659# “又不许把他们的尸首放在坟墓里”表示这些人所遭到的弃绝和诅咒。这从“不放在坟墓里或不埋葬”的含义清楚可知：“不放在坟墓里或不埋葬”是指永恒的诅咒；在圣言中，“埋葬”表示醒来得生命和复活，因为当一个人死亡并被埋葬时，他就醒来或复活得永生。事实上，死后，人和在世上一样继续生活，只是抛弃了为了在自然界的功用而服务于他的尘世或物质身体，以灵体继续他的生活。因此，埋葬可以说只是蜕去了他在自然界随身携带的外壳或覆盖物。埋葬之所以表示醒来得永生，或复活，是因为天使不知道人死亡是什么，也不知道埋葬他是什么；对他们来说，没有死亡，因而没有埋葬，但他们属灵地感知一切事物；因此，当圣言提到人的死亡时，他们感知到的是他从一个世界过渡到另一个世界，而不是死亡；在提到埋葬的地方，他们感知到的是他复活得生命。由此可知，“不埋葬”表示没有复活得生命，而是复活得诅咒，诅咒意味着属灵的死亡。诚然，每个人离世后都会醒来并复活，但有些人复活得生命，有些人却复活得诅咒；由于“埋葬”表示复活得生命，所以“不埋葬”表示诅咒，但在此表示那些弃绝由“两个见证人”所表示的爱之良善和教义之真理的人所受的诅咒；因此，“不放在坟墓里或不埋葬”仅就那些谴责这些良善和真理之人的概念而言，意味着诅咒。因此，从以下经文可以看出，在圣言中，坟墓，以及埋葬和不埋葬表示什么。
“坟墓”因其中的死尸和骸骨而表示不洁之物，因而表示地狱之物，这一点可从圣言中的许多经文清楚看出来。如以赛亚书：
这人民时常在我面前惹我发怒；在砖上烧香，坐在坟墓里，在荒废之地过夜，吃猪肉。(以赛亚书65:3, 4)
“在耶和华面前惹祂发怒”表示向圣言的真理和良善犯罪，离开其中所吩咐的敬拜，“耶和华的面或脸”是指在圣言中所揭示的事物；“在砖上烧香”表示出于教义之虚假的敬拜，“砖”表示教义之虚假，“烧香”表示出于它们的敬拜；“坐在坟墓里”表示处于污秽的爱；“在荒废之地过夜”表示停留并生活在虚假之中，“荒废之地”表示没有真理的地方；“吃猪肉”表示将地狱的邪恶变成人自己的。
摩西五经：
无论何人，在田间地面上摸了一个被剑杀的人，或死尸，或人的骨头，或坟墓，就必不洁净七天，以后必被洁净。(民数记19:16, 18)
在圣言中，“摸”表示交流。因此，为免得交流，从而采用虚假和邪恶，经上禁止摸不洁之物，如此处一个被剑杀的人，死尸，人的骨头，或坟墓。因为“一个被杀的人”表示一个被虚假摧毁，因而被叛下地狱的人；“死尸”表示一个被邪恶摧毁的人；“人的骨头”表示地狱的虚假，“坟墓”表示地狱的邪恶。
以西结书：
你要为埃及群众哀号，又要使她与下坑的人一同下去。他们必倒在那些被剑所杀的人中间。亚述和他所有的会众都在那里，他的坟墓在他四围，都是倒在剑下的被杀之人，坑两侧的坟墓被交与他们，他的会众在他坟墓的四围。以拦和他所有的群众都在他坟墓的四围，都是被剑所杀的未受割礼的人。(以西结书32:18, 20, 22–24)
“埃及群众”表示属世人的知识或科学，这些知识或科学是死的，因为它们不是从属灵人的真理那里降下来，并取得结果、结论和确认的形式的；“亚述”表示基于这些知识或科学的推理。因此，“为埃及群众哀号，又要使她与下坑的人一同下去”表示由于那些处于这些知识或科学之人所受的诅咒而悲伤，“坑”表示这些死的知识或科学，也就是与真理分离的知识或科学掌权的地狱，因为这些知识或科学被用来确认教义的虚假和生活的邪恶。此处“被剑杀的人”和前面一样，表示那些因虚假而被判入地狱的人；“亚述和他所有的会众都在那里”表示基于这些虚假的推理；在亚述的四围和以拦所在的坑两侧的“坟墓”，并所有被剑所杀的未受割礼的人表示这些虚假所在的地狱，也就是那些处于这些虚假的人。
659b.要知道，各种虚假和邪恶对应于属世人中的不洁和令人恶心之物，更可怕的虚假和邪恶对应于死尸和恶臭的排泄物，温和点的虚假和邪恶对应于沼泽地；因此，在那些处于这些虚假和邪恶之人的地狱，住所看上去就像坑和坟墓；若你愿意相信，这些恶魔和恶灵也住在我们世上的坟墓、厕所和沼泽之中，尽管他们不知道这一事实；原因在于，它们相对应，相对应的事物就结合在一起。从以下事实也能得出同样的结论，即：对那些曾是刺客和投毒者的人，以及那些以侵犯妇女为快乐的人来说，没有什么比尸体的气味更令人快乐的了；对那些深陷统治之爱的人，以及那些喜欢通奸，不喜欢婚姻的人来说，没有什么比粪便的气味更令人快乐的了；对那些确认虚假，在自己里面灭绝对真理的情感之人来说，没有什么比沼泽和尿骚味的地方更令人快乐的了。这就是为何他们所住的地狱照着相对应的快乐出现，有的像坑，有的像坟墓。
由此明显可知，为何被鬼附的人在坟墓里，并从那里出来(马太福音8:28等; 马可福音5:2, 3, 5; 路加福音8:27)，即因为那些在世生活期间被附的人处于来自邪恶的虚假，或处于来自圣言的知识，他们却通过把这些知识用于确认邪恶，以及摧毁教会的纯正真理，尤其摧毁关于主、圣言和死后生活的真理而使它们变成死的；在圣言中，这些死的知识被称为“传统”。这就是为何那些被已经变成鬼的人附的人在坟墓中，这些鬼本身被赶入猪里面，这些猪一头栽入海中(马太福音8:31–33)。他们被赶入猪里面，是因为他们在世上活在卑鄙污秽的贪婪中，这种贪婪就对应于猪，猪因此表示贪婪；这些猪之所以一头栽入海中，是因为“海”在此表示地狱。
诗篇：
我算和下坑的人同列，如同无力的人一样；被忽略在死人当中，好像被杀的人躺在坟墓里，他们是你不再记得的，与你的手隔绝了。你把我放在较低部分的坑里，在黑暗地，在深处。岂能在坟墓里述说你的仁慈？岂能在灭亡中述说你的真理？(诗篇88:4–6, 11)
此处论述的主题是试探，在至高意义上论述主的试探；这段经文描述了这些试探是何性质，即：祂觉得自己似乎在地狱里被诅咒的人当中，主所受的试探如此猛烈和巨大；因此，“我算和下坑的人同列”表示祂觉得自己似乎在地狱，“坑”表示地狱；“如同无力的人一样”表示那时，祂觉得自己似乎没有能力，因为试探把人投到其中没有能力的虚假和邪恶中；“被忽略在死人当中”表示在那些没有任何真理和良善，因而被弃绝的人当中；“好像被杀的人躺在坟墓里”表示好像那些处于来自邪恶的虚假之人，“被杀的人”表示那些因虚假而灭亡的人，“坟墓”表示地狱，因为地狱里的人属灵地死亡了；“他们是你不再记得的，与你的手隔绝了”表示他们被剥夺了一切真理和良善；“你把我放在较低部分的坑里”表示在这些人所在的地狱之地；“在黑暗地”表示可以说处于虚假；“在深处”表示可以说处于邪恶。
随之而来的是出于悲伤的一个祷告，愿祂摆脱试探；除了其它原因外，还因为“岂能在坟墓里述说你的仁慈？岂能在灭亡中述说你的真理”，这表示在地狱，邪恶和虚假就在地狱并来自地狱，神性良善和神性真理在地狱无法被宣扬，“仁慈或怜悯”表示神性之爱的神性良善，“真理”表示神性智慧的神性真理，“坟墓”表示邪恶所在并来自的地狱，“灭亡”表示虚假所在并来自的地狱。由此明显可知，“坟墓”表示地狱，因为地狱里的人都属灵地死亡了。
以赛亚书：
好叫他将恶人交与坟墓，将富人交在死亡中。(以赛亚书53:9)
这句话也论及主，整个这一章都在论述祂，但此处论述的是祂对地狱的胜利。被交与坟墓的“恶人”表示将被投入地狱的恶人；此处“坟墓”明显表示地狱，地狱因其中属灵的死人而被称为坟墓；被交在死亡中的“富人”表示那些属于教会、处于来自邪恶的虚假之人，他们因从圣言所获得的真理和良善的知识而被称为富人；“死亡”表示来自邪恶的虚假，因为那些处于其中的人属灵地死亡了。
那些对神和邻舍思想邪恶，却说得很好的人，以及那些对信之真理和爱之良善思想疯狂，却说得理智的人，里面都是坟墓，外面却粉饰的很白，正如主说的这些话：
你们这假冒为善的文士和法利赛人有祸了，因为你们好像粉白的坟墓，外面好看，里面却满了死人的骨头和一切的污秽。(马太福音23:27, 29;路加福音11:47, 48)
诗篇：
在任何人的口中都没有诚实，他们中间是毁灭；他们的喉咙是敞开的坟墓，他们用舌头谄媚人。(诗篇5:9)
“在口中”表示外面，“中间”表示里面；“他们的喉咙是敞开的坟墓”表示里面有地狱；“他们用舌头谄媚人”表示外面有假冒为善和表面的理智。圣言中的这些和其它经文清楚表明，“坟墓”表示什么。
659c.因此，当经上论述那些处于来自邪恶的虚假之人时，他们的“坟墓”表示这虚假所来自并所在的地狱；但当经上论述那些处于来自良善的真理之人时，“坟墓”表示对来自邪恶的虚假的移走和弃绝，“埋葬”表示醒来并复活得生命，以及重生。因为对一个处于来自良善的真理之人来说，来自邪恶的虚假被移走并扔进地狱；就其属于灵的内层而言，这个人自己复活并进入来自良善的真理的生命，这生命是属灵的生命。以下经文中的“埋葬”要按照这个意义来理解。
约翰福音：
不要希奇，因为时候将到，凡在坟墓里的，都要听见人子的声音，要出来；行善的，复活得生命；作恶的，复活受审判。(约翰福音5:28, 29)
这段经文的意思不是说，那些在坟墓或墓穴里的人要听见主的声音，并出来，因为死后，所有人都和在这个世界上一样作为人活着，唯一不同的是：死后他们以灵体，而不是以物质的身体活着。因此，“从坟墓里出来”表示脱去物质身体；这出来首先发生在刚刚死去的每个人身上，后来发生在施行最后审判之时，因为那时，外层被除去，内层被打开，这是对所有以前没有发生过这种事的人来说的。那些内层属天堂的人复活得生命，而那些内层属地狱的人复活得死亡，这就是“行善的，复活得生命；作恶的，复活受审判”所表示的。
这一点由“从坟墓或墓穴出来”来表示，这在以西结书中更明显：
我的民哪，看哪，我要打开你们的坟墓，使你们从坟墓中出来，领你们进入以色列地；我的民哪，我开你们的坟墓，使你们从坟墓中出来，将我的灵交在你们里面，使你们活了，将你们安置在本地的时候。(以西结书37:12–14)
此处论述的主题是先知在山谷表面看到的枯骨；这些枯骨上似乎有伸出的筋，上面也长出肉，又有皮遮蔽其上；当神的灵进入他们时，他们就又活过来，并双脚站起来。这些骨头表示以色列全家，对此，经上以这些话公开声明了：
人子啊，这些骸骨就是以色列全家；他们说，看哪，我们的骨头枯干了，我们的希望灭没了；至于我们，我们都被割绝净尽了。(以西结书37:11)
以色列家好比“枯骨”，因为他们处于虚假和邪恶，虚假和邪恶没有生命，因为它们与天堂的筋、肉和皮都没有对应；“骨头”表示处于秩序终端的真理，属灵真理就建立在这些真理的基础上，“枯骨”表示来自邪恶的虚假；这清楚表明，“开坟墓，使人民从坟墓中出来”表示从来自邪恶的虚假，因而从死中复活，赋予来自良善的真理，从而赋予生命，这生命就是“神的灵”，他们从“神的灵”又活过来了；因此，这就是“使民从坟墓中出来”的意思。他们要被安置在的“以色列地”表示将要从这些人中形成的教会。
659d.马太福音中记载：
主受难之后，坟墓开了，许多已睡之人的身体从坟墓里出来，进了圣城，向许多人显现。(马太福音27:52, 53)
“坟墓开了，许多已睡之人的身体显现”与前面以西结书中的经文具有相同的含义，在那里，经上说“耶和华要开坟墓，使他们从坟墓中出来”，即信徒重生并复活得生命；并不是说躺在坟墓里的身体本身复活，而是说有这种表象，以表示从主重生并复活得生命。此外，这些话还表示在圣言中，经上说“被囚在坑里”的人，主完成整个救赎的工作后，就解救了他们。因为许多信徒无法得救，直到主降世并征服地狱；在此期间，他们逗留在被称为“坑”的地方，直到主降临，但主降临之后立即解救了他们。这些坑也由敞开的“坟墓”来代表，其中的人由那些主复活之后，如经上所说，向“圣城中的许多人显现”的已睡之人来代表；“圣城”是指锡安和耶路撒冷，但它们表示天堂，他们被主提升到天堂，因为锡安和耶路撒冷与其说是神圣的，不如说是亵渎的。由此明显可知，这神迹和这表象代表并表示什么。
由于“迦南地”表示教会和天堂，“埋葬”表示复活得生命，所以亚伯拉罕向以弗仑买了在幔利前面、其中有麦比拉洞的一块田(创世记23章)；亚伯拉罕、以撒和雅各及其妻子们都葬在那里(创世记23章; 25:9, 10; 35:29; 49章; 50章)。关于那洞所记载的细节，即它在幔利前面以弗仑的田间，以及其它许多细节，都表示复活得生命，这可见于《属天的奥秘》中的解释。由于这个原因，约瑟也吩咐，他的骸骨要被带到迦南地(创世记50:24–26)；这事也做了(出埃及记13:19; 约书亚记24:32)；因为如前所述，“迦南地”表示天上的迦南，也就是天堂。由于埋葬代表复活上天堂，所以大卫和他之后的王都被葬在锡安(列王纪上2:10; 11:43; 14:17, 18; 15:8, 24; 22:50; 列王纪下8:24; 12:21; 14:20; 15:7, 38; 16:20)。这是因为“锡安”表示属天教会和天堂，就是主所在之处。
“埋葬”表示复活，这一点也可从以下事实看出来：经上常说，死者“被收殓归到他们的列祖和列民那里”；在创世记，经上说被归到“他们列祖那里”：
耶和华对亚伯拉罕说，你要平平安安到你列祖那里，必享长寿，被人埋葬。(创世记15:15)
列王纪下：
耶和华指着犹大王约西亚说，看哪，我必将你收殓归你列祖，你必平平安安被收殓归入坟墓。(列王纪下22:20)
在创世记，经上还说“被归到他们列民那里”：
亚伯拉罕寿高年老，享尽天年，气绝而死，被收殓归到他列民那里。(创世记25:8)
又：
以撒年纪老迈，日子满足，气绝而死，归到他列民那里。(创世记35:29)
又：
雅各断了气，归到他列民那里去了。(创世记49:33)
“到他们列族那里”和“到他们列民那里”表示到他们自己人那里，也就是到来世他们的同类那里，因为每个人死后都来到他的同类那里，与他们永远生活在一起。这意思不是说，他们被收殓归到在坟墓里的他们列族和列民那里，因为论到亚伯拉罕，经上还说，当他死了时，被“收殓归到他列祖那里”，他被“收殓归到他的民那里”；但他却被葬在一个新坟墓里，除了他妻子撒拉外，这坟墓之前并未埋葬他的任何列祖或任何民。
约伯记：
