175#“我要赐给他权柄制伏列族”表示制伏他里面的邪恶，那时这些邪恶将被主驱散。这从“列族”和“赐给权柄制伏”的含义清楚可知：“列族”是指邪恶(对此，我们很快就会谈到)；“赐给权柄制伏列族”是指这些邪恶将被主驱散。“有权柄”当论及“制伏列族”时，是指论及邪恶的驱散；因此，这些话适用于它们的主题。邪恶之所以会主被驱散，是因为主通过真理驱散邪恶。祂首先通过真理将邪恶揭示给人，当人承认邪恶时，主就驱散它们。唯独主做这一切(参看《新耶路撒冷及其属天教义》，200节)。圣言经常提到人民和民族，那些对圣言的灵义或内义一无所知的人以为要把它们理解为各个人民和民族。但“人民(经上或译为百姓)”表示那些处于真理的人，或在反面意义上表示那些处于虚假的人；“民族”表示那些处于良善的人，或在反面意义上表示那些处于邪恶的人。由于“人民”和“民族”表示这些人，所以在从人抽象出来的意义上，“人民”表示真理或虚假，“民族”表示良善和邪恶；事实上，真正的灵义都是从人、空间、时间和类似事物中抽象出来的，因为这些事物适合自然界。
圣言的属世意义，也就是它的字义，与自然界的事物是一致的，因此作为一个基础服务于没有这些事物的意义。因为自然界中的一切事物都是神性秩序的终端；神性不停在半途，而是向下甚至流入终端，在那里持续存在。这就是为何圣言在字面上是这样；它若不具有这种性质，就不会作为一个基础而服务于属灵的天使的智慧。由此可见，那些因圣言的风格而蔑视圣言的人犯了多么大的错误。“民族”表示那些处于良善的人，在抽象意义上表示良善本身，是因为在古代，人们分成为各个民族、家族和家庭；那时他们彼此相爱；一个民族的父热爱源于他的整个民族；因此，爱之良善在他们中间掌权。这就是为何“民族”表示良善；但当人们进入与此对立的状态时，如随后的时代，就是当帝国建立起来时的情形，那时“民族”表示邪恶。关于这个主题，可进一步参看《宇宙星球》(49, 90, 173, 174节)。
在圣言中，“民族”表示良善或邪恶，“人民或百姓”表示真理或虚假，这一点从以下经文可以看出来；以赛亚书：
列族要来就你的光，列王要来就你升现的光辉。那时，你必看见同归，你的心宽畅，因为大海的丰盛必转来归你，列族的军队也必来归你；
你的城门必时常打开，昼夜不关，使人把列族的军队带来归你；他们的君王必被引来；不服侍你的民族或国家必灭亡；民族必全然荒废。你必吸列族的奶，又吮列王的乳房；至小的要成为一千，稀少的要成为人数众多的民族。(以赛亚书60:3, 5,11–12, 16, 22)
此处论述的是主；“列族”表示所有处于对主之爱的良善之人，“列王”表示所有处于对主之信的真理之人。由此明显可知，那要来就你的光的“列族”，必被带来的“列族的军队”是指谁；要来就你升现的光辉的“列王”，要被引来的列族的“君王”又是指谁；以及“你必吸吮列族的奶和列王的乳房”是什么意思。“奶”是指爱之良善的快乐，“乳房”也是，因为奶来自乳房。“至小的要成为一千，稀少的要成为人数众多的民族”描述了真理的增多和良善的繁殖。但那要荒废或灭亡的民族表示所有处于邪恶的人，也表示邪恶本身
同一先知书：
看哪，我必向列族举手，向万民竖起大旗；他们必将你的众子怀中抱来，将你的众女肩上扛来。列王必作你的养父，王后必作你的乳母。他们必将脸伏地，向你下拜。(以赛亚书49:22, 23)
此处也论述主，以及那些将要敬拜和爱慕祂的人。“向列族举手，向万民竖起大旗”是指将所有处于爱之良善和由此而来的真理之人与祂自己联结；论到这些人，经上说：“他们必将你的众子怀中抱来，将你的众女肩上扛来。”“儿子”是指对真理的情感，“女儿”是指对良善的情感(参看AE166节)。论到这些人，经上说：“他们的列王必作你的养父，王后必作你的乳母。”“王”是指真理本身，“王后”是指其良善；由于人通过这两者重生，并得到滋养，所以经上说它们必作“养父”和“乳母”。人通过真理和照之的生活重生(参看《新耶路撒冷及其属天教义》，23, 24, 27, 186节)。这就是这些话的内义；没有内义，谁能理解它们吗？
又：
耶和华说，看哪，我要使平安延及耶路撒冷，好像江河；使列族的荣耀如同涨溢的河，使你们可以吮奶。祂将所有民族和舌头都聚来，使他们来看见我的荣耀。他们必将我的荣耀传扬在列族中；那时他们必将你们的弟兄从所有民族中带出来，作为供物献给耶和华，或骑马，或坐车，到我的圣山。(以赛亚书66:12, 18–20)
此处“耶路撒冷”表示主在天上和地上的教会；之所以说天上的教会，是因为教会也在那里(参看《天堂与地狱》，221–227节)。“民族和舌头”表示所有处于爱之良善和由此而来的真理之人。经上说：“他们必从所有民族中带出供物献给耶和华，或骑马，或坐车。”“献给耶和华的供物”表示出于爱之良善的敬拜；“马和车”表示知识和教义的事物，因为这些是敬拜的源头和基础。这就是“马和车”所表示的(参看《白马》，1–5节)。
又：
到那日，耶西的根立作万民的大旗，列族必寻求。(以赛亚书11:10)
“耶西的根”是指主；“立作万民的大旗”是指为叫那些处于真理的人可以看见祂；“寻求的列族”是指那些处于爱之良善的人。人们或以为“列族”是指靠近并承认主的各个民族，一个教会将来自这些民族，被称为外邦人的教会；然而，“列族”不是指这些民族，而是指所有处于对主之爱和对主之信的人，无论在教会之内还是在教会之外(参看《天堂与地狱》，308, 318–328节)。
又：
强大的民必尊敬你，强族的城必敬畏你。(以赛亚书25:3)
又：
你们打开城门，使义族得以进入。耶和华啊，你增添民族，你增添民族，得了荣耀。(以赛亚书26:2, 15)
又：
列族啊，你们要近前来；众民哪，你们要听。(以赛亚书34:1)
又：
我耶和华以公义召你，使你作人民的约，作列族的光。(以赛亚书42:6)
耶利米书：
列族必因耶和华蒙福，也必因祂荣耀。(耶利米书4:2)
同一先知书：
列族的王啊，谁不敬畏你？在他们一切的国度里，没有人与你相似。(耶利米书10:7)
但以理书：
我在夜间的异象中观看，看哪，有一位像人子的，驾着天云而来。有权柄、荣耀和国度赐给祂，使各民、各族和各舌头的人都拜祂。(但以理书7:13–14)
诗篇：
神啊，愿万民称谢你，愿众民都称谢你。愿列族都快乐欢呼，因为你必按公正审判万民，把列族引到地上。(诗篇67:3–4)
又：
使我见你选民的善，乐你民族的乐。(诗篇106:5)
启示录：
列族的荣耀和尊贵必被带入新耶路撒冷。(启示录21:26)
以赛亚书：
你们要被称为耶和华的祭司，人必称你们为我们神的事奉者。你们必吃用列族的财富，因得他们的荣耀而荣耀。(以赛亚书61:6)
耶利米哀歌：
我们鼻中的气，耶和华的受膏者，在他们的坑中被捉住；我们曾论到他说，我们必在他荫下，在列族中存活。(耶利米哀歌4:20)
在这些经文中，“列族或民族”表示所有处于对主之爱的人，无论在圣言所在的教会之内，还是在教会之外。
175b.“民族”在反面意义上表示那些处于邪恶的人，在抽象意义上表示邪恶本身，这一点从以下经文可以看出来；如耶利米书：
我必从远方带来一个民族攻击你，是强盛的民族，一个时代的民族，你不知道它舌头的民族。它必吃尽你的庄稼和你的粮食，吃尽你的儿女；吃尽你的葡萄树和无花果树；又必用剑毁坏城。(耶利米书5:15, 17)
此处论述的是教会的荒废；“民族”表示将要使它完结的邪恶；因此，经上说：“它必吃尽庄稼和粮食、儿女、葡萄树和无花果树；又必用剑毁坏城。”这些事物表示一切爱之良善和信之真理；“庄稼”表示接受来自良善的真理的状态(参看《属天的奥秘》，9295节)；“粮食”表示爱之良善(参看《新耶路撒冷及其属天教义》，218节)；“儿女”表示对真理和良善的情感(参看AE166节)；“葡萄树”表示内在教会，因而表示教会的内在事物(参看《属天的奥秘》，1069, 5113, 6376, 9277节)；“无花果树”表示外在教会，因而表示教会的外在事物(《属天的奥秘》，5113节)；“城”表示教义(《属天的奥秘》，402, 2449, 2712, 2943, 3216, 4492, 4493节)；“剑”表示进行摧毁的虚假(参看AE73, 131b节)。由此可见，“列族或民族”表示摧毁教会的一切的邪恶。
同一先知书：
看哪，我要将绊脚石放在这百姓前面，叫父亲和儿子一同跌在其上。看哪，有一种民从北方之地而来，并有一大民族从地极来到。他们毫无怜悯，他们的声音像海洋咆哮，他们都骑马。(耶利米书6:21–23)
在这段经文中，“民族”表示邪恶，“民(即人民或百姓)”表示虚假，“父亲和儿子一同跌在其上的绊脚石”表示对良善和真理的败坏；“父亲”表示良善，“儿子”表示由此而来的真理。经上说“有一种民从北方之地而来，并有一民族从地极来到”，是因为“北方”表示源于邪恶的虚假，“地极”表示那些在教会之外的事物，因而表示远离教会良善的邪恶。“像海洋咆哮，骑马”是指利用感官谬误和由此而来的推理来说服。
