Apocalypse Revealed · §§ 721–765

721. And the inhabitants of the earth have been made drunk with the wine of her whoredom, signifies the insanity in spiritual things from the adulteration of the Word with those who are in that religious persuasion. By “being made drunk with the wine of whoredom” is signified to be insane in spiritual things from the falsification of the truths of the Word, here from their adulteration; by “wine” the Divine truth of the Word is signified (n. 316), and by “whoredom” is signified its falsification and adulteration (n. 134, 620, 632, 635). Therefore by “being made drunk with that wine” is signified to be insane in spiritual things; by “the inhabitants of the earth” are signified they who are in the church, as above (chap. 11:10; 12:12; 13:13-14; 14:6); but here, they who are in that religious persuasion since the church is not there, because they do not approach the Lord, nor read the Word, and because they invoke the dead, see above (n. 718). “To be made drunk with that wine” signifies to be insane in spiritual things, may indeed be seen without confirmation from other passages in the Word; but as many are not able to see this, on account of their not thinking spiritually but sensually, that is, materially, concerning the particulars of the Word, when they read it, I will adduce some passages from the Word, to confirm that there “to be made drunk” signifies insanity in spiritual, that is, in theological things; thus:

They are drunken, but not with wine; they stagger, but not with strong drink (Isa. 29:9).

Hear, thou afflicted, drunken, but not with wine (Isa. 51:21).

A cup of gold is Babel in the hand of Jehovah, making the whole earth drunken; the nations have drunk of her wine, therefore the nations are mad (Jer. 51:7).

Babel shall be a hissing; when they have become warm I will make their banquets, and I will make them drunken, that they may exult, and may sleep the sleep of an age, and not awake (Jer. 51:37, 39).

Babylon is fallen, is fallen, because she hath made all the nations drink of the wine of her whoredom (Rev. 14:8; 18:3).

Every bottle shall be filled with wine; behold, I will fill all the inhabitants of this land, kings, priests, and prophets, with drunkenness (Jer. 13:12-13).

Thou shalt be filled with drunkenness and sadness, with the cup of devastation and desolation (Ezek. 23:32-33).

Daughter of Edom, even to thee shall the cup pass; thou shalt be drunken and shalt be uncovered (Lam. 4:21).

Thou also shalt be drunken (Nahum 3:11).

Drink and be drunken, and vomit, and fall so as not to rise again (Jer. 25:27).

Woe unto them that are wise in their own eyes, and intelligent before their own faces; woe to them that are heroes to drink wine, and men of strength to mingle strong drink (Isa. 5:21, 22). Besides other places (as Isa. 19:11-12, 14; 24:20; 28:1, 3, 7-8; 56:12; Jer. 23:9-10; Lam. 3:15; Hos. 4:11-12, 17-18; Joel 1:5-7; Hab. 2:15; Ps. 75:8; 107:27).

722. Verse 3. And he carried me away in the spirit into the wilderness, signifies that he was carried in a spiritual state to those with whom all things of the church were devastated. By “a wilderness” is signified a church in which there is no longer any truth, and thus where all the things of it are devastated (n. 546); and by being “in the spirit” is signified to be in a spiritual state from the Divine influx, as shown above (n. 36); hence by “he carried me away in the spirit into the wilderness,” is signified to be carried in a spiritual state to those with whom all things of the church were devastated.

723. And I saw a woman sitting upon a scarlet beast, full of names of blasphemy, signifies that religious persuasion founded upon the Word profaned by them. By “the woman” is signified the Roman Catholic or Babylonian religious persuasion, for it follows, “Upon her forehead was a name written, Mystery, Babylon the great, mother of harlots and abominations of the earth.” That by “a woman” is signified the church from the affection of truth (see n. 434), here the Roman Catholic religious persuasion, which is in an opposite affection. By “the scarlet beast” is signified the Word, as will be seen presently; and by “full of names of blasphemy,” is signified that it was totally profaned; for by “blasphemy” is signified the denial of the Lord’s Divine in His Human, and the adulteration of the Word (n. 571, 582, 692, 715), thus profanation. For he who does not acknowledge the Lord’s Divine in His Human, and falsifies the Word, though not intentionally, indeed profanes, but lightly; they who ascribe to themselves all the power of the Lord’s Divine Human, and therefore deny it, and they who apply all things of the Word to acquiring to themselves dominion over the holy things of the church and heaven, and for that reason adulterate the Word, these profane grievously. From these things it may appear, that by “I saw a woman sitting upon a scarlet beast, full of names of blasphemy,” is signified that religious persuasion founded upon the Word profaned by them. By “scarlet” is signified the truth of the Word from a celestial origin.

[2] That by “the scarlet beast” is signified the Word as to celestial Divine truth, appears at first thought remote and strange, yea, absurd, because it is called “a beast”; but that by “a beast,” in the spiritual sense, is signified natural affection, and that the expression is thus applied to the Word, to the church, and to man, may be seen above (n. 239, 405, 567). That “the four animals,” one of which was a lion, another a calf, and the fourth an eagle, signify the Word, and are also called “beasts” in Ezekiel (n. 239, 275, 286, 672). That “a horse,” which is also a beast, signifies the understanding of the Word (n. 298). That “a lamb” signifies the Lord, “a sheep” the man of the church, and “a flock” the church itself, is known. These are quoted, lest anyone should wonder that “the scarlet beast” signifies the Word. And because the Roman Catholic religious persuasion rests its strength and dignity upon the Word, therefore that woman appeared “sitting upon a scarlet beast,” as she had before appeared “upon many waters” (verse 1), by which are signified the truths of the Word adulterated and profaned, as above (n. 719). That by that “beast” is signified the Word, appears manifestly from the things said of it in the following passages of this chapter, as:

The beast that thou sawest, was, and is not; and they that dwell on the earth shall wonder on seeing the beast that was, and is not, and yet is (Rev. 17:8).

The beast that was, and is not, even he is the eighth king, and is of the seven, and goeth into perdition (Rev. 17:11).

The ten horns are ten kings, who shall give their power and authority to the beast (Rev.17:12-13).

God hath given it in their hearts to give their kingdom to the beast (Rev. 17:17).

Such things can only be said of the Word.

724. Having seven heads and ten horns, signifies intelligence from the Word, at first holy, afterwards none, and at length insanity, and much power continually from the Word. That “the head” signifies intelligence and wisdom when spoken of the Lord and of the Word, and in the opposite sense insanity and folly, may be seen above (n. 538, 568). That “seven” does not signify seven, but all, and is applied to holy things (n. 10, 391). That “a horn” signifies power (n. 270), and that “ten horns” signify much power (n. 539); that by “seven heads” is signified intelligence at first holy, and afterwards none, and at length insanity, appears from verses 9 and 10 of this chapter where the angel mentions the signification of “seven heads,” as will be seen below. Hence it is plain that by “the beast having seven heads and ten horns,” is signified intelligence from the Word, at first holy, afterwards none, and at length insanity, and much power from the Word continually.

725. Verse 4. And the woman was arrayed in purple and scarlet, signifies celestial Divine good and Divine truth, which are of the Word with them. By “purple” is signified celestial Divine good, and by “scarlet” is signified celestial Divine truth, as will be seen presently; by “being clothed” with them is signified to have them about them, consequently with them. The reason why these principles are with them from the Word, is because by “the scarlet beast” upon which the woman sat is signified the Word (n. 723). That the Divine good and truth of the Word is about them as a garment, thus with them, is known, for they adore the Word from without and not from within; they acknowledge it, because it treats of the Lord, and of His power over heaven and the church, which they have transferred to themselves; and it treats of the keys given to Peter, whose successors they say they are. And since upon these two they found their majesty, dignity, and authority, they of necessity acknowledge the holiness of the Word. But yet the Word to them is only like the garment of “purple and scarlet and of gold, precious stones and pearls,” upon a harlot holding in her hand a golden cup, full of abominations and uncleanness of whoredom.

[2] Since “purple and scarlet” are mentioned, and then “gold, precious stones, and pearls,” and by “purple and scarlet” is signified celestial Divine good and truth, and by “gold and precious stones” spiritual Divine good and truth, both from the Word, therefore something shall be said concerning the celestial Divine and the spiritual Divine. There are two kingdoms into which the whole heaven of the Lord is distinguished, the celestial kingdom and the spiritual kingdom; the celestial kingdom consists of angels who are in love from the Lord, and the spiritual kingdom of angels who are in wisdom from the Lord. In both kingdoms there is good and truth; the good and truth with the angels of the celestial kingdom is signified by “purple and scarlet,” and the good and truth with the angels of the spiritual kingdom is signified by “gold and precious stones.” Both these goods and truths the angels have from the Lord through the Word; wherefore there are two interior senses of the Word, the celestial and the spiritual. This then is the reason why “the woman sitting upon the scarlet beast appeared arrayed in purple and scarlet, and inwrought with gold and precious stones, and pearls.”

[3] The same which is signified by this woman is also signified by:

The rich man, who was clothed in purple and fine linen, and indulged in delicacies every day splendidly at whose gateway Lazarus was cast, desiring to be filled with the crumbs that fell from his table (Luke 16:19-21).

By “the rich man clothed in purple and fine linen” the Jews are meant, who had the Word; and by “Lazarus” are meant the Gentiles, who had it not. Similar things are signified in the following passages:

They that have eaten delicacies are devastated in the streets; they that were brought up in scarlet have embraced the dunghill (Lam. 4:5).

Therefore, thou wasted one, what wilt thou do? Though thou clothest thyself in scarlet, though thou adornest thyself with an ornament of gold, in vain shalt thou make thyself beautiful (Jer. 4:30).

Daughters of Israel, weep over Saul, who clothed you in scarlet with delightful things, and who put an ornament of gold upon your apparel (2 Sam. 1:24).

Fine linen of needlework was that which thou spreadest forth, hyacinth and purple were thy covering (Ezek. 27:7).

This is said of Tyre, by which the knowledges of truth and good from the Word are signified.

[4] Since celestial good and truth are signified by “purple and scarlet,” therefore the garments of Aaron, as also the veils and curtains of the tabernacle, were woven of hyacinth, purple, scarlet and fine linen (Exod. 26:4, 31, 36; 27:16; 28:6, 15); the curtains also (Exod. 26:1); and the veil before the ark (Exod. 26:31); the covering for the door of the tent (Exod. 26:36); and the covering of the gate of the court (Exod. 27:16); the ephod (Exod. 28:6); the belt (Exod. 28:8); the breastplate of judgment (Exod. 28:15); the skirts of the cloak of the ephod (Exod. 28:33); the cloth of scarlet over the bread of faces (Num. 4:8). It is manifest from these passages what is signified by “the purple and scarlet” with which the woman that sat upon the scarlet beast appeared arrayed. In like manner in the following passages, where it is said:

Alas, the great city, which was clothed in fine linen and purple and scarlet, inwrought with gold and precious stone and pearls; for in one hour so great riches are devastated (Rev. 18:16-17).

Also that purple and scarlet, gold, precious stone, and pearls, were among the merchandise of Babylon, see Rev. 18:12.

726. And inwrought with gold and precious stone, signifies spiritual Divine good and Divine truth, which are of the Word, with them. By “gold” is signified good (n. 211); by “precious stone” is signified truth (n. 231, 540, 570); both from the Word. That spiritual good and truth are signified is because celestial good and truth are signified by “purple and scarlet;” and both are conjoined in the Word on account of the marriage of good and truth therein (n. 373); and celestial good and truth, because they are of love, are in their essence good; and spiritual good and truth, because they are of wisdom, are in their essence truth. That celestial good and truth are of love, and that spiritual good and truth are of wisdom, may be seen above (n. 725). What is meant besides by this woman’s being thus arrayed and adorned may be seen in the preceding article.

727. And pearls, signifies the knowledges of good and truth which are of the Word with them. By “pearls,” in the spiritual sense, are signified the knowledges of good and truth both celestial and spiritual which are from the Word, particularly from the sense of its letter; and because “pearls” signify those knowledges, they are therefore named after “purple and scarlet,” and after “gold and precious stones.” The same knowledges are signified by pearls in the following passages:

The kingdom of the heavens is like unto a merchant seeking beautiful pearls; who, when he had found one precious pearl, went and sold all that he had, and bought it (Matt. 13:45-46).

