam, Nunc qui habet crumenam, tollat, similiter etiam peram;
qui vero non habet, vendat vestimenta sua, et emat gladium....Illi dixerunt, Domine, ecce gladii hic duo; sed Jesus dixit, Sufficit, xxii 36-38; ubi per `gladium' non aliud intelligitur quam verum, ex quo et pro quo pugnarent: [5] apud Hosheam, Pangam eis foedus in die illo cum fera agri, et cum avi caelorum, et reptili humi, et arcum, et gladium, et bellum frangam de terra, et faciam cubare eos confidenter, ii 18;
ubi de regno Domini; per `frangere arcum, gladium, et bellum' significatur quod nulla ibi pugna de doctrina et vero: apud Joshuam, Joshua levavit oculos suos, et vidit, et ecce vir stans e regione ejus, et gladius evaginatus in manu ejus;...dixit ad Joshuam, Ego princeps exercitus Jehovae; et cecidit Joshua super faciem suam ad terram, v 13, 14;
haec, quando Joshua cum filiis Israelis ingressus in terram Canaanem: per quae intelligitur introitus fidelium in regnum Domini; verum pugnans quod Ecclesiae, est `gladius evaginatus in manu principis exercitus Jehovae.' [6] Quod autem per `gladiolos seu cultros' significetur verum fidei, constare potest inde, tum quod adhiberentur non modo in sacrificiis, sed etiam in circumcisione; in hac fuerunt ex lapide et dicti `gladioli petrarum,' ut patet apud Joshuam, Dixit Jehovah ad Joshuam, Fac tibi gladiolos petrarum, e itera, circumcide filios Israelis secundo: et fecit sibi Joshua gladiolos petrarum, et circumcidit filios Israelis ad collem praeputiorum, v 2, 3;
quod `circumcisio' fuerit repraesentativum purificationis ab amor sui et mundi, videatur n. 2039, 2632, quae purificatio quia fit per vera fidei, ideo `gladioli petrarum,' n. 2039f, 2046f. [7] II. Quod gladius significet vastationem veri, constat ab his locis: apud Esaiam, Duo haec evenient tibi, quis condoleat tibi? Vastatio{2} et contritio, et fames et gladius, quis consoletur te? filii tui defecerunt jacuerunt in capite omnium platearum, li 19, 20;
`fames' pro vastatione boni, et `gladius' pro vastatione veri, `jacere in capite omnium platearum' pro orbari omni vero; quod `platea' sit verum, n. 2336; quid vastatio, videatur, n. 301-304, 407, 408, 4I0, 411 apud eundem, Numerabo vos gladio, et omnes vos mactationi incurvabitis vos, propterea quod vocavi, et non respondistis, locutus sum et non audivistis, lxv 12:
[8] apud eundem, In igne Jehovah judicabit, et in gladio, omnem carnem, et multi erunt confossi Jehovae, lxvi 16;
`confossi Jehovae' pro vastatis: apud Jeremiam, Super omnes colles in deserto venerunt vastatores, quia gladius Jehovae devorans ab extremo terrae, et usque ad extremo terrae, non pax ulli carni, seminaverunt tritica, et spinas messuerunt, xii 12, 13;
`gladius Jehovae' manifeste pro vastatione veri: apud eundem, Mentiti sunt in Jehovam, et dixerunt, Non Ipse et non veniet super nos malum, et gladium et famem non videbimus; et prophetae erunt in ventum, et sermo nullus in eis, v 12, 13 [9] apud eundem, Ego visitans super eos, juvenes morientur gladio, filii eorum et filiae eorum morientur fame, xi 22:
apud eundem, Cum offerunt holocaustum et minham, non Ego propitiabo illa, quia gladio et fame, et peste, Ego consumens eos; et dixi, Ahah {3} Domine Jehovih, ecce prophetae dicentes eis, Non videbitis gladium, et fames non erit vobis, xiv 12, 13:
apud eundem, Urbs data est in manum Chaldaeorum pugnantium contra illam, a coram gladio, et fame, et peste, xxxii 24, 36:
apud eundem, Mittam in eos gladium, famem, et pestem, usque ad consumere eos desuper humo, quam dedi eis et patribus eorum, xxiv 10;
in quibus locis vastatio describitur per `gladium, famem, et pestem'; [10] per `gladium' vastatio veri, per `famem' vastatio boni, per `pestem' grassatio usque ad consumptionem: apud Ezechielem, Fili hominis, accipe gladium acutum, novaculam tonsorum accipias illam tibi, et transire facias super caput tuum, et super barbam tuam, et accipias tibi lances ponderis, et dividas ea; tertiam partem igne comburas in medio urbis;
tertiam partem percutias gladio circumcirca eam; et tertiam partem dispergas in ventum, et gladium evacuabo post eos.... Pars tertia peste morientur, et fame consumentur in medio, et tertia pars gladio cadet circumcirca, et tertiam partem in omnem ventum dispergam; et gladium evacuabo post eos, v 1, 2, 12, 17;
ibi de vastatione veri naturalis, quae ita describitur: apud eundem, Gladius foris, et pestis et fames intus, qui in agro gladio morietur, et qui in urbe, fames et pestis comedet eum, vii 15:
[11] apud eundem, Dicas humo Israelis, Sic dixit Jehovah, Ecce Ego ad te, et educam gladium Meum e vagina sua, et exscindere faciam ex te justum et improbum: propterea ut exscindere faciam ex te justum et improbum, ideo exibit gladius Meus e vagina sua, ad omnem carnem, a meridie septentrionem; et cognoscent omnis caro quod Ego Jehovah eduxerim gladium Meum e vagina sua, non revertetur amplius.... Fuit verbum Jehovae ad me, dicendo, Fili hominis, propheta et dicas, Sic dixit Jehovah, Dic, Gladius, gladius exacutus, et etiam tersus, ad mactandum mactationem exacutus; ut sit ei fulgur tersus est....Fili hominis, propheta et dicas, Sic dixit Dominus Jehovih ad filios Ammonis et ad opprobrium eorum; et dicas, Gladius, gladius apertus mactationem, et tersus ad consumendum propter fulgur, in videndo tibi vanitas, in divinando tibi mendacium, xxi 3-5, 8-10, 28, 29;
ibi per `gladium' nihil aliud significatur quam vastatio, ut patet a singulis in sensu interno: [12] apud eundem, Rex Babelis turres tuas destruet gladiis suis, prae copia equorum operiet te pulvis eorum, prae voce equitis et rotae, et currus, commovebuntur muri tui,... ungulis equorum suorum conculcabit omnes plateas tuas, xxvi 9-11;
quid `Babel,' videatur n. 1326; quod `vastet,' n. 1327: apud Davidem, Si non conversus fuerit, Deus gladium Suum acuet, arcum Suum tendet, et praeparabit illum, Ps. vii 13 [A.V. 12]:
apud Jeremiam, Dixi, Ahah Domine, vere imponendo imposuisti populo isti et Hierosolymae, dicendo, Pax erit vobis; et pertigit gladius usque ad animam, iv 10:
[13] apud eundem, Annuntiate in Aegypto, et audiri facite in Migdol,... siste et praepara te, quia devorabit gladius circuitus tuos, xlvi 14:
apud eundem, Gladius super Chaldaeos, et ad habitatores Babelis, et praefectos ejus, et ad sapientes ejus: gladius ad nugatores, et insanient: gladius ad fortes ejus, et consternabuntur:
gladius equos ejus, et ad currum ejus, et ad omnem promiscuam turbam quae in medio ejus, et erunt in mulieres: gladius ad thesauros ejus, et diripientur; siccitas ad aquas ejus, et arescent, l 35-38;