以西结书：
这地满了流血的审判，这城满了暴行，所以我必把列族中最坏的带来，叫他们占据他们的房屋；君王要悲哀，首领要披恍惚为衣。(以西结书7:23–24, 27)
“地”是指教会；“满了流血的审判”是指沉浸于摧毁良善的虚假；“城”是指教义；“满了暴行”是指向仁之良善施暴；“列族中最坏的”是指源于邪恶的可怕虚假；“占据他们的房屋”是指占有他们的心智；“要悲哀的君王”是指教会的真理；“要披恍惚为衣的首领”是指从属的真理。“地”是指教会(参看《属天的奥秘》，662, 1066, 1068, 1262, 1413, 1607, 2928, 3355, 4447, 4535, 5577, 8011, 9325, 9643节)；“血”是指摧毁良善的虚假(374,1005, 4735, 5476, 9127节)；“城”是指教义(2268, 2449, 2451, 2712, 2943, 3216, 4492, 4493节)；“暴行”是指侵犯仁之良善(6353节)；“房屋”是指属于人心智的事物(710, 2231, 2233, 2559, 3128, 3538, 4973, 5023, 6690, 7353, 7848, 7910, 7929, 9150节)；“要悲哀的君王”是指教会的真理(参看AE31a节)。
诗篇：
耶和华使列族的筹算归于无有，祂推翻众民的想法。(诗篇33:10)
“列族”表示那些处于邪恶的人，“众民”表示那些处于虚假的人；由于所表示的是这两种人，所以经上说：“耶和华使列族的筹算归于无有，祂推翻众民的想法。”这些话可以说是表示一件事的两种表达；然而，它们在内义上是截然不同的；就内义而言，“列族”表示一回事，“众民”表示另一回事。
路加福音：
那时，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，直到列族的日期满了。在日月星辰上必有迹象，在地上列族也有困苦，咆哮的海洋波浪。(路加福音21:24–25)
此处论述的是时代的完结，也就是教会的末期，这时不再有任何信，因为没有仁，或没有真理，因为没有良善。上面这段经文通过对应描述了这一点；“倒在剑刃之下”是指被虚假毁灭；“被掳到所有民族当中”是指被各种邪恶占有；“要被践踏的耶路撒冷”是指教会；“日”是指对主之爱；“月”是指对主之信；“星”是指良善和真理的知识或认知；在它们上面的“迹象”表示它们要因此灭亡；“要咆哮的海洋波浪”是指谬误和由此而来的推理。
马太福音：
民族要起来攻击民族，国家要起来攻击国家；多处必有饥荒，瘟疫，地震。他们要把你们送交苦难中，你们必为我的名被所有民族恨恶。(马太福音24:7, 9; 路加福音21:10, 11)
这些事也是主指着教会的末期说的；“民族要起来攻击民族，国家要起来攻击国家”表示邪恶与虚假彼此将有冲突；“饥荒，瘟疫”表示真理的缺乏和耗尽；“地震”表示教会的败坏；“被所有民族恨恶”表示被所有处于邪恶的人恨恶；他们被恨恶所为的“主的名”表示藉以敬拜主的爱和信的一切(参看AE102, 135节)。
以西结书：
看哪，亚述曾是黎巴嫩的香柏树，极其高大，他的枝条繁多。空中所有的飞鸟都在他的枝子上搭窝，田野所有的野兽都在他的枝条下生产，所有大民族都在他的荫下居住。但他的心以其高大而被抬高，因此我必把他交给列族中强人的手里，外邦人必把他砍掉，列族中强暴的必把他丢弃；地上的众民已经从那里离开他的荫下，抛弃了他。(以西结书31:3, 5, 6, 10–12)
没有人有理解这些话，除非他知道圣言的灵义或内义。他会以为它们只是对比，里面没有任何属灵的含义；而事实上，其中的一切细节都表示天堂和教会的事物；因此，有必要简单解释它们。“亚述”是指教会之人被光照的理性；这理性被称为“黎巴嫩的香柏树”，是因为“香柏树”与亚述具有相同的含义，它尤表理性层中源于良善的真理；“黎巴嫩”是指理性所住的心智，因为香柏树生长在黎巴嫩。他那“繁多的枝子”表示由此而来的真理；“在他的枝子上搭窝的空中飞鸟”是指对真理的情感；“在他的枝条下生产的田野的野兽”是指对良善的情感；“住在他荫下的大民族”是指爱之良善；“他那因其高大而被抬高的心”是指自我之爱；“交给列族中强人的手里”和“被列族中强暴的丢弃”表示源于自我之爱的邪恶将摧毁良善和真理；“已经离开他的荫下，抛弃了他的地上众民”是指教会的一切真理。由此明显可知，“列族或民族”表示良善，在反面意义上表示邪恶；“住在他荫下的民族”表示良善；“把他砍掉，抛弃他的民族”表示邪恶。此外，关于民族及其含义，可参看《属天的奥秘》中的阐述和说明，即：在圣言中，“民族”表示那些处于良善的人，因而表示良善本身(1059, 1159, 1258, 1260, 1416, 1849, 6005节)；“民族的会众”表示真理和良善(4574, 7830节)；“神圣民族”表示属灵国度(9255, 9256节)；当经上说“民族和人民”时，“民族”表示那些处于属天良善的人，“人民”表示那些处于属灵良善的人(10288节)。“列族”，尤其迦南地的各个民族表示各种邪恶和虚假(1059, 1205, 1868, 6306, 8054, 8317, 9320, 9327节)。
175. To him will I give power over the nations. That this signifies power over his evils, which will be dispersed by the Lord in such case, is evident from the signification of nations, as denoting evils, concerning which we shall speak in what follows; and from the signification of giving power over them, as denoting that evils are then dispersed by the Lord. To have power, when it is said, "over the nations," is to disperse, when used in reference to evils; thus are words applied to their subjects. The reason why they are dispersed by the Lord is, that the Lord disperses evils by means of truths. He first reveals them by means of truths; and when a man acknowledges them, the Lord then disperses them. (That the Lord alone does this, may be seen in The Doctrine of the New Jerusalem 200.) Peoples and nations are often mentioned in the Word, and it is believed by those who know nothing of the spiritual or internal sense of the Word that peoples and nations are thereby meant; whereas by peoples are meant those who are in truths, or, in the opposite sense, those who are in falsities, and by nations, those who are in goods, or, in the opposite sense, those who are in evils. And when such are meant by peoples and nations, then also, in the abstract, by peoples are meant truths or falsities, and by nations goods or evils, for the true spiritual sense is not concerned with persons, spaces, times and similar things, that are proper to nature.