你必知道你的帐棚平安，你的儿女如地上的青草，你必寿高年迈才归坟墓，好像一堆谷物到季节就起来。(约伯记5:24–26)
在圣言中，“帐棚”表示敬拜的神圣和爱之良善，因为在上古时代，神性敬拜在帐棚中举行；由于他们的敬拜来自属天之爱的良善，所以“帐棚”也表示这良善；由于真正的平安在属天良善中，或说属于属天良善，所以经上说：“你必知道你的帐棚平安。”“儿女如地上的青草”表示来自这良善的真理及其增长，因为“儿子”、“儿女或孩子”，以及“地上的青草”表示来自良善的真理；“你必寿高年迈才归坟墓”表示一个人充满智慧后，就会进入天堂，“寿高年迈”表示智慧，“归坟墓”或“被埋葬”表示复活；由于这就是含义，所以经上补充说：“好像一堆谷物到季节就起来。”
从这几个例子明显可知，“坟墓”因其中的死尸和骨头而表示地狱之物，但“埋葬”表示对这些的弃绝，因而表示复活。因为当一个人抛弃或脱下他的物质身体时，他就会披上一个灵体，他与这灵体一起复活。因此，人的死亡在灵义上表示他生命的延续，但在一个坏的意义上表示诅咒，也就是属灵的死亡。由于就人而言，“埋葬”表示复活，以及重生，所以就主而言，它表示祂人身的荣耀；因为主荣耀了祂的整个人身，也就是将它变成神性，因而在第三天与祂得了荣耀，也就是变成神性的人身一起复活。除非这样做，否则没有人能复活得生命；因为人只从主那里，从祂将神性与祂的人身合一的事实复活得生命；人从这种合一，或严格地说，从荣耀中获得拯救；主论到那将香膏浇在祂头上的女人的话也涉及这一点，她是为祂的安葬作的(马太福音26:7, 12; 马可福音14:8; 约翰福音12:7)；因为“膏抹”表示这种荣耀；由于人从荣耀获得拯救，所以经上论到这女人说：
我实在告诉你们，在全世界，这福音无论传到什么地方，这女人所作的都要被传讲，来纪念她。(马太福音26:13)
这也由那被抛在以利沙的坟墓里，一碰着以利沙的骸骨就复活的人来代表(列王纪下13:20, 21)。因为“以利沙”代表神性真理方面的主，这神性真理构成人复活所得的天堂生命。
659e.由于被埋葬和埋葬表示复活得生命，以及重生，所以不得埋葬和被拖出坟墓表示没有复活上天堂，没有重生，而是复活下地狱，以及相应的诅咒；如在以下经文中。以赛亚书：
你被抛弃在你的坟墓之外，好像可憎的枝子，以被杀的人为衣，就是被剑刺透、坠落坑中石头那里的，像被践踏的尸首一样；你不得与他们同在坟墓里，因为你毁坏你的地，杀戮你的民；恶人的种必永不留名。(以赛亚书14:19, 20)
这些话论及巴比伦王，他表示对神性真理的亵渎。因此，“你被抛弃在你的坟墓之外”表示被判入地狱，或被诅咒下地狱；“好像可憎的枝子，以被杀的人为衣，就是被剑刺透的”表示对真理的歪曲和亵渎；“可憎的枝子”表示被歪曲的真理，“被杀的人，就是被剑刺透之人的衣服”表示被可怕的虚假玷污并彻底摧毁的真理；“坠落坑中石头那里，像被践踏的尸首一样”表示到邪恶之虚假所在的地狱，“被践踏的尸首”表示地狱灵，地狱灵里面的一切都因良善的彻底毁灭而属灵地死亡了；“你不得与他们同在坟墓里”表示与那些复活得生命的人没有结合，因为在坟墓里或被埋葬表示复活，另一方面，“被抛弃在坟墓之外”表示诅咒。“你毁坏你的地，杀戮你的民”表示教会和其中那些处于来自良善的真理之人被邪恶之虚假毁灭了；“恶人的种必永不留名”表示永恒的割裂与分离。
耶利米书：
耶和华论到在这地方所生的儿女，生他们的母亲和在这地生养他们的父亲，说，他们必死于极重的死症，无人哀哭，不得埋葬；必在地面上成为粪土，或被剑和饥荒灭绝；他们的尸首必给天上的飞鸟和地上的走兽作食物。(耶利米书16:3, 4)
这些话论及在一切良善和真理方面荒废的教会。“儿女和父母”在灵义上不是指儿子和女儿，母亲和父亲，而是指教会的真理和良善，包括外层的和内层的，“儿子和女儿”表示外层真理和良善，“母亲和父亲”表示内层真理和良善；这些被称为“母亲和父亲”，是因为它们孕育并产生外层；“他们必死于极重的死症，无人哀哭，不得埋葬”表示由于可怕的虚假而被判入地狱；“必在地面上成为粪土”表示地狱的污秽，也就是玷污教会的良善和真理的邪恶；“被剑和饥荒灭绝”表示被虚假和邪恶摧毁；“他们的尸首必给天上的飞鸟和地上的走兽作食物”表示被对邪恶和虚假的爱之欲望吞噬，还要进一步被吞噬。
同一先知书：
必有喧哗达到地极，因为耶和华与列族争辩；对一切血肉进行审判，将恶人交给剑；到那日，从地这边直到地那边，都有耶和华所杀戮的。必无人哀哭，不得收殓，不得葬埋，必在地面上成为粪土。(耶利米书25:31, 33)
这些话描述了教会在结束时，就是当最后审判发生时的毁灭。“必有喧哗达到地极，因为耶和华与列族争辩”表示当所有属教会的人被察罚，他们的邪恶被揭露时，他们的惊惶，“地”表示教会，“列族”表示那些处于邪恶的人，在抽象意义上表示邪恶，“耶和华与他们的争辩”表示察罚和揭露。“祂对一切血肉进行审判”表示在教会结束时发生的全体审判；“将恶人交给剑”表示信徒将因自己的虚假而灭亡；“到那日，从地这边直到地那边，都有耶和华所杀戮的”表示那些因各种虚假而灭亡的人，“耶和华所杀戮的”表示那些因虚假而灭亡的人，“从地这边直到地那边”表示从教会的最初事物到最后事物，因而表示各种虚假；“必无人哀哭，不得收殓，不得葬埋”表示将不再有任何恢复和拯救，而是有定罪，“哀哭”表示悲伤，因为这就是人的状态，没有“哀哭”表示没有悲伤，因为人是这样：没有恢复，或说他不允许恢复；“必在地面上成为粪土”表示纯粹的虚假和邪恶，没有对来自天堂的生命的任何接受；事实上，一个人若不通过信之真理和仁之良善获得生命，就完全是死的，因为他处于纯粹的邪恶之虚假和虚假之邪恶，这些就是“地面上的尸体和粪土”。
又：
论到托耶和华的名说预言的那些先知：由于饥荒和剑，听他们说预言的百姓必被扔在耶路撒冷的街道上，无人埋葬他们，他们连妻子带儿女，都是如此。(耶利米书14:15, 16)
此处“无人埋葬”表示没有复活得生命，而是复活得诅咒；其余的可参看前面的解释(AE 652d节)。又：
到那时，人必将犹大王的骸骨和他首领的骸骨、祭司的骸骨、先知的骸骨，并耶路撒冷居民的骸骨从坟墓中取出来，抛散在日头、月亮和天上的万象下，就是他们从前所喜爱、所侍奉、所随从、所求问、所敬拜的；它们必不再被收殓，不再埋葬，必在地面上成为粪土。(耶利米书8:1, 2)
“将骸骨从坟墓中取出来”表示与列民分离，也就是与那些在天堂里的人隔绝，被赶到外面受诅咒的人当中，如当恶人进入善人的社群，后来被发现而被赶出去时所发生的；因为论到那些被埋葬的人，经上说他们“被收殓归到他们列民那里”，如前面论到亚伯拉罕、以撒和雅各所说的；因此，“从坟墓中被取出来”表示从他们那里被赶出来。“王、首领、祭司、先知和耶路撒冷居民”表示所有属于教会的人，以及教会的一切事物，“王”表示整体上或整个范围内教会的真理本身，“首领”表示主要或首要真理，“祭司”表示教义的良善，“先知”表示教义的真理，“耶路撒冷居民”表示依赖于它们的教会的一切事物。
此处被取出去的“他们的骸骨”表示与真理和良善毫无共同之处的虚假和邪恶；“抛散在日头、月亮和天上的万象下”表示把他们交给魔鬼之爱，因而交给来自地狱的邪恶和虚假；因为“日头”表示两种意义上的爱，“月亮”表示源于这爱的两种意义上的信，“天上的万象”表示各种虚假和邪恶；故此处“把骸骨抛散给这些”表示把他们完全交给这些事物，好叫他们无非是对邪恶和虚假的爱和欲望；“就是他们从前所喜爱、所侍奉、所随从、所求问、所敬拜的”表示对这些事物和由此而来的敬拜的外层和内层情感和倾向；“它们必不再被收殓，不再埋葬”表示他们永远不会回到天堂的社群，而是会留在地狱里的人那里；“必在地面上成为粪土”表示死的和不洁之物，就是诸如被赶出去、被践踏的那种。
659f.由此明显可知，以下这些话表示什么：约西亚王将骸骨从坟墓里取出来，并烧在坛上(列王纪下23:16)；田里的狗吃了耶洗别，无人埋葬(列王纪下9:10)；犹大王约西亚的儿子约雅敬被埋葬，如同埋葬一匹驴，被拖出去，扔在耶路撒冷城门外(耶利米书22:19)。
在耶利米书，“被埋葬在陀斐特和欣嫩子谷”具有相同的含义：
看哪，日子将到，这地方不再称为陀斐特和欣嫩子谷，反倒称为杀戮谷；他们要在陀斐特埋葬，直到没有地方，并且这百姓的尸首，必给天上的飞鸟和地上的走兽作食物，无人吓走它们。(耶利米书7:32, 33)
同一先知书：
我要打碎这民和这城，正如人打碎窑匠的瓦器，以致不能再囫囵；并且人要在陀斐特埋葬，因为无处可葬，我要使这城与陀斐特一样。(耶利米书19:11, 12)
“陀斐特”和“欣嫩子谷”表示地狱，“陀斐特”表示在后面被称为“魔鬼”的地狱，“欣嫩子谷”表示在前面被称为“撒旦”的地狱；因为在耶路撒冷城内和城外，所有地方都对应于灵界的地方；事实上，在灵界，住所都按照神序；那些处于最大光明或智慧的人在中间，那些处于最小光明或智慧的人在边界；向东、向西的，是那些处于爱的人，向南、向北的，是那些处于聪明的人；这就是整个天堂的排列，那里的一切社群、一切城市和一切房屋都是如此，这是因为天堂里的较小形式都依照最大形式的形像。由于“耶路撒冷”表示教义方面的天堂和教会，所以那里的地方根据它们相对于圣殿和锡安的方位和距离而具有代表性。这就是为何“陀斐特”和“欣嫩子谷”是最不洁净和可憎的偶像崇拜之地，故代表、因而表示地狱。由此明显可知，“在陀斐特和欣嫩子谷埋葬”表示什么。
659. And shall not suffer [their bodies] to be put in sepulchres.- That this signifies their rejection and damnation is evident from the signification of not being put in sepulchres, or of not being buried, as denoting eternal damnation. For "to be buried," in the Word, signifies awakening unto life and resurrection, since when a man dies and is buried, he then awakens or arises again into life eternal. For man lives after death equally as in the world, but he lays down the earthly or material body, which served him for use in the natural world, and continues his life in a spiritual body. Therefore burial is only a casting off as it were of the covering which he bore about in the natural world. The reason why burial signifies awakening unto life eternal, or resurrection, is, because the angels do not know what the death of man is, nor consequently what his burial is, since there is neither death nor burial with them, and yet they perceive all things spiritually; when therefore the death of man is mentioned in the Word, instead of death they perceive his departure from one world into another, and when burial is mentioned, they perceive his resurrection into life. It follows consequently that "not to be buried" signifies resurrection, not unto life, but unto damnation, by which is meant spiritual death. Every man, indeed, after his departure out of the world, is awakened and rises again, but some to life and some to damnation; and because to be buried signifies resurrection to life, therefore not to be buried signifies damnation, but, in this case, of those who reject the goods of love and truths of doctrine, which are signified by the two witnesses, therefore not being put in sepulchres, or not being buried, does not mean damnation except in the idea of those only who condemn such things. What is signified therefore by sepulchres, in the Word, also by being buried and not being buried, is evident from the following passages.