By this is signified knowledge concerning the Lord.

The twelve gates of the wall of the New Jerusalem were twelve pearls, everyone of the gates was one pearl (Rev. 21:21).

“The gates of The New Jerusalem” signify introduction into the New Church, and introduction is effected by the knowledges of good and truth from the Word.

Neither cast ye your pearls before swine, lest they trample them under their feet, and rend you (Matt. 7:6).

By “swine” are signified they who only love worldly riches, and not spiritual riches, which are the knowledges of good and truth from the Word. Because by “Babylon” is signified that religious persuasion by which all the knowledges of good and truth derived from the Word were rejected, it is said of her:

And the merchants of the earth shall weep and mourn over Babylon, for no one buyeth their merchandise; the merchandise of gold and silver, of precious stone and of pearls (Rev. 18:11-12).

728. Having a golden cup in her hand, full of abominations and uncleanness of her whoredom, signifies that religious persuasion from the holy things of the Word profaned, and its goods and truths defiled by direful falsities. That by “a cup” or “chalice” the same thing is signified as by “wine,” because it is what contains, may be seen above (n. 672), and by “the wine of Babylon” is signified that religious persuasion as to its direful falsities (n. 632, 635). By “abominations” are signified the profanations of what is holy; and by the “uncleanness of whoredom” are signified the defilements of the good and truth of the Word. Therefore by “having a golden cup in her hand full of abominations and uncleanness of her whoredom,” is signified that religious persuasion consisting of the holy things of the church profaned and defiled, and of the goods and truths of the Word profaned, by direful falsities. These things are similar to what the Lord said to the Scribes and Pharisees:

Woe unto you hypocrites, for ye make yourselves like unto whited sepulchers, which indeed appear beautiful on the outside, but within are full of the bones of the dead, and of all uncleanness (Matt. 23:27).

729. Verse 5. And upon her forehead was a name* written, Mystery, Babylon the great, mother of whoredoms and abominations of the earth, signifies the Roman Catholic religious persuasion as to the quality of its interiors, which were hidden, that from its origin from the love of dominating from self-love, over the holy things of the church and over heaven, thus over all things relating to the Lord and His Word, it defiled and profaned the things which relate to the Word, and thence to the church. By “written upon her forehead” is signified to be implanted in the love, for “the forehead” signifies the love (n. 347, 605). By “mystery” is signified what is concealed interiorly. By “Babylon the great” is signified the Roman Catholic religious persuasion and all its quality, as above (n. 717). By “whoredoms” are signified the adulterations of the good and truth of the Word (n. 719-721); and also their defilements, as above (n. 728). By “abominations” are signified the profanations of the holy things of the church, as also just above (n. 728). By “the earth” is signified the church (n. 285). Thence by “mother of whoredoms and abominations of the earth” is signified their origin. Now because these words were written on her forehead, and by “written on the forehead” is signified to be implanted in the love, and their love is the love of dominating from the love of self, over all things of the church and over heaven, thus over all things of the Lord and His Word, therefore this is signified.

[2] From these things it may be seen, that by “written upon her forehead, Mystery, Babylon the great, mother of whoredoms and abominations of the earth,” is signified the Roman Catholic religious persuasion as to its interior hidden quality, that from its origin from the love of dominating from self-love over the holy things of the church, and over heaven, and thus over all things of the Lord and His Word, it has defiled and profaned those things which are of the Word, and thence of the church. That it is the love of dominating over all things of the church, is known from the authority claimed over the souls of men and over all things relating to their worship. That it is over heaven is known from the authority they assume of loosing and binding, and thus of opening and shutting. That it is over all things of the Lord is known from the vicarship, by which they attribute to themselves all that is His. That it is over all things of the Word is also known from their reserving to themselves alone the right of interpretation. It is called the love of dominating from the love of self, because there is also a love of dominion from the love of uses, which two loves are diametrically opposite to one another, for the love of dominating from the love of self is diabolical, for it regards itself only, and the world for the sake of self; but the love of dominion from the love of uses is celestial, for it regards the Lord, from whom all things which proceed are uses, and uses to him consist in doing good to the church for the sake of the salvation of souls; wherefore this love abominates the love of dominating from the love of self.

* The original Latin omits “name.”

730. Verse 6. And I saw the woman drunken with the blood of the saints, and with the blood of the witnesses of Jesus, signifies that religious persuasion insane from the adulterated and profaned Divine truths and goods of the Lord, of the Word, and thence of the church. By “the woman” is signified that religious persuasion, as above (n. 723, 725); by “being drunken” is signified to be insane in spiritual things (n. 721). By “blood” is signified the falsification, adulteration, and profanation of the Word (n. 327, 379, 681, 684). By “saints” are signified they who, by the Word, are in Divine truths from the Lord, and abstractly, the Divine truths of the Lord, of the Word, and thence of the church (n. 173, 586, 666). By “the witnesses of Jesus” are signified abstractly the truths and goods from the Lord through the Word in the church (n. 6, 16, 490, 506, 668), here the same profaned, because it says “the blood of the martyrs” or “witnesses of Jesus,” and is spoken of Babylon, by which is also signified the profanation of the good and truth of the Word and of the church (n. 717, 718). From these things it is evident, that by “I saw the woman drunken with the blood of the saints, and with the blood of the witnesses of Jesus,” is signified that religious persuasion insane from the adulterated and profaned Divine truths and goods of the Lord, of the Word, and thence of the church.

731. And when I saw her I wondered with great wonder, signifies astonishment that that religious persuasion is such interiorly, when, nevertheless, it appears otherwise exteriorly. “To wonder with great wonder” is to be greatly astonished; “seeing her” signifies that the woman, that is, the religious persuasion, is such interiorly, when nevertheless it appears otherwise exteriorly; for he was astonished to see the woman sitting upon a scarlet beast, arrayed in purple and scarlet, inwrought with gold, precious stones, and pearls, and having a golden cup in her hand, which things were her outward appearance, and yet the cup was full of abominations and uncleanness of whoredom. And he saw written in her forehead, “Mother of whoredoms and abominations of the earth,” which are her internals. These things were said by John, because everyone even at this day cannot but be astonished at seeing that religious persuasion so holy and splendid in externals, not knowing that it is so profane and abominable in internals.

732. Verse 7. And the angel said unto me, Wherefore didst thou wonder? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and the ten horns, signifies the disclosure of the signification of the things which precede and were seen. This has no need of further explanation.

733. Verse 8. The beast that thou sawest, was and is not, signifies the Word with them acknowledged as holy, and yet in reality not acknowledged. That by “the beast” is signified the Word, may be seen above (n. 723). By “was, and is not,” is signified that it was acknowledged to be holy, and yet in reality was not acknowledged. That the Word was with them, and also is, and yet is not, is known. It is acknowledged indeed to be holy, because it treats of the Lord, and of His authority over the church, and over heaven, and of Peter and his keys; but yet it is not acknowledged, for it is not read by the people, because they are withheld from reading it, and it is taken away from them, yea, even prohibited under various pretenses of the monks, being kept only in libraries and monasteries, where few read it, much less attend to anything true that is in it; but only to the dictates of the Pope, which they say are in like manner holy. Yea when they speak from their hearts, they vituperate and blaspheme the Word. From these things it may appear, that by “the beast which was, and is not,” is signified the Word acknowledged with them as holy, and yet in reality not acknowledged.

734. And is about to come up out of the abyss, and to go into perdition, signifies deliberation at different times in the Papal Consistory concerning the reception and reading of the Word by the laity and common people, but rejected. By “the beast which was about to come up” the Word is signified, as above (n. 723, 733); by “the abyss” out of which he was about to come up nothing else can be signified but that religious persuasion, and especially where its throne is, thus the Papal Consistory. It is “an abyss,” because that which is decreed there regards domination over the holy things of the church and over heaven, and thus over all things of the Lord and His Word (n. 729). These they have for their end as the essentials, but the good of the church and the salvation of souls as formal things necessary as means to the end. By “going away into perdition” is signified to be rejected. It is known from ecclesiastical history that the reception and reading of the Word by the laity and the common people has been several times deliberated there, but rejected. It was also proposed by a Pontiff who is now among the Reformed and the blessed, who is spoken of in the Continuation concerning the spiritual world (n. 59), but it was not accepted; and this is especially known from the Bull Unigenitus, and besides from the Councils.

735. And they that dwell upon the earth shall wonder, whose names were not written in the book of life from the foundation of the world, seeing the beast which was and is not, but yet is, signifies the amazement of those who are of that religion, all who from its establishment have aspired to domination over heaven and earth, that the Word, although thus rejected, still is. By “wondering” is signified to be amazed; by “them that dwell upon the earth” are signified those who are of the church, here those who are of that religious persuasion, as above (n. 721); “whose names were not written in the book of life from the foundation of the world,” signifies those who do not believe in the Lord, and are not in doctrine from the Word; all since the establishment of the church, here since the establishment of this religious persuasion (n. 588, 589); and these are no others than they who aspire to domination over heaven and over the earth. By “the beast which was and is not, but yet is,” is signified that the Word, so rejected, still is. It is manifest from this, that by “they that dwell upon the earth shall wonder, whose names were not written in the book of life from the foundation of the world, seeing the beast which was and is not, but yet is,” is signified the amazement of those who are of that religious persuasion all who since its establishment have aspired at domination over heaven and earth, that the Word, though it has been thus rejected, still is. For all who aspire at domination over the holy things of the church and over heaven, hate the Word, because they hate the Lord; if not in the mouth, still in the heart. That it is so, few know in the world, because they are then in the body; but it is made manifest after death, when everyone is in his spirit. Hence it is that they wonder that the Word still is, though it has been so rejected; as was said above (n. 734). The reason that the Word still is, is because it is Divine, and the Lord is in it.

736. Verse 9. Here is the mind that hath wisdom, signifies that this is the interpretation in the natural sense, but for those who are in the spiritual sense from the Lord. “Here is the mind” signifies that this is the understanding and interpretation of those things that were seen: “that hath wisdom” signifies for those that are interiorly wise. That the interpretation is in the natural sense for those who are in the spiritual sense, is because the interpretation was made by the angel in the natural sense, and not in the spiritual; for he said that the seven heads of the beast were “seven mountains,” and likewise that “they were seven kings;” and that “one of them is, and another is not yet come;” also that the beast “is the eighth, and is of the seven;” besides more things which follow even to the end of the chapter; and these things cannot be understood except by those who are in the spiritual sense from the Lord; this is therefore signified by “having wisdom.” The reason that the interpretation was made by the angel in the natural sense, and not in the spiritual, is because the natural sense is the basis, the containant and the support of its spiritual and celestial sense; see The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 27-49). Therefore also elsewhere in the Word interpretations are given in the natural sense; and still they cannot be understood interiorly except by the spiritual sense: as may be seen in the prophets, and also in the evangelists, in many places.

737. The seven heads are seven mountains where the woman sitteth upon them (verse 10), and they are seven kings, signifies the Divine goods and Divine truths of the Word, upon which the Roman Catholic religious persuasion is founded, destroyed in time, and at length profaned. Since the Word is signified by “the scarlet beast,” and therefore the goods of love and the truths of wisdom therein are signified by his “heads,” on this account the quality of the Word as to these two with those that are meant by “Babylon,” is here described, the Divine good of love there by “mountains,” and the Divine truth there by “kings.” That the goods of love are signified by “mountains,” may be seen (n. 336, 339, 714); and that the truths of wisdom are signified by “kings” (n. 20, 664, 704), and that by “the head,” when the Lord is spoken of, the Divine love of His Divine wisdom and the Divine wisdom of His Divine love are signified (n. 47, 538, 568); and that by “seven” is signified all and complete; and that it is said of holy things (n. 10, 391, 657); and that by “the woman” is signified the Roman Catholic religious persuasion (n. 723). Hence now by “the seven heads are seven mountains where the woman sitteth upon them,” are signified the Divine goods and the Divine truths of the Word, upon which the Roman Catholic religious persuasion is founded. The reason is, that the whole Word is profaned and adulterated by that religious persuasion, see above (n. 717, 719-721, 723, 728-730).