[2] The natural sense of the Word, which is the sense of its letter, is one with the things of nature, and therefore serves as a basis for the sense which is without these things. For all things in nature are ultimates of Divine order; and the Divine does not stop in the midst, but flows down to ultimates, and thus subsists. This is why the Word is such in the letter; unless it were of this nature, it would not serve as a basis for the wisdom of angels, who are spiritual. It may be seen, therefore, how much those err who despise the Word on account of its style. The reason why nations signify those who are in good, and, in the abstract goods themselves, is, that men in ancient times lived divided into nations, families and houses. They then mutually loved each other; the father of a nation loved the whole nation which sprang from himself; thus the good of love was the ruling good among them. This is why by nations are signified goods; but when men went in opposition to this, as was the case in the following ages, when empires took their rise, then nations signified evils. (See what is further said upon this subject in the small work, The Earths in the Universe 49, 90, 173, 174.)
[3] That nations in the Word signify goods or evils, and peoples truths or falsities is evident from the following passages.
In Isaiah:
"The nations shall walk to thy light and kings to the splendour of thy rising. Then shalt thou see and flow, and thine heart shall be enlarged, because the multitude of the sea is converted unto thee, the hosts of the nations come unto thee: thy gates shall be open continually, they shall not be shut day and night, to bring unto thee the host of the nations; and their kings shall be led down; for the nation or kingdom that will not serve thee shall perish. And the nations by wasting shall be wasted. Thou shalt suck the milk of nations, yea, the breasts of kings shalt thou suck; a little one shall become a thousand, and the few a numerous nation" (60:3, 5, 11, 12, 16, 22).
Here the Lord is treated of; and by nations are meant all those who are in the good of love, and by kings all those who are in the truths of faith towards Him. It is therefore evident who are meant by the nations of whom it is said, they "shall walk to thy light," and by "the host of the nations that shall be brought;" and also who are meant by kings, respecting whom it is said, "they shall walk to the brightness of thy rising," and "the kings of the nations shall be led down." It is also plain what is meant by sucking the milk of the nations and the breasts of kings; milk is the delight of the good of love, similarly breasts, as milk is from them. The multiplication of truth and the fructification of good, are described by a little one becoming a thousand, and the few a numerous nation. But by the nations which shall perish are meant all those who are in evils, and also the evils themselves.
[4] In the same:
"Behold I will lift up my hand towards the nations, and towards the peoples I will lift up my standard, that they may bring thy sons in the bosom and carry thy daughters upon the shoulder; and kings shall be thy nourishers, and princesses those who shall suckle thee; with the face to the earth shall they bow down to thee" (166). And of these it is said, kings shall be thy nourishers, and princesses those who shall suckle thee. Kings signify truths themselves, and princesses the goods thereof; and because a man is regenerated by means of these, and also nourished, it is therefore said that they shall be nourishers and those who shall give suck. (That man is regenerated by truths and by a life according to them, may be seen in The Doctrine of the New Jerusalem 23, 24, 27, 186.) This is the internal sense of those words; and without that sense who could understand them?
[5] In the same:
"Jehovah said, Behold I spread out upon" Jerusalem "peace as a river, and as a torrent the glory of the nations that ye may suck. He shall come to gather together all nations and tongues, that they may come and see my glory. They shall announce my glory in the nations; then shall they bring your brethren from all nations, a gift to Jehovah upon horses and upon the chariot, to the mountain of my holiness" (Heaven and Hell 221-227). By nations and tongues, are meant all those who are in the goods of love and thence in truths. To bring from all nations a gift to Jehovah, upon horses and upon the chariot, denotes worship from the good of love, which is signified by a gift to Jehovah. Horses and chariots signify intellectual and doctrinal things, for from these and upon these worship is founded. (That horses and chariots have such a signification may be seen in the small work, The White Horse 1-5.)
[6] In the same:
"In that day there shall be a root of Jesse, which shall stand for an ensign of the peoples; the nations shall seek" (Heaven and Hell 308, 318-328).
[7] In the same:
"A strong people shall honour thee, the city of the powerful nations shall fear thee" (25:3).
"Open ye the gates that the righteous nation may enter in. Thou hast added to the nation, Jehovah, thou hast added to the nation, thou art glorified" (26:2, 15).
"Come near, ye nations, to hear; and hearken, ye peoples" (34:1).
In the same:
"I, Jehovah, have called thee in justice, for a covenant to the people, for a light of the nations" (42:6).
In Jeremiah:
"And the nations shall bless themselves in him - and in him shall they glory" (4:2).
In the same:
Who shall not fear thee, O king of nations? - and in all their kingdoms, there is none like unto thee" (10:7).
And in Daniel:
"I saw in visions of the night, and behold with the clouds of heaven one like the Son of man. And there was given him dominion, and glory, and a kingdom, and all peoples, nations, and tongues shall serve him" (7:13, 14).
And in David:
"Let the peoples confess thee, O God; let all the peoples confess thee. Let the nations be glad and sing for joy: for thou shalt judge the peoples in rectitude, and shalt lead the nations upon earth" (67:3-4).
In the same:
"That I may see the good of thy chosen and be glad in the joy of thy nations" (106:5).