[2] That sepulchres signify unclean things, consequently also infernal things, because of the carcases and bones which are in them, is evident from many passages in the Word.
In Isaiah:
"A people that provoke me to anger before my faces continually, that burn incense upon bricks, that sit in sepulchres, and pass the night in waste places, that eat the flesh of swine" (65:3, 4).
To provoke Jehovah to anger before His faces signifies to sin against the truths and goods of the Word, and to depart from the worship therein commanded, the faces of Jehovah denoting the things revealed in the Word. To burn incense upon bricks signifies worship from falsities of doctrine, bricks denoting falsities of doctrine, and to burn incense denoting worship from them. To sit in sepulchres signifies to be in filthy loves; to pass the night in waste places signifies to remain and live in falsities, waste places denoting where there are no truths; to eat the flesh of swine signifies to make infernal evils one's own.
[3] In Moses:
"Whosoever shall have touched one upon the surface of a field, that is slain with a sword, or a dead body, or the bone of a man, or a sepulchre, shall be unclean seven days," and afterwards he shall be purified (Numbers 19:16, 18).
To touch signifies, in the Word, to communicate. Therefore lest falsities and evils should be communicated, and thus appropriated, it was forbidden to touch unclean things, as in this case, one slain with a sword, a dead body, the bone of a man, and a sepulchre. For one slain with a sword signifies one who has perished by falsities, and who has consequently been condemned to hell. A dead body signifies one who has perished by evils, the bone of a man signifies infernal falsity, and sepulchre, infernal evil.
[4] In Ezekiel:
"Wail over the multitude of Egypt and cause her to descend with them that go down into the pit; they shall fall in the midst of them that are slain with the sword; Asshur is there and all his company, his sepulchres are round about him, all the slain who fell by the sword to whom sepulchres were given in the sides of the pit, and his company is round about his sepulchres; Elam and all his multitude is round about his sepulchres, all the uncircumcised slain with the sword" (32:18, 20, 22, 24).
The multitude of Egypt signifies the scientifics of the natural man, which are dead, because they do not descend and take form as effects, conclusions, and confirmations, from the truths of the spiritual man; Asshur signifies reasonings from such scientifics. Therefore by, wail over the multitude of Egypt, and cause her to descend with them that go down into the pit, is signified grief on account of the damnation of those who are in these things, the pit denoting the hell where such dead scientifics reign, that is, scientifics separated from truths, because applied to confirm falsities of doctrine and evils of life. Those slain with the sword signify, here as above, those who are condemned to hell on account of falsities. Asshur is there and all his company signifies reasonings from those falsities. The sepulchres which are round about Asshur and in the sides of the pit, where Elam is, and all the uncircumcised slain with the sword, signify the hells where those falsities are, that is, those who are in such falsities.
[5] It is to be noted that falsities and evils of every kind correspond to unclean and loathsome things in the natural world, and the more direful falsities and evils to cadaverous and also fetid excrementitious matter, and falsities and evils of a milder kind to marshy places; consequently the dwellings in the hells of those who are in such falsities and evils appear like pits and sepulchres. And, if you are disposed to believe it, such evil genii and spirits also dwell in the sepulchres, privies, and marshes that are in our world, although they are ignorant of the fact, the reason being, that they correspond, and things that correspond are joined together. The same may be concluded also from this fact that nothing is more delightful than the smell of a corpse to those who have been assassins and poisoners, also to those who have taken delight in violating women; and there is also nothing more delightful than the smell of excrement to those who have been filled with the love of commanding, also to those who have taken delight in adulteries and no delight in marriages. And there is nothing more delightful than a marshy, and also a urinous vapour to those who have confirmed themselves in falsities, and have extinguished in themselves the affection for truth. This is why the hells, in which they are, have an appearance in agreement with the correspondent delights, some as pits, and some as sepulchres.
[6] It is evident also from these considerations why it was that those who were possessed by demons were in the sepulchres and came out therefrom (Matthew 8:28, and following verses; Mark 5:2, 3, 5; Luke 8:27), namely, because those who were possessed were, while they lived in the world, in falsities from evil, or in knowledges from the Word, which they rendered dead by applying them to confirm evils, and to destroy the genuine truths of the church, especially the truths concerning the Lord, the Word, and a life after death, which dead knowledges are called, in the Word, traditions. It was for this reason that those who were possessed by such as had become demons, were in the sepulchres, and the demons themselves were afterwards cast out into the swine which cast themselves headlong into the sea (Matthew 8:31-33). They were cast into swine, because they had lived in the world in sordid avarice, for such avarice corresponds to swine and thence signifies them; the reason why these cast themselves headlong into the sea, was, because the sea there signifies hell.
[7] In David:
"I am counted with them that go down into the pit. I am become as a man that has no strength. I am among the dead, neglected, as the slain that lie in the sepulchre, whom thou rememberest no more, and who are cut off from thy hand; thou hast laid me in the pit of the lower [parts] in darkness, in the depths. Shall thy mercy be declared in the sepulchre, thy truth in destruction?" (Psalm 88:4-6, 11).
The subject there treated of is temptations, in the highest sense the temptations of the Lord; this describes what these were, namely, that He seemed to Himself to be as it were in hell among the damned, so fierce and great were the temptations which the Lord sustained therefore "I am counted with them that go down into the pit" signifies that He seemed to Himself to be as it were in hell, the pit denoting hell. I am become as a man that hath no strength, signifies that He then seemed to Himself to be as it were without power, for temptations plunge a man into evils and falsities, in which there is no power. Amongst the dead, neglected, signifies among those in whom there is nothing of truth and good, and who are therefore cast away; as the slain that lie in the sepulchre, signifies as those who are in falsities from evil, the slain denoting those who perish by falsities, and the sepulchre denoting hell because those who are in hell are spiritually dead; whom thou rememberest no more, and who are cut off from thy hand, signifies who are deprived of all truth and good. Thou hast laid me in the pit of the lower [parts], signifies in the places of hell where such are; in darkness signifies as it were in falsities; in the depths signifies as it were in evils.
[8] A prayer arising from grief then follows, that He may be delivered from temptations; and for this among other reasons, "Shall thy mercy be declared in the sepulchre, and thy truth in destruction?" which signifies that in hell, where and from which evils and falsities are, Divine Good and Divine Truth cannot be proclaimed, mercy denoting the Divine Good of the Divine Love, and truth the Divine Truth of the Divine Wisdom; the sepulchre denotes the hell where and from which evils are, and destruction denotes the hell where and from which falsities are. From these things it is also evident that by sepulchre is meant hell, especially from this, that those who are in hell are spiritually dead.
[9] In Isaiah:
"That he might give the impious to their sepulchre, and the rich in their deaths" (53:9).
This is also said of the Lord, of whom the whole chapter treats; here concerning His victory over the hells. The impious whom He would give to the sepulchre mean the evil who will be cast down into hell; here a sepulchre plainly denotes hell, which is called a sepulchre from those in it who are spiritually dead. The rich whom He would give in their deaths mean those of the church who are in falsities from evil, who are called rich from the knowledges of truth and good which they possess from the Word; falsities from evil are signified by deaths, because they who are in them are spiritually dead.
[10] Those who think evil about God and the neighbour, and yet speak well, and those who think insanely about the truths of faith and the goods of love but speak sanely, are inwardly sepulchres whited without, according to these words of the Lord:
"Woe unto you, scribes and pharisees, hypocrites, for ye are like unto whited sepulchres, which indeed outwardly appear beautiful, but within are full of dead men's bones and all uncleanness" (Matthew 23:27, 29; Luke 11:47, 48).
[11] In David:
"There is no rectitude in the mouth of anyone, their midst is destruction; their throat is an open sepulchre, they flatter with their tongue" (Psalm 5:9).
In the mouth signifies outwardly, and the midst inwardly. That inwardly there is hell is signified by, their throat is an open sepulchre; and that outwardly there is hypocrisy, and apparent sanity is signified by, they flatter with their tongue. From these and other passages in the Word it is evident what is signified by sepulchre.
[12] When therefore those who are in falsities from evil are treated of, then by their sepulchre is meant the hell from which and in which that falsity is; but when those who are in truths from good are treated of, then by sepulchre is meant the removal and rejection of falsity from evil, and by burial is meant awakening and resurrection into life, also regeneration. For with man who is in truths from good falsity from evil is removed and cast out into hell, and the man himself, as to his interiors, which belong to his spirit, rises again, and enters into the life of truth from good, which is spiritual life. In this sense burial is meant in the following passages.
[13] In John:
"Marvel not, for the hour cometh in which all that are in the tombs shall hear the voice of the Son of Man, and shall come forth; they that have done good [things] unto the resurrection of life, but they that have done evil [things] unto the resurrection of judgment" (5:28, 29).
This does not mean that those who are in the sepulchres or tombs shall hear the voice of the Lord and come forth, since all after death equally as in the world live as men, with this difference only, that after death they live in a spiritual and not in a material body. Therefore by going forth out of the tombs is signified out of the material body, and this happens first with every one immediately after death, and afterwards when a last judgment takes place, for then the exteriors are removed and the interiors are opened in all those with whom this had not previously been. Those whose interiors are heavenly rise unto life, but those whose interiors are infernal rise unto death, this is signified by, those who have done good [things] shall go forth unto the resurrection of life, but those who have done evil [things] unto the resurrection of judgment.
[14] That this is meant by going forth out of the tombs or sepulchres is still more evident in Ezekiel:
"Behold I will open your sepulchres, and cause you to come up out of your sepulchres, O my people, and bring you upon the land of Israel, that ye may know that I am Jehovah, when I shall have opened your sepulchres, and have caused you to come up out of your sepulchres, O my people, and shall have put my spirit in you that ye may live, and have placed you upon your own land" (37:12-14).
The subject here treated of is the dry bones seen by the prophet upon the faces of the valley, upon which sinews appeared to be stretched, and flesh came upon them, and they were covered with skin; and when the spirit of God was sent into them, they lived again and stood upon their feet. That those bones mean the whole house of Israel, is plainly declared in these words: "Son of man, these bones are the whole house of Israel, behold they say, Our bones are dried up, our hope is perished; as for us we are cut off" (verse 11). The house of Israel is likened to dry bones, because they were in falsities and evils, which have no life, because of their non-correspondence with heaven as to sinews, flesh, and skin; for bones signify truths in the ultimate of order, upon which spiritual truths are based, but dry bones signify falsities from evil. It is therefore evident that by opening the sepulchres, and causing the people to come up out of the sepulchres, is signified to raise up out of falsities from evil, thus from the dead, and to impart truths from good, thus life, and this life is the spirit of God from which they lived again. This then is the meaning of causing the people to come up out of the sepulchres; the church to be formed out of these is signified by the land of Israel, upon which they shall be brought, and upon which they shall be placed.
[15] It is recorded in Matthew, that after the passion of the Lord the tombs were opened, and many bodies of those that slept came out of their tombs, went into the holy city, and appeared to many (27:52, 53). The tombs being opened, and many bodies of them that slept appearing, has a similar signification to that which is stated above in Ezekiel, where it is said that Jehovah would open the sepulchres, and cause them to come up out of the sepulchres, namely, the regeneration of the faithful and their resurrection unto life; not that the bodies themselves, which lay in the tombs, rose again, but that there was the appearance of this (apparuerunt) in order that both regeneration and resurrection unto life from the Lord might be signified. Moreover, these same words mean those who are said in the Word "to be bound in the pit," whom the Lord liberated after He had finished the whole work of redemption. For many of the faithful could not be saved until the Lord had come into the world and subjugated the hells; in the meantime they were detained in places which are called pits, even up to the coming of the Lord, and they were liberated by the Lord immediately after His coming. These pits were also represented by the tombs that were opened, and those who were therein by "those that slept," who after the Lord's resurrection, as it is said, "appeared to many in the holy city;" the holy city was Zion and Jerusalem, but by these is meant heaven, whither they were raised up by the Lord, for both Zion and Jerusalem were rather profane than holy.
[16] From these things it is evident what that miracle and that appearance represented and signified. Since the land of Canaan not only signified the church, but also heaven, and since burial signified resurrection unto life, therefore Abraham bought of Ephron a field in which was the cave of Machpelah which was before Mamre (Gen. 23), and there Abraham, Isaac, and Jacob, with their wives, were buried (Genesis 23, 25:9, 10; 35:29; 49:1). The particulars related concerning that cave, namely, that it was in the field of Ephron, which was before Mamre, and so on, signified resurrection unto life, as may be seen explained in the Arcana Coelestia. On this account also, Joseph commanded that his bones should be brought up into the land of Canaan (Genesis 50:24-26), and this was done (Exodus 13:19; Joshua 24:32); and for the reason that the land of Canaan as has been said, signified the heavenly Canaan, which is heaven. Because of the representation of resurrection into heaven by burial, also David and the kings after him were buried in Zion (1 Kings 2:10; 11:43; 14:17, 18; 15:8, 24; 22:50; 2 Kings 8:24; 12:21; 14:20; 15:7, 38; 16:20). The reason of this was, that Zion signified the celestial church and heaven, where the Lord is.
[17] That burial signifies resurrection is also evident from this fact, that it is frequently said that the dead "have been gathered to their fathers" and "to their people." "To their fathers," in Genesis:
Jehovah said unto Abraham, "Thou shalt come to thy fathers in peace, and shall be buried in a good old age" (15:15);
and in the Second Book of Kings:
Jehovah said of Josiah, king of Judah, "Behold I gather thee to thy fathers, and thou shalt be gathered unto thy sepulchre in peace" (22:20).
And "to [their] people," in Genesis:
"Abraham expired and died in a good old age, an old man and full [of days], and was gathered to his people" (25:8).
