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240. But that naked signifies those who are without the understanding of truth because without the will of good, is evident also from those passages in the Word where the terms naked and nakedness are mentioned, which shall be adduced below. The reason why these terms have such a signification is that garments signify truths of the understanding. He who is without truths is also without good, for all spiritual good is procured by means of truths, and without them, or except by them, spiritual good cannot exist; spiritual good is charity. Naked and nakedness signify the deprivation of intelligence and love, thus of the understanding of good and of the will thereof; also for the reason that garments cover the body and the flesh, and by body and flesh is signified good, hence by garments are signified those things that cover good.
[2] There is the understanding of truth and the understanding of good; the understanding of truth is the understanding of those things that belong to faith, and the understanding of good is the understanding of those things that belong to love and charity. There is also the will of truth and the will of good; the will of truth pertains to those who, belong to the Lord's spiritual kingdom, but the will of good to those who belong to His celestial kingdom. The latter, because they are in love to the Lord and thence in mutual love, which with them is charity towards the neighbour, have truths inscribed on their hearts, and hence do them; and what proceeds from the heart is from the will of good; for the heart denotes the will of good; but those who are in love towards the neighbour, which love is charity, have not truths inscribed on their hearts, but on the memory, and thence on the intellectual mind, and that which thence proceeds from affection, is the will of truth. It is thus that the spiritual angels are distinguished from the celestial angels; the latter appear naked in heaven, but the former clothed.
The reason why the celestial angels appear naked is that they have no need of the memory in order to retain truths, nor of the understanding in order to comprehend them, because they have them inscribed on the heart, that is, on the love and will, and thence see them. And the reason why the spiritual angels appear clothed is that they have truths inscribed on the memory, and thence on the understanding, and truths thus inscribed correspond to garments, therefore they all appear clothed according to their intelligence. (That the angels are thus clothed, may be seen in the work, Heaven and Hell 177-182.) From these considerations it is evident that naked signifies in one sense those who are in celestial good, and in the other, those who are not in good because not in truths.
[3] But these things may be better seen from those passages, in the Word where naked and nakedness are mentioned, such as the following. In Isaiah:
Jehovah said to the prophet, "Put off the sackcloth from upon thy loins, and put off thy shoe from upon thy foot. And he did so. Then Jehovah said, Like, as my servant Isaiah hath walked naked and barefoot three years; so shall the king of Assyria lead the captivity of Egypt, and the crowd of Cush that is to be carried off, the boys and the old men, naked and unshod, and their buttocks uncovered, the nakedness of Egypt" (Arcana Coelestia 2534, 7269; by the loins are signified the loves in each sense, n. 3021, 4280, 5059; by the feet are signified the natural things pertaining to man, and by the soles of the feet those which are in the ultimates, n. 2162, 3147, 3761, 3986, 4280, 4938-4952; by shoes are signified the same things as to the covering of them, n. 1748, 2162, 6844; by the king of Assyria is signified the Rational in both senses, n. 119, 1186; by Egypt is signified the Scientific (scientificum) of the natural man, also, in both senses, good and evil, n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6683, 6692, 7296, 9340, 9391; by Cush are signified the fallacies of the senses, n. 1163, 1164, 1166.)
[4] In Ezekiel:
"When I passed by thee, and saw thee, I covered thy nakedness, and I washed thee and clothed thee. But thou didst trust in thine own beauty, and playedst the harlot. Thou hast not remembered the days of thy youth, when thou wast naked and bare. Thou hast committed fornication with the sons of Egypt and with the sons of Asshur. Thou hast moreover multiplied thy fornication in the land unto Chaldea; wherefore thy nakedness is revealed by thy whoredoms; therefore they shall stone thee with stones, and shall cut thee in pieces with their swords. And they shall burn thine houses with fire" (Arcana Coelestia 3147, 10237, 10240, 10243; that to clothe signifies to instruct in truths, n. 1073, 2576, 5248, 5319, 5954, 9212, 9216, 9952, 10536; that beauty signifies intelligence, n. 3080, 4985, 5199, in this case intelligence from the proprium. That to commit whoredom denotes to be imbued with falsities, see above, n. 141: that Egypt denotes the Scientific, and Asshur the Rational, may be seen just above. That Chaldea denotes the profanation of truth, Arcana Coelestia 1182, 1283, 1295, 1304, 1306, 1307, 1308, 1321, 1322, 1326: that to stone with stones signifies to perish by falsities, n. 5156, 7456, 8575, 8799: that sword signifies falsity fighting against truth and destroying it, n. 2799, 4499, 7102, hence to cut in pieces with swords denotes to perish altogether by falsifications of truth; that fire signifies infernal love, n. 1861, 5071, 6314, 6832, 7575, 10747; and that a house signifies the whole man, and the things pertaining to him, thus which pertain to his understanding and his will, n. 710, 2231, 2233, 2559, 3128, 3538, 4973, 5023, 6690, 7353, 7848, 7910, 7929, 9150; hence it is evident what is signified by they shall burn thy houses with fire.)