In the Apocalypse:
The glory and honour of the nations shall be brought into the New Jerusalem (21:26).
In Isaiah:
"Ye shall be called the priests of Jehovah; the ministers of our God, shall be said to you; ye shall eat the riches of the nations, and in their glory shall ye glory" (61:6).
In Lamentations:
"The breath of our nostrils, the anointed of Jehovah, was taken in their pits, of whom we said, In his shadow we shall live among the nations" (4:20).
In these places, by nations are meant all those who are in love to the Lord, whether they be within the church, where the Word is, or out of it. That by nations, in an opposite sense, are meant those who are in evils, and, in the abstract, evils themselves, is evident from the following passages;
[8] as in Jeremiah:
"I will bring a nation upon you from far: it is a strong nation, it is a nation of an age, a nation whose language thou knowest not. It shall eat up thine harvest and thy bread, and shall eat thy sons and thy daughters: it shall eat up thy vine and thy fig-tree; it shall desolate cities with the sword" (Arcana Coelestia 9295); by bread, the good of love (see The Doctrine of the New Jerusalem 218); by sons and daughters, the affections of truth and good (see above, n. 166); by vine, the internal church, thus the internal things of the church (see Arcana Coelestia 1069, 5113, 6376, 9277); by the fig-tree, the external church, thus the external things of the church (n. 5113); by cities, doctrines (see Arcana Coelestia 402, 2449, 2712, 2943, 3216, 4492, 4493); by sword, falsity destroying (see above, n. 73, 131). From these considerations it is evident that by nation is signified the evil which destroys everything of the church.
[9] In the same:
"Behold I lay stumbling blocks before this people, that they may stumble upon them, the fathers and the sons together. Behold a people cometh from the land of the north, and a great nation from the sides of the land. They have no mercy; their voice roareth like the sea, and they ride upon horses" (6:21-23).
In this passage also, nation denotes evil, and people falsities the stumbling blocks upon which the fathers and the sons stumble denote perversions of good and truth; fathers denote goods, and sons the truths therefrom. It is said, a people from the land of the north, and a nation from the sides of the land, because the north signifies that falsity from evil, and the sides of the land those things that are outside the church, thus they signify evils remote from the goods of the church. To roar like the sea, and to ride upon horses, denotes to persuade from the fallacies of the senses, and by reasonings therefrom.
[10] In Ezekiel:
"The land is full of the judgment of bloods, and the city is full of violence, therefore I will bring upon them the worst of the nations, and they shall occupy their houses; the king shall mourn and the prince shall be clothed with stupor" (Arcana Coelestia 662, 1066, 1068, 1262, 1413, 1607, 2928, 3355, 4447, 4535, 5577, 8011, 9325, 9643; that bloods denote falsities destroying goods, n. 374, 1005, 4735, 5476, 9127; that city denotes doctrine, n. 2268, 2449, 2451, 2712, 2943, 3216, 4492, 4493; that violence denotes to violate the good of charity, n. 6353; that house denotes the things that belong to a man's mind, n. 710, 2231, 2233, 2559, 3128, 3538, 4973, 5023, 6690, 7353, 7848, 7910, 7929, 9150; that the king who shall mourn denotes the truth of the church, may be seen above, n. 31.)
[11] Again, in David:
"Jehovah rendereth vain the counsel of the nations, he subverteth the thoughts of the peoples" (Psalms 33:10).
Nations denote those who are in evils, and peoples those who are in falsities; and because both the former and the latter are signified, it is therefore said, that Jehovah rendereth vain the counsel of the nations, and subverteth the thoughts of the peoples, which are two expressions as it were signifying one thing, but yet they are distinct in the internal sense, in which nations signify one thing, and peoples another.
[12] In Luke:
"Then they shall fall by the edge of the sword, and shall be taken captive among all nations, and at length Jerusalem shall be trodden down by the nations, until the times of the nations be fulfilled. And there shall be signs in the sun, and the moon, and the stars, and upon the earth distress of nations, the sea and the waves roaring" (21:24, 25).
The consummation of the age is here treated of, which is the last time of the church, when there is no longer any faith because no charity, or no truth because no good. This is described in the above passage by correspondences. To fall by the edge of the sword is to be destroyed by falsities; to be taken captive among all nations is to be possessed by evils of every kind; Jerusalem, which shall be trodden under foot is the church; the sun denotes love to the Lord; the moon, faith towards Him; the stars denote knowledges (cognitiones) of good and truth; the signs in them denote that they therefore would perish; the sea and the waves roaring are fallacies and reasonings.
[13] In Matthew:
"Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes, in divers places; and they shall deliver you up to tribulation; and ye shall be hated by all nations for my name's sake" (102, 135).
[14] In Ezekiel:
"Behold, Asshur a cedar in Lebanon, he is become high and his branches are multiplied: in his branches have all the birds of the heavens built their nests, and under his branches all the beasts of the field have brought forth, and in his shade have dwelt great nations. But his heart is lifted up in his height, wherefore I will give him into the hand of the strong, one of the nations, strangers shall cut him off, and the violent of the nations shall cast him down; whence all peoples of the earth have descended from his shade, and have deserted him" (1059, 1159, 1258, 1260, 1416, 1849, 6005; concerning the assembly of the nations as denoting truths and goods, n. 4574, 7830; concerning the holy nation, as denoting the spiritual kingdom, n. 9255, 9256. When it is said nation and people, by nation are meant those who are in celestial good, and by people those who are in spiritual good, n. 10288. That by nations, especially those of the land of Canaan, are meant evils and falsities of every kind, n. 1059, 1205, 1868, 6306, 8054, 8317, 9320, 9327.)
175. I will give him power over the nations, signifies over the evils within him, which will then be scattered by the Lord. This is evident from the signification of "nations," as being evils (of which presently); and from the signification of "giving power over them," as being that these (the evils) will then be dispersed by the Lord. "To have power," in reference to "over the nations," means to scatter in reference to evils; thus there is an adaptation of words to their subjects. It is said that evils will be scattered by the Lord, for the Lord scatters evils by means of truths. He first discovers them to man by means of truths, and when man acknowledges the evils, the Lord scatters them. (That the Lord alone does this, see The Doctrine of the New Jerusalem 200.) "Nations and peoples" are often mentioned in the Word, and those who know nothing of the spiritual or internal sense of the Word, believe that peoples and nations are to be understood. But "peoples" mean those who are in truths, or in the contrary sense those who are in falsities, and "nations" those who are in goods, or in the contrary sense, those who are in evils. And as such are meant by "peoples" and by "nations," so abstractly from persons "peoples" mean truths or falsities, and "nations" goods and evils; for the true spiritual sense is abstracted from persons, spaces, times, and like things, that are proper to nature.
[2] With these the natural sense of the Word, which is the sense of its letter, is at one; and the sense that is at one with these serves as a basis to the sense that is apart from them. For all things that are in nature are ultimates of Divine order, and the Divine does not rest in the middle, but flows down even to its ultimates, and there subsists. From this it is that the Word in the letter is such as it is, and unless it were such it would not serve as a basis for the wisdom of angels who are spiritual. It can be seen from this how mistaken those are who despise the Word on account of its style. "Nations" signify those who are in good, and in the abstract, goods, because men who lived in ancient times were divided into nations, families, and houses; and they then loved each other mutually; and the father of a nation loved the whole nation which was from him; thus the good of love reigned among them. For this reason "nations" signified goods. But when men came into the opposite state, which took place in the following ages when empires were established, then "nations" signified evils. (See further on this subject in The small work on The 49, 90, 173, 174.)