[2] It is said to have been profaned in time, since in the beginning the Word was holy to them; but as they saw that they could dominate by the holy things of the church, they receded from the Word, and acknowledged their own edicts, precepts, and statutes as of equal, but really of superior holiness; and at length they transferred all the Lord’s authority to themselves, not leaving anything. It is from their first state, when they held the Word holy, that Lucifer, by whom is meant Babel (n. 717), was called “Son of the morning;” but it is on account of their later state, that “he was let down into hell” (Isa. 14:5). But more may be seen on this subject in the Angelic Wisdom concerning the Divine Providence (n. 257). It may seem as if by “the seven mountains where the woman sitteth” is meant Rome; because that is built upon seven mountains, from which also it is named. But although Rome is meant, since the throne and tribunal of that religious persuasion is there, nevertheless by “the seven mountains” the Divine goods of the Word, and thence of the church, profaned, are here signified; for the number seven adds nothing else but what is holy, here what is profaned, as the same number does elsewhere; as where are mentioned:

Seven spirits before the throne of God (Rev. 1:4).

Seven candlesticks, in the midst of which was the Son of man (Rev. 1:13; 2:1).

Seven stars (Rev. 2:1; 3:1).

Seven lamps of fire before the throne (Rev. 4:5).

Seven seals, with which the book was sealed (Rev. 5:1).

Seven horns and seven eyes of the Lamb (Rev. 6:6).

Seven angels with seven trumpets (Rev. 8:2).

Seven thunders (Rev. 10:3-4).

Seven angels having seven plagues in vials (Rev. 15:1, 6-7).

In like manner here that the scarlet beast had “seven heads”; and that “the seven heads were seven mountains,” and likewise were “seven kings.”

738. Five have fallen, and one is, and the other is not yet come; and when he is come, he must remain a short time, signifies that all the Divine truths of the Word have been destroyed, except this one, that all authority in heaven and in earth was given to the Lord; and except another, which has not yet come into question; and when it does, it will not remain; which is, that the Lord’s Human is Divine. By “five” is not signified five, but all the rest; here all the rest of the Divine truths of the Word, which are signified by “kings.” For numbers in Revelation, and in the Word generally, signify the quality of the things with which they are connected. They are like certain adjectives united with substantives, or like certain predicates adjoined to subjects; as may be seen from the numbers two, three, four, six, seven, ten, twelve, a hundred and forty-four, explained above. Here therefore “five” signifies all the rest, because “seven” signifies all the holy things of the Word; and it follows that “one is,” and that “the other is to come”; and thus that there are two out of them all which remained. From which it is manifest, that by “five have fallen” is signified that all the rest have been destroyed. They are said “to fall,” because kings are spoken of, who fall by the sword. By “one is” nothing else is signified but this Divine truth, that all power in heaven and on earth was given to the Lord according to the words of the Lord Himself (Matt. 28:18; John 13:3; 17:2-3, 10), as may be seen above (n. 618). That this one has not been destroyed is because otherwise they could not claim to themselves dominion over all things of the church and the Word and over heaven.

[2] By “the other who is not yet come, and when he cometh must remain but a short time,” is signified the Divine truth which has not yet come in question, and when it does, will not remain with them, which is, that the Lord’s Human is Divine. It is said that “it must remain but a short time,” because this is according to the Divine Providence, spoken of above (n. 686).

That it is a Divine truth that the Lord’s Human is Divine, may be seen in The Doctrine of the New Jerusalem concerning the Lord, from beginning to end. But the reason that it has not yet come in question, is, because, after they had transferred to themselves all the Lord’s power, they could not acknowledge the Lord’s Human as Divine, because it would then be said by the laity and the common people that they had transferred Divine power to themselves, and thus that the Pontiff himself was God, and his ministers were gods. But that this will yet come in question, may be evident from the fact that it is here foretold in Revelation.

[3] That they have seen this other truth, which is that the Lord’s Human is Divine, though as with closed eyes, is manifest from these things with them, that they say in the Eucharist there is not only the body and blood of the Lord, but also His soul and Divinity; thus that there is omnipresence as well of His Human as of His Divine; and the Human cannot be omnipresent unless it is Divine: also that they say, that Christ as to His body and blood, and at the same time as to His soul and Divinity is in them, and they are in Him by the Eucharist; and this is said of His Human; which cannot be said, because it is not possible, unless His Human is Divine. Besides these things they also say that the saints will reign with Christ, and that Christ is to be adored, and that the saints are to be invoked and venerated; also that Christ is the true Light, and that in Him they live and have merit, and other similar things, which involve the Divinity of His Human. These things are from the Council of Trent and from its bull. Thus, as was said, they may see that truth, but as if with closed eyes.

739. Verse 11. And the beast which was and is not is himself the eighth, and is of the seven, and he goeth into perdition, signifies that the Word, as explained above, is the Divine good itself, and that it is the Divine truth, and that it is taken away from the laity and the common people, lest the profanations and adulterations made in it by their leaders should appear, and they should on that account recede. By “the beast which was and is not” is signified the Word, as before (verse 8); by “his being himself the eighth,” here the eighth mountain, is signified that it is the Divine good itself; for by “the seven mountains” the Divine goods of the Word are signified (n. 737); hence by “the beast himself is the eighth” mountain is signified that it is the Divine good itself. Good is also signified by “the eighth;” and as all the goods of the Word among them were profaned, he himself is not said to be of the seven mountains, as he is just said to be of the seven kings, by whom the Divine truths of the Word are signified, not all of which were adulterated (n. 737, 738). From these few things the arcanum may be seen which lies hidden in these words. By “his going into perdition” is signified that it is rejected, as above (n. 734); but because the Word is not so rejected but that it is acknowledged as holy, but is taken away from the laity and the common people lest the profanations of good and the adulterations of truth made in it by their leaders should appear, and the laity should on that account withdraw, therefore this, because it is the cause itself, is signified by “going into perdition.” That the Word is the Divine good itself and the Divine truth is because there is in each and every thing of it the marriage of the Lord and the church, and thence the marriage of good and truth; also because there is in every thing of it a celestial sense and a spiritual sense; and in the celestial sense it is the Divine good, and in the spiritual sense it is the Divine truth; and these are in the Word, because the Lord is the Word; which things are all demonstrated in The Doctrine of the New Jerusalem concerning the Sacred Scripture, published at Amsterdam.

740. Verse 12. And the ten horns* are ten kings who have not yet received a kingdom, signifies the Word as to power from the Divine truths with those who are in the kingdom of France, and are not so much under the yoke of the Papal dominion, with whom however there has not yet been formed a church thus separated from the Roman Catholic religious persuasion. That these things are said of those who are in the kingdom of France may be evident from the series of things in the spiritual sense; for it now treats of the reception of the Word by those who are in the Christian world: the reception of the Word, and the state of the church thence, with the Roman Catholics (verses 9-11); the reception of the Word, and the state of the church thence, with those who are attached to that religious persuasion only as to externals, who are especially in the kingdom of France (verses 12-14). The rest, who indeed profess that religion, but still dissent in various things, are treated of in Verse 15, and the Protestants, or Reformed, who have openly receded from that religion (verses 16-17).

[2] But it can by no means be known that all these are here treated of, unless it is known that the Word is meant by “the scarlet beast,” and that the church is according to the reception of the Word. That by the “scarlet beast” is meant the Word, may be seen above (n. 723); and that the church is a church from the Word and according to its understanding, see The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 76-79). By “horns,” here the horns of the beast, the power of the Word is signified; and by “ten horns” much power, here Divine power, because it is that of the Lord through the Word. That “horns” signify power, and “ten horns” much power, may be seen above (n. 270, 539, 724). That by “kings” are signified those who are in Divine truths from the Word, and abstractly the Divine truths therein (n. 90, 664, 704); and that by “ten” is not meant ten but many and many things (n. 101). By “a kingdom” is signified the church from the Word, because by “kings” are signified those who are in Divine truths from the Word, and abstractly the Divine truths therein. Hence by “they had not yet received a kingdom” is signified with whom there is not yet formed a church, thus separated from the Roman Catholic religious persuasion.

[3] It may be seen from this, that by “the ten horns are ten kings who have not yet received a kingdom,” is signified the Word as to power from Divine truths with those who are in the kingdom of France, and in some other places; also those who are called Jansenists, and are not much under the yoke of the Papal dominion; with whom, however, there is not yet formed a church thus separated from the Roman Catholic religious persuasion. The church with those in the kingdom of France is said not yet to be separated from the Roman Catholic religious persuasion, because it coheres with it in externals, but not so much in internals. The externals are formalities and the internals are essentials. That they still adhere to it, is because there are so many monasteries there, and because the priesthood there is under the authority of the Pontiff; and these in all formalities are governed according to the Papal edicts and statutes; and hence are still very much in the essentials of that religious persuasion. On which account the church there is not yet separated. This is what is signified by “they have not yet received a kingdom.”

* The original Latin omits “which thou sawest.”

741. But they receive authority as kings one hour with the beast, signifies that the Word has power with them, and they by the Word, as if they were in its Divine truths. By “receiving authority with the beast” is signified to have power together with the Word, and thus that the Word has power with them, and they by means of the Word. By “receiving authority” is signified to be strong, and by “the beast,” the Word is signified (n. 723); by “as kings” is signified as if they were in Divine truths from the Word. That by “kings” are signified those who are in Divine truths from the Word, and abstractly the Divine truths therein (n. 20, 664, 704, 740); by “one hour” is signified for some time, and also in some degree. From these things it is manifest that by “their receiving power as kings one hour with the beast,” is signified that the Word has power with them, and they through the Word, as if they were in its Divine truths. These things are said, because they acknowledge that the Word is divinely inspired, and hence that the church is a church from the Word. But still they do not as yet draw Divine truths from it, except these general ones: that God alone is to be worshiped, and not any man like God; and that the authority given to Peter is not in itself Divine, and yet that it is Divine to open and shut heaven, which is not in any man’s own power. These things they confirm in themselves from the Word; but before others, who do not hear the Word, they do it from rationality, which is given by continual influx out of heaven to everyone who wishes to be in truths. That they do not progress further, and draw the doctrinals of faith and life from the Word, is of the Lord’s Divine Providence, because they still adhere in externals, or in formalities, to the Roman Catholic religious persuasion; lest truth and falsity should be mixed together, and thence an interior strife should arise, which is like fermentation that produces disturbance.

742. Verse 13. These have one mind, and shall give over their power and authority to the beast, signifies that they acknowledge unanimously that government and dominion over the church are solely through the Word. By “having one mind” is signified to acknowledge unanimously; by “giving power and authority to the beast” is signified to ascribe government and dominion over the church to the Word. The reason that government and dominion over the church are meant, is because the Word, and therefore the church, is treated of. From these things it is manifest, that by “these have one mind, and give their power and authority to the beast,” is signified that they unanimously acknowledge that government and dominion over the church are solely through the Word. They indeed acknowledge the Pontiff as the head of the church; but they say that his government and dominion over the church is not like that of the head over the body, but is like one supreme over the body that does not rule and govern from itself, but from God through the Word; and that it is then to be obeyed. Consequently that the interpretation of the Word does not belong to his arbitrary determination alone, as has come to pass; because thus the Divine authority of the Word is perverted and perishes.

743. Verse 14. These shall fight with the Lamb, but the Lamb shall overcome them; for He is the Lord of lords and King of kings, signifies the Lord’s combat with them concerning the acknowledgment of His Divine Human, because in it the Lord is the God of heaven and earth, and also the Word. By their “combat” with the Lord and the Lord’s with them is not meant a combat such as that from the evil and with the evil, but as from those and with those who are not yet in truths concerning the Lord. By “the Lamb” is meant the Lord as to the Divine Human and also as to the Word (n. 269, 291, 595); and by “overcoming them” is signified to convince through the Word. “For He is Lord of lords and King of kings” signifies because He is God of heaven and earth. From His dominion over all the goods of heaven and the church He is called “Lord of lords,” and from His kingdom over all the truths of heaven and the church He is called King of kings (n. 664). It is manifest from this, that by “these shall fight with the Lamb and the Lamb shall overcome them because He is Lord of lords and King of kings,” is signified the Lord’s combat with them concerning the acknowledgment of the Lord’s Divine Human, because the Lord in His Divine Human is the God of heaven and earth.