[5] In Hosea:
"Contend with your mother, that she may put away her whoredoms and her adulteries, lest peradventure I strip her naked and make her as a desert, as a land of dryness, and slay her with thirst; and her sons will I not pity, because they are the sons of whoredoms" (Arcana Coelestia 289, 2691, 2717, 3703, 4257, 5581, 8897; that desert signifies where there is no good because no truth, n. 2708, 4736, 7055; that a dry land signifies where there is no truth is, because water signifies the truth of faith, n. 2702, 3058, 5668, 8568, 10238; that to be slain with thirst, signifies to perish from defect of truth, n. 8568 at the end. That sons signify affections of truth, and truths in general, n. 2362, 3963, 6729, 6775, 6778, 9055; thus, in the opposite sense, affections of falsity and falsities in general. Hence it may be evident that by stripping her naked is signified, her being without good and truth.)
[6] In Lamentations:
"Jerusalem hath sinned a sin; therefore all that honoured her, despise her, because they have seen her nakedness" (1:8).
In Ezekiel:
Aholah, which is Samaria, committed whoredom with the Egyptians, and with the sons of Asshur; they uncovered her nakedness, her sons and her daughters have they taken, and at length they have slain her with the sword: "therefore will I give thee into the hand of those whom thou hast hated, that they may deal with thee from hatred, and take away all thy labour, and leave thee naked and bare, that the nakedness of thy whoredoms may be uncovered" (23:4, 8, 9, 10, 18, 28, 29).
The subject treated of in this chapter is Samaria, which is called Aholah, and Jerusalem, which is called Aholibah, the church being signified by both. By Samaria, where the sons of Israel were, is signified the church in which were no truths, but falsities, and by Jerusalem, the church where there were no goods, but evils. What is signified by committing whoredom with the Egyptians and with the sons of Asshur, and what by slaying her sons and daughters with the sword, was explained above; hence it is clear, that by leaving her naked and bare is signified to be without good and truth.
[7] In Isaiah:
"The Lord will make bald the crown of the head of the daughters of Zion, and Jehovah will make naked their buttocks" (3:17).
The daughters of Zion signify the celestial church and the things of that church, but, in this case, perverted. By the crown of the head, which shall be made bald, is signified intelligence of which it shall be deprived; and the buttocks, which shall be made naked, signify the love of evil and of falsity.
[8] In Nahum:
"Woe to the city of bloods, wholly in a lie, and full of rapine; because of the multitude of her whoredoms I will uncover thy skirts over thy faces, and will make nations see thy nakedness, and kingdoms thy lightness" (3:1, 4, 5).
The city of bloods signifies the doctrine of falsity which offers violence to the good of charity.
[9] In Habakkuk:
"Woe unto him that maketh his companion to drink, and makest him drunken also, that thou mayest look on their nakednesses. Drink thou also, that thy foreskin may be uncovered" (2:15, 16).
To make a companion drink, and make him drunken, signifies to impart falsities until he does not see truth: to look on their nakednesses, denotes to cause the falsities of the understanding and the evils of the will to appear. The foreskin which would be uncovered, denotes filthy loves. (That to drink denotes to be instructed in truths, may be seen, Genesis 9:21-23).
(But these things may be seen explained in Arcana Coelestia where they are treated of.)
[10] In Lamentations:
"The cup also shall pass over unto thee, O daughter of Edom: thou shalt be drunken, and shalt be naked" (4:21).
Here, by being drunken and naked are signified the same things as above. (But who in particular are signified by Edom may be seen, 47:1-3).
By the daughter of Babylon and Chaldea are meant those, who profane the goods and truths of the church. To grind meal signifies to falsify truths; to uncover the hair and the thigh signifies to be deprived of the understanding of truth, and the will of good; to pass over the rivers, and to uncover her nakedness have also a similar signification.
[11] Because nakedness signified the deprivation of the understanding of truth and of the will of good, it was therefore commanded that Aaron and his sons should not ascend by steps upon the altar, lest their nakedness should be uncovered thereon (Exodus 20:26). Also that
They should make for them breeches of linen to cover the flesh of their nakedness, and that they should be upon them when they entered the tent of the assembly, and when they came near to the altar, and that otherwise they should bear iniquity and die (Exodus 28:42, 43).