[3] That "nations" in the Word signify either goods or evils, and "people" either truths or falsities, can be seen from the following passages. In Isaiah:
Nations shall walk to Thy light, and kings to the brightness of Thy rising. Then shalt Thou see and flow together, and Thine heart shall be enlarged, because the multitude of the sea is converted unto Thee, the army of the nations come unto Thee; Thy gates shall be opened continually, they shall not be shut by day and by night, that men may bring unto Thee the army of the nations, and their kings shall be brought; for the nation or kingdom that will not serve Thee shall perish; and the nations by wasting shall be wasted. Thou shalt suck the milk of nations, even the breasts of kings shalt Thou suck. The little one shall become a thousand, and the few a numerous nation (Isaiah 60:3, 5, 11-12, 16, 22).
Here the Lord is treated of; and by "nations" all who are in the good of love to Him are meant, and by "kings" all who are in the truths of faith in Him. From this it is manifest who are meant by the "nations" that "shall walk to Thy light;" and by "the army of the nations that shall be brought;" also, who are meant by "the kings" that "shall walk to the brightness of Thy rising;" and by "the kings of the nations" that "shall be brought;" also, what is meant by "Thou shalt suck the milk of nations and the breasts of kings" ("milk" is the delight of the good of love, likewise "breasts," for milk is from them). The multiplication of truth and the fructification of good are described by the "little one shall become a thousand, and the few a numerous nation." But by "the nations that shall be wasted" are meant all that are in evils, and also the evils themselves.
[4] In the same:
Behold I will lift up My hand towards the nations, and set up Mine ensign towards the peoples, that they may bring thy sons in the bosom, and carry thy daughters upon the shoulder; and kings shall be thy nourishers and the chief women thy sucklers; with the face to the earth shall they bow down to thee (Isaiah 49:22, 23).
here also the Lord is treated of, and those who shall worship and adore Him. To "lift up His hand towards the nations, and His ensign towards the peoples, " 1is to join to Himself all who are in the goods of love and in truths therefrom; of these it is said that "they shall bring thy sons in the bosom, and carry thy daughters upon the shoulder;" "sons" are the affections of truth, and "daughters" the affections of good (See above, n. 166). And of these it is said that their "kings shall be thy nourishers, and the chief women thy sucklers." "Kings" are truths themselves, "chief women" are the goods thereof; and as man is regenerated by both of these, and also nourished, it is said that they shall be "nourishers" and "sucklers." (That man is regenerated by means of truths and a life according to them, see in The Doctrine of the New Jerusalem 23, 24, 27, 186.) This is the internal sense of these words; without that sense who could understand them?
[5] In the same:
Jehovah said, Behold I spread out upon Jerusalem peace as a river, and as a torrent the glory of the nations, that ye may suck. He will come to gather all nations and tongues, that they may come and see My glory. They shall declare My glory among the nations; then shall they bring your brethren out of all nations, as a gift to Jehovah, upon horses and upon the chariot, to the mountain of My holiness (Heaven and Hell 221-227). By "nations and tongues" all who are in the goods of love and in truths therefrom are meant. It is said that "they shall bring out of all nations a gift to Jehovah, upon horses and upon the chariot;" "a gift to Jehovah" is worship from the good of love; "horses and chariots" are intellectuals and doctrinals, for these are the source and foundation of worship. (That this is what "horses and chariots" signify, see 1:1-5.)
[6] In the same:
It shall be in that day that a Root of Jesse, which shall stand for a sign of the people, the nations shall seek (Heaven and Hell 308, 318-328).
[7] In the same:
A strong people shall honor Thee, the city of the powerful nations shall fear thee (Isaiah 25:3).
In the same:
Open ye the gates, that the righteous nation may enter in. Thou hast increased the nation, O Jehovah, Thou hast increased the nation, Thou art glorified (Isaiah 26:2, 15).
In the same:
Come near, ye nations, to hear; and hearken, ye peoples (Isaiah 34:1).
In the same:
I, Jehovah, have called thee in righteousness, for a covenant to the people, for a light of the nations (Isaiah 42:6).
In Jeremiah:
The nations shall bless themselves in Him, and in Him shall they glory (Jeremiah 4:2).
In the same:
Who will not fear Thee, O king of nations? and in all their kingdom there is none like unto Thee (Jeremiah 10:7).
In Daniel:
I was seeing in the night visions, and behold with the clouds of heaven One like the Son of man. And there was given Him dominion, and glory, and a kingdom; and all peoples, nations, and tongues shall worship Him (J er. Daniel 7:13, 14).
In David:
The peoples shall give thanks unto Thee, O God; all the peoples shall give thanks unto Thee. Let the nations be glad and sing for joy; for Thou shalt judge the peoples with equity, and shalt lead the nations upon the earth (Psalms 67:3, 4).
In the same:
That I may see the good of Thy chosen, and be glad in the joy of Thy nations (Psalms 106:5).
In Revelation:
The glory and honor of the nations shall be brought into the New Jerusalem (Revelation 21:26).
In Isaiah:
Ye shall be called priests of Jehovah; ministers of your 2God, it shall be said to you. Ye shall eat the wealth of the nations, and in their glory shall ye glory (Isaiah 61:6).
In the Lamentations:
The breath of our nostrils, the Anointed of Jehovah, was taken in their pits; of whom we had said, In His shadow we shall live among the nations (Lamentations 4:20).
In these passages, by "nations" all who are in love to the Lord, whether within the church where the Word is or out it: are meant.
[8] That by "nations" in a contrary sense those who are in evils are meant, and in the abstract, evils themselves, can be seen from the following passages. In Jeremiah:
I will bring a nation upon you from far, it is a mighty nation; it is a nation of an age, a nation whose tongue thou shalt not know. It shall eat up thy harvest and thy bread; it shall eat up thy sons and thy daughters; it shall eat up thy vine and thy fig-tree; it shall impoverish the cities with the sword (Arcana Coelestia 9295); by "bread" the good of love (See in The Doctrine of the New Jerusalem 218); by "sons and daughters" the affections of truth and good (See above, n. 166); by "vine" the internal church, thus the internal things of the church (See Arcana Coelestia 1069, 5113, 6376, 9277): by "fig-tree" the external church, thus the external things of the church (Arcana Coelestia 5113); by "cities" doctrines (Arcana Coelestia 402, 2449, 2712, 2943, 3216, 4492, 4493); by "sword" falsity destroying (See above, n. 73, 131). From this it can be seen that by "nations" is signified the evil that destroys all these.
[9] In the same:
Behold I lay stumbling-blocks before this people, that they may stumble upon them, the fathers and the sons together. Behold, a people cometh from the land of the north, and a great nation from the sides of the earth. They have no compassion, their voice roareth like the sea, and they ride upon horses (Jeremiah 6:21-23).