[2] That the Lord is the God of heaven and earth, He teaches in plain words; for He says:

All things whatsoever the Father hath are Mine (John 16:15).

The Father hath given all things into the hand of the Son (John 3:35-36; 13:3).

Father, Thou hast given Me power over all flesh; all Mine are Thine and Thine are Mine (John 17:2, 3, 10).

All authority is given unto Me in heaven and in earth (Matt. 28:18).

I am the way, the truth, and the life; no one cometh to the Father but by Me; He that knoweth and seeth Me, knoweth and seeth the Father; because I am in the Father, and the Father in Me (John 14:6-11).

The Father and I are one (John 10:30).

That everyone that believeth in the Lord, should have eternal life and he that believeth not in Him, shall not see life (John 3:15, 17-18, 36; 6:47; 11:26; and elsewhere).

Who does not know that the Lord was conceived from God the Father (Luke 1:34, 35); and who may not know from this, that God the Father, who is Jehovah, assumed the Human in the world? and hence that the Human is the Human of God the Father? and thus that God the Father and He are one, as the soul and the body are one? Can anyone, indeed, approach the soul of man and descend thence to his body? Is not his human to be approached, and then his soul approached?

[3] By these and many other things which are in the Word, the Lamb will overcome them. Therefore because they have ceased to worship the Pope, let them worship Him from whom the Pope says that he has all authority over the church and heaven. The Pope is a man, and the Lord is God; and God alone is to be approached, invoked, and adored, that is, worshiped. The Lord alone is the Holy One who is to be invoked (Rev. 15:4). I know that they will think, “How can Jehovah the Father, who is the Creator of the universe, descend and assume the Human?” But let them think also, How can the Son from eternity, who is equal to the Father, and is also the Creator of the universe, do it? Is it not the same thing? It is said, The Father and the Son from eternity but there is not any Son from eternity. There is the Divine Human, which is called “the Son sent into the world” (Luke 1:34-35; John 3:17). But on this subject see below (n. 961).

744. And they who are with Him, are called, chosen, and faithful, signifies that those who approach and worship the Lord alone, are they that come into heaven, as well they who are in the externals of the church, as they that are in its internals and inmosts. “They who are with Him” signifies those who approach the Lord, for these are with Him. By “the called, the chosen, and the faithful,” are signified those who are in the externals, the internals, and the inmosts of the church; who, because they are in the Lord, come into heaven. By “the called” indeed all are meant, because all are called; but by “the called who are with the Lord” are meant they who are in heaven with the Lord, as all are called who are at the nuptials with the Bridegroom. By “the chosen” is not meant that some are elected from predestination, but they who are with the Lord are so called. By “the faithful” are meant those who have faith in the Lord.

[2] These are they who are in the externals, the internals, and the inmosts of the church, because the Lord’s church is distinguished, like heaven, into three degrees. In the lowest degree are they who are in its externals, in the second degree are they who are in its internals, and in the third degree are they who are in its inmosts. They who are with the Lord in the externals of the church are said to be “called,” they that are in its internals are “chosen,” and they that are in its inmosts “faithful:” for they are so called in the Word; where Jacob is said to be “called,” and Israel “chosen;” since by “Jacob” those are there meant who are in the externals of the church, and by “Israel” those who are in its internals. The reason that it is here said, “They that are with Him are called, chosen, and faithful,” is because it is said before that “they will fight with the Lamb, and the Lamb will overcome them;” so that they may know that they whom the Lord overcomes, that is, convinces by the Word, are with Him in heaven; some in the lowest heaven, some in the second, and some in the third, each one according to reception.

745. Verse 15. And he saith unto me, The waters which thou sawest, where the harlot sitteth, are peoples and multitudes, and nations and tongues, signifies that they are under the Papal dominion, but in the truths of the Word variously adulterated and profaned by that religious persuasion, who are of its varieties of doctrine and discipline, and of its varieties of religion and confession. “The waters” which he saw, “where the harlot sits” are the waters which are mentioned in verse 1 of this chapter; where it is said, “I will show thee the judgment of the harlot that sitteth upon many waters.” That the truths of the Word adulterated and profaned are there signified by “the waters” may be seen above (n. 719). It is said that these waters “are peoples, multitudes, nations, and tongues,” because by these are signified all those who are under the Papal dominion, of its varieties of doctrine and discipline and religion and confession; for by “peoples” are signified they who are in doctrine (n. 483); by “multitudes” those who are in discipline, by “nations” those that are in religion (n. 483); and by “tongues” those who are in confession (n. 282, 483). These things are now said, because what precedes is concerning the reception and understanding of the Word by those who are in the Roman Catholic religious persuasion itself (from verses 8-11); and afterwards concerning the reception and understanding of the Word by the noble French nation (from verses 12-14); here therefore concerning the reception and understanding of the Word with the rest who are under the Papal domination. After this it follows concerning the Protestants (verses 16-17); thus all things are foretold in a right order. It is known that there are those who under the papal domination are in various doctrine, discipline, religion, and confession; for that religious persuasion is not observed in the same manner in the various kingdoms.

746. Verse 16. And the ten horns which thou sawest upon the beast, these shall hate the harlot, signifies the Word as to power from the Divine truths with the Protestants, who have altogether rejected from themselves the yoke of the papal domination. It is said here, as above (verse 12), “the ten horns which thou sawest;” but there they are “ten kings;” but here, “these:” because there, as here, those who have receded from the Roman Catholic religious persuasion are treated of; yet there those who have receded in part; but here, altogether. That it here treats of the Protestants or Reformed, is manifest from these things that follow: that they shall make the harlot desolate and naked, shall eat her flesh and shall burn her up with fire, and they shall give their kingdom to the beast. That the Word as to power from Divine truths is signified by the “ten horns which thou sawest upon the beast,” may be seen above (n. 740). “To hate the harlot” is, not to endure the Roman Catholic religious persuasion, and therefore to cast off from themselves the yoke of the papal dominion.

747. And shall make her desolate and naked, signifies that they will put off from themselves her falsities and evils. By “making her desolate” is signified to put off from themselves her falsities; and by “making her naked” is signified to put off from themselves her evils; for they make her desolate and naked with themselves. Desolation in the Word is predicated of truths and falsities, and nakedness of goods and evils; as may be evident from the passages that were adduced above concerning nakedness (n. 213, 706). From these things it may be evident that by “their making her desolate and naked” is signified that they will put off from themselves all the falsities and evils of that religious persuasion. That the Protestants or the Reformed have done so, is known.

748. And shall eat her flesh and burn her up with fire, signifies that from hatred they will condemn and destroy with themselves the evils and falsities which are proper to that religious persuasion, and they will hold the religious persuasion itself accursed, and will blot it out with themselves. This is concerning the Protestants, who will do thus with the harlot, that is, with the Roman Catholic religious persuasion. By “eating her flesh” is signified to condemn from hatred and to destroy among themselves the things proper to that religion, which are evils and falsities, as treated of in what follows; and by “burning her up with fire” is signified to hold that religious persuasion as accursed and profane, and to blot it out with themselves. That “to burn up with fire” has this meaning, is because the punishment of the profanation of what is holy was burning; wherefore it was of the Divine law that:

They who profaned the name of Jehovah by worshiping other gods, should themselves and all that they had be burned up with fire (Deut. 13:12-18).

Therefore the golden calf, which the sons of Israel profanely worshiped, Moses burned up with fire (Exod. 32:20; Deut. 9:21).

And the two sons of Aaron were consumed by fire from heaven, because they profaned holy things (Lev. 10:1-6).

Nor is anything else signified by “the fire and pile in Tophet,” but the fire of hell, which is for those who profane holy things (Isa. 30:33; Jer. 7:11, 31-32; 19:5-6; 2 Kings 23:10);

for there they worshiped Moloch by a heinous sacrifice.

[2] Since by “the fourth beast” in Daniel 7 the religious persuasion which profanes the Word and thence the holy things of the church is signified (n. 717), it is therefore said, that “it was burnt up with fire” (Dan. 7:11). Now as it is profane worship to worship a man in place of the Lord, it is therefore said here, that “they should burn up the harlot herself with fire,” by which is signified that they should hold as accursed the religious persuasion itself, and destroy it with themselves. The reason that “by eating her flesh” is signified to condemn from hatred and to destroy with themselves the evils and falsities which are proper to that religious persuasion, is because that is signified by “eating flesh:” for by “flesh” are signified the things proper to anyone, which have relation to goods and truths, and in the opposite sense to evils and falsities; and by “eating” is signified to consume, and thus to destroy. That by “flesh” is signified what is proper to anyone, which in itself is evil, is evident from these passages:

It is the Spirit that quickeneth, the flesh profiteth nothing (John 6:63).

That which is born of the flesh is flesh, and that which is generated of the spirit is spirit (John 3:6).

As many as received Him, to them gave He power to become the sons of God, who were born not of blood, nor of the will of the flesh (John 1:12-13).

God remembered that they were flesh, a breath that passeth away and returneth not (Ps. 78:39).

Egypt is man, and not God; and its horses are flesh, and not spirit (Isa. 31:3).

Jerusalem hath committed whoredom with the sons of Egypt great in flesh (Ezek. 16:26).

Jesus said to Peter, Flesh and blood hath not revealed these things to thee (Matt. 16:17).

Cursed is he that trusteth in man and maketh flesh his arm (Jer. 17:5).

[3] Because “flesh” signifies man’s proprium, and they who hate another assail the things that are his own with the purpose of destroying them, this therefore is signified by “eating flesh,” as also in these passages:

He that dieth let him die, and he that is cut off let him be cut off, let the rest eat each one the flesh of another (Zech. 11:9).

They shall eat up Israel with every mouth; they shall eat every man the flesh of his arm, Manasseh Ephraim, and Ephraim Manasseh (Isa. 9:12, 20-21).

I will feed thy oppressors with their own flesh (Isa. 49:26).

They shall eat everyone the flesh of his companion (Jer. 19:9).

Eating the flesh of sons and daughters (Jer. 19:9; Lev. 26:29; Deut. 28:53),

signified to destroy truths and goods with themselves; for by “sons” are signified truths, and by “daughters” goods, see above (n. 139, 543, 546, 612). Besides, in the Word “all flesh” is spoken of; and by it is signified every man (Gen. 6:12, 13, 17, 19; Isa. 40:5, 6; 49:26; 66:16, 23, 24; Jer. 25:31; 32:27; 45:5; Ezek. 20:48, 49).

749. Verse 17. For God hath given into their hearts to do His mind, and to do one mind, and to give their kingdom unto the beast, signifies judgment with them from the Lord, that they should altogether repudiate and hold accursed the Roman Catholic religious persuasion, and should destroy and root it out with themselves; and the unanimous judgment, that they should acknowledge the Word, and found the church upon it. Since the Roman Catholic religious persuasion is signified by “the harlot,” and the Protestants are signified by “the ten horns that shall hate the harlot,” as above (n. 746-748); it is manifest that by “doing His mind” is signified that they have judged and concluded that they should altogether repudiate that religious persuasion and hold it accursed, and should destroy and root it out with themselves, as above (n. 748). And it is also manifest, that by “doing one mind and giving the kingdom to the beast,” is signified to judge and conclude unanimously, that they should acknowledge the Word, and found the church upon it. By “the beast” is signified the Word, as everywhere above (see n. 723); and by “kingdom” the church is signified, and the government over it, as is shown just below. By “God gave into their hearts” is signified that they are from the Lord.

[2] That “kingdom” signifies the church may be evident from these passages:

The sons of the kingdom shall be cast out into outer darkness (Matt. 8:12).

The seed is the sons of the kingdom (Matt. 13:38).

He that heareth the Word of the kingdom, and attendeth not (Matt. 13:19).

The kingdom shall be taken from you, and given to a nation bearing fruits (Matt. 21:43).

Everyone that putteth his hand to the plough, and looking back,* is not fit for the kingdom of God (Luke 9:62).

Thy kingdom come, and Thy will be done, as in heaven so on the earth (Matt. 6:10).

Jesus, John, and the disciples preached that:

The kingdom of God was at hand (Matt. 3:2; 4:17; 10:7; Luke 10:11; 16:16).