From these considerations it is clear what is signified by the words in the following verse of this chapter: "I counsel thee to buy of me white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear." And also in the following words of this book of the Apocalypse: "Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame" (16:15).
[12] Moreover, by the naked, in the Word, are also meant those who are not in truths and thence not in good, because they are ignorant of truths, but yet desire them. This is the case with those who are within the church where those who teach are in falsities; also those who are out of the church, and have not the Word, and hence neither know truths nor anything concerning the Lord. These are described in the following passages. In Isaiah:
"This is the fast that I have chosen, to break bread with the hungry, and when thou seest the naked that thou cover him" (195. That naked also signifies the good of innocence, may be seen in Arcana Coelestia 165, 8375, 9960; and in the work, Heaven and Hell 179, 180, 280.)
240. But that "naked" signifies those who are without the understanding of truth because without the will of good, is evident from the passages in the Word where "naked" and "nakedness" occur, which will be cited below. This is what "naked" and "nakedness" signify, because "garments" signify truths that are of the understanding, and he that is without truths is also without good, for all spiritual good is procured by means of truths; without truths, or except by means of truths, there is no spiritual good; spiritual good is charity. "Naked" and "nakedness" signify lacking in, or the lack of, intelligence and love, thus of the understanding and will of good; also for the reason that garments cover the body and flesh, and "body" and "flesh" signify good, therefore "garments" signify the things that cover good.
[2] There is the understanding of truth, and the understanding of good; the understanding of truth is the understanding of such things as are of faith, and the understanding of good is the understanding of such things as are of love and charity. There is also the will of truth and the will of good; the will of truth is with those who are of the Lord's spiritual kingdom; but the will of good with those who are of His celestial kingdom. The latter, because they are in love to the Lord, and from this in mutual love, which is to them charity towards the neighbor, have truths inscribed on their hearts, and thence do them; and what proceeds out of the heart is out of the will of good, "heart" meaning the will of good. But those who are in love towards the neighbor, which love is charity, have truths inscribed not on their hearts but on the memory, and therefore on the intellectual mind, and what proceeds therefrom out of the affection is the will of truth. Thus it is that spiritual angels are distinguished from celestial angels. The latter appear naked in heaven, but the former clothed. Celestial angels appear naked because they have no need of the memory to retain truths, nor of understanding therefrom to comprehend them, because they have them inscribed on the heart, that is, on the love and will, and thence see them. But spiritual angels appear clothed because they have truths inscribed on the memory and thence on the understanding, and truths of the memory and of the understanding therefrom correspond to garments; they therefore all appear clothed according to their intelligence. (That angels are thus clothed, see in the work on Heaven and Hell 177-182.) From this it can be seen what "naked" signifies in both senses, namely, in the one sense it signifies those who are in celestial good, but in the other those who are not in good because not in truths.
[3] But these things can be better seen from the passages in the word where "naked" and "nakedness" occur, which now follow. In Isaiah:
Jehovah said to the prophet, Put off the sackcloth from upon thy loins, and put off thy shoe from upon thy foot. And he did so. Then Jehovah said, Like as My servant Isaiah hath gone naked and barefoot, so shall the king of Assyria lead the captivity of Egypt, and the crowd of Cush that is to be carried away, lads and old men, naked and barefoot, and with buttocks bare, the nakedness of Egypt (2534, 7269;
That the "loins" signify loves in both senses, n. 3021, 4280, 5059;
That "feet" signify the natural things with man, and "the soles of the feet" the things that are in ultimates, n. 2162, 3147, 3761, 3986, 4280, 4938-4952;
That "shoes" signify these same things in respect to their covering, n. 1748, 2162, 4835, 6844;
That "the king of Assyria" signifies the rational in both senses, n. 119, 1186;
That "Egypt" signifies the faculty of knowing [scientificum] of the natural man, in both senses, good and bad, n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6683, 6692, 7296, 9340, 9391.