And in another place:
"Isaac expired and died, and was gathered to his people an old man and full of days" (Genesis 35:29);
and again:
"Jacob expired, and was gathered to his people" (49:33).
To their fathers and to their people denote to their own, that is, to their like in the other life, for every one after death comes to his like, with whom he will live for ever. It cannot mean to be gathered to their fathers, and to their people in the sepulchre, for it is also said concerning Abraham, that he should be gathered to his fathers, and that he was gathered to his people, when he died, and was buried in a new tomb, where none of his fathers, or of his people, except Sarah his wife, was buried before.
[18] In Job:
"Thou shalt know that thy tabernacle is peace, and thy children as the herb of the land; thou shalt come in old age unto the sepulchre, as the coming up of a shock of corn (acervi) in its season" (5:24-26).
A Tabernacle, in the Word, signifies what is holy in worship and the good of love, because Divine worship, in the most ancient times, was celebrated in tabernacles, and because their worship was from the good of celestial love, therefore a tabernacle also signifies that good. Since genuine peace pertains to celestial good, therefore it is said, "Thou shalt know that thy tabernacle is peace." The truths from that good and their increments are signified by the children who shall be as the herb of the land; for sons and children, and also the herb of the land, signify truths from good. That after a man is imbued with wisdom he will come into heaven is signified by, thou shalt come in old age into the sepulchre, old age denoting wisdom, and to come into the sepulchre, or to be buried, denoting resurrection; because this is meant it is therefore said, "as the coming up of a shock of corn in its season."
[19] From these few instances it is evident that sepulchres, because of the dead carcases and the bones therein, signify infernal things, but that burial signifies the rejection of these, and therefore resurrection. For when man casts aside or puts off his material body, he then puts on a spiritual body, with which he rises again; consequently the death of a man, in the spiritual sense, signifies the continuation of his life, although in a bad sense it signifies damnation, which is spiritual death. Since burial, in regard to man, signifies resurrection, and also regeneration, therefore burial, in regard to the Lord, signifies the glorification of His Human. For the Lord glorified, that is, made Divine, His whole Human, therefore He rose again on the third day with the Human glorified, that is, made Divine. Unless this had been accomplished, no man could have risen again to life. For man has resurrection to life solely from the Lord, and indeed from the fact that He united the Divine with His Human; from this union which is properly meant by glorification, man has salvation. This also is involved in what the Lord said concerning the woman who poured balsamic ointment upon His head, that she did it unto His burial (Matthew 26:7, 12; Mark 14:8; John 12:7); for anointing signifies that glorification; and because man from it has salvation, therefore He said concerning that woman,
"Verily, I say unto you, Wheresoever this gospel shall be preached in the whole world, that also which this [woman] hath done shall be spoken of for a memorial of her" (Matthew 26:13).
This was also represented by the man that was cast into the sepulchre of Elisha reviving when he touched his bones (2 Kings 13:20, 21), for Elisha represented the Lord as to Divine Truth, which constitutes the life of heaven, into which man is raised up.
[20] Since to be buried and burial signify both resuscitation into life, and regeneration; therefore not to be buried, and to be dragged out of the tombs, signify neither resurrection to heaven nor regeneration, but resurrection to hell, and consequently damnation; as in the following passages.
In Isaiah:
"Thou art cast out of thy sepulchre as an abominable branch, the raiment of the slain thrust through with the sword, who go down to the stones of the pit, as a carcase trodden under foot; thou shalt not be united with them in the sepulchre, for thou has destroyed thy land, thou hast slain thy people, the seed of the wicked shall not be named for ever" (14:19, 20).
This is said concerning the king of Babel, who signifies the profanation of Divine Truth. Therefore, thou art cast out of thy sepulchre, signifies condemned to hell. As an abominable branch, the raiment of the slain, thrust through with the sword, signifies the falsification of truth and its profanation, an abominable branch denoting truth falsified, and the raiment of the slain, thrust through with the sword, denoting truth adulterated and altogether destroyed by direful falsities. Who go down to the stones of the pit, as a carcase trodden under foot, signifies to the hell where the falsities of evil are, a carcase trodden under foot denoting an infernal spirit, in whom everything is spiritually dead, because good has been altogether destroyed. Thou shalt not be joined with them in the sepulchre, signifies no consociation with those who have risen again to life; for to be in the sepulchre, or to be buried, signifies that resurrection; and on the other hand to be cast out of the sepulchre signifies damnation. Thou hast destroyed thy land, thou hast slain thy people, signifies that the church and those therein who were in truths from good has been destroyed by the falsities of evil. The seed of the wicked shall not be named for ever signifies eternal severance and separation.
[21] In Jeremiah:
"Jehovah hath said concerning the sons and concerning the daughters who are born in this place, and concerning their mothers who shall bare them, and concerning their fathers who shall beget them in this land; they shall die of grievous deaths, so that they shall not be lamented, neither shall they be buried; they shall be for dung upon the faces of the earth, they shall be consumed by the sword, or by famine, that their carcase may be for food to the birds of the heavens, and to the beast of the earth" (16:3, 4).
These things are said of the church vastated as to all good and truth. Sons and daughters, and mothers and fathers, in the spiritual sense, do not mean sons and daughters, mothers and fathers, but the truths and goods of the church, both exterior and interior; sons and daughters denote truths and goods exterior, mothers and fathers truths and goods interior, which are called mothers and fathers because they beget and bring forth the exterior. They shall die of grievous deaths, so that they shall not be lamented, neither shall they be buried, signifies condemnation to hell on account of direful falsities. They shall be for dung upon the faces of the earth, signifies infernal filth which is the evil that defiles the good and truth of the church. To be consumed by sword or famine, signifies to be destroyed by falsities and evils. That their carcase may be for food to the birds of the heavens and to the beast of the earth, signifies to be consumed and to be yet further consumed by the desires of the love for evil and falsity.
[22] In the same:
"A tumult cometh even to the end of the earth, for Jehovah hath a controversy against the nations; he will enter into judgment with all flesh, he will give up the wicked to the sword; the slain of Jehovah shall be in that day from the end of the earth even unto the end of the earth, they shall not be lamented, nor gathered, nor buried; they shall be for dung upon the faces of the earth" (Jeremiah 25:31-33).
By these words is described the devastation of the church at its end when a last judgment takes place. The tumult even to the end of the earth, because Jehovah hath a controversy against the nations, signifies the dismay of all those who are of the church when they are visited and their evils are disclosed, the earth denoting the church, the nations, those who are in evils, and abstractedly, evils and the controversy of Jehovah against them denoting visitation and disclosure. He will enter into judgment with all flesh, signifies the universal judgment which takes place at the end of the church; He will give up the wicked to the sword, signifies that the unfaithful will perish by their own falsities. The slain of Jehovah in that day shall be from the end of the earth unto the end of the earth, signifies those who perish by falsities of every kind, the slain of Jehovah denoting those who perish by falsities, and from the end of the earth to the end of the earth denoting from primaries to the ultimates of the church, consequently falsities of every kind. They shall not be lamented, nor gathered, nor buried, signifies that there will be no longer any restoration and salvation, but condemnation, lamentation signifying grief because such is the state of man, and no lamentation signifying no grief, because man is such as to admit of no restoration. They shall be for dung upon the faces of the earth, signifies merely falsity and evil, without any reception of life from heaven; for if man does not receive life by means of the truths of faith and goods of charity, he is merely dead, being in mere falsities of evil and evils of falsity, which are "a carcase and dung upon the faces of the earth."
[23] In the same:
Against the prophets who prophesy a lie in the name of Jehovah; "The people to whom they prophesy shall be cast away in the streets of Jerusalem; because of famine and the sword, there shall be none to bury them, themselves, their wives, and their sons, and their daughters" (Jerem. 14:15, 16).
Here not to be buried denotes not to rise again to life, but to damnation; the rest may be seen explained above (652:34).
In the same:
"At that time they shall bring the bones of the kings of Judah, and the bones of the princes thereof, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their sepulchres, and shall spread them out to the sun, and to the moon, and to all the host of the heavens, which they have loved, and which they have served, and which they have gone after, and which they have sought, and to which they have bowed themselves down; they shall not be gathered, nor buried, they shall be for dung upon the faces of the earth" (8:1, 2).
By bringing out the bones from the sepulchres is signified to separate from the peoples, that is, to cast out from communion with those who are in heaven, among the damned without, as is the case when the evil enter the societies of the good, and are cast out afterwards, when discovered. For concerning those who are buried it is said that they are gathered to their peoples, as above concerning Abraham, Isaac, and Jacob, therefore to be brought out of the sepulchre denotes to be cast out from them. All those who are of the church, also all things pertaining to the church, are signified by the kings, princes, priests, prophets, and inhabitants of Jerusalem; kings signifying the truths of the church themselves in their whole extent; princes, principal truths; priests, the goods of doctrine; prophets, the truths of doctrine; and the inhabitants of Jerusalem, all things of the church depending thereon;
[24] here, by their bones, which are to be brought out, are signified falsities and evils, which have nothing in common with truths and goods. To spread them out to the sun, to the moon, and to all the host of the heavens, signifies to give them up to devilish loves, and thence to evils and falsities which are from hell. For the sun signifies love in both senses, the moon faith from that love, in both senses, and the host of the heavens, falsities and evils of every kind. Hence therefore to spread out the bones to these, means to give them over wholly to such things, in order that they may be nothing but loves and desires of evil and falsity. Which they have loved, which they have served, which they have gone after, which they have sought, and to which they have bowed themselves down, signifies exterior and interior affection and proneness for such things and worship therefrom. They shall not be gathered, nor buried, signifies that they shall never return to the societies of heaven, but will remain with those who are in hell. They shall be for dung upon the faces of the earth, signifies what is dead and unclean such as is cast out and trodden under foot. It is evident from these things what is signified by Josiah the king taking the bones out of the sepulchres and burning them upon the altar (2 Kings 23:16); by Jezebel being eaten by the dogs in the field, and none to bury her (2 Kings 9:10); and by Jehoiakim, the son of Josiah, king of Judah, being buried with the burial of an ass, taken out, and cast forth beyond the gates of Jerusalem (Jeremiah 22:19).
[25] The signification of being buried in Tophet, and in the valley of Hinnom, in Jeremiah, is similar:
"Behold the days come in which it shall no more be called Tophet, or the valley of the son of Hinnom, but the valley of slaughter; and they shall bury in Tophet till there is no room, and the carcase of this people shall be for food to the bird of the heavens, and to the beast of the earth, and none shall frighten them away" (7:32, 33).
And in the same:
"I will break this people and this city as the vessel of a potter is broken, which cannot be repaired any more, and they shall bury in Tophet, because there will be no place to bury, and I will make this city as Tophet" (19:11, 12).
Tophet and the valley of Hinnom signified the hells, Tophet, the hell at the back, which is called the devil, and the valley of Hinnom, the hell in front, which is called Satan, since all the places in the city of Jerusalem, and outside of it, corresponded to places in the spiritual world, for there the dwelling places are according to Divine order. In the midst are those who are in the greatest light or wisdom; in the borders, those who are in the least; to the east and west, those who are in love; to the south and north, those who are in intelligence. Such is the arrangement of the whole heaven, so also in every society there, in every city, and in every house, and this because the lesser forms in the heavens are all according to the likeness of the greatest form. And since Jerusalem signified heaven and the church as to doctrine, therefore also the places there were representative according to their quarters and their distances from the temple and from Zion; consequently Tophet and the valley of Hinnom, being most unclean places and wickedly idolatrous, represented and thence signified the hells. The signification of burying in Tophet, and in the valley of Hinnom, is evident from these things.
659. And shall not suffer [their bodies] to be placed in sepulchers, signifies the rejection and damnation of such. This is evident from the signification of "not to be placed in sepulchers or not to be buried," as being eternal damnation; for "to be buried" signifies in the Word awakening into life and resurrection, because when a man dies and is buried he is awakened or rises again into eternal life. For after death a man continues to live equally as in the world, but he lays aside the earthly or material body, which served him for use in the natural world, and continues his life in a spiritual body. Burial, therefore, is only the rejection, as it were, of the exuviae that he carried about in the natural world. Burial signifies awakening into eternal life or resurrection, because the angels do not know what the death of a man is nor what his burial is, since with them there is no death and therefore no burial, but they perceive all things spiritually; when, therefore, the death of a man is mentioned in the Word, instead of death they perceive his passing over from one world into another; and where burial is mentioned they perceive his resurrection into life. It follows from this that "not to be buried" signifies resurrection not into life, but into damnation, which means spiritual death. Every man, indeed, after his departure out of the world is awakened and rises again, but some to life and some to damnation, and as "to be buried" signifies resurrection to life, so "not to be buried" signifies damnation, but here of those who reject the goods of love and the truths of doctrine, which are signified by "the two witnesses;" consequently "not to be placed in sepulchers" (or not to be buried) does not mean damnation except in the idea of those who condemn such goods and truths. Therefore what "sepulchers" signify in the Word, as also "to be buried" and "not to be buried," can be seen from the following passages.
[2] That "sepulchers," because of the dead bodies and bones in them, signify things unclean, and thus things infernal, can be seen from many passages in the Word. As in Isaiah:
A people that provoke Me to anger continually before My faces; that burn incense upon bricks, that sit in sepulchers and lodge in waste places, that eat swine's flesh (Isaiah 65:3, 4).
"To provoke Jehovah to anger before His faces" signifies to sin against the truths and goods of the Word, and to fall away from the worship therein commanded, "the faces of Jehovah" meaning the things revealed in the Word; "to burn incense upon bricks" signifies worship from falsities of doctrine, "bricks" meaning the falsities of doctrine, and "to burn incense" meaning worship from them; "to sit in sepulchers" signifies to be in filthy loves; "to lodge in waste places" signifies to remain and to live in falsities, "waste places" meaning where there are no truths; "to eat swine's flesh" signifies to make infernal evils one's own.
[3] In Moses:
Whosoever shall touch one upon the surface of the field that is slain by a sword, or a dead body, or the bone of a man, or a sepulcher, shall be unclean seven days, and afterwards he shall be purified (Numbers 19:16, 18).