`gladius' manifeste pro vastatione veri, nam dicitur `gladius ad sapientes, ad nugatores, ad fortes, ad equos et currum, ad thesauros,' et quod `siccitas ad aquas, et arescent': [14] apud eundem, Aegypto dedimus manum, Asshuri ad satiandum pane,...servi dominati sunt in nos, liberans nemo e manu eorum, anima nostra adducebamus panem nostrum, a coram gladio deserti, Thren. v [6, 8] 9:
apud Hosheam, Non revertetur ad terram Aegypti, et Asshur ille rex ejus quia renuerunt reverti ad Me, et impendet gladius in urbibus ejus, et consumet vectes ejus, et comedet propter consilia eorum xi 5, 6:
apud Amos, Misi in vos pestem in via Aegypti, interfeci gladio juvenes vestros cum captivitate equorum vestrorum, iv 10;
`in via Aegypti' pro scientificis quae vastant, cum ex illis ratiocinantur in Divinis; `captivitas equorum' pro intellectuali deprivato sua dote. [15] III. Quod gladius in opposito sensu significet falsum pugnans, {4} constare potest apud Davidem, Anima mea in medio leonum cubo inflammantium filios hominis, dentes eorum lancea et jacula, et linguae eorum gladius acutus, Ps. lvii 5 [A.V. 4]:
apud eundem, Ecce eructant ore suo, gladii in labiis eorum, quia quis audiens? lix 8 [A.V. 7]:
apud Esaiam, Tu projectus e sepulcro tuo ut stirps abominabilis, vestimentum occisorum perforatorum gladio, descendentium ad lapides foveae velut cadaver conculcatum, xiv 19;
ubi de Lucifero: apud Jeremiam, In vanum percussi filios vestros, disciplinam non receperunt; comedit gladius vester prophetas vestros, tanquam leo corruptor. O generatio, vos videte Verbum Jehovae, Num desertum fui Israeli? ii 30, 31:
[16] apud eundem, Ne exeas agrum, et in via ne ambules, quia gladius inimico, pavor a circumcirca, vi {5} 25, 26:
apud eundem, Sume poculum vini furoris,...et propinare facias illum omnibus gentibus, ad quas Ego mitto te, et bibent, et commovebuntur, et insanient coram gladio, quem Ego mittens inter eos:... Bibite et inebriemini, et vomite et cadite, et non resurgatis coram gladio, xxv [15] 16, 27:
apud eundem, Ascendite equi, insanite currus, egrediantur fortes, Cush et Put prehendentes scutum, et Ludii prehendentes tendentes arcum; et dies ille Domino Jehovih exercituum, dies ultionis,... et devorabit gladius, et saturabitur, et inebriabitur de sanguine eorum, xlvi 9, 10:
[17] apud Ezechielem, Exuent te vestimentis tuis, et capient vasa gloriae tuae, et relinquent te nudam et discoopertam, et ascendere facient super te coetum, et lapidabunt te lapide, perfodient te gladiis suis, xvi 39, 40; ubi de abominationibus Hierosolymae: apud Zachariam, Vae pastori vani, desertor gregis, gladius super brachium ejus, et super oculum dextrum, brachium ejus arescendo arescet et oculus dexter ejus caligando caligabit, xi 17:
apud Hosheam, Contra Me cogitaverunt malum,...cadent gladio principe eorum propter iram linguae eorum, ista subsannatio eorum in terra Aegypti, [vii 15, 16]:
[18] apud Lucam, Erit angustia magna super terra, et ira in populo hoc;