That "Cush" signifies the fallacies of the senses, n. 1163, 1164, 1166)
[4] In Ezekiel:
When I passed by thee, and saw thee, I covered thy nakedness, and I washed thee, and I clothed thee. But thou didst trust in thy beauty and play the harlot, and thou hast not remembered the things 1of thy youth, when thou wast naked and bare; thou hast committed whoredom with the sons of Egypt, and with the sons of Asshur. And thou hast multiplied thy whoredom even unto Chaldea. Moreover, thy nakedness was revealed through thy whoredoms. Therefore they shall stone thee with stones, and shall cut thee in pieces with swords; and shall burn up thine houses with fire (Arcana Coelestia 3147 Arcana Coelestia 3147[1-10], 10237, 10240, 10243; that "to clothe" signifies to instruct in truths, n. 1073, 2576, 5248, 5319, 5954, 9212, 9216, 9952, 10536; that "beauty" signifies intelligence, n. 3080, 4985, 5199, here intelligence from one's own [ex proprio]. That "to commit whoredom" means to become imbued with falsities, see above, n. 141; that "Egypt" means the faculty of knowing [scientificum]; and "Asshur" the rational, see just above. That "Chaldea" is the profanation of truth, Arcana Coelestia 1182, 1283, 1295, 1304, 1306-1308, 1321, 1322, 1326; that "to stone with stones" signifies to die through falsities, n. 5156, 7456, 8575, 8799; that "sword" signifies falsity combating against truth and destroying it, n. 2799, 4499, 7102; therefore "to cut in pieces with swords" means to die utterly through falsifications of truth. That "fire" signifies infernal love, n. 1861, 5071, 6314, 6832, 7575, 10747; and that "house" signifies the whole man, and the things which are with him, thus that are of his understanding and will, n. 710, 2231, 2233, 2559, 3128, 3538, 4973, 5023, 6690, 7353, 7848, 7910, 7929, 9150. From this it is clear what is signified by "they shall burn up thy houses with fire.")
[5] In Hosea:
Strive with your mother, that she may put away her whoredoms and her adulteries; lest I strip her naked, and make her as the wilderness, as a land of dryness, and let her die with thirst; and on her sons I will not have compassion, because they are the sons of whoredoms (Arcana Coelestia 289, 2691, 2717, 3703, 4257, 5581, 8897; that "wilderness" signifies where there is no good, because no truth, n. 2708, 4736, 7055; "a land of dryness" signifies where there is no truth, because "water" signifies the truth of faith, n. 2702, 3058, 5668, 8568, 10238; that "to cause to die with thirst" signifies to perish from the lack of truth, n. Arcana Coelestia 8568[1-10] end. That "sons" signify the affections of truth and truths in general, n. 2362, 3963, 6729, 6775, 6779, 9055; thus, in the opposite sense, the affections of falsity and falsities in general. From this it can be seen what is signified by "stripping her naked," namely, that the church will be without good and truth.)
[6] In Lamentations:
Jerusalem hath sinned a sin; therefore all that honored her hold her vile, because they have seen her nakedness (Lamentations 1:8).
In Ezekiel:
Oholah, which is Samaria, committed whoredom with the Egyptians and with the sons of Asshur; these uncovered her nakedness, they took her sons and daughters, and her they finally slew with the sword; therefore will I give thee into the hand of those whom thou hatest, that they may deal with thee in hatred, and take away all thy labor, and leave thee naked and bare, that the nakedness of thy whoredoms may be uncovered (Ezekiel 23:4, 8-10, 18, 28-29).
In this chapter Samaria, which is called "Oholah," and Jerusalem, which is called "Oholibah," are treated of, and by both the church is signified. "Samaria," where the sons of Israel were, signifies the church in which there are not truths but falsities, and "Jerusalem" the church where there are not goods but evils. What is signified by "committing whoredom with the Egyptians, and with the sons of Asshur," and by "slaying her daughters and sons with the sword," was explained above. From this it is clear that "leaving her naked and bare" signifies without truth and good.
[7] In Isaiah:
The Lord will make bald the crown of the head of the daughters of Zion, and Jehovah will make naked their buttocks (Isaiah 3:17).
"The daughters of Zion" signify the celestial church and the things of that church, but here that church perverted. "The crown of their head which shall be made bald" signifies intelligence of which the church shall be deprived; and "the buttocks which shall be made naked" signify the love of evil and falsity.
[8] In Nahum:
Woe to the city of bloods; it is all full of lies and rapine, because of the multitude of her whoredoms. I will uncover thy skirts upon thy faces; and will show the nations thy nakedness, and the kingdoms thy disgrace (Nahum 3:1, 4-5).
"The city of bloods" signifies the doctrine of falsity which offers violence to the good of charity.
[9] In Habakkuk:
Woe unto him that maketh his companion drink, also making him drunken; that thou mayest look on their nakednesses; drink thou also, that thy foreskin may be uncovered (Habakkuk 2:15-16).
"To make a companion drink, and drunken," signifies to so imbue one with falsities that he does not see the truth; "to look on nakednesses" means so that falsities which are of the understanding and evils which are of the will are seen; "that the foreskin may be uncovered" means so that filthy loves are seen. (That "to drink" is to be instructed in truths, see Genesis 9:21-23).
(But these things may be seen explained in the Arcana Coelestia, where they are treated of.)