"To touch" signifies in the Word to communicate; therefore that falsities and evils be not communicated and thus appropriated it was forbidden to touch things unclean, here "one slain by a sword," a "dead body," "the bone of a man," or a "sepulcher;" since "one slain by a sword" signifies one who has been destroyed by falsities, and has thence been condemned to hell; and a "dead body" signifies one who has been destroyed by evils; "the bone of a man" signifies infernal falsity, and a "sepulcher" infernal evil.
[4] In Ezekiel:
Wail over the multitude of Egypt, and cast her down with them that go down into the pit. They shall fall in the midst of them that are slain by the sword. Asshur is there and all his assembly, his sepulchers are round about him, all the slain who have fallen by the sword, to whom sepulchers were given in the sides of the pit, and his assembly is round about his sepulcher. Elam and all his multitude is round about his sepulcher, all the uncircumcised slain by the sword (Ezekiel 32:18, 20, 22-24).
"The multitude of Egypt" signifies the knowledges [scientifica] of the natural man, which are dead because they do not come down and take form as effects, conclusions, and confirmations, from the truths of the spiritual man; "Asshur" signifies reasonings from such knowledges; therefore "Wail over the multitude of Egypt, and cast her down with them that go down into the pit," signifies grief because of the damnation of those who are in these knowledges, the "pit" signifying the hell where such dead knowledges have rule, that is, knowledges separated from truths, because employed to confirm falsities of doctrine and evils of life; "those slain by the sword," here as above, signify those who are condemned to the hells on account of falsities; "Asshur is there and all his assembly" signifies reasonings from those falsities; the "sepulchers" that are round about Asshur and in the sides of the pit, where Elam is, and "all the uncircumcised slain by the sword" signify the hells where these falsities are, that is, those who are in such falsities.
[5] It is to be known that falsities and evils of every kind correspond to unclean and loathsome things in the natural world, and the more direful falsities and evils to things pertaining to dead bodies and to fetid excrementitious things, and the milder falsities and evils to things pertaining to swamps; consequently the dwelling-places in the hells of those who are in such falsities and evils appear like pits and sepulchers; and if you will believe it, such evil genii and spirits also have their abode in the sepulchers, privies, and swamps that are in our world, although they do not know it; this is so because they correspond, and the things that correspond conjoin. The same conclusion may be drawn from this, that to those who have been assassins and poisoners, and to those who have perceived delight in violating women, there is nothing more delightful than the odor of a corpse; and to those who have been eaten up with the love of ruling, and to those who have taken delight in adulteries, and no delight in marriages, there is nothing more delightful than the odor of excrement; and to those who have confirmed themselves in falsities, and have extinguished in themselves the affection of truth, there is nothing more delightful than the odor of a swamp and of urinous places. This is why the hells in which they dwell appear according to the corresponding delights, some like pits and some like sepulchers.
[6] From this it appears why it was:
That those that were obsessed by demons were in sepulchers and came out therefrom (Matthew 8:28 seq.; Mark 5:2, 3, 5; Luke 8:27);
namely, because those that were obsessed while they lived in the world were in falsities from evil, or in knowledges from the Word, which they made dead by employing them to confirm evils and also to destroy the genuine truths of the church, especially the truths respecting the Lord, the Word, and the life after death; these dead knowledges are called in the Word "traditions." This is why those that were obsessed by such, when they had become demons:
Were in sepulchers, and the demons themselves were afterwards cast out into swine, that cast themselves headlong into the sea (Matthew 8:31-33).
They were "cast into swine" [because while they lived in the world they had been in sordid avarice], 1and this is what "swine" correspond to and thence signify; they "cast themselves headlong into the sea" because the "sea" here signifies hell.
[7] In David:
I have been reckoned with them that go down into the pit. I am become as a man that hath no strength; neglected among the dead, like the slain that lie in the sepulcher, whom Thou rememberest no more, and who are cut off from Thy hand. Thou hast laid me in the pit of the lower parts, in dark places, in the depths. Shall Thy mercy be declared in the sepulcher, Thy truth in destruction? (Psalms 88:4-6, 11)
This treats of temptations, in the highest sense of the Lord's temptations; this describes of what nature these were, namely, that He seemed to Himself to be in hell among the damned, so fierce and enormous were the temptations the Lord endured; therefore "I have been reckoned with them that go down into the pit" signifies that He seemed to Himself to be in hell, "the pit" meaning hell; "I am become as a man that hath no strength" signifies that He then seemed to Himself to be without power, for temptations plunge a man into falsities and evils, in which there is no power; "neglected among the dead" signifies among those who have nothing of truth and good, and who are therefore rejected; "as the slain that lie down in the sepulcher" signifies like those who are in falsities from evil, "the slain" signifying those who perish by falsities, and "the sepulcher" hell, because those that are in hell are spiritually dead; "whom Thou rememberest no more, and who are cut off from Thy hand," signifies who are deprived of all truth and good; "Thou hast laid me in the pit of the lower parts" signifies in the places of hell where such are; "in dark places" signifies as it were in falsities; "in the depths" signifies as it were in evils.
[8] There is now added a prayer from grief that he may be delivered from temptations, and for this among other reasons, "Shall Thy mercy be declared in the sepulcher, and Thy truth in destruction?" which signifies that in hell, where and from which are evils and falsities, Divine good and Divine truth cannot be proclaimed, "mercy" meaning the Divine good of the Divine love, and "truth" the Divine truth of the Divine wisdom, "sepulcher" meaning the hell where and from which are evils, and "destruction" the hell where and from which are falsities. From this it appears that "sepulcher" means hell, because they who are in hell are spiritually dead.
[9] In Isaiah:
That He might give the wicked to their sepulcher, and the rich in their deaths (Isaiah 53:9).
This also is said of the Lord, of whom the whole of this chapter treats, but here of His victories over the hells. "The wicked given to the sepulcher" mean the evil who will be cast down into hell; here "sepulcher" plainly stands for hell, which is called a sepulcher because of the spiritually dead who are in it; "the rich given in their deaths" mean those of the church who are in falsities from evils, who are called "rich" by reason of the knowledges of truth and good which they have from the Word; falsities from evil are signified by "deaths," because those who are in them are spiritually dead.
[10] Those who think evil about God and the neighbor but speak well, and those who think insanely about truths of faith and goods of love but speak sanely, such inwardly are sepulchers whited without, according to these words of the Lord:
Woe unto you, scribes and Pharisees, hypocrites, for ye are like unto whited sepulchers, which outwardly appear beautiful, but within are full of the bones of the dead and of all uncleanness (Matthew 23:27, 29; Luke 11:47, 48).
[11] And in David:
There is nothing right in the mouth of anyone, their midst is perditions; their throat is an open sepulcher, they flatter with their tongue (Psalms 5:9).
"In the mouth" signifies outwardly, the "midst" inwardly; that there is hell within is signified by "their throat is an open sepulcher;" and that outwardly there is hypocrisy and seeming sanity is signified by "they flatter with their tongue." These and other passages in the Word make evident what "sepulcher" signifies.
[12] So when those who are in falsities from evil are treated of, by "their sepulcher" the hell from which and in which there is such falsity is meant; but when those who are in truths from good are treated of, "sepulcher" means the removal and rejection of falsity from evil, and "burial" means awakening and resurrection into life, as also regeneration. For with a man who is in truths from good, falsity from evil is removed and rejected into hell, and the man himself, in respect to his interiors, which belong to his spirit, rises again and enters into the life of truth from good, which is the spiritual life. In this sense "burial" is to be understood in the following passages.
[13] In John:
Marvel not, for the hour cometh in which all that are in the sepulchers shall hear the voice of the Son of man, and shall come forth; they that have done goods unto the resurrection of life, but they that have done evils unto the resurrection of judgment (John 5:28, 29).
This does not mean that those who are in sepulchers or tombs shall hear the voice of the Lord and come forth, for all after death, equally as in this world, live as men, with the difference only that after death they live in a spiritual body, and not in a material body; therefore "to go forth out of the sepulchers" signifies out of the material body; and this going forth first takes place with everyone immediately after death, and afterwards when the Last Judgment is wrought, for at that time the exteriors are removed and the interiors are opened with all with whom this had not previously been done; then those whose interiors are heavenly are raised up unto life, but those with whom the interiors are infernal are raised up unto death, and this is what is signified by "they that have done goods shall go forth unto the resurrection of life, but they that have done evils unto the resurrection of judgment."
[14] That this is meant by "going forth out of the tombs or out of the sepulchers" is still more evidently manifest in Ezekiel:
Behold I will open your sepulchers and will cause you to come up out of your sepulchers, O My people, and will bring you upon the land of Israel, that ye may know that I am Jehovah, when I shall have opened your sepulchers and have caused you to come up out of your sepulchers, O My people, and have given My Spirit in you that ye may live, and have placed you upon your own land (Ezekiel 37:12-14).
This treats of the dry bones seen by the prophet upon the faces of the valley; upon these sinews appeared to be stretched and flesh came up, and skin covered them; and when the Spirit of God came into them they lived again and stood upon their feet. That by these bones the whole house of Israel was meant is openly declared in these words:
Son of man, these bones are the whole house of Israel; behold they say, Our bones are dried up, our hope is perished; as for us we are cut off (Ezekiel 37:11).
This house was likened to "dry bones" because they were in falsities and evils, which have no life because of their non-correspondence with heaven in respect to sinews, flesh, and skin, for "bones" signify truths in the ultimate of order, upon which spiritual truths are based, and "dry bones" signify falsities from evil; this makes clear that "to open the sepulchers and to cause the people to come up out of the sepulchers" signifies to raise up out of falsities from evil, thus from the dead, and to impart truths from good, thus life, which life is "the Spirit of God," from which they lived again; this is what is meant, therefore, by "causing the people to come up out of the sepulchers." The church that is to be formed out of these is signified by "the land of Israel" upon which they shall be placed.
[15] It is related in Matthew:
That after the passion of the Lord the tombs were opened, and many bodies of those that slept coming out of their tombs went into the holy city, and appeared to many (Matthew 27:52, 53).
That "the tombs were opened, and many bodies of them that slept appeared," has a similar signification as above in Ezekiel, where it is said that "Jehovah was to open the sepulchers and cause them to come up out of the sepulchers," namely, the regeneration and resurrection of the faithful unto life; not that the bodies themselves that lay in the tombs rose again, but that there was this appearance, that regeneration and resurrection to life from the Lord might be signified. Furthermore, these same words mean those who in the Word are said "to be bound in the pit," whom the Lord delivered when He had finished the whole work of redemption. For many of the faithful could not be saved until the Lord had come into the world and subjugated the hells; in the meanwhile they were detained in the places called "pits" until the Lord came, but were delivered by the Lord immediately after His coming. These pits were represented also by the "tombs" that were opened, and those who were in them by those that "slept," who after the Lord's resurrection, as it is said, "appeared to many in the holy city;" "the holy city" was Zion and Jerusalem, but by them heaven is meant, to which they were raised up by the Lord, for both Zion and Jerusalem were profane rather than holy. This makes evident what that miracle and that appearance represented and signified.
[16] Since "the land of Canaan" signifies both the church and heaven, and "burial" signifies resurrection into life, so:
Abraham bought of Ephron a field in which was the cave of Machpelah which was before Mamre (Genesis 23:1);
And there Abraham, Isaac, and Jacob, with their wives, were buried (Genesis 23:1; 25:9, 10; 35:29; 49:1; 50:1).
The particulars related concerning that cave, namely, that it was "in the field of Ephron, which was before Mamre," and many others, were significative of resurrection unto life (as may be seen explained in the Arcana Coelestia). For this reason Joseph also commanded:
That his bones should be brought up into the land of Canaan (Genesis 50:24-26);
And this was done (Exodus 13:19; Joshua 24:32);
and for the reason that "the land of Canaan," as has been said, signified the heavenly Canaan, which is heaven. Because of the representation of resurrection into heaven by burial:
David and the kings after him were buried in Zion (1 Kings 2:10; 11:43; 14:17, 18; 15:8, 24; 22:50; 2 Kings 8:24; 12:21; 14:20; 15:7, 38; 16:20).
This was because "Zion" signified the celestial church and heaven, where the Lord is.
[17] That "burial" signifies resurrection can also be seen from this, that the dead are frequently said to have been "gathered to their fathers," and "to their peoples;" "to their fathers" in Genesis:
Jehovah said to Abraham, Thou shalt come to thy fathers in peace, and shalt be buried in a good old age (Genesis 15:15).
And in the second book of Kings:
Jehovah said of Josiah, king of Judah, Behold I gather thee to thy fathers, and thou shalt be gathered into thy sepulcher in peace (2 Kings 22:20).
Also "to their people" in Genesis:
Abraham expired and died in a good old age, an old man and full of years, and was gathered to his peoples (Genesis 25:8);
Isaac expired and died, and was gathered to his peoples, an old man and full of days (Genesis 35:29);
Jacob expired and was gathered to his peoples (Genesis 49:33).
"To their fathers" and "to their peoples" mean to their own, that is, to their like in the other life, for everyone after death comes to his like with whom he is to live forever. It cannot mean that they were gathered to their fathers and to their peoples in the sepulcher, for it is also said of Abraham when he died, that he "was gathered to his fathers" and that he was "gathered to his peoples," yet he was buried in a new tomb, where none of his fathers or of his peoples were before him, except Sarah his wife.
[18] In Job:
Thou shalt know that thy tent is peace, and thy children as the herb of the land, thou shalt come in old age unto the sepulcher like the coming up of a heap of corn in its season (Job 5:24-26).