Also the Gospel of the kingdom (Matt. 4:23; 9:35; 24:14; Luke 8:1).

If I by the finger of God cast out demons, no doubt the kingdom of God is come unto you (Luke 11:20).

Besides many other places where the kingdom of God is spoken of. In like manner in these:

If ye shall hear My voice and keep My covenant, ye shall be unto Me a kingdom of priests (Exod. 19:5-6).

Thou, O tower of the flock, O hill of the daughter of Zion, to thee shall the former kingdom return, the kingdom of the daughter of Jerusalem (Micah. 4:8).

Afterwards the saints shall receive the kingdom, and shall strengthen the kingdom even for ages of ages (Dan. 7:18, 22).

The kingdom and dominion and the majesty of the kingdoms under the whole heaven shall be given to the people of the saints; whose kingdom is an eternal kingdom, and all dominions shall worship and obey Him (Dan. 7:27).

Unto the Son of man was given a kingdom which shall not perish; and all peoples, nations, and tongues shall worship Him (Dan. 7:14). Besides other places.

The church is signified by “a kingdom,” because the Lord’s kingdom is in heaven and on earth; and His kingdom on the earth is the church; hence also the Lord is called “King of kings.”

* The original Latin omits “looking back.”

750. Until the words of God shall be consummated, signifies until all the things which have been foretold concerning them shall be fulfilled. By “being consummated” is signified to be fulfilled; and by “the words of God” are signified the things which are foretold in the Word; and because it is said “to be consummated” it signifies until they all are fulfilled. This is said of the Protestants, and of “their giving the kingdom to the beast”; that is, that they will acknowledge the Word, and found the church upon it, as just above (n. 749). But they do indeed acknowledge the Word, and say that the church is founded upon it; and still they found the doctrine of their church upon a single saying of Paul, that “man is justified by faith alone without the works of the law” (Rom. 3:28), altogether falsely understood (n. 417). Because it is here said, “until the words of God are consummated,” it shall also be told what is signified by the Lord’s last words to the disciples, which are these:

Go ye and make disciples of all nations, teaching them to observe all things whatsoever I have commanded you; and behold, I am with you all the days, even until the consummation of the age. Amen (Matt. 28:19-20).

“Until the consummation of the age” is until the end of the church (n. 658); and then, if they do not go to the Lord Himself, and live according to His commandments, they are left by the Lord; and being left by the Lord they become like pagans, who have no religion; and then the Lord is with those only, who will be of His New Church. These things are signified by “until the words of God are consummated,” and by “even until the consummation of the age.”

751. Verse 18. And the woman whom thou sawest is the great city, that hath a kingdom over the kings of the earth, signifies that the Roman Catholic religious persuasion as to doctrine reigns in the Christian world, and still also in some respects with the Reformed, although they are not under the papal dominion. That all these things are signified by these words, is because they make the conclusion; and thence they involve not only the things which are said concerning the Roman Catholics, but also those concerning the French nation, and those concerning the Protestants, thus that “the woman,” who is “the great city,” has a kingdom also over these. But how, shall be told. She does not have a kingdom over the Protestants, as she has over those who are attached to her religious persuasion; but only so far as they have in some part received her doctrinals. The doctrinals which they have received are these: That they approach God the Father, and not the Lord; that they do not acknowledge the Lord’s Human as Divine: that His passion of the cross is expiation, propitiation, and satisfaction to God the Father; concerning the imputation of the Lord’s merit; some things concerning Baptism, concerning original sin, and concerning free will; and with the Lutherans, that they accede nearly to transubstantiation. These doctrinals, the residue from papal Catholicism, and agreeing with it in part, are the things from which it is said, that “the woman,” who is “the great city,” “hath a kingdom over the kings of the earth.” By “the woman” the Roman Catholic religious persuasion is signified, as above; by “the city” is signified doctrine (n. 194, 501, 502, 712); by “kingdom” the church is signified (n. 749); hence by “having a kingdom” is signified government; by “the kings of the earth” are signified the truths or falsities of the church (n. 20, 483, 664, 704, 720, 737, 704); hence also doctrinals; by “the earth” is signified the church (n. 285). From these things it is evident that by these words, “the woman whom thou sawest is the great city which hath a kingdom over the kings of the earth,” is signified that the Roman Catholic religious persuasion reigns as to doctrine in the Christian world, and as to some part even with the Reformed, although they are not under the papal dominion.

752. To this I will add this Relation. It was granted me to speak with Pope Sextus Quintus. He came out of a certain society in the west to the left. He said to me that he was appointed as chief governor of a society collected from Catholics who excel the rest in judgment and industry; and that he was made their chief governor for the reason that he had believed for half a year before his death that the vicarship was an invention for the sake of dominion; and that the Lord the Savior, because He is God, is He who is alone to be adored and worshiped; also that the Sacred Scripture is Divine, and thus more holy than the edicts of popes. He said that he remained firm in the belief of these two heads of religion until the end of his life. He also said that their saints are not anything. He wondered when I related that it was decreed in a synod, and confirmed by a bull, that they should be invoked. He said that he led an active life as he had done in the world; and that he proposed to himself every morning nine or ten things, which he wished should be accomplished before evening.

I asked whence he obtained in so few years so great a treasure as he had laid up in the castle of Angelo. He replied that he wrote with his own hand to the rulers of the rich monasteries, to send him at their discretion from their resources as much as they were willing, as it was for a holy use; and that they sent abundantly, because they feared him. And when I said that that treasure was still remaining, he said, “For what use is it now?”

[2] While speaking with him, I related that since his time the treasure in Loretto had been immensely increased and enriched, and in like manner the treasures in certain monasteries, especially in Spain; but not to so great a degree at this day as in former ages. And I added, that they keep them without any end of use, other than to enjoy themselves from their possession. And when I related this, I said also that they are thus like the infernal gods, which the ancients called Plutos. When I mentioned Plutos, he replied, “Be silent, I know.” He said again, that no others are admitted into the society over which he presided, but those who excel in judgment, and can receive the belief that the Lord alone is the God of heaven and earth, and that the Word is the Holy Divine; and that under the Lord’s auspices he is every day perfecting that society. And he said that he has spoken with the saints so called; but that they become foolish, when they hear and believe that they are saints. He also called the pontiffs and cardinals stupid, those who wish to be adored like Christ, though not in person, and who do not acknowledge the Word as the Holy Divine itself, according to which alone one should live.

[3] He wishes me to say to those who are now living, that Christ is the God of heaven and earth, and that the Word is the Holy Divine; and that the Holy Spirit does not speak through the mouth of anyone, but Satan, who wishes to be adored as God; and that they who do not attend to these things, as stupid, go away to their own, and after a time are cast down into hell, to those who labor in the fantasy that they are gods; who have no other life than the life of a wild beast. To this I said, “Perhaps these things are too hard for me to write.” But he answered, “Write, and I will endorse it, because they are true.” And then he went away from me into his society, and endorsed one copy, and transmitted it as a Bull to the other societies devoted to the same religion.

753. Revelation 18

1. And after these things I saw an angel coming down out of heaven, having great authority, and the earth was lightened by his glory.

2. And he cried out mightily with a great voice, saying, Babylon the great is fallen, is fallen, and is become a habitation of demons, and a hold of every unclean spirit, and a hold of every unclean and hateful bird.

3. For all the nations have drunk of the wine of the anger of her whoredom, and the kings of the earth have committed whoredom with her, and the merchants of the earth have become rich from the abundance of her luxuries.

4. And I heard another voice from heaven, saying, Come out of her, my people, that ye become not partakers of her sins, and that ye receive not of her plagues.

5. For her sins have reached even unto heaven, and God hath remembered her injustices.

6. Render unto her even as she hath rendered unto you; and double unto her double according to her works; in the cup which she hath mingled, mingle to her double.

7. As much as she hath glorified herself and lived luxuriously, so much torment and mourning give her, for she saith in her heart, I sit a queen, and am not a widow, and shall not see mourning.

8. For this shall her plagues come in one day, death and mourning and famine; and she shall be burned up in fire, for strong is the Lord God who judgeth her.

9. And the kings of the earth shall weep for her, and wail over her, who have committed whoredom and lived luxuriously with her, when they shall see the smoke of her burning;

10. Standing afar off for the fear of her torment, saying, Woe, woe, that great city Babylon, that mighty city; for in one hour is thy judgment come.

11. And the merchants of the earth shall weep and mourn over her, because no one buyeth their merchandise any more;

12. Merchandise of gold and silver, and precious stone and pearls, and fine linen and purple, and silk and scarlet, and all thyine wood, and every vessel of ivory, and every vessel of precious wood, and of brass, and iron, and marble,

13. And cinnamon and incense, and ointment and frankincense, and wine, and oil, and fine flour and wheat, and beasts of burden and sheep, and horses, and carriages, and bodies and souls of men.

14. And the fruits of the desire of thy soul have departed from thee, and all fat and splendid things have departed from thee, and thou shalt find them no more at all.

15. The merchants of these things, who became rich by her, shall stand afar off for fear of her torment, weeping and mourning,

16. And saying, Woe, woe, that great city, arrayed in fine linen and purple and scarlet, and inwrought with gold, and precious stone, and pearls;* for in one hour so great riches were devastated.

17. And every pilot and everyone employed upon ships, and sailors, and as many as work at sea, stood afar off,

18. And cried when they saw the smoke of her burning, saying, What city is like unto this great city?

19. And they cast dust upon their heads, and cried, weeping and mourning, saying, Woe, woe, that great city, in which all that had ships in the sea were made rich by her costliness; for in one hour they were devastated.

20. Exult over her, O heaven, and ye holy apostles and prophets; for God hath judged your judgment upon her.

21. And one strong angel took up a stone like a great mill-stone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be cast down, and shall not be found anymore.

22. And the voice of harpers, and musicians, and pipers, and trumpeters shall not be heard in thee anymore; and no craftsman of any craft shall be found in thee anymore; and the voice of a millstone shall not be heard in thee anymore;

23. And the light of a lamp shall not shine in thee anymore, and the voice of bridegroom and bride shall not be heard in thee anymore; because thy merchants were the great ones of the earth; because by thy sorcery have all nations been seduced.

24. And in her was found the blood of prophets and of saints, and of all that have been slain upon the earth.

* English version, verse 17 begins here.

THE SPIRITUAL SENSE

The contents of the whole chapter

Continuation concerning the Roman Catholic religious persuasion. That on account of adulterations and profanations of the truths of the Word, and thence of the church, it will perish (verses 1-8). Concerning the highest in the ecclesiastical order there, what their quality is, and concerning their mourning (verses 9-10). Concerning the lower ones in that order (verses 11-16). Concerning the laity and the common people, who are under obedience to them (verses 17-19). The joy of the angels on account of its removal (verse 20). Concerning its destruction in the spiritual world on account of its having no acknowledgment of, inquiry after, enlightenment in, and reception of truth, and hence no conjunction of truth and good, which makes the church (verses 21-24).