[10] In Lamentations:
O daughter of Edom, the cup shall pass over unto thee also; thou shalt be drunken, and shall be made naked (Lamentations 4:21).
Here, "being drunken and made naked" signify the like as above. (But who those are who are meant by "Edom," see Arcana Coele (Isaiah 47:1-3).
By "the daughter of Babylon and of Chaldea" those are meant who profane the goods and truths of the church. "To grind meal" means to falsify truths; "to uncover the locks and the thigh" means to be deprived of the intelligence of truth and of the will of good; the like is meant by "passing through the rivers," and "uncovering nakedness."
[11] Because "nakedness" signified the deprivation of the understanding of truth and of the will of good, it was commanded:
That Aaron and his sons should not ascend by steps upon the altar, that their nakedness be not discovered thereon (Exodus 20:26);
Also that they should make them linen breeches to cover the flesh of their nakedness, and that these should be upon them when they went in unto the tent of meeting, and when they came near to the altar, and that otherwise they should bear iniquity and die (Exodus 28:42-43).
From this it is clear what is signified by the words in the following verse of this chapter: "I counsel thee to buy of Me white garments, that thou mayest be clothed, and that the shame of thy nakedness be not manifest." Also in the following passages of this book, of Revelation:
Blessed is he that is wakeful and keepeth his garments, lest he walk naked, and his shame be seen (Revelation 16:15).
[12] Moreover, "the naked" in the Word mean those also who are not in truths and thence not in good, being ignorant of truths and yet longing for them. This is the case with those within the church when those who teach are in falsities, and with those outside of the church who do not have the Word and consequently do not know truths and thence know nothing about the Lord. Such are meant in the following passages.
In Isaiah:
Is not this the fast that I choose, To break bread to the hungry, and when thou seest the naked that thou cover him? (195. That "naked" signifies also the good of innocence, see Arcana Coelestia 165, 8375, 9960; and in the work on Heaven and Hell 179, 180, 280.)
Footnotes:
1. For "things" the Hebrew has "days."
240. Quod autem "nudus" significet illos qui absque intellectu veri quia absque voluntate boni, constat etiam ex locis in Verbo ubi "nudus" et "nuditas" nominatur, quae infra adducentur.
Quod "nudus" et "nuditas" illa significent, est quia "vestimenta" significant vera quae intellectus; et qui absque veris est is quoque absque bono est, nam omne bonum spirituale comparatur per vera; bonum spirituale absque illis seu nisi per illa non datur; bonum spirituale est charitas. "Nudus" et "nuditas" significant deprivatum seu deprivationem ab intelligentia et ab amore, ita ab intellectu boni et a voluntate ejus, etiam ex causa, quia vestes tegunt corpus et carnem; et per "corpus" et "carnem" significatur bonum, inde per "vestes" significantur illa quae tegunt bonum.
[2] Est intellectus veri et est intellectus boni; intellectus veri est intellectus talium quae fidei sunt, ac intellectus boni est intellectus talium quae amoris et charitatis sunt. Est quoque voluntas veri et voluntas boni; voluntas veri est apud illos qui e spirituali regno Domini sunt, voluntas autem boni est apud illos qui e regno caelesti Domini sunt. Hi quia in amore in Dominum et inde in amore mutuo, qui illis est charitas erga proximum, vera habent inscripta cordibus suis, et inde faciunt illa; et quod procedit ex corde est ex voluntate boni; "cor" est voluntas boni. At illi qui in amore erga proximum sunt, qui amor est charitas, non habent vera inscripta cordibus, sed memoriae et inde menti intellectuali; et quod inde procedit ex affectione est voluntas veri. Ita distinguuntur angeli spirituales ab angelis caelestibus. Hi nudi apparent in caelo, illi autem vestiti. Causa quod angeli caelestes nudi appareant est quia non opus habent memoria retinere vera, nec intellectu inde comprehendere illa, quia habent inscripta cordi, hoc est, amori et voluntati, ac inde vident illa: at quod angeli spirituales vestiti appareant, est quia habent vera inscripta memoriae et inde intellectui, ac vera memoriae et inde intellectus sunt quae correspondent vestibus, quare omnes ex illis vestiti apparent secundum intelligentiam. (Quod angeli ita vestiantur, videantur in opere De Caelo et Inferno 177-182.) Ex his constare potest quid "nudus" significat in utroque sensu; nempe quod in uno significet illos qui in bono caelesti sunt, in altero autem illos qui non in bono sunt quia non in veris.