Here also "nation" means evil, and "peoples" falsities, "the stumbling-blocks upon which the fathers and the sons stumble" are the perversions of good and truth ("fathers" are goods, and "sons" truths therefrom). It is said, "a people from the land of the north, and a nation from the sides of the earth," for the "north" signifies falsity from evil, and "the sides of the earth" signify what is outside of the church, thus evils remote from the goods of the church. "To roar like the sea, and to ride upon horses," is to persuade by fallacies of the senses, and by reasonings therefrom.
[10] In Ezekiel:
The land is full of the judgment of bloods, and the city is full of violence, wherefore I will bring the worst of the nations, that they may occupy their houses; the king shall mourn, and the prince shall be clothed with stupor (662, 1066, 1068, 1262, 1413, 1607, 2928, 3355, 4447, 4535, 5577, 8011, 9325, 9643; that "bloods" are falsities destroying good, n. 374, 1005, 4735, 5476, 9127; that "city" is doctrine, n. 2268, 2449, 2451, 2712, 2943, 3216, 4492, 4493; that "violence" is using force against the good of charity, n. 6353; that "houses" are the things of man that belong to his mind, n. 710, 2231, 2233, 2559, 3128, 3538, 4973, 5023, 6690, 7353, 7848, 7910, 7929, 9150; that "the king who shall mourn" is the truth of the church, see above n. 31.)
[11] In David:
Jehovah bringeth the counsel of the nations to naught, He overthroweth the thoughts of the peoples (Psalms 33:10).
"Nations" mean those who are in evils, and "peoples" those who are in falsities; and because both are signified, it is said that "Jehovah bringeth the counsel of the nations to naught, and overthroweth the thoughts of the peoples," which are two expressions, as it were, of one thing, yet they are distinct in the internal sense, in which "nations" signify one thing, and "peoples" another.
[12] In Luke:
Then they shall fall by the edge of the sword, and shall be led captive among all nations, and at length Jerusalem shall be trodden down by the nations, until the time of the nations be fulfilled. Then there shall be signs in sun, moon, and stars, and upon the earth anguish of nations, the sea and the waves roaring (Luke 21:24-25).
The consummation of the age is here treated of, which is the last time of the church, when there is no longer any faith because there is no charity, or no truth because there is no good. This is here described by correspondences: "to fall by the edge of the sword" is to be destroyed by falsities; "to be led captive among all nations" is to be possessed by evils of every kind; "Jerusalem, which shall be trodden down," is the church; the "sun" is love to the Lord; the "moon" faith in Him; the "stars" the knowledges of good and truth; the "signs" in them mean that these are to perish; "the sea and the waves that shall roar" are fallacies and reasonings therefrom.
[13] In Matthew:
Nation shall rise up against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes, in divers places. And they shall deliver you unto affliction, and ye shall be hated of all the nations for My name's sake (102, 135).
[14] In Ezekiel:
Behold Asshur a cedar in Lebanon. He has become high, and his branches have been multiplied. In his branches have all the fowl of the heavens built their nests, and under his branches all the beasts of the field have brought forth, and in his shade have dwelt all great nations. But his heart is lifted up in his height; therefore I will give him into the hand of the strong one of the nations, strangers shall cut him off, the violent of the nations, and they shall cast him down; whence all peoples of the earth have gone down from his shadow, and have abandoned him (1059, 1159, 1258, 1260, 1416, 1849, 6005; "the assembly of the nations," truths and goods, n. 4574, 7830; "the holy nation," the spiritual kingdom, n . AC 9255, 9256; when it is said "nation and people," by "nation" those who are in celestial good are meant, and by "people" those who are in spiritual good, n. 10288. That by "nations," especially the nations of the land of Canaan, evils and falsities of every kind are meant, n. 1059, 1205, 1868, 6306, 8054, 8317, 9320, 9327).
Footnotes:
1. The Latin has "kings" for "peoples," but see text as quoted just before.
2. Hebrew: "our," as also found in Apocalypse Explained 155, 1115, Arcana Coelestia 9809; but in Apocalypse Revealed 128 we find "your."
175. (a). "Et dabo illi potestatem super gentes." - Quod significet quod super mala apud se, quae tunc a Domino discutientur, constat ex significatione "gentium", quod sint mala (de qua sequitur); et ex significatione "dare potestatem super illas", quod sit quod illa, nempe mala, tunc a Domino discutientur: "potestatem habere" cum dicitur "super gentes", est discutere cum dicitur de malis; ita voces applicantur suis subjectis: quod discutientur a Domino, est quia Dominus discutit mala per vera; revelat illa prius per vera, et cum homo agnoscit illa, tunc Dominus discutit illa. (Quod solus Dominus id faciat, videatur Doctrina Novae Hierosolymae, n. 200.) Pluries in Verbo nominantur "gentes et populi", et qui non scit aliquid de sensu spirituali seu interno Verbi, credit quod populi et gentes intelligantur, sed per "populos" intelliguntur illi qui in veris sunt, aut in opposito sensu qui in falsis, ac per "gentes" intelliguntur illi qui in bonis, aut in opposito sensu qui in malis; et cum per "populos" et "gentes" illi intelliguntur, etiam abstracte a personis per "populos" intelliguntur vera aut falsa, ac per "gentes" bona aut mala, nam verus sensus spiritualis est abstractus a personis, spatiis, temporibus, et similibus quae sunt propria Naturae;
[2] sensus naturalis Verbi, qui est sensus litterae ejus, est una cum illis, et sensus qui est una cum illis inservit pro basi sensui qui est absque illis: omnia enim quae in Natura sunt, ultima ordinis Divini sunt; ac Divinum non subsistit in medio, sed defluit usque ad sua ultima, et sic subsistit; inde est quod Verbum tale sit in littera, et nisi tale foret, non inserviret sapientiae angelorum, qui spirituales sunt, pro basi. Inde videri potest quantum errant qui contemnunt Verbum propter stylum.
Quod "gentes" significent illos qui in bono sunt, et abstracte bona, est quia homines antiquis temporibus vixerunt distincti in gentes, familias, et domos, et tunc amaverunt se mutuo et pater gentis totam gentem quae ex se erat, ita erat inter illos bonum amoris regnans; inde est, quod per "gentes" significentur bona. At cum in contrarium iverunt, quod factum est sequentibus aevis, cum imperia coeperunt, tunc per "gentes" significata sunt mala. (Sed plura de his videantur in opusculo De Telluribus in Universo, n. 49, 90, 173, 174.)
[3] Quod "gentes" in Verbo significent bona aut mala, ac "populi" vera aut falsa, constare potest a sequentibus his locis:
- Apud Esaiam,
"Ambulabunt gentes ad lucem tuam, et reges ad splendorem ortus tui.... Tunc videbis et afflues, .... et dilatabit se cor tuum, quod convertatur ad Te multitudo maris, exercitus gentium 1
veniunt ad Te.... aperientur portae tuae jugiter, interdiu et noctu non claudentur, ad adducendum ad Te exercitum gentium, et reges earum deducentur; nam gens aut regnum quae non servient Tibi peribunt; et gentes vastando vastabuntur.... Suges lac gentium, immo ubera regum suges.... Exiguus erit in mille, et paucus in gentem numerosam" (Esaiam 40 [3,] 5, 11, 12, 16, 22);
agitur ibi de Domino, et per "gentes" intelliguntur omnes qui in bono amoris sunt in Ipsum, et per "reges" omnes qui in veris fidei in Ipsum; inde patet quinam intelliguntur per "gentes" quae "ambulabunt ad lucem tuam" et per "exercitum gentium" quae "adducentur", et quinam per "reges qui ambulabunt ad splendorem ortus tui", et per "reges gentium" qui "deducentur"; et quid intelligitur per quod "suges lac gentium, et ubera regum" ("lac" est jucundum boni amoris, similiter "ubera" quia ex illis lac); multiplicatio veri et fructificatio boni describitur per quod "exiguus erit in mille, et paucus in gentem numerosam": per "gentes" autem "quae vastabuntur", intelliguntur omnes qui in malis sunt, et quoque ipsa mala.