The contents of each verse

Verse 1. “After these things I saw,” signifies a continuation respecting the Roman Catholic religious persuasion (n. 753). “I saw an angel coming down out of heaven, having great authority, and the earth was lightened by his glory,” signifies a strong influx of the Lord out of heaven by the Divine truth, from which His church was in celestial light (n. 754). Verse 2. “And he cried out mightily with a great voice, saying, Babylon the great is fallen, is fallen,” signifies that he made it known, that by the Lord’s Divine power all who have been in that religion and at the same time in the love of domineering from it, were destroyed in the spiritual world, and cast into many hells (n. 755). “And is become a habitation of demons,” signifies that their hells are the hells of the lusts of domineering from the fire of the love of self, and of the lusts of profaning the truths of heaven from the spurious zeal of that love (n. 756). “And a hold of every unclean spirit, and a hold of every unclean and hateful bird,” signifies that the evils of will and thence of the deed, and the falsities of thought and thence of design, of those who are in those hells, are diabolical, because they are turned away from the Lord to themselves (n. 757). Verse 3. “For all the nations have drunk of the wine of the anger of her whoredom, and the kings of the earth have committed whoredom with her,” signifies that they have put forth wicked dogmas, which are adulterations and profanations of the good and truth of the Word, and have imbued with them all that have been born and brought up in the kingdoms under their domination (n. 758). “And the merchants of the earth have become rich from the abundance of her luxuries,” signifies the greater and less in rank in that hierarchy, who through dominion over holy things strive for Divine majesty and super-regal glory, and continually aim to establish it by the multiplication of monasteries and of possessions under them, and by the treasures which without end they gather together and heap up from the world, and thus procure to themselves corporeal and natural delights from the celestial and spiritual dominion attributed to them (n. 759). Verse 4. “And I heard another voice from heaven, saying, Come out of her, my people, that ye become not partakers of her sins, and that ye receive not of her plagues,” signifies exhortation from the Lord to all, as well those who are in that religion as those who are not in it, to beware of conjunction with it by acknowledgment and affection, lest as to their souls they should be conjoined to its abominations, and should perish (n. 760). Verse 5. “For her sins have reached even unto heaven, and God hath remembered her injustices,” signifies that its evils and falsities infest the heavens, and that the Lord will protect these from violence thence (n. 761). Verse 6. “Render unto her even as she hath rendered unto you; double unto her double according to her works; in the cup which she hath mingled, mingle to her double,” signifies just retribution and punishment after death, that then the evils and falsities by which they have seduced and destroyed others, will return upon them, according to their quantity and quality (n. 762). Verse 7. As much “as she hath glorified herself and lived luxuriously, so much torment and mourning give her,” signifies that in the degree of their elation of heart from dominion and according to their exultation of mind and body from riches, they have after death internal pain from being cast down and derided, and from want and misery (n. 763). “For she saith in her heart, I sit a queen, and am not a widow, and shall not see mourning,” signifies that they have these things, because from elation of heart over their dominion and from exultation of mind over their riches, they are in trust and confidence that they will have dominion forever, and shall protect themselves, and that they can never be deprived of them (n. 764). Verse 8. “For this in one hour* shall her plague come, death and mourning and famine,” signifies that on this account, at the time of the Last Judgment, the punishments of the evils which they have done will return upon them, which are death, which is infernal life, and internal grief from being cast down from dominion; mourning which is internal grief from want and wretchedness in place of opulence; and hunger, which is the deprivation of the understanding of all truth (n. 765). “And she shall be burned up in fire, for strong is the Lord God who judgeth her,” signifies that they will be hatreds against the Lord and against His heaven and church, because they then see that the Lord alone had dominion and reigns over all things in the heavens and on earth, and not at all any man from himself (n. 766). Verse 9. “And the kings of the earth shall weep for her and wail over her, who have committed whoredom and lived luxuriously with her, when they shall see the smoke of her burning,” signifies the more interior pains of those who have been in higher dominion and its delights, by means of the falsified and adulterated truths of the Word which they made the holy things of the church, when they see them turned into profane things (n. 767). Verse 10. “And standing afar off for the fear of her torment, saying, Woe, woe, that great city Babylon, that mighty city; for in one hour is thy judgment come,” signifies their fear of punishments, and their grievous lamentation that that religious persuasion, so fortified, could be so suddenly and completely overturned, and that they could perish (n. 769). Verse 11. “And the merchants of the earth shall weep and mourn over her, because no one buyeth their merchandise anymore,” signifies the lesser in the order, who minister and make gain by holy things, here their griefs that after the destruction of Babylon they cannot make profits by them as before (n. 771). Verse 12. “Merchandise of gold and silver and precious stone and pearls,” signifies that they no longer have these things, because they have no spiritual goods and truths, to which such things correspond (n. 772). “And fine linen and purple and silk and scarlet,” signifies that they no longer have these things, because they have not the celestial goods and truths to which such things correspond (n. 773). “And all thyine wood and every vessel of ivory,” signifies that they no longer have these, because they have not the natural goods and truths to which such things correspond (n. 774). “And every vessel of precious wood and of brass and iron and marble” signifies that they no longer have these, because they have not the scientific goods and truths in things of the church to which such things correspond (n. 775). Verse 13. “And cinnamon and incense and ointment and frankincense,” signifies that they no longer have worship from spiritual goods and truths, because they have nothing within their worship, which corresponds to the things here named (n. 777). “And wine and oil and fine flour and wheat,” signifies that they no longer have worship from celestial truths and goods, because they have not within their worship the things which correspond to those here named (n. 778). “And beasts of burden and sheep,” signifies that they no longer have worship from the external or natural goods and truths of the church, because they have not anything within their worship which corresponds to the above mentioned things (n. 780). “And horses and carriages and bodies and souls of men,” signifies all those things according to the understanding of the Word and doctrine thence, and according to the goods and truths of the sense of its letter, which they have not, because they have falsified and adulterated them (n. 781). Verse 14. “And the fruits of the desire of thy soul have departed from thee, and all fat and splendid things have departed from thee, and thou shalt find them no more,” signifies that all the blessedness and happiness of heaven, even the external, such as are desired by them, will altogether flee away, and will no longer appear, because they have no celestial and spiritual affections of good and truth (n. 782). Verse 15. “And the merchants of these things, who became rich by her, shall stand afar off, for fear of her torment, weeping and mourning,” signifies the state before damnation, and then their fear and lamentation who have made gain by various dispensations and promises of heavenly joys, (n. 783). Verse 16. “And saying, Woe, woe, that great city, arrayed in fine linen and purple and scarlet, and inwrought with gold and precious stone and pearls, for in one hour so great riches were devastated,” signifies grievous lamentation that their magnificence and their gains are so suddenly and so fully destroyed (n. 785). Verse 17. “And every pilot, and everyone employed upon ships, and sailors, and as many as work at sea,” signifies those who are called the laity, as well they who are placed in greater dignity as those that are in less, even to the common people, who are attached to that religious persuasion, and love and kiss it, or acknowledge and venerate it in heart (n. 786). “Stood afar off (Verse 18) and cried when they saw the smoke of her burning, saying, What city is like unto this city?” signifies their mourning in a remote state over the condemnation of that religious persuasion, which they believed to be supereminent above every religion in the world (n. 787). Verse 19. “And they cast dust upon their heads, and cried weeping and mourning, saying, Woe, woe, that great city,” signifies their interior and exterior grief and mourning which is lamentation that so eminent a religious persuasion should be altogether destroyed and condemned (n. 788). “In which all that had ships in the sea were made rich by her costliness, for in one hour they were devastated,” signifies on this account, that by the holy things of that religious persuasion all, as many as were willing to buy, were absolved, and for worldly and temporal riches received heavenly and eternal riches (n. 789). Verse 20. “Exult over her, O heaven, and ye holy apostles and prophets, for God hath judged your judgment upon her,” signifies that the angels of heaven and the men of the church who are in the goods and truths from the Word should now rejoice in heart that those who are in the evils and falsities of that religious persuasion are removed and rejected (n. 790). Verse 21. “And one strong angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city, Babylon, be cast down, and shall not be found anymore,” signifies that by a strong influx of the Lord out of heaven, that religious persuasion with all its adulterated truths of the Word, will be cast headlong into hell, and will not appear to the angels anymore (n. 791). Verse 22. “And the voice of harpers and musicians and pipers and trumpeters shall not be heard in thee anymore,” signifies that there will not be with them any affection of spiritual truth and good nor any affection of celestial good and truth (n. 792). “And no craftsman of any craft shall be found anymore in thee,” signifies that they who are in that religious persuasion from doctrine and from a life according to it, have no understanding of spiritual truth, and thence no thought of spiritual truth, so far as it is from themselves (n. 793). “And the voice of a millstone shall not be heard in thee anymore,” signifies that with those who are in that religious persuasion from its doctrine and from a life according to it, there is no searching for, investigation of and confirmation of spiritual truth, because the falsity received and confirmed, and thus implanted, stands in the way (n. 794). Verse 23. “And the light of a lamp shall not shine in thee anymore” signifies that they who are in that religious persuasion from doctrine and from a life according to it, have no enlightenment from the Lord, and hence no perception of spiritual truth (n. 796). “And the voice of the bridegroom and of the bride shall not be heard in thee anymore,” signifies that they who are in that religious persuasion from doctrine and from a life according to it, have no conjunction of good and truth, which makes the church (n. 797). “For thy great ones were the merchants** of the earth” signifies that the higher ones in their ecclesiastical hierarchy are such; because by the various and arbitrary rights left to them in the statutes of the order, they make gain and profit (n. 799). “For by thy sorcery all the nations were seduced,” signifies their wicked arts and devices, by which they have led away the minds [animus] of all from the holy worship of the Lord to the profane worship of living and dead men and idols (n. 800). Verse 24. “And in her was found the blood of prophets and of saints, and of all that have been slain upon the earth,” signifies that from the religious persuasion which is meant by “the city Babylon” is the adulteration and profanation of every truth of the Word and thence of the church, and that falsity has emanated therefrom into the whole Christian world.

* The original Latin has “hour,” the Greek has “day,” so also we read “day” in the chapter above, and in the explanation, n. 765.

** The clause, “Thy great ones were the merchants of the earth,” in the text of the chapter and in the Greek is reversed, “Thy merchants were the great ones of the earth.”

THE EXPLANATION

Verse 1. And after these things I saw, signifies the manifestation concerning the destruction and condemnation of those who were in the Roman Catholic religious persuasion, and exercised authority over the holy things of the church and heaven, with the purpose of having dominion over all, and of possessing all the goods of others. These things are here signified by “after these things I saw,” because they are treated of in this chapter. The dogmas of that religious persuasion are prefixed to this work, that they who are in enlightenment from the Lord may see that they regard nothing else than dominion over the souls of men, to the end that they may be worshiped as gods, and may alone possess the goods of the whole world.

And because that was their end, and not at all the salvation of souls, they could not take their dogmas from any other source than from hell; for they could not from heaven, that is, from the Lord, but from themselves, because they transferred all things of the Lord to themselves. What is more detestable than to divide the body and blood of the Lord, or the bread and wine in the Holy Supper, manifestly against its institution, and this by fictions, and solely for the sake of the daily and nightly sacrifices of the Mass, by which they make worldly gains? What is more detestable than to worship dead men with Divine invocation, and to fall down on the knees to their images, and to kiss them in a holy manner, yea, the bones and remains of their dead bodies, and thus to lead away the people from Divine worship and to lead them into profane worship; and this also for the sake of gains? What is more detestable than to make Divine worship on the Lord’s day and on festivals to consist in masses not understood, and thus in externals which are of the body and its affections without internals which are of the soul and its affections, and to ascribe to the former all sanctity, and thus to hold all in ignorance and blind faith, that they may have dominion and make gain? What is more detestable than to transfer all things of the Lord’s Divine authority to themselves? which is nothing else than to draw down the Lord from His throne, and to put themselves upon it. What is more detestable than to take away the Word, which is the Divine truth itself, from the laity and the common people, and to issue edicts and dogmas in its place, in which there is scarcely one genuine truth of the Word? These are the things which are treated of in this chapter of Revelation.

754. I saw an angel coming down from heaven, having great authority, and the earth was lightened by his glory, signifies a strong influx of the Lord out of heaven by the Divine truth, from which His church was in heavenly light. By “an angel” the Lord is signified; by “an angel coming down out of heaven” is signified the Lord’s influx out of heaven; by “having great authority,” is signified strong influx; by “the earth was lightened by his glory” is signified the church in heavenly light from the Lord by Divine truth. That by “an angel” and by “angels” in the Word the Lord is meant, may be seen (n. 258, 344, 465, 649, 657, 718). By “coming down” is signified to flow in, because it is said of the Lord. That the church is signified by “the earth” (n. 285, 721). That glory is said of the Divine truth, and signifies it (n. 249, 629). It is said, Divine truth in heavenly light, because the Divine truth proceeding from the Lord is the light of heaven, which enlightens the angels, and makes their wisdom. The influx of the Lord by Divine truth is now spoken of, and the enlightenment of the church by it, because by that influx those that are in falsities are separated from those who are in truths; and likewise, falsities from the light of truth appear as they really are.