[3] Sed haec melius videri possunt ex locis in Verbo ubi "nudus" ac "nuditas" nominantur, quae loca sunt sequentia:
- Apud Esaiam,
Dixit Jehovah Prophetae, "Exue saccum desuper lumbis tuis, et calceum tuum exue desuper pede tuo: et fecit ita Tunc dixit Jehovah, Sicut ivit servus meus Jeschajah nudus et discalceatus sic ducet rex Aschuris captivitatem Aegypti, et turbam deportandam Kuschi, pueros et senes, nudum et discalceatum, et detectos nates, nuditatem Aegypti" (20:2-4):
quid ecclesiae et caeli in his reconditum latet, nemo videre potest nisi sciat sensum eorum spiritualem; in Verbi enim singulis aliquid ecclesiae et caeli inest, quia Verbum est spirituale; quare explicabitur. Per "prophetam" hic intelligitur doctrina ecclesiae; per "exuere saccum desuper lumbis" seu nudos sistere lumbos, intelligitur revelare spurcos amores; per "saccum" solennem prophetae hic intelliguntur femoralia quae tegunt, et per "lumbos" significantur illi amores; per "exuere calceum desuper pede", seu discalceare plantas pedis, significatur revelare foeda naturae; per quod "rex Aschuris ducet captivitatem Aegypti, et turbam deportandam Kuschi", intelligitur quod perversum rationale confirmabit mala et falsa per scientifica et per fallacias; per "pueros et senes" intelligitur per omnia, tam communia quam particularia; per "nudum et discalceatum" intelliguntur deprivati ab omni vero et ab omni bono; per "detectos nates" intelliguntur mala amoris sui; per "nuditatem Aegypti" intelliguntur falsa inde. Inde patet de qua re ecclesiae et caeli hic agitur; quod nempe de eo, quod perversum rationale, quod est rationale quod negat Deum et Naturae omnia tribuit, confirmet se per scientifica et per fallacias, usque ut sit absque omni intellectu veri et voluntate boni. (Quod per "prophetam" in Verbo intelligatur doctrina, videatur n. 2534, 7269; quod per "lumbos" amores in utroque sensu, n. 3021, 4280, 5059; quod per "pedes", naturalia apud hominem, et per "plantas pedum" illa quae in ultimis, n. 2162, 3147, 3761, 3986, 4280, 4938-4952; quod per "calceos", eadem illa quoad tegumentum eorum, n. 1748, 1
2162, (4835,) 6844; quod per "regem Aschuris", rationale in utroque sensu, n. 119, 1186; quod per "Aegyptum", scientificum quod naturalis hominis etiam in utroque sensu, bono et malo, n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6683, 6692, 7296, 9340, 9391; quod per "Kuschum" fallaciae sensuum, n. 1163, 1164, 1166.)
[4] Apud Ezechielem,
"Cum praeterivi praeter te et vidi te operui nuditatem tuam et lavi te, ... et vestivite:... sed cum confisa es pulchritudini tuae, et scortata es, ... non recordata 2
dierum juventutis tuae, cum esses nuda et denudata;... scortata es cum filiis Aegypti... et cum filiis Aschuris, ... et multiplicasti scortationem tuam usque ad Chaldaeam;... propterea revelata est nuditas tua per scortationes tuas;... ideo lapidabunt te lapide, et dissecabunt te gladiis, et accendent domos tuas igne" (16:6, seq.):
agitur ibi de Hierosolyma, per quam intelligitur ecclesia quoad doctrinam; et per illa verba et per plura in eodem capite describitur qualis fuerat in principio, et qualis facta est cum deflexit a bono et a vero. Qualis instaurata fuit a Domino, ita qualis in principio, describitur per haec, "Cum praeterivi praeter te et vidi... operui nuditatem tuam, ... lavi te... et vestivi te"; "operire nuditatem" significat amovere mala voluntatis et falsa intellectus, "lavare" significat purificare a malis, et "vestire" significat veris instruere. Qualis autem facta est cum deflexit a bono et vero, describitur per sequentia; quod "confisa sit pulchritudini suae", significat intelligentiam ex proprio quod ea delectata fuerit; per quod "scortata sit", significat quod sic imbuerit falsitates; per "scortari cum filiis Aegypti et cum filiis Aschuris", significantur falsificationes confirmatae per scientifica et inde rationalia; per "multiplicare scortationem usque ad Chaldaeam", significatur usque ad profanationem veri: inde patet quid significat "propterea revelata est nuditas tua per scortationes tuas", quod nempe ecclesia per falsa et per falsificationes deprivata sit omni intellectu veri: per "lapidabunt te lapide" significatur quod moritura sit per falsa; per "dissecabunt te gladiis", significatur quod prorsus moritura per falsificationes veri; et per "accendent domos tuas igne", significatur quod tota peritura sit per amores infernales ("domus" sunt omnia quae apud hominem, et "ignis" est amor infernalis). Ex his patet quid caeli et ecclesiae continetur in illis verbis, et quod 3
illud solum appareat ex sensu spirituali.