[4] Apud eundem,
"Ecce tollam erga gentes manum meam, et erga populos tollam signum meum, ut adferant filios tuos in sinu, et filias tuas super humero apportent; et erunt reges nutritii tui, et principes feminae lactatrices tuae; facies (ad) terram incurvabunt Tibi" (49:22, 23);
agitur etiam ibi de Domino, et de illis qui Ipsum colent et adorabunt; "tollere erga gentes manum et erga 2
populos signum", est adsciscere sibi omnes qui in bonis amoris et inde veris sunt; de his dicitur, quod "adferent filios tuos in sinu, et filias tuas apportabunt humero"; "filii" sunt affectiones veri, et "filiae" sunt affectiones boni (videatur supra, n. 166 3
); et de illis dicitur quod eorum "reges erunt nutritii tui, et principes feminae lactatrices tuae"; "reges" sunt ipsa vera, "principes feminae" sunt eorum bona; per haec et illa quia homo regeneratur et quoque alitur, dicitur quod erunt "lactatrices" et "nutritii." (Quod homo per vera et per vitam secundum illa regeneretur, videatur in Doctrina Novae Hierosolymae, n. 23, 24, 27, 186.) Hic est sensus internus horum verborum; quis absque eo sensu intellecturus esset illa?
[5] Apud eundem,
"Dixit Jehovah, Ecce Ego expandens super" Hierosolymam, "sicut fluvium, pacem, et sicut torrentem (inundantem), gloriam gentium, ut sugatis.... . Veniet ad congregandum omnes gentes et linguas, ut veniant videantque gloriam meam.... . . Annuntiabunt gloriam meam in gentibus; tunc adducent fratres vestros ex omnibus gentibus munus Jehovae super equis et super curru, .... ad montem sanctitatis meae" (66:12, 18-20);
"Hierosolyma" ibi est ecclesia Domini in caelis et in terris; ecclesia in caelis dicitur, quia ibi etiam est ecclesia (videatur in opere De Caelo et Inferno 221-227); per "gentes et linguas" intelliguntur omnes qui in bonis amoris et inde veris: (dicitur) "adducere ex omnibus gentibus munus Jehovae super equis et super curru", (et hic) "munus Jehovae" est cultus ex bono amoris, "equi et currus" sunt intellectualia et doctrinalia, nam ex his et super his fundatur cultus.
(Quod "equi et currus" illa significent, videatur in opusculo De Equo Albo 1-5.)
[6] Apud eundem,
"Fiet in die illo Radicem Jischaji, qui stans in signum populorum, gentes quaerent" (11:10);
"Radix Ischaji" est Dominus; "Stare in signum populorum", est ut videatur ab illis qui in veris sunt; "gentes qui quaerent" sunt qui in bono amoris: creditur quod per "gentes" ibi intelligantur gentes quae accessurae sunt et Dominum agniturae, ex quibus ecclesia quae Ecclesia Gentium vocatur; at non illi per "gentes" intelliguntur, sed omnes qui in amore et fide in Dominum Sunt, sive intra ecclesiam sive extra illam sint (videatur in opere De Caelo et Inferno 308, 4
318-328).
[7] Apud eundem,
"Honorabunt Te populus validus, urbs gentium potentium timebunt Te" (25:3);
apud eundem,
"Aperite portas ut ingrediatur gens justa; .... addidisti genti, Jehovah, addidisti genti, glorificatus es" ( 5
apud eundem,
"Appropinquate gentes ad audiendum, et populi auscultate" (34:1);
apud eundem,
"Jehovah vocavi Te in justitia, .... in foedus populo, in lucem gentium" (42:6);
apud Jeremiam,
"Benedicent sibi in Eo gentes, et in Eo gloriabuntur" (4:2);
apud eundem,
"Quis non timebit Te, Rex gentium? .... et in omni regno earum non sicut Tu" (10:7);
apud Danielem,
"Videns fui in visionibus noctis, et ecce cum nubibus caeli sicut Filius hominis; .... Huic datum est dominium et gloria et regnum, et omnes populi, gentes, et linguae Ipsum colent" (7:13, 14);
apud Davidem,
"Confitebuntur Tibi populi, Deus, confitebuntur Tibi populi omnes. laetabuntur et jubilabunt gentes, eo quod judicaturus es populos rectitudine, et gentes in terra ducturus es" ( 6
apud eundem,
"Ut videam bonum electorum tuorum, et laeter in gaudio gentium tuarum" (Psalm. 106:5 7
);
in Apocalypsi,
Afferretur gloria et honor gentium in Novam Hierosolymam (21:26 8
);
apud Esaiam,
"Vos sacerdotes Jehovae vocabimini, ministri Dei 9
nostri, dicetur vobis; opes gentium comedetis, et in gloria earum gloriabimini" (61:6);
in Threnis,
"Spiritus narium nostrarum, Unctus Jehovae, captus est in foveis eorum, de quo dixeramus, In umbra ejus vivemus inter gentes" (4:20).
In his locis per "gentes" intelliguntur omnes qui in amore in Dominum sunt, sive intra ecclesiam ubi Verbum est, sive extra illam sint.
[8] (b.) Quod per "gentes" in opposito sensu intelligantur illi qui in malis sunt, et abstracte ipsa mala, constare potest a sequentibus:
- Apud Jeremiam,
"Adducam super vos gentem e longinquo .... gens valida ista, gens a saeculo ista, gens cujus non cognosces linguam; .... comedet messem tuam et panem tuam, comedet filios tuos et filias tuas comedet vitem tuam et ficum tuam; desolabit urbes .... gladio" (5:15, 17);
agitur ibi de vastatione ecclesiae, et per "gentem" intelligitur malum, quod illam consummaturum; inde dicitur quod "comedet messem et panem", "filios et filias", "vitem et ficum", et "depauperabit urbes gladio"; per quae significantur omnia bona amoris et vera fidei; per "messem" status receptionis veri a bono (videatur n. 9295); per "panem", bonum amoris (in Doctrina Novae Hierosolymae, n. 218); per "filios et filias", affectiones veri et boni (supra, n. 166 10
); per "vitem", ecclesia interna, ita interna ecclesiae (in Arcanis Caelestibus, n. 1069, 5113, 6376, 9277); per "ficum", ecclesia externa, ita externa ecclesiae (n. 5113); per "urbes", doctrinae (n. 4011, 11
2449, 12
2712, 2943, 3216, 4492, 4493); per "gladium", falsum destruens (supra, n. 73, 131(b)): ex his constare potest quod per "gentem" significetur malum quod destruit ea omnia.