755. Verse 2. And he cried out mightily with a great voice, saying, Babylon the great is fallen, is fallen, signifies that he made it known that by the Lord’s Divine power all who have been in that religious persuasion, and at the same time in the love of dominion from it, are destroyed in the spiritual world, and are cast into many hells. That this is signified by these words may be evident from the small work on The Last Judgment and the Destruction of Babylon, published at London in the year 1758; where its destruction is described (n. 53-64); from which it may be seen that those of that religious persuasion who from the heat of the love of self have exercised dominion over the holy Divine things of the Lord, which are those of heaven and the church, and who have been mere idolaters, were destroyed and cast into hell. But that those of the same religious persuasion, who had lived according to the precepts of the Decalogue, shunning evils as sins, and at the same time looked to the Lord, were saved, may be seen in The Continuation Concerning the Last Judgment and Concerning the Spiritual World (n. 58); to which there is no need to add more. The like is said of Babel in Isaiah:

A lion cried upon the watch-towers, and said, Babel is fallen, is fallen, and all the graven images of her gods hath he broken on the earth (Isa. 21:8-9).

Similar ones are collected from that religious persuasion since the Last Judgment, and from time to time are sent to their like.

756. And is become the habitation of demons, signifies that their hells are the hells of the lusts of dominion from the heat of the love of self, and of the lusts of profaning the truths of heaven from the spurious zeal of that love. By “demons” the lusts of evils are signified (n. 458), and also the lusts of falsifying truths. But demons, like lusts, are of many kinds; but the worst are those who are lusts of having dominion over the holy things of the church and over heaven from the heat of the love of self. And because this domineering disposition is seated in their hearts, they are also lusts of profaning the truths of heaven from the spurious zeal of that love. And as these, when they become demons, which takes place after death, know that the Lord alone rules over heaven and earth, they become hatreds against Him, till at length, as after the lapse of an age, they cannot endure to hear Him named. It is manifest from this, that by “Babylon has become a habitation of demons,” is signified that their hells are the hells of the lusts of having dominion from the heat of the love of self, and the lusts of profaning the truths of heaven from the spurious zeal of that love.

[2] It is not known in the world, that all after death become affections of the ruling love in themselves. Those become good affections, who have looked to the Lord and to heaven, and at the same time have shunned evils as sins; but those become evil affections, which are lusts, who have looked only to themselves and the world, and have shunned evils not as sins, but only as hurtful to one’s reputation and honor. Those affections appear to the life and are perceived in the spiritual world, but in the natural world, only the thoughts from the affections. Hence it is, that man does not know that hell is in the affections of the love of evil, and heaven in the affections of the love of good. That man does not know and that he does not perceive it, is because the lusts of the love of evil derive from heredity that they are delightful in the will, and thence are pleasant in the understanding; and a man does not reflect upon that which is delightful and pleasant, because it leads his mind [animus] along, as the current of a swift river carries a vessel. Wherefore they who have immersed themselves in those delights and pleasures cannot come to the delights and pleasures of the affections of the love of good and truth any otherwise than as those who urge the oars against the current of the swift river with the strong power of the arms. But it is otherwise with those who have not immersed themselves deeply.

757. And the hold of every unclean spirit, and the hold of every unclean and hateful bird, signifies that the evils of the will and thence of the deed, and the falsities of thought and thence of design, of those who are in those hells, are diabolical, because they are turned away from the Lord to themselves. By “a hold” is signified hell, because there they are imprisoned; by “spirit” is signified everything that is of the affection or the will and thence of the deed; and by “bird” is signified everything that is of the thought or the understanding and thence of the design. Therefore by “unclean spirit” and “unclean bird” are signified all the evils which are of the will and thence of the deed, and all the falsities which are of the thought and thence of the design. And because these are with them in the hells, it is therefore signified that they are diabolical; and because they are turned away from the Lord to themselves, it is also called, “a hateful bird.” Babel is described by similar things in the prophets; thus in Isaiah:

Babel shall be as God’s overthrow of Sodom and Gomorrah; it shall not be inhabited to eternity, so that the Arab shall not tarry there; the ziim shall lie down there, and their houses shall be filled with ochim, and the daughters of the owl shall dwell there, and satyrs shall dance there; the ziim also shall answer in her palaces, and the dragons in her palaces of luxuries (Isa. 13:19-22).

In the same:

I will cut off from Babel the name and remnant; I will make her an inheritance for the bittern (Isa. 14:22-23).

And in Jeremiah:

In Babel shall dwell the ziim and ijim and daughters of the owl, according to God’s overthrow of Sodom and Gomorrah and its villages; no son of man shall dwell there (Jer. 50:39-40).

It is manifest from these passages, that by “the hold of every unclean spirit, and of every unclean and hateful bird,” is signified that the evils of the will and thence of the deed, and the falsities of the thought and thence of the design, of those who are in those hells, are diabolical, because they are turned away from the Lord to themselves.

[2] It is manifest from the Word, that “birds” signify such things as are of the understanding and thought and thence of design, in each sense, both evil and good. In the evil sense they are mentioned in these passages:

In the midst of the week I will make the sacrifice to cease, at length upon the bird of abominations shall be desolation, unto the consummation it shall drop upon the devastation (Dan. 9:27).

The cormorant and the bittern shall possess the land, the screech owl and the raven shall dwell in it (Isa. 34:11).

Nothing else but infernal falsities are signified by “the ochim,” “the ziim,” “the daughters of the owl,” and “the dragons,” in the passages adduced above; also by:

The birds which came down upon the carcasses, which Abram drove away (Gen. 15:11).

By the birds to which their carcasses should be given for food (Jer. 7:33; 15:3; 16:4; 19:7; 34:20; Ezek. 29:5; Ps. 79:1-2);

Also by the birds which devour that which was sowed (Matt. 13:3, 4).

[3] In the good sense, in these passages:

Let the creeping thing and the bird praise the name of Jehovah (Ps. 148:10).

I will make a covenant for them in that day with the bird of the heavens and the creeping thing of the earth (Hos. 2:18).

Ask the beasts and they shall teach thee, and the birds of heaven and they shall declare unto thee; who from all these hath not known that the hand of Jehovah doeth it? (Job 12:7-9)

I saw, when, behold, there was no man, every bird of the heavens flew away (Jer. 4:25).

From the bird of the heavens even to the beast they are fled, because I will make Jerusalem heaps, the habitation of dragons (Jer. 9:10-11; 12:9).

There is no truth, no mercy, no knowledge of God; therefore the land shall mourn as to the beast of the field and as to the bird of the heavens (Hos. 4:1, 3).

I am God, that calls the bird from the east, the man of My counsel out of a land afar off (Isa. 46:9, 11).

Assyria was a cedar in Lebanon; all the birds of the heavens nested in its branches, and in its shadow dwelt all great nations (Ezek. 31:3, 6).

[4] Things similar to this are said of Ashur as a cedar elsewhere, as Ezek. 17:23; Dan. 4:10-14, 20, 21; Matt. 13:31-32; Mark 4:32; Luke 13:19:

Say to the bird of every wing, and to every beast of the field, come to the great sacrifice upon the mountains of Israel; so will I give My glory among the nations (Ezek. 39:17, 21; Rev. 19:17; besides other places, as Isa. 18:1, 6; Ezek. 38:20; Hos. 9:11; 11:9, 11; Zeph. 1:3; Ps. 8:6-8; 50:11; 104:10, 12).

That “birds” signify the things which are of the understanding and thence of thought and design is clearly manifest from the birds in the spiritual world, where there appear also birds of every genus and every species; in heaven most beautiful ones, birds of paradise, turtledoves, and doves, in hell dragons, screech owls, horned owls, and other similar ones; all of which are representations to the life, of thoughts from good affections in heaven, and of thoughts from evil affections in hell.

758. Verse 3. For all the nations have drunk of the wine of the anger of her whoredom, and the kings of the earth committed whoredom with her, signifies that they have put forth wicked dogmas, which are adulterations and profanations of the good and truth of the Word, and have imbued with them all that have been born and educated in the kingdoms under their domination. That this is signified by these words may be evident from the explanations above (n. 631, 632, and 720, 721); where are like things, to which there is no need of adding more; only that similar things are said of Babel in Jeremiah:

A cup of gold is Babel in the hand of Jehovah making the whole earth drunken, the nations have drunk of her wine, therefore they are insane (Jer. 51:7).

Also:

Let Babel be a hissing, when they have grown warm, I will make their banquets, and I will make them drunken, that they may exult, and may sleep the sleep of an age, and not awake (Jer. 51:37, 39).

By “the wine” which they drink, and by which they are made drunk, their dogmas are signified; and how wicked these are, may be seen above (n. 754). Among them also is this wicked one, that the works which they do according to their doctrinals make merits, by transcribing into them, and thus into themselves, the Lord’s merit and justice; when yet all of charity and all of faith, or all good and truth, are from the Lord; and what is from the Lord remains the Lord’s with the recipients. For what is from the Lord is Divine, which can never become man’s own. The Divine can be with a man, but not in his proprium, for man’s proprium is nothing but evil; wherefore he who attributes to himself what is Divine as his own, not only defiles it, but also profanes it. The Divine from the Lord is exquisitely separated from man’s proprium and is elevated above it, and is never immersed in it. But because they have transferred to themselves all the Divine of the Lord and thus have appropriated it to themselves, it flows like bituminous water, when it rains, from a spring which is bitumen. It is similar with that dogma, that justification is real sanctification; and that their saints are holy in themselves, when yet the Lord alone is holy (Rev. 15:4). More may be seen concerning merit in the work concerning The New Jerusalem and Its Heavenly Doctrine, published at London in the year 1758 (n. 150-158).

759. And the merchants of the earth have become rich from the abundance of her luxuries, signifies the greater and the less in rank in that hierarchy, who through dominion over holy things strive for Divine majesty and super-regal glory, and continually aim to establish them firmly by the multiplication of monasteries and of possessions under them, and by the treasures which without end they gather together and accumulate from the world, and thus procure for themselves corporeal and natural delights and pleasures from the celestial and spiritual dominion attributed to themselves. No others can be meant by “the merchants of Babylon” than the greater and the lesser in rank in their ecclesiastical hierarchy, because in verse 23 of this chapter it is said that they are “the great ones of the earth;” and by “the abundance of her luxuries by which they have become rich,” nothing else can be meant than the dogmas, by which, as means, they procure for themselves dominion over the souls of men, and thus also over their possessions and wealth. That they gather these together without end, and distend their treasures with them, is known. Then also that they make traffic of the holy things of the church, as that by offerings and gifts made to the monasteries and their saints and images, and by various masses, indulgences, and dispensations, they sell salvation, that is, heaven.

[2] Who cannot see that if the papal dominion had not been broken at the time of the Reformation, they would have scraped together the possessions and wealth of all the kingdoms in the whole of Europe? and then that they would have become the sole lords, and all the rest slaves? Have they not extraordinary opulence from former ages, when they had authority over emperors and kings, whom, if they were not obedient, they could excommunicate and dethrone? And have they not still annual incomes which are immense, and great treasuries full of gold, silver, and precious stones? A like barbarous dominion is seated still in the minds [animus] of very many of them; and it is restrained solely through the fear of its loss, if it is extended beyond bounds. But of what use are such great revenues, treasures, and possessions, except that they may delight and take pride in them, and confirm their domination to eternity? From this it is evident, what is here signified by “the merchants of the earth,” who have become rich from the abundance of the luxuries of Babylon. They are called “merchants” also in Isaiah:

The inhabitants of Babel have become as stubble, the fire hath burned them up; they shall not deliver their soul from the hand of the flame; such are thy merchants from thy youth (Isa. 47:14-15).

[3] By trafficking and trading is signified in the Word to procure for themselves spiritual riches, which are the knowledges of truth and good, and in the opposite sense the knowledges of falsity and evil; and to gain the world by the latter, and to gain heaven by the former. Wherefore the Lord compared:

The kingdom of the heavens to a merchantman seeking beautiful pearls (Matt. 13:45-46);

And the men of the church to servants, to whom the talents were given, with which they should trade and make gain (Matt. 25:14-20);

And to whom ten pounds were given, with which they should in like manner trade and make gain (Luke 19:12-26).

And because the church as to the knowledges of truth and good is signified by “Tyre,” therefore it treats of her traffic and gain in the whole of chapter 27 of Ezekiel; and it is said of her:

In thy wisdom and in thy intelligence thou hast made for thyself gold and silver in thy treasures, and by the multitude of wisdom in thy traffic hast thou multiplied for thyself wealth (Ezek. 28:4-5).