A "tent" signifies in the Word the holiness of worship and the good of love, because Divine worship in most ancient times was performed in tents; and because their worship was from the good of celestial love, a "tent" signifies also that good; and since there is genuine peace in celestial good therefore it is said, "Thou shalt know that thy tent is peace." Truths from that good and their increase are signified by "the children which shall be as the herb of the land," for "sons" and "children" and likewise "the herb of the land" signify truths from good; that when wisdom has been imbibed one shall come into heaven is signified by "thou shalt come in old age into the sepulcher," "old age" signifying wisdom, and "to come into the sepulcher" or "to be buried" signifying resurrection; and as this is the meaning it is added, "like the coming up of a heap of corn in its season. "
[19] From these few passages it may appear that "sepulchers," by reason of the dead bodies and inanimate bones therein, signify things infernal, but that "burial" signifies the rejection of these and consequently resurrection; for when a man rejects or puts off his material body he puts on a spiritual body, with which he rises again. For this reason the very death of man signifies in the spiritual sense the continuation of his life, but in an evil sense it signifies damnation, which is spiritual death. As in respect to man "burial" signifies resurrection and also regeneration, therefore in respect to the Lord it signified the glorification of His Human; for the Lord glorified, that is, made Divine, His entire Human, consequently on the third day He rose again with the Human glorified, that is, made Divine. Unless this had been done, no man could have risen again to life; for man has resurrection unto life solely from the Lord, and indeed from His having united the Divine with His Human, and from this union, or strictly speaking, glorification, man has salvation; this is involved in:
What the Lord said of the woman who poured balsamic ointment upon His head, that she did it unto His burial (Matthew 26:7, 12; Mark 14:8; John 12:7);
for "anointing" signifies that glorification; because from it man has salvation it is said of this woman:
Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, that also which this woman hath done shall be spoken of for a memorial of her (Matthew 26:13).
This, too, was represented by:
The man that was cast into the sepulcher of Elisha, who revived when he touched his bones (2 Kings 13:20, 21).
For "Elisha" represented the Lord in relation to Divine truth, and this constitutes the life of heaven into which man is raised up.
[20] Since "to be buried" and "burial" signify both resuscitation into life and regeneration; so "not to be buried" and "to be dragged out of the tombs" signifies no resurrection to heaven nor regeneration, but resurrection to hell, and accordingly damnation, as in the following passages. In Isaiah:
Thou art cast out of thy sepulcher like an abominable shoot, the vesture of those that are slain, of those thrust through with the sword, that go down to the stones of the pit, like a carcass trodden down; thou shalt not be united with them in the sepulcher, for thou hast destroyed thy land, thou hast slain thy people; the seed of the wicked shall not be named forever (Isaiah 14:19, 20).
This is said of the king of Babylon, by whom the profanation of Divine truth is signified; therefore "thou art cast out of thy sepulcher" signifies damnation to hell; "like an abominable shoot, the vesture of those that are slain, of those thrust through with the sword," signifies the falsification of truth and its profanation; "an abominable shoot" means truth falsified, and "the vesture of those that are slain, of those thrust through with the sword," means truth adulterated and utterly destroyed by direful falsities; "that go down to the stones of the pit, like a carcass trodden down," signifies to the hell where the falsities of evil are, "a carcass trodden down" signifying an infernal spirit, with whom everything is spiritually dead because of the total destruction of good; "thou shalt not be united with them in the sepulcher" signifies no consociation with those who rise again to life, for "to be in the sepulcher or to be buried" signifies that resurrection, and on the other hand, "to be cast out of the sepulcher" signifies damnation; "thou hast destroyed thy land, thou hast slain thy people," signifies that the church and those therein who are in truths from good have been destroyed by the falsities of evil; "the seed of the wicked shall not be named forever" signifies eternal dissociation and separation.
[21] In Jeremiah:
Jehovah hath said concerning the sons and concerning the daughters that are born in this place, and concerning their mothers that shall bear them, and concerning their fathers that shall beget them in this land, They shall die of grievous deaths, that they may not be lamented, neither buried; they shall be for dung upon the faces of the earth, or they shall be consumed by the sword or by famine, that their carcass may be for food to the birds of the heavens and to the beast of the earth (Jeremiah 16:3, 4).
This is said of the church vastated in respect to all good and truth; "sons and daughters, and mothers and fathers" do not mean in the spiritual sense sons and daughters, mothers and fathers, but the truths and goods of the church both exterior and interior, "sons and daughters" meaning exterior truths and goods, "mothers and fathers" interior truths and goods; these are called "mothers and fathers" because they beget and bring forth the exterior; "they shall die of grievous deaths, that they may not be lamented, neither buried," signifies condemnation to hell because of direful falsities; "they shall be for dung upon the faces of the earth" signifies infernal filth which is the evil that defiles the good and truth of the church; "to be consumed by the sword or by famine" signifies to be destroyed by falsities and evils; "that their carcass may be for food to the birds of the heavens and to the beast of the earth" signifies consumed and to be yet further consumed by the cupidities of the love of falsity and evil.
[22] In the same:
A tumult cometh even to the end of the earth, for Jehovah hath a controversy against the nations; He shall enter judgment with all flesh, He shall give the wicked to the sword; the slain of Jehovah shall be in that day from the end of the earth even unto the end of the earth, they shall not be lamented nor gathered nor buried, they shall be as dung upon the faces of the earth (Jeremiah 25:31, 33).
This describes the devastation of the church at its end when the Last Judgment takes place. "A tumult even to the end of the earth, for Jehovah hath a controversy against the nations," signifies the dismay of all who are of the church when they are visited and their evils are disclosed, the "earth" meaning the church, "nations" those who are in evils, and in an abstract sense evils, and "the controversy of Jehovah" against them visitation and disclosure.
"He shall enter judgment with all flesh" signifies the universal judgment that takes place at the end of the church; "He shall give the wicked to the sword" signifies that the unfaithful will perish by their falsities; "the slain of Jehovah shall be in that day from the end of the earth even unto the end of the earth" signifies those who perish by falsities of every kind, the "slain of Jehovah" meaning those who perish by falsities, and "from the end of the earth even unto the end of the earth" meaning from first things to last of the church, thus falsities of every kind; "they shall not be lamented nor gathered nor buried" signifies that there will be no more any restoration and salvation, but condemnation, "lamentation" signifying grief because such is the state of man, and "no lamentation" signifying no grief because man is such that there is no restoration; "they shall be for dung upon the faces of the earth" signifies mere falsity and evil with no reception of life from heaven; for if a man receives no life through the truths of faith and the goods of charity he is wholly dead, since he is in mere falsities of evil and evils of falsity, and such are "a carcass and dung upon the faces of the earth."
[23] In the same:
Against prophets that prophesy a lie in the name of Jehovah: The people to whom they prophesy shall be cast in the streets of Jerusalem, because of famine and the sword, and there shall be none to bury them, themselves, their wives, and their sons and their daughters (Jeremiah 14:15, 16).
Here, too, "not to be buried" means not to rise again to life but to damnation the rest may be seen explained above, n. Jeremiah 8:1, 2).
"To bring out the bones from the sepulchers" signifies to separate from the peoples, that is from communion with those who are in heaven, to cast out among the damned without, as takes place when the evil enter the societies of the good, and afterwards when discovered are cast out; for those that are buried are said "to be gathered to their peoples" as above of Abraham, Isaac, and Jacob; therefore "to be brought out of the sepulchers" means to be cast out from them. All who are of the church as well as all things of the church are signified by the "kings, princes, priests, prophets, and inhabitants of Jerusalem," "kings" signifying the truths themselves of the church in the whole complex, "princes" the chief truths, "priests" the goods of doctrine, "prophets" the truths of doctrine, and "the inhabitants of Jerusalem" all things of the church depending thereon.
[24] Here the "bones of those that are to be brought out" signify the falsities and evils which have nothing in common with truths and goods; "to spread them out to the sun, the moon, and all the host of the heavens," signifies to give them over to diabolic loves, and thus to evils and falsities which are from hell; for the "sun" signifies love in both senses, the "moon" faith in both senses derived from that love, and "the host of the heavens" falsities and evils of every kind; so here "to spread out the bones" to these means to wholly give them over to such things, that they may be nothing but loves and cupidities of evil and falsity; "which they have loved, which they have served, after which they have walked, which they have sought and to which they have bowed themselves down," signifies an exterior and interior affection and proneness for such things, and worship therefrom; "they shall not be gathered nor be buried" signifies that they are never to return to the societies of heaven, but will remain with those who are in hell; "they shall be as dung upon the faces of the land" signifies what is dead and unclean, such as is cast out and trodden down.
From this may appear what is signified by the following:
That Josiah the king took the bones out of the sepulchers and burned them upon the altar (2 Kings 23:16);
That the dogs in the field ate Jezebel, and there was none to bury her (2 Kings 9:10);
That Jehoiakim, the son of Josiah, 2king of Judah, was buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem (Jeremiah 22:19).
[25] "To be buried in Topheth," and "in the valley of Hinnom" has a like signification in Jeremiah:
Behold the days come that it shall no more be said Topheth, or the valley of the son of Hinnom, but the valley of slaughter; and they shall bury in Topheth till there is no place, and the carcass of this people shall be for food to the bird of the heavens and to the beast of the earth, and none shall frighten them away (Jeremiah 7:32, 33);
and in the same:
I will break this people and this city as the vessel of a potter is broken, which cannot be repaired anymore; and they shall bury in Topheth, because there will be no place for burying, and I will make this city as Topheth (Jeremiah 19:11, 12).
"Topheth" and "the valley of Hinnom" signify the hells, "Topheth" the hell at the back, which is called "the devil," and the "valley of Hinnom" the hell in front, which is called "Satan;" for in the city of Jerusalem and outside of it all places corresponded to places in the spiritual world; for in that world the dwelling places are according to Divine order; in the middle are those who are in the greatest light or wisdom, in the borders those who are in the least, to the east and west those who are in love, to the south and north those who are in intelligence; such is the arrangement of the whole heaven, and such it is in every society there, such in every city, and likewise also in every house, and this because the lesser forms in the heavens are all likenesses of the greatest form; and as "Jerusalem" signified heaven and the church in respect to doctrine, therefore also the places there were representative according to their quarters and distances from the temple and from Zion. This is why "Topheth" and "the valley of Hinnom," being most unclean and abominably idolatrous places, represented and thence signified the hells. Thence it appears what "burying in Topheth" and "in the valley of Hinnom" signifies.
Footnotes:
1. The words enclosed in brackets are from Hindmarsh's edition of 1786.
2. The Latin has "Joshua" for "Josiah."
659. "Et [corpora illorum] non permittent poni in monumentis." - Quod significet rejectionem et damnationem illorum, constat ex significatione "non poni in monumentis", seu "non sepeliri", quod sit damnatio aeterna; nam per "sepeliri" in Verbo significatur exsuscitatio in vitam et resurrectio; quoniam cum homo moritur et sepelitur, tunc exsuscitatur seu resurgit in vitam aeternam. Homo enim post mortem aeque vivit ac in mundo, sed corpus terrestre seu materiale, quod ei inserviverat pro usu in mundo naturali, deponit, et continuat vitam in corpore spirituali; quare sepelitio est modo rejectio quasi exuviarum quas in naturali mundo circumtulit.
Quod "sepelitio" significet exsuscitationem in vitam aeternam seu resurrectionem, est quia angeli non sciunt quid mors hominis et quid sepelitio ejus, quoniam illis non est aliqua mors, proinde nec sepelitio, et usque spiritualiter omnia percipiunt; quare ubi "mors" hominis in Verbo nominatur, pro illa percipiunt transmigrationem ejus ab uno mundo in alterum; et ubi "sepelitio" nominatur, percipiunt resurrectionem ejus in vitam. Exinde sequitur quod "non sepeliri" significet non resurrectionem in vitam, sed in damnationem, per quam intelligitur mors spiritualis. Unusquisque quidem homo post excessum e mundo exsuscitatur et resurgit, sed quidam ad vitam, quidam ad damnationem; et quia "sepeliri" significat resurrectionem ad vitam, inde "non sepeliri" significat damnationem, sed hic ab illis qui rejiciunt bona amoris et vera doctrinae, quae per "binos testes" significantur; quare per "non poni in monumentis" seu "non sepeliri" non intelligitur damnatio, nisi solum in idea illorum qui talia condemnant. Quid itaque "sepulchra" in Verbo significant, tum quid "sepeliri" et "non sepeliri", constare potest ex sequentibus locis.
[2] Quod "sepulchra" significent immunda, proinde etiam infernalia, ex cadaveribus et ossibus quae inibi, constat ex pluribus locis in Verbo:
– Ut apud Esaiam,
"Populus qui ad iram provocant Me coram faciebus meis jugiter, .... qui suffiunt super lateribus, qui sedent in sepulchris, et in vastitatibus pernoctant, qui comedunt carnem suis" (65:3, 4):
"provocare Jehovam ad iram coram faciebus Ipsius significat peccare contra vera et bona Verbi, et recedere a cultu ibi mandato; "facies Jehovae" sunt illa quae in Verbo revelata sunt: "suffire super lateribus" significat cultum ex falsis doctrinae ("lateres" sunt falsa doctrinae, ac "suffire" est cultus ex illis): "sedere in sepulchris" significat esse in amoribus spurcis: "pernoctare in vastitatibus" significat permanere et vivere in falsis ("vastitates" sunt ubi non vera): "comedere carnem suis" significat appropriare sibi mala infernalia.
[3] Apud Mosen,
"Quisquis tetigerit super superficie agri confossum gladio, aut mortuum, aut os hominis, aut sepulchrum, immundus erit septem diebus", et postea purificabitur (Numeri 19:16, 18):
per "tangere" in Verbo significatur communicare; quare ne communicarentur falsa et mala, et sic appropriarentur, prohibitum fuit tangere immunda, hic "confossum gladio", "mortuum", "os hominis" et "sepulchrum"; quia per "confossum gladio" significatur qui perierat per falsa, et inde damnatus ad infernum, per "mortuum" qui perierat per mala, per "os hominis" significatur falsum infernale, et per "sepulchrum" malum infernale.