(Quod "lavare" significet purificare a malis et falsis, videatur n. 3147, 10237, 10240, 10243; quod "vestire" significet instruere veris, n. 1073, 2576, 5248, 5319, 5954, 9212, 9216, 9952, 10536:
quod "pulchritudo" significet intelligentiam, n. 3080, 4985, 5299; hic intelligentiam ex proprio: quod "scortari", imbuere falsa, supra, n. 141:
quod "Aegyptus" scientificum, et "Aschur" rationale, videatur mox supra; quod " Chaldaea" profanationem veri, n. 1182, 1283, 1295, 1304, 1306, 1307, 1308, 1321, 1322, 1326:
quod "lapidare lapide" significet mori per falsa, n. 5156, 7456, 8575, 8799; quod "gladius" significet falsum pugnans contra verum et destruens illud, n. 2799, 4499, 7102; inde "dissecare gladiis" est prorsus mori per falsificationes veri: quod "ignis" significet amorem infernalem, n. 1861, 5071, 6314, 6832, 7575, 10747; et quod "domus" significet totum hominem, et illa quae apud eum, ita quae ejus intellectus et voluntatis sunt, n. 710, 4
2231, 5
2233, 6
2559, 3128, 3538, 4973, 5023, 6690, 7353, 7848, 7910, 7929, 9150. Inde patet quid significatur per "accendent domos tuas igne.")
[5] Apud Hoscheam,
"Contendite cum matre vestra, ... ut removeat scortationes, ... et adulteria sua, ... ne forte exuam eam nudam, ... et ponam eam sicut desertum, ... sicut terram siccitatis, et occidam eam per sitim, et filiorum ejus non miserebor, quia filii scortationum illi" (2:2-4):
etiam hic agitur de ecclesia lapsa in falsa et mala: "mater" cum qua contenderent, significat ecclesiam; "scortationes et adulteria" significant falsa et inde mala; "ponere illam sicut desertum, sicut terram siccitatis" significat absque bono et vero; "occidere eam per sitim", significat defectum totalem veri: "filii ejus" quorum "non miserebor", significant omnia falsa ejus in genere, quare vocantur "filii scortationum."
(Quod "mater" significet ecclesiam, videatur n. 289, 2691, 2717, 3703, 4157, 7
5581, 8897; quod "desertum" significet non bonum quia non verum, n. 2708, 4736, 7055:
quod "terra siccitatis" significet ubi non verum, est qua "aqua" significat verum fidei, n. 2702, 3058, 5668, 8568, 10238; "occidi sit", quod significant perire ex defectu veri, n. 8568 fin. : quod "filii" significent affectiones veri et vera in genere, n. 2362, 3963, 6729, 6775, 8
6779, 9055; ita in sensu opposito affectiones falsi et falsa in genere. Inde constare potest quid significatur per "exuere illam nudam", quod nempe ut sit absque bono et vero.)
[6] In Threnis,
"Peccatum peccavit Hierosolyma, ideo... omnes qui honoraverunt illam vilipendunt illam, quia viderunt nuditatem ejus" (1:8).
Apud Ezechielem,
Ohola, quae Samaria, scortata est cum Aegyptiis, cumque filiis Aschuris; illi revelarunt nuditatem ejus, filios ejus et filias ejus ceperunt, et illam gladio tandem occiderunt: "ideo dabo te in manum eorum quos odisti, ... ut agant tecum ex odio, et sument omnem laborem tuum. et te relinquent nudam et denudatam, ut reveletur nuditas scortationum tuarum" (23:4, 8-10, 18, 28, 29):
agitur in eo capite de Samaria quae vocatur "Ohola", et de Hierosolyma quae vocatur "Oholiba", et per utramque significatur ecclesia; per "Samariam" ubi filii Israelis, significatur ecclesia in qua non vera sed falsa, et per "Hierosolymam" ecclesia in qua non bona sed mala. Quid significatur per "scortari cum Aegyptiis et cum filiis Aschuris", et quid per "occidere filias et filios ejus gladio", supra explicatum est. Exinde patet quod per "relinquere illam nudam et denudatam" significetur absque vero et bono.
[7] Apud Esaiam,
"Dominus decalvabit verticem filiarum Zionis, et Jehovah podicem earum nudabit" (3:17):
"filiae Zionis significant ecclesiam caelestem et quae illius ecclesiae sunt, hic autem illam perversam; "vertex" illarum qui decalvabitur, significat intelligentiam qua deprivabitur; et "podex" qui nudabitur significat amorem mali et falsi.