And elsewhere:

Tyre is devastated, whose merchants were princes, and her traders the honorable of the earth (Isa. 23:1-8).

And the church perverted with the Jews in the land of Canaan is called:

The land of trading (Ezek. 16:3, 29; 21:30; 29:14; also 17:4; 28:18).

760. Verse 4. And I heard another voice from heaven, saying, Come out of her, my people, that ye may become not partakers of her sins, and that ye receive not of her plagues, signifies exhortation from the Lord to all, as well those who are in that religious persuasion as those who are not in it, to guard themselves from conjunction with it by acknowledgment and affection, lest as to their souls they should be conjoined with its abominations, and should perish. By “another voice from heaven saying,” is signified exhortation from the Lord to all, as well those who are in that religious persuasion as those who are not in it; because it follows, “Come out of her, my people,” that is, all who approach the Lord. This exhortation is from the Lord, because the voice was “from heaven.” By “that ye become not partakers of her sins,” is signified that they should beware lest as to their souls they should be conjoined with its abominations; and as conjunction is effected by acknowledgment and affection, this also is signified. Their sins are abominations, because they are so called in the preceding chapter (Rev. 17:4). By “that ye receive not of her plagues,” is signified lest they perish; for by “plagues” evils and falsities are signified, and at the same time destruction by them. These are signified by “the plagues” above (n. 657, 673, 676, and elsewhere). Similar things are said of Babel in the Word in these passages:

Go ye out of the midst of Babel, O my people, deliver everyone his soul from the wrath of the anger of Jehovah, lest your heart become soft, and ye fear for the report (Jer. 51:45-46).

Flee from the midst of Babel, and deliver everyone his soul, lest ye be cut off for her iniquity (Jer. 51:6).

Forsake Babel, and let us go everyone into his own land, for her judgment hath reached to the heavens, and hath lifted itself up even to the clouds (Jer. 51:9).

Go ye out of Babel, flee from the Chaldeans with the voice of singing; declare this and make it to be heard; utter it even to the extremity of the earth; say ye, Jehovah redeems (Isa. 48:20-21; Jer. 50:8).

761. Verse 5. For her sins have reached even unto heaven, and God hath remembered her injustices, signifies that their evils and falsities infest the heavens, and that the Lord will protect these from violence thence. By “her sins have reached to the heavens” is signified that their evils and falsities infest the angels of heaven. By “God hath remembered her injustices,” is signified that the Lord will protect the heavens from violence thence. This is signified by these words, because all things in the heavens are goods and truths, and all things in the hells are evils and falsities; and thence the heavens and the hells are altogether separated, and in an inverted position like the antipodes; wherefore evils and falsities cannot reach to the heavens. But yet, when evils and falsities are multiplied beyond the degrees of opposition, and thus beyond a just measure, the heavens are infested; and unless the Lord then protects the heavens, which is effected by a more powerful influx from Himself, violence is offered to the heavens; and when this has come to its height, He then executes the Last Judgment, and thus they are liberated. Hence it is, that it follows in this chapter:

Exult over her, O heaven, because God hath judged your judgment upon her (Rev. 18:20).

And in the following chapter (Rev. 19:1-9); and in Jeremiah:

Then shall the heavens and the earth and all that is in them sing over Babel, when the wasters shall come upon her (Jer. 51:48).

762. Verse 6. Render unto her even as she hath rendered unto you, double unto her double according to her works, in the cup which she hath mingled, mingle to her double, signifies the just retribution and punishment of them after death, that then the evils and falsities by which they have seduced and destroyed others will return upon them according to their quantity and quality, which is called the law of retaliation. “Render unto her even as she hath rendered unto you,” signifies the just retribution and punishment of them after death. “Double unto her double according to her works,” signifies that the evils by which they have seduced and destroyed others will return upon them according to their quantity and quality. “In the cup which she hath mingled, mingle to her double,” signifies that the falsities will return in like manner; for by “a cup” or wine falsities are signified (n. 316, 635, 649, 672). Nearly the same things are said of Babel in the prophets:

Recompense unto Babel according to her work, according to all that she hath done, do unto her, for she hath acted insolently against Jehovah, against the Holy One of Israel (Jer. 50:29).

This is the vengeance of Jehovah; take ye vengeance on Babel; as she hath done, do unto her (Jer. 50:15).

The daughter of Babel is devastated; happy is he that rendereth to thee thy retribution which thou hast rendered unto us (Ps. 137:8).

[2] It is according to the sense of the letter, that those whom they have seduced and destroyed will bring retribution on them; but it is according to the spiritual sense, that they will not do this to them, but these do it to themselves; because every evil brings its own punishment with itself. This is similar to what is said frequently in the Word, that God will bring retribution and vengeance for injustices and injuries done to Himself, and from anger and wrath will destroy them; when yet the evils themselves which they have committed against God do this; thus they do it to themselves; for this is the law of retaliation, which draws its very origin from this Divine law:

All things whatsoever ye would that men should do to you, do ye even so to them; for this is the Law and the Prophets (Matt. 7:12; Luke 6:31).

This law in heaven is the law of mutual love or charity, from which it becomes the opposite in hell, which is, that to everyone it is done as he had done to another; not that they who are in heaven do this, but that they do it to themselves; for the retribution of retaliation is from opposition to that law of life in heaven, as if inscribed on their evils.

[3] By “double” is signified much according to quantity and quality in this passage also:

Let my persecutors be ashamed, bring upon them the day of evil, and break them with a double breaking (Jer. 17:18).

Also much according to the quantity and quality of their turning away from evils, in these:

Comfort ye My people, because her warfare* is fulfilled, and her iniquity is expiated; for she hath received from the hand of Jehovah double (Isa. 40:1-2).

Return to the stronghold, ye prisoners of hope; this day I announce, I will recompense unto thee double (Zech. 9:12).

For your shame ye shall have double, and in their land they shall possess the double, everlasting joy shall be unto them (Isa. 61:7).

* The original Latin has “malitia” for “militia,” “wickedness” for “warfare.”

763. Verse 7. As much as she hath glorified herself, and lived luxuriously, so much torment and mourning give her signifies that in the degree of their elation of heart from dominion, and according to their exultation of mind and body from riches, they have after death internal grief from being cast down and derided, and from want and misery. By “as much as she hath glorified herself” is signified in the degree according to their elation of heart from dominion; for they glorify themselves from this. By “as much as she hath lived luxuriously,” is signified in the degree of their exultation of mind and body on account of riches, and the delights and pleasures therefrom, as above (n. 759). By “giving her torment,” is signified internal grief at being cast down from dominion, and then derision; their torment after death is from no other source; and by “giving her mourning” is signified internal grief from want and misery; their mourning after death is from these.

[2] The delight of the love of having dominion from the love of self over all that belongs to the Lord, which are all the things of heaven and the church, is turned after death into such torment; and the pleasantness of the love of filling the mind and body with delights derived from opulence, with those who are in the aforesaid love of having dominion, is turned into such mourning. For the delights and pleasantnesses proceeding from the loves make the life of everyone; wherefore when these are turned into the opposites, there arise torment and mourning. These are the retributions and punishments which are meant in the Word by the torments in hell; and thence hatred against the Lord and against all things of heaven and the church, is meant by “the fire” there. Similar things are said of Babel in the prophets, as:

I will render unto Babel all the evil which they have done in Zion before your eyes (Jer. 51:24).

The waster shall come upon Babel, for the God of retributions, Jehovah, recompensing will recompense (Jer. 51:55-56).

Thy magnificence is brought down into hell; the worm is spread under thee (torment which is internal grief); thou hast said in thy heart, I will ascend the heavens, I will exalt my throne above the stars of God, I will become like the Most High; nevertheless thou shalt be brought down to hell; they that see thee shall say, Is this the man that shook the earth? that made the kingdoms tremble? etc. (Isa. 14:11, 13-16).

This is said of Lucifer, who there is Babel, as is manifest from Isa. 14:4, 22.

764. For she saith in her heart, I sit a queen, and am not a widow, and shall not see mourning, signifies that they have these things, because from elation of heart on account of dominion and exultation of mind on account of riches, they are in the trust and confidence, that they will have dominion perpetually, and will protect themselves; and that they can never be deprived of these things. “To say in their heart” signifies to be in assurance from elation of heart over dominion, also to be in confidence from exultation of mind over riches. “I sit a queen” signifies that they will have dominion, here perpetually, because “I shall not see mourning” follows. “I am not a widow,” signifies that they will protect themselves. By “a widow” is signified one who is without protection, because without a man. It is said, “a queen” and “a widow,” and not “king” and “man,” because Babylon as a church is meant. “And I shall not see mourning” signifies that they can never be deprived of those two things. That they have mourning therefrom after death, may be seen just above (n. 763).

[2] Very similar things are said of Babel in Isaiah:

Thou shalt no more call thyself the mistress of kingdoms; thou hast said in thy heart, I shall be mistress forever, saying in thy heart, I am, and there is none else like me; I shall not sit a widow, nor shall I know bereavement; but these two things shall come unto thee in one day, bereavement and widowhood. They shall come upon thee for the multitude of thy sorceries, and the greatness of thy many enchantments. Thou hast trusted in wickedness; thou hast said, None seeth me; thy wisdom hath seduced thee, when thou hast said in thine heart, I am, and there is none else like me; therefore devastation shall come upon thee suddenly (Isa. 47:5, 7, 8-11).

By “a widow” in the Word is meant one who is without protection, for by “a widow” in the spiritual sense is signified one who is in good and not in truth. For by “a man” is signified truth, and by “his wife,” good; hence by “a widow,” good without truth is signified, and good without truth is without protection; for truth protects good. This is signified by widow when mentioned in the Word (as Isa. 9:14-15, 17; 10:1-2; Jer. 22:3; 49:10-11; Lam. 5:2-3; Ezek. 22:6-7; Mal. 3:5; Ps. 68:5; 146:7-9; Exod. 22:21-24; Deut. 10:18; 27:19; Matt. 23:14; Luke 4:24; 20:47).

765. Verse 8. For this in one day shall her plagues come, death and mourning and famine, signifies that on this account at the time of the Last Judgment the punishments of the evils which they have done will return upon them, which are death, which is infernal life and inward grief from being cast down from dominion; mourning, which is internal grief from want and misery in place of opulence; and famine, which is the deprivation of the understanding of all truth. By “for this” is meant because she said in her heart, “I sit a queen, and am not a widow, and shall not see mourning,” concerning which just above (n. 764). By “in one day” the time of the Last Judgment is signified, which is also called the Day of Judgment. By “plagues” are signified the punishments of the evils which they did in the world, which will then return upon them. By “death” is signified infernal life and inward grief from being cast down from dominion, which is called torment above (n. 763); concerning which death something will be said presently. By “mourning” is signified internal grief from want and misery in place of opulence, as also above (n. 764). By “famine” the deprivation of the understanding of all truth is signified. Into these three plagues or punishments those of that religious persuasion come, who have had dominion from the love of self, and with no love of uses except for the sake of self. These are also atheists in heart, since they attribute all things to their own prudence and to nature. The rest from that nation, who are such, but do not think interiorly in themselves, are idolaters. It may be seen above (n. 323), that the deprivation of the understanding of all truth is meant by the plague or punishment which is called “famine.” Every man indeed, as long as he lives in the world, has rationality, that is, the faculty of understanding truth. This faculty remains with every man after death. Still they who have imbued falsities of religion in the world from the love of self and the pride of their own intelligence, after death are not willing to understand truth; and not to be willing is as it were not to be able. This inability from unwillingness is with all such, and is increased from this, that from the delight of the lust of falsity for the sake of dominion they continually imbue new confirming falsities, and thus become as to the understanding mere falsities, and remain so to eternity. Similar things are meant by these words concerning Babel in Jeremiah:

Your mother is greatly ashamed, she that bare you is suffused with shame; behold, the end shall be a wilderness, dryness, and a desert; from the anger of Jehovah it shall not be inhabited, but shall be a total devastation; everyone that passeth by Babylon shall be astonished, and shall hiss over all her plagues (Jer. 50:12, 13).