[4] Apud Ezechielem,
"Plange super multitudine Aegypti, et descendere fac eam.... cum descendentibus foveam;.... in medio confossorum gladio cadent;.... ibi Aschur et tota congregatio ejus, circum eum sepulchra ejus, omnes confossi qui ceciderunt gladio, cui data sunt sepulchra in lateribus foveae, estque congregatio ejus circa sepulchrum ejus:.... Elam et omnis multitudo ejus circa sepulchrum ejus, omnes praeputiati confossi...gladio" (32:18, 20, 22-24):
per "multitudinem Aegypti" significantur scientifica naturalis hominis, quae mortua sunt, quia non descendunt et formantur ut effectus, conclusa et confirmationes ex veris spiritualis hominis; per "Aschurem" significantur ratiocinationes ex talibus scientificis: quare per "Plange super multitudine Aegypti, et descendere fac eam cum descendentibus in foveam", significatur dolor propter damnationem eorum qui in illis sunt; per "foveam" significatur infernum ubi talia scientifica mortua regnant, hoc est, scientifica separata a veris quia applicata ad confirmanda falsa doctrinae et mala vitae: per "confossos gladio" significantur hic ut supra illi qui damnati sunt ad inferna propter falsa: "ibi Aschur et tota congregatio ejus" significat ratiocinationes ex illis falsis: per "sepulchra" quae circum Aschurem et in lateribus foveae, ubi "Elam", et "omnes praeputiati confossi gladio", significantur inferna ubi illa falsa sunt, hoc est, illi qui in talibus falsis.
[5] Sciendum est quod falsa et mala omnis generis correspondeant immundis et tetris quae in naturali mundo sunt, diriora falsa et mala cadaverosis et quoque excrementitiis fetidis, mitiora falsa et mala paludinosis: inde est quod domicilia illorum in infernis qui in talibus falsis et malis sunt, appareant similia foveis et sepulchris; et si credere velitis, etiam tales genii et spiritus in sepulchris, latrinis et paludibus, quae in nostro mundo sunt, habitant, tametsi illi id nesciunt; causa est quia correspondent, et quae correspondent conjungunt: idem concludi potest ex eo, quod nihil jucundius sit nidore cadaveroso illis qui fuerunt ficarii et venefici, tum qui jucundum perceperunt in violandis feminis; et nihil jucundius est nidore excrementitio illis qui amore imperandi inescati fuerunt, tum qui jucundum in adulteriis, et non jucundum in conjugiis, ceperunt; ac nihil jucundius est nidore paludinoso tum urinoso illis qui se confirmaverunt in falsis, et affectionem veri apud se exstinxerunt: inde est quod inferna, in quibus illi sunt, appareant secundum jucunda correspondentia, quaedam sicut foveae, et quaedam sicut sepulchra.
[6] Ex his quoque patet unde erat,
"Quod obsessi a daemonibus fuerint in sepulchris, et inde egressi sint (Matthaeus 8:28, seq.; Marcus 5:2, 3, 5; Luca 8:27);
nempe, quia illi obsessi, dum vixerunt in mundo, in falsis ex malo fuerunt, seu in cognitionibus ex Verbo, quas fecerunt mortuas per id quod illas applicuerunt confirmandis malis, tum etiam destruendis genuinis veris ecclesiae, imprimis veris de Domino, de Verbo, deque vita post mortem, quae cognitiones mortuae in Verbo vocantur "traditiones "; inde erat, quod obsessi a talibus, qui daemones facti sunt,
"In sepulchris fuerint, ac ipsi daemones postea in porcos ejecti, qui praecipitaverunt se in mare ( 1
injecti fuerint", erat causa quia, dum vixerunt in mundo, in sordida avaritia fuerunt, nam talis avaritia correspondet porcis, et inde significat illos; quod "in mare se praecipitaverint", erat causa quia "mare" ibi significat infernum.
[7] Apud Davidem,
"Reputatus sum cum descendentibus in foveam, factus sum sicut Vir non robur: inter mortuos, neglectus, sicut confossi cubantes in sepulchro, quorum non meministi amplius, quique e manu tua excisi sunt; posuisti Me in fovea inferiorum, in tenebris, in profunditatibus. .... Num enarrabitur in sepulchro misericordia tua, veritas..in perditione?" (Psalms 88:5-7, 12 [B.A. 4-6, [11]):
agitur ibi de tentationibus; in sensu supremo de tentationibus Domini, quae describuntur quales fuerunt, quod nempe visus Sibi sicut in inferno inter damnatos; nam tentationes quas Dominus sustinuit fuerunt ita atroces et enormes: quare "Reputatus sum cum descendentibus [in] foveam" significat quod visus Sibi sicut in inferno ("fovea" est infernum); "factus sum sicut vir, non robur", significat quod tunc visus Sibi sicut absque potentia, nam tentationes immergunt hominem in falsa et mala, quibus nulla est potentia; "inter mortuos, neglectus", significat inter illos quibus nihil veri et boni, et propterea rejecti; "sicut confossi cubantes in sepulchro" significat sicut qui in falsis ex malo sunt; ("confossi" significant illos qui per falsa pereunt, et "sepulchrum" significat infernum, ex eo, quod illi qui in inferno, spiritualiter mortui 3
sint;) "quorum non meministi amplius, quique e manu tua excisi sunt", significat deprivatos omni vero et bono; "posuisti Me in fovea inferiorum" significat in locis inferni ubi tales; "in tenebris" significat sicut in falsis; "in profunditatibus" significat sicut in malis:
[8] sequitur nunc precatio ex dolore, ut a tentationibus liberetur; et inter causas etiam hoc, "Num enarrabitur in sepulchro misericordia tua, et veritas in perditione?" significat quod in inferno, ubi et unde mala et falsa, Divinum Bonum ac Divinum Verum non praedicari possint; "misericordia" est Divinum Bonum Divini Amoris, ac "veritas" est Divinum Verum Divinae Sapientiae, "sepulchrum" est infernum ubi et unde mala, et "perditio" est infernum ubi et unde falsa. Ex his etiam patet quod per "sepulchrum" intelligatur infernum, ex eo, quod illi qui in inferno sunt, spiritualiter mortui sint.
[9] Apud Esaiam,
"Ut daret impios sepulchro suo, et divites in mortibus suis" (53:9):
haec etiam de Domino, de quo in toto illo capite agitur; hic autem de victoria Ipsius super inferna: et per "impios" quos "daret sepulchro", intelliguntur mali qui dejicientur in infernum; hic "sepulchrum" manifeste pro inferno, quod "sepulchrum" vocatur ex spiritualiter mortuis qui ibi; et per "divites" quos "daret in mortibus suis", intelliguntur qui ab ecclesia in falsis ex malo sunt, qui vocantur "divites" ex cognitionibus veri et boni quae illis sunt ex Verbo; falsa ex malo significantur per "mortes", quoniam illi qui in iis spiritualiter mortui sunt.
[10] Qui de Deo et proximo cogitant male et usque loquuntur bene, et qui de veris fidei et de bonis amoris cogitant insane et loquuntur sane, illi sunt interius sepulchra exterius dealbata, secundum haec Domini verba:
"Vae vobis, Scribae et Pharisaei, hypocritae, quia similes vos facitis sepulchris dealbatis, quae foris quidem apparent pulchra, intus plena sunt ossibus mortuorum, et omni immunditie" (Matthaeus 23:27, 29; Luca 11:47, 48);
[11] et apud Davidem,
"Non in ore cujusvis rectum, medium eorum perditiones; sepulchrum apertum guttur eorum, lingua sua blandiuntur" (Psalms 5:10 [B.A. 9]):
"in ore" significat exterius, "medium" interius; quod interius sit infernum, significatur per quod "guttur eorum sit sepulchrum apertum"; et quod exterius sit hypocriticum et sicut sanum, significatur per quod "linguae blandiantur." Ex his et ex aliis in Verbo locis, constare potest quid significatur per "sepulchrum."
[12] Quando itaque agitur de illis qui in falsis ex malo sunt, tunc per "sepulchrum" illorum intelligitur infernum, ex quo et in quo id falsum; at vero ubi agitur de illis qui in veris ex bono sunt, tunc per "sepulchrum" intelligitur remotio et rejectio falsi ex malo, ac per "sepulturam" intelligitur exsuscitatio et resurrectio in vitam, tum quoque regeneratio; nam apud hominem qui in veris ex bono est, removetur falsum ex malo ac rejicitur in infernum; et ipse quoad interiora, quae sunt spiritus ejus, resurgit, ac vitam veri ex bono, quae est vita spiritualis, init: in hoc sensu intelligitur "sepultura" in sequentibus locis:
[13] Apud Johannem,
"Ne miremini, quoniam veniet hora in qua omnes qui in monumentis audient vocem Filii hominis, et exibunt: qui bona fecerunt, in resurrectionem vitae; qui vero mala fecerunt, in resurrectionem judicii" (5:28, 29):
per haec non intelligitur quod illi qui in sepulchris seu in monumentis sunt, audituri sint vocem Domini et exituri; quoniam omnes post mortem aeque vivunt homines sicut in mundo, cum sola differentia quod post mortem vivant in corpore spirituali, et non in materiali; quare per "exire e monumentis significatur e corpore materiali, quod fit primum cum unoquovis statim post mortem, et postea dum ultimum judicium existit; nam tunc removentur exteriora, et aperiuntur interiora, apud omnes apud quos prius non factum est; illi apud quos interiora sunt caelestia, resurgunt in vitam; at illi apud quos interiora sunt infernalia, resurgunt in mortem; quod intelligitur per "Qui bona fecerunt, exibunt in resurrectionem vitae; qui vero mala fecerunt, in resurrectionem judicii."
[14] Quod hoc sit "exire e monumentis" seu "e sepulchris", evidentius adhuc patet apud Ezechielem,
"Ecce Ego aperturus sepulchra vestra, et ascendere faciam vos e sepulchris vestris, popule mi, et deducam vos super terram Israelis, ut cognoscatis quod Ego Jehovah, ac aperuero sepulchra vestra, et ascendere fecero vos e sepulchris vestris, popule mi, et dedero spiritum meum in vobis, ut vivatis, et collocavero vos super terra vestra" (x37 [12,] 13, 14):
agitur ibi de "ossibus aridis" visis prophetae super faciebus vallis, super quae adducti apparuerunt nervi, ascendit caro, et obducta est cutis; et quae, postquam spiritus Dei in illa missus est, revixerunt et steterunt super pedibus: quod per "ossa illa" intelligatur tota domus Israelis, aperte dicitur his verbis,
"Fili hominis, ossa haec tota domus Israelis sunt; ecce dicentes, Exaruerunt ossa nostra, et periit spes nostra, excisi sumus nobis" (vers. 11);
quae domus assimilata est ossibus aridis, quia in falsis et malis erant, quae non aliquam vitam habent, ex non correspondentia cum caelo quoad nervos, carnem et cutem; nam "ossa" significant vera in ultimo ordinis super quibus fundantur vera spiritualia, at "ossa arida" falsa ex malo: inde constare potest quod per "aperire sepulchra, et ascendere facere populum e sepulchris, significetur exsuscitare e falsis a malo, ita a mortuis, et indere vera ex bono, ita vitam, quae vita est "spiritus Dei" ex quo revixerunt; hoc itaque est "ascendere facere populum e sepulchris": ecclesia, quae ex illis formabitur, significatur per "terram Israelis", super quam deducentur, et super qua collocabuntur.
[15] Memoratur apud Matthaeum,
"Quod post passionem Domini monumenta aperta sint, et multa corpora dormientium e monumentis suis ingressi sint in sanctam urbem, et apparuerint multis (27:52, 53):
quod "monumenta fuerint aperta", et quod "multa corpora dormientium apparuerint", simile significat quod supra apud Ezechielem, ubi dicitur quod "Jehovah aperturus sit sepulchra, et ascendere facturus eos e sepulchris", nempe regenerationem, et resurrectionem fidelium ad vitam; non quod ipsa illa corpora, quae in monumentis jacuerunt, resurrexerint, sed quod apparuerint, ut significaretur tam regeneratio quam resurrectio ad vitam a Domino. Praeterea per eadem illa verba intelliguntur illi qui in Verbo dicuntur "vincti in fovea", quos Dominus, postquam absolvit totum opus redemptionis, liberavit; nam multi fideles non salvari potuerunt antequam Dominus in mundum venerat, ac inferna subjugaverat; interea illi in locis quae vocantur "foveae", usque ad adventum Domini, detenti fuerunt, ac a Domino liberati statim post adventum Ipsius; hae foveae etiam repraesentabantur per "monumenta" quae aperiebantur, et illi qui ibi per "dormientes", qui post resurrectionem Domini, ut dicitur, "apparuerunt multis in sancta urbe"; "sancta urbs" erat Sion et Hierosolyma, sed per illas intelligitur caelum, quo sublati a Domino; nam utraque illa urbs potius erat profana quam sancta. Ex his constare potest quid per id miraculum et quid per illam apparentiam repraesentabatur et significabatur.
[16] Quoniam per "terram Canaanem" non modo significatur ecclesia sed etiam caelum, et per "sepulturam" resurrectio ad vitam, ideo
Abraham emerat ab Ephrone agrum, in quo spelunca Machpelah quae coram Mamre (Gen. 23);
Et ibi Abraham, Isacus et Jacobus cum uxoribus eorum sepulti sunt (Gen. 23; cap. 25:9, 10; 35:29; cap. 49; cap. 50).
Singula quae memorantur de spelunca illa, quod nempe fuerit "in agro Ephronis, quod coram Mamre", et plura, significabant resurrectionem ad vitam (quae videantur explicata in Arcanis Caelestibus). Quapropter etiam Josephus praecepit
Quod ascendere facerent ossa illius in terram Canaanem (Genesis 50:24-26);
Quod etiam factum est (Exodus 13:19; Joshua 24:32);
et hoc ex causa quia "terra Canaan", ut dictum est, significabat Canaanem caelestem, quae est caelum. Propter repraesentationem resurrectionis in caelum per sepulturam, etiam
David et reges post illum sepeliebantur in Sione (1 Regnum 2:10; 11:43; 14:17, 18; 15:8, 24; 22:51 [B.A. 50:[2] 1 Regnum 8:24; 12:22 [B.A. :21] ; cap. 1 Regnum 14:20; 15:7, 38; 16:20):
causa erat quia "Sion" significabat ecclesiam caelestem et caelum ubi Dominus.