cadent namque ore gladii, et captivabuntur inter omnes gentes, tandem Hierosolyma erit conculcata a gentibus, xxi 23, 24; ubi Dominus de consummatione saeculi, in sensu litterae de Judaei quod dispergendi, et de Hierosolyma quod destruenda; at in sensu interno de statu Ecclesiae ultimo; per `cadere ore gladii' significatur quod amplius non verum sed mere falsum; per `omnes gentes' significantur omnis generis mala, inter quae captivabuntur; quod `gentes' sint mala, videatur n. 1259, 1260, 1849, 1868; quod `Hierosolyma' sit Ecclesia, n. 2117, quae sic `conculcata.' [19] IV. Quod gladius etiam significet punitionem falsi, constat apud Esaiam, In die illo visitabit Jehovah gladio Suo duro, et magno, et valido, super leviathanem serpentem oblongum, et super leviathanem serpentem tortuosum, et occidet cetos qui in mari, xxvii 1;
ubi de iis qui per ratiocinia ex sensualibus et scientificis intrant in mysteria fidei; `gladius durus, magnus et validus' pro punitionibus falsi inde. [20] Ubi legitur quod `devoti et occisi sint ore gladii,' quandoque `a viro ad mulierem, a puero ad senem, ad bovem, pecudem et asinum in sensu interno significatur poena damnationis falsi, ut Jos. vi 21; viii 24, 25; x 28, 30, 37, 39; xi 10-12, 14; xiii 22; xix 47; Jud. i 8, 25; iv 15, 16; xviii 27; xx 37; I Sam. xv 8, 11; 2 Reg. x 25, et alibi; inde mandatum, Quod urbs, quae coleret alios deos, percuteretur gladio devoveretur, et combureretur igne, et esset in cumulum aeternum, Deut. xiii 13-19 [A.V. 12-18];
`gladius' pro poena falsi, `ignis' pro poena mali. Quod angelus Jehovae cum gladio evaginato in via steterit contra Bileamum, Num. xxii 22, 31;
significabat verum quod obstaret falso in quo erat Bileamus, quare etiam is `gladio occisus est,' Num. xxxi 8. [21] Quod `gladius' significet in genuino sensu verum pugnans, et in opposito falsum `pugnans', tu vastationem veri et punitionem falsi, originem ducit a repraesentativis in altera vita; ibi enim cum aliquis loquitur {6} quod novit esse falsum, ilico tunc super caput ejus sicut gladioli delabuntur et terrefaciunt; et praeterea verum pugnans repraesentatur per illa quae sunt acuminata instar ensium, siquidem verum absque bono tale est, at cum bono est glomeratum et lene: quia talis origo est, inde est, quoties nominatur culter, seu lancea, seu gladiolus sive gladius in Verbo, obveniat angelis verum pugnans. [22] At quod culter in Verbo vix nominetur, est causa quia in altera vita sunt spiritus mali, qui vocantur `cultrarii,' quorum ad latus apparent cultri penduli, ex causa quod iis talis natura ferina ut unumquemvis cultro jugulare velint; inde est quod cultri non memorentur, sed gladioli et gladii, hi enim quia in pugnis usitati, ideam belli, ita veri pugnantis, excitant. [23] Quia notum fuit antiquis quod gladiolus, lanceola {7}, et culter significaret verum, inde gentiles ad quos per traditionem hoc venit, circa sacrificia solebant se gladiolis, lanceolis {8} aut cultris, usque ad sanguinem pungere et lacerare, ut legitur de sacerdotibus Baalis, Sacerdotes Baalis clamabant voce magna, et incidebant se juxta morem suum gladiis et lanceolis, usque ad effundere sanguinem, I Reg. xviii 28. Quod omnia arma belli in Verbo significent illa quae sunt pugnae spiritualis, et quodlibet aliquod speciale, videatur n. 2686. @1 A had in genuino sensu, d genuino, ip interno after sensu$ @2 Vastitas A, devastatio Sch.$ @3 Ahah is a transliteration of the Heb. interjection [ ] ('ahah) expressing grief. Sch and AV have `ah'$ @4 i inde sequitur, vastato enim vero, pugnat falsum; quod sit falsum pugnans$ @5 i filia populi Mei, accinge te sacco$ @6 i falsum$ @7 lancea$ @8 lanceis$