[9] Apud eundem,
"Ecce Ego dans coram populo hoc offendicula, ut offendant in iis patres et filii: .... ecce populus veniens e terra septentrionis, et gens magna ex lateribus terrae; .... non miserantur, vox 13
eorum sicut mare resonat, et super equis equitant" (6:21-23);
"gens" etiam ibi pro malo, et "populi" pro falsis; "offendicula in quibus offendent patres et filii", sunt perversiones boni et veri ("patres" sunt bona, et "filii" sunt vera quae inde); "populus" dicitur "e terra septentrionis, et gens e lateribus terrae", quia "septentrio" significat falsum ex malo, et "latera terrae" significant quae extra ecclesiam, ita significant mala remota a bonis ecclesiae; "resonare sicut mare, et equitare super equis", est persuadere ex fallaciis sensuum, et per ratiocinia inde.
[10] Apud Ezechielem,
"Terra est plena judicio sanguinum, et urbs plena est Violentia; ideo adducam pessimas gentium, ut occupent domos eorum; .... rex lugebit, et princeps induetur stupore" (7:23, 24, 27);
"terra" est ecclesia; "plena judicio sanguinum", est quod sit in falsis destruentibus bona; "urbs" est doctrina; "plena violentia", est quod vim inferat bono charitatis; "pessimae gentium", sunt dira falsa ex malo; "occupare domos eorum", est mentes eorum; "rex" qui "lugebit", est verum ecclesiae; "princeps" qui "induetur stupore", est verum inserviens.
(Quod "terra" sit ecclesia, videatur n. 662, 1066, 14
1068, 1262, 1413, 1607, 2928, 3355, 4447, 4535, 5577, 8011, 9325, 9643:
quod "sanguines" sint falsa destruentia bonum, n. 374, 1005, 4735, 5476, 9127:
quod "urbs" sit doctrina, n. 2268, 15
2449, 2451, 2712, 2943, 3216, 4192, 4493:
quod "violentia" sit vis inferens bono charitatis, n. 6353:
quod "domus" sint illa apud hominem quae ejus mentis sunt, n. 710, 16
4973, 5023, 6690, 7353, 7848, 7910, 7929, 9150: "rex" qui "lugebit", quod sit verum ecclesiae, videatur supra, n. 31(a).)
[11] Apud Davidem,
"Jehovah irritum reddit consilium gentium, subvertit cogitationes populorum" (Psalms 33:10);
"gentes" pro illis qui sunt in malis, et "populi" pro illis qui sunt in falsis; quia illi et hi significantur, ideo dicitur quod "Jehovah irritum reddet consilium gentium, et subvertet cogitationes populorum", quae sunt binae expressiones sicut unius rei, sed usque distinctae sunt in sensu interno, in quo per "gentes" aliud significatur quam per "populos."
[12] Apud Lucam,
"Tunc cadent acie gladii, et captivabuntur inter omnes gentes, et tandem Hierosolyma erit conculcata a gentibus, usque dum implebuntur tempora gentium; tunc erunt signa in sole, luna et astris, et super terra angustia gentium, .... resonante mari et salo" (Lucam 21:24, 25);
agitur ibi de consummatione saeculi, quae est ultimum tempus ecclesiae, quando nulla amplius fides quia nulla charitas, seu non verum quia non bonum: hoc describitur ibi per correspondentias; "cadere acie gladii" est destrui a falsis; "captivari inter omnes gentes" est occupari a malis omnis generis; "Hierosolyma" quae "erit conculcata" est ecclesia; "sol" est amor in Dominum, "luna" est fides in Ipsum, "astra" seu "stellae" sunt cognitiones boni et veri; "signa in illis" est quod peritura; "mare et salum" quae "resonabunt" sunt fallaciae et inde ratiocinia.
[13] Apud Matthaeum,
"Insurget gens contra gentem, et regnum contra regnum, et erunt fames, pestes et terrae motus in singulis locis; .... et tradent vos in afflictionem: .... et eritis exosi omnibus gentibus propter nomen meum" (24:7, 9; Luca 21:10, 11);
haec etiam dicta sunt a Domino de ultimo tempore ecclesiae, et per quod "insurget gens contra gentem et regnum contra regnum", significatur quod dissidia erunt malorum et falsorum inter se; per "fames et pestes" significatur defectus et consumptio verorum; per "terrae motus" perversio ecclesiae; per "esse exosi omnibus gentibus", significatur esse exosi omnibus qui in malo sunt; per "nomen Domini", propter quod "exosi erunt", significantur omnia amoris et fidei, per quae Dominus colitur (videatur supra, n. 102, 135).
[14] Apud Ezechielem,
"Ecce Aschur, cedrus in Libano, .... alta facta est et multiplicati sunt rami ejus in ramis ejus nidificarunt omnes aves caelorum, et sub ramis ejus pepererunt omnes bestiae agri, et in umbra ejus habitarunt omnes gentes magnae.... . Sed elatum est cor ejus in altitudine sua, quare dabo eum in manum fortis gentium, .... exscindent eum alieni, violenti gentium, et dejicient eum; .... unde descenderunt ex umbra ejus omnes populi terrae, et deseruerunt eum" (31:3, 5, 6, [10,] 11, 12);
haec nemo intellecturus est nisi noverit sensum spiritualem seu internum Verbi; credet quod sint merae comparationes, in quibus non aliqua significatio spiritualis, cum tamen singula ibi significant talia quae caeli et ecclesiae sunt; quare illa paucis explicabuntur: "Aschur" est rationale hominis ecclesiae quod illustratur; hoc vocatur "cedrus in Libano", quia "cedrus" significat idem cum "Aschure", in specie verum ex bono ibi; et "Libanus" est mens ubi illud, quia in Libano cedri; "rami ejus" qui "multiplicati", sunt vera inde; "aves caelorum" qui "nidificarunt in ramis ejus", sunt affectiones veri; "bestiae agri" quae "pepererunt sub ramis", sunt affectiones boni; "gentes magnae" quae "in umbra ejus habitarunt", sunt bona amoris; "cor elatum in altitudine sua", est amor sui; "dari in manum fortis gentium, ac dejici a violentis gentium", est quod mala ex illo amore destruent bona et vera; "populi terrae" qui "descenderunt ex umbra ejus et deseruerunt eum", sunt omnia vera ecclesiae: quod per "gentes" significentur bona, et in opposito sensu mala, constat inde; per "gentes" quae "habitarunt in umbra ejus", bona, et per "gentes" quae "exscindent et dejiciunt eum", mala. (Praeterea videantur quae de gentibus et earum significatione dicta et ostensa sunt in Arcanis Caelestibus, nempe quod per "gentes" in Verbo intelligantur qui in bono, et quod inde per illas significentur bona, n. 1059, 1159, 1258, 1260, 1416, 1849, 6005; "coetus gentium", quod sint vera et bona, n. 4574, 7830; "gens sancta", quod sit regnum spirituale, n. 9255, 9256; cum dicitur "gens et populus", quod per "gentem" intelligantur qui in bono caelesti, et per "populum" qui in bono spirituali, n. 19
10288. Quod per "gentes", imprimis per "gentes terrae Canaanis", intelligantur mala et falsa omnis generis, n. 1059, 1205, 1868, 20
6306, 8054, 8317, 9320, 9327.)
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