[17] Quod "sepultura" significet resurrectionem, etiam constare potest ex eo, quod de mortuis passim dicatur quod "collecti sint ad patres suos", et "ad populos suos": "ad patres", in Genesi,
Jehovah dixit ad Abrahamum, "Tu venies ad patres tuos in pace, et sepelieris in senio bono" ( 4
15:15);
et in Secundo Libro Regum,
Jehovah de Joschia rege Jehudae, "Ecce Ego colligens te ad patres tuos, et colligeris in sepulchrum tuum in pace" (22:20):
et "ad populos", in Genesi,
"Exspiravit et mortuus est Abraham in senectute bona, senex et satur, et collectus ad populos suos" (25:8);
alibi,
"Exspiravit et mortuus est Isacus, et collectus ad populos suos, senex et satur dierum" (35:29);
et alibi,
"Jacobus.... exspiravit, et collectus ad populos suos" (49:33):
"ad patres" et "ad populos" est ad suos, hoc est, ad sui similes in altera vita; nam quisque post mortem venit ad similes, cum quibus in aeternum victurus. Non dici potest colligi ad patres et ad populos in sepulchro; nam etiam de Abrahamo dicitur, quod "colligeretur ad patres", et quod "collectus ad populos esset", cum mortuus, ac sepultus in novo monumento, ubi nondum aliquis ex patribus ejus aut ex populis ejus praeter Saram uxorem, antea fuit.
[18] Apud Hiobum,
"Cognosces quod pax tabernaculum tuum, .... et liberi tui sicut herba terrae; venies in senio ad sepulchrum, sicut ascendere acervi in tempore suo" (5:24, 25 [, [26]);
per "tabernaculum" in Verbo significatur sanctum cultus ac bonum amoris, quia cultus Divinus antiquissimis temporibus fiebat in tabernaculis, et quia cultus eorum erat ex bono amoris caelestis, ideo per "tabernaculum" etiam significatur id bonum; quoniam bono caelesti est genuina pax, ideo dicitur, "Cognosces quod pax tabernaculum tuum": vera ex illo bono, et illorum incrementa, significantur per "liberos" qui "erunt sicut herba terrae"; nam "filii" et "liberi" significant vera ex bono, similiter "herba terrae": quod postquam sapientia imbutus est, in caelum venturus sit, significatur per "Venies in senio in sepulchrum"; "senium" significat sapientiam, et "venire in sepulchrum" seu "sepeliri" resurrectionem; quae quia intelligitur, ideo dicitur, "sicut ascendere acervi in tempore suo."
[19] Ex his paucis constare potest quod "sepulchra", ex cadaveribus et ossibus inanimatis inibi, significent infernalia, at quod "sepelitio" significet rejectionem illorum, proinde etiam resurrectionem; nam dum homo materiale suum corpus rejicit seu exuit, tunc induit spirituale, cum quo resurgit: inde quoque est, quod ipsa mors hominis in sensu spirituali significet continuationem vitae ejus, tametsi in malo sensu damnationem, quae est mors spiritualis. Quoniam "sepelitio" quoad hominem significat resurrectionem, et quoque regenerationem, ideo "sepelitio" quoad Dominum significabat glorificationem Humani Ipsius; Dominus enim totum Humanum suum glorificavit, hoc est, Divinum fecit; quapropter cum illo glorificato, hoc est, Divino facto, tertio die resurrexit: hoc nisi factum fuisset, nemo hominum potuisset ad vitam resurgere; resurrectio enim ad vitam homini est unice ex Domino, et quidem ex eo quod univerit Divinum Humano suo; ex qua unione, quae proprie intelligitur per glorificationem, est homini salvatio: hoc quoque involvit
Quod Dominus dixit de muliere quae super caput Ipsius effudit ungnentum balsamicum, quod ad sepelitionem Ipsius id fecerit (Matthaeus 26:7, 12; Marcus 14:8; Johannes 12:7):
per "unctionem" enim significatur glorificatio illa, et quia ex eo homini est salus, ideo de muliere illa dicitur,
"Amen dico vobis, ubicunque praedicabitur Evangelium hoc in toto mundo, perhibebitur etiam quod fecit haec in memoriam ejus" (Matth. [26] vers. 13).
Hoc quoque repraesentatum est per
Quod vir qui conjectus est in sepulchrum Elisaei, cum tangeret ossa illius, revixerit (2 Regnum 13:20, 21):
per Elisaeum enim repraesentatus est Dominus quoad Divinum Verum, et hoc facit vitam caeli in quam homo exsuscitatur.
[20] Quoniam "sepeliri" et "sepultura" significat tam resuscitationem in vitam quam regenerationem, ideo per "non sepeliri", et per "extrahi e monumentis", significatur non resurrectio ad caelum nec regeneratio, sed resurrectio ad infernum, proinde damnatio; ut in sequentibus locis:
– Apud Esaiam,
"Tu projectus es e sepulchro tuo sicut surculus abominabilis, vestimentum occisorum, confossorum gladio, qui descendunt ad lapides foveae, sicut cadaver conculcatum; non adunaberis cum iis in sepulchro, nam terram tuam perdidisti, populum tuum occidisti, non nominabitur in aeternum semen malitiosorum" (14:19, 20):
haec de rege Babelis, per quem significatur profanatio Divini Veri: quare, "Tu projectus es e sepulchro tuo" significat quod damnatus ad infernum: "sicut surculus abominabilis, vestimentum occisorum, confossorum gladio", significat falsificationem veri et profanationem ejus; "surculus abominabilis" est verum falsificatum; "vestimentum occisorum, confossorum gladio", est verum adulteratum et prorsus destructum per dira falsa: "qui descenderunt ad lapides foveae, sicut cadaver conculcatum", significat ad infernum ubi sunt falsa mali; "cadaver conculcatum" significat spiritum infernalem apud quem omne est spiritualiter mortuum ex prorsus destructo bono: "non adunaberis cum iis in sepulchro", significat non consociationem cum illis qui resurrexerunt ad vitam; nam "in sepulchro esse", seu "sepultus esse", significat illam resurrectionem; ac vicissim, "projectus e sepulchro", damnationem: "terram tuam perdidisti, populum tuum occidisti", significat quod ecclesiam et illos qui in veris ex bono ibi, per falsa mali destruxerit: "non nominabitur in aeternum semen malitiosorum" significat dissociationem et separationem aeternam.
[21] Apud Jeremiam,
"Jehovah dixit super filiis et super filiabus qui nascuntur in loco hoc, et super matribus eorum quae parient eos, et super patribus eorum qui generabunt eos in terra hac; mortibus aegris morientur, ita ut non plangantur, neque sepeliantur, in stercus super faciebus terrae erunt, aut gladio aut fame consumentur, ut sit cadaver eorum in cibum avibus caelorum et bestiae terrae" (16:3, 4):
haec de ecclesia vastata quoad omne bonum et verum: per "filios et filias" ac per "matres et patres" in sensu spirituali non intelliguntur filii et filiae, matres et patres, sed ecclesiae vera et bona tam exteriora quam interiora; "filii et filiae" sunt vera et bona exteriora; "matres et patres" sunt vera et bona interiora, quae "matres et patres" vocantur quia gignunt et producunt exteriora: quod "mortibus aegris morientur, ita ut non plangantur neque sepeliantur", significat condemnationem ad infernum propter dira falsa: "in stercus super faciebus terrae erunt" significat spurcum infernale, quod est malum conspurcans bonum et verum ecclesiae: "gladio aut fame consumi significat destrui a falsis et malis: "ut sit cadaver in cibum avibus caelorum et bestiae terrae" significat consumptum ac ulterius consumendum a cupiditatibus amoris falsi et mali.
[22] Apud eundem,
"Venit tumultus usque ad finem terrae, quia lis Jehovae contra gentes; judicium intrabit cum omni carne, impios tradet gladio . erunt confossi Jehovae in die illo a fine terrae usque ad finem terrae, non plangentur, non colligentur, neque sepelientur; in stercus super faciebus terrae erunt" (25 5
per haec describitur devastatio ecclesiae in fine ejus, quando ultimum judicium: "tumultus usque ad finem terrae, quia lis Jehovae contra gentes", significat consternationem omnium qui ab ecclesia, dum visitantur et deteguntur mala illorum; "terra" est ecclesia, "gentes" sunt qui in malis, et abstracte mala, ac "lis Jehovae" contra illa est visitatio et detectio: "judicium intrabit cum omni carne" significat judicium universale quod in fine ecclesiae existit: "impios tradet gladio" significat quod infideles perituri sint per sua falsa: "erunt confossi Jehovae in die illo a fine terrae usque ad finem terrae" significat illos qui pereunt per falsa omnis generis; "confossi Jehovae" sunt qui pereunt per falsa; "a fine terrae ad finem ejus" significat a primis ad ultima ecclesiae, ita falsa omnis generis: "non plangentur, neque colligentur, neque sepelientur", significat quod non amplius aliqua restauratio et salvatio, sed condemnatio; "planctus" significabat dolorem propter statum hominis talem, et "non planctus" significabat non dolorem quia homo talis ut nulla restauratio: "in stercus super faciebus terrae erunt" significat mere falsum et malum, absque aliqua receptione vitae e caelo; nam homo si non per vera fidei et bona charitatis recipit vitam, est mere mortuus, nam est in meris falsis mali et in malis falsi, quae sunt "cadaver et stercus super faciebus terrae."
[23] Apud eundem,
"Contra prophetas qui prophetant" mendacium in nomine Jehovae:.... "Populus, quibus illi prophetantes, erunt abjecti in plateis Hierosolymae, propter famem et gladium; nec sepeliens iis; ipsi, uxores eorum, et filii eorum et filiae eorum" (14 [15,] 16):
"non sepeliri" etiam hic pro non resurgere in vitam, sed in damnationem. (Reliqua videantur supra, n. 652 [d] , explicata.) Apud eundem,
"In tempore illo, extrahent ossa regum Jehudae, et ossa principum ejus, et ossa sacerdotum, et ossa prophetarum, et ossa habitatorum Hierosolymae sepulchris eorum, et expandent ea soli et lunae et omni exercitui caelorum quae adamaverunt, et quibus serviverunt, et post quae iverunt, et quae quaesiverunt, et quibus se incurvaverunt; non colligentur, neque sepelientur, in stercus super faciebus terrae erunt"' (8:1, 2):
per "extrahere ossa e sepulchris" significatur dissociare a populis, hoc est, ejicere e communione cum illis qui in caelo foris inter damnatos, ut fit quando mali intrant societates bonorum, ac postea detecti ejiciuntur; nam de sepelitis dicitur, quod "collecti sint ad populos suos", ut supra de Abrahamo, Isaco et Jacobo; unde "extrahi e sepulchris" est ex illis ejici: omnes qui ab ecclesia, tum omnia ecclesiae, significantur per "reges, principes, sacerdotes, prophetas et habitatores Hierosolymae"; per "reges" ipsa vera ecclesiae in toto complexu, per "principes" principalia vera, per "sacerdotes" bona doctrinae, per "prophetas" vera doctrinae, per " habitatores Hierosolymae" omnia ecclesiae inde pendentia;
[24] hic per "ossa illorum", quae extrahenda, significantur falsa et mala, quae nihil commune habent cum veris et bonis: "expandere illa soli, lunae et omni exercitui caelorum", significat tradere illa amoribus diabolicis, et inde malis et falsis quae ab inferno; nam "sol" significat amorem in utroque sensu, "luna" fidem in utroque sensu derivatam ab amore illo, et "exercitus caelorum" falsa et mala omnis generis; hic itaque "expandere ossa illis" est prorsus tradere illis, ut non sint nisi amores et cupiditates mali et falsi: "quae adamaverunt, quibus serviverunt, post quae iverunt, quae quaesiverunt, et quibus se incurvaverunt", significant affectionem et propensionem ad illa exteriorem et interiorem, et inde cultum: "non colligentur, neque sepelientur", significat quod nusquam redituri ad societates quae sunt caeli, sed quod mansuri apud illos qui in inferno: "in stercus super faciebus terrae erunt" significat tale mortuum et immundum quod ejicitur et conculcatur.
Ex his constare potest quid significatur per
Quod a Joschia rege ossa extracta sint e sepulchris, et combusta super altari (2 Regnum 23:16);
Quod Isabelem comederent canes in agro, nec sepeliens (2 Regnum 9:10);
Quod Jojakimus, filius 6
Joschiae regis Jehudae, sepultura asini sepeliretur, trahendo et projiciendo procul ultra portas Hierosolymae (Jeremias 22:19).
[25] Simile significatur per "sepeliri in Thopheth", et "in valle Hinnomi", apud Jeremiam,
"Ecce dies venientes, ... quibus non dicetur amplius Thopheth, aut vallis filii Hinnomi, sed vallis occisionis; et sepelient in Thopheto, ideo quod non locus; et erit cadaver populi hujus in cibum avi caelorum, et bestiae terrae, nec abigens terrendo" (7:32, 33);
et apud eundem,
"Frangam populum hunc et urbem hanc, sicut frangitur vas figuli, quod non potest reparari amplius, et in Thopheth sepelient, quia non locus ad sepeliendum, .... et dabo urbem hanc sicut Thopheth" (19:11, 12):
"Thopheth" et "vallis Hinnomi" significabant inferna, "Thopheth" infernum a tergo, quod vocatur "diabolus", et "vallis Hinnomi" infernum a facie, quod vocatur "satanas", quoniam in urbe Hierosolyma et extra illam omnes loci correspondebant locis in mundo spirituali: nam in hoc habitationes sunt secundum Divinum ordinem; in medio sunt qui in maxima luce seu sapientia, in terminis qui in minima, ad orientem et occidentem qui in amore, ad meridiem et septentrionem qui in intelligentia; talis ordinatio est universi caeli, talis etiam in unaquavis societate ibi, talis in unaquavis urbe ibi, et similis etiam in unaquavis domo; et hoc ideo, quia formae minores in caelis sunt omnes ad instar formae maximae; et quoniam "Hierosolyma" significabat caelum et ecclesiam quoad doctrinam, inde etiam loca ibi ad plagas, et ad distantias a Templo et a Sione, repraesentabant: ex eo, quia Thopheth et vallis Hinnomi essent loci immundissimi et nefarie idololatrici, repraesentabant et inde significabant inferna: ex his patet quid significat "sepeliri in Thopheth et in valle Hinnomi."
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