[8] Apud Nahum,
"Vae urbi sanguinum, tota mendacio et rapina plena, ... prae multitudine scortationum ejus, ... retegam fimbrias super facies tuas, et ostendam gentibus nuditatem tuam, et regnis ignominiam" (3:1, 4, 5);
"urbs sanguinum" significat doctrinam falsi quae violentiam infert bono charitatis.
[9] Apud Habakuk,
"Vae facienti socium bibere, ... etiamque inebriando, ut introspicas nuditates eorum;... bibe etiam tu ut praeputium reveletur" (2:15, 16);
"facere socium bibere inebriando" significat imbuere falsis usque ut non videat verum; "introspicere nuditates" est ut appareant falsa quae intellectus et mala quae voluntatis; "ut praeputium reveletur" est ut amores spurci.
(Quod "bibere" sit institui in veris, videatur n. 3069, 3772, 4017, 4018, 8562, 9412; inde in opposito sensu est inbuere falsa: quod "inebriari "sit insanire ex falsis, ita non videre vera, n. 1072:
quod "praeputium" significet amores corporeos et terrestres, n. 4462, 7045.) Inde constare potest quid significatur per
Quod Noachus biberit vinum et inebriatus sit, ita ut jaceret nudus in medio tentorii sui: et quod Chamus riserit nuditatem patris sui;... (quod)schemus autem et Japhetus texerint nuditatem ejus, et quod facies suas averterint ut non viderent patris sui nuditatem (Genesis 9:21-23).
(Sed haec videantur in Arcanis Caelestibus explicata, ubi de illis agitur.)
[10] In Threnis,
"Etiam ad te", filia Edomi, "transibit calix, inebriaberis et nudaberis" (Threni 4:21):
hic simile per "inebriari et nudari" quod supra significatur (sed quinam illi sunt qui per "Edomum" intelliguntur, videatur n. 3322, 8314).
Apud Esaiam,
Filia Babelis et Chaldaeae, "sede in terra, ... sume molam et mole farinam, revela crines tuos, ... revela femur, transi flumina, reveletur nuditas tua, etiamque videatur opprobrium tuum" (47:1-3).
per "filiam Babelis" et "Chaldaeae" intelliguntur illi qui profanant bona et vera ecclesiae; per "molere farinam" intelligitur falsificare vera; per "revelare crines" et "femur", intelligitur deprivari intelligentia veri et voluntate boni; simile per "transire flumina" et "revelare nuditatem."
[11] Quia "nuditas" significabat deprivationem intellectus veri et voluntatis boni, ideo statutum fuit,
Quod Aharon et filii ejus (non) ascenderent in gradibus super altare, ne reveletur nuditas eorum super illo (Exodus 20:23 [B.A. 26]);
Tum quod illis facerent femoralia lini ad tegendum carnem nuditatis, et quod essent super illis cum intrarent tentorium conventus, et cum accederent ad altare, et quod alioqui portarent iniquitatem et morerentur (Exod 28:42, 43).
Ex his patet quid significatur per verba in sequenti versu in hoc capite, "Suadeo tibi emere a Me, ... vestimenta alba ut induaris, ne appareat pudor nuditatis tuae": tum in sequentibus hujus Libri Apocalypseos,
"Beatus qui vigilat, et servat Vestimenta sua, ne nudus ambulet et videantur pudenda ejus" (16:15).
[12] Praeterea per "nudum" in Verbo intelliguntur etiam illi qui non in veris sunt et inde non in bono, quoniam ignorant illa, et tamen desiderant illa; ut sunt qui intra ecclesiam sunt ubi illi qui. docent in falsis sunt, tum qui extra ecclesiam sunt et non Verbum habent, et inde non vera sciunt et nihil de Domino. Hi sunt qui intelliguntur in his locis:
- Apud Esaiam,
"Hoc jejunium quod eligo, ... frangere famelico panem, ... et cum videris nudum obtegere eum" (58:6, 7);
apud Ezechielem,
"Panem suum famelico det, et nudum tegat veste" (18:7);
et apud Matthaeum,
"Nudus fui et non induistis Me" (25:36, 38 (, 43, 44]);
"tegere veste" et "induere" significat instruere in veris (quod "vestes" sint vera, videatur supra, n. 195(c)).
(Quod "nudus" etiam significet bonum innocentiae, videatur in Arcanis Caelestibus, n. 165, 8375, 9060; et in opere De Caelo et Inferno 179, 180, 280.)
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