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721. And the dragon stood before the woman who was about to bring forth.- That this signifies the hatred of those meant by the dragon, against the church in those who will be in the doctrine, and thus in the life of love and charity from the Lord, is evident from the signification of the dragon, as denoting those who have a knowledge of the cognitions (scientia cognitionum) of truth from the sense of the letter of the Word, and do not live according to it (concerning which see above n. 714), from the signification of the woman, as denoting the church which is in doctrine, and thence in the life, of love to the Lord and charity towards the neighbour (concerning which see above n. 707) - the hatred of those signified by the dragon, against that church and its doctrine, is meant by standing before the woman about to bring forth, and by wishing to devour the child; and from the signification of bringing forth, as denoting to bring forth such things as pertain to the church, which are doctrinals, here those concerning love to the Lord and charity towards the neighbour, for the male child which the woman brought forth signifies the doctrine of that church.
Such things are signified by bringing forth, because generations, births, and nativities in the Word mean spiritual generations, births, and nativities, which are effected by means of truths and by a life according to them.
[2] For this reason spiritual generation, which is called regeneration, when treated of in the Word, is described by natural generation and birth. As in John:
Jesus said to Nicodemus, "Except a man be born anew, he cannot see the kingdom of God. Nicodemus said, How can a man be born when he is old? can he enter a second time into his mother's womb, and be born? Jesus answered, Verily, verily, I say unto thee, unless a man be born of water and the spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh, but that which is born of the spirit is spirit" (3:3-6).
Since Nicodemus did not understand the spiritual meaning of the Lord's words that a man must be born anew, the Lord explained that to be born again signified to be born of water and the spirit, thus to be regenerated, that is by means of truths from the Word, and by a life according to them, for water signifies truths, and spirit a life according to them. But in other places in the Word, where to travail, to bring forth, to beget, and to be born are mentioned, there is no explanation, and yet spiritual travailing, birth, nativity, and bringing forth are meant, since the Word in the letter is natural, but in its bosom, spiritual. To bring forth signifies to bring forth spiritually, because the man who is being regenerated is similarly conceived as it were, carried in the womb, born, and educated, as a man is conceived of his father, carried in the womb of his mother, born and afterwards educated.
[3] In order to substantiate the spiritual signification of births and nativities in the Word, some passages shall be here cited from it.
In Isaiah:
"Blush, O Zidon, the sea hath said, the stronghold of the sea, saying, I have not travailed neither brought forth, I have not trained up young men, nor brought up virgins; when the report comes from Egypt, they shall be seized with grief as at the report of Tyre" (275).
[4] In the same:
"Thy chastening is upon them, as a woman with child that draweth near to her delivery she crieth out in her pangs; so have we done before thee, Jehovah; we have conceived, we have travailed, we have as it were brought forth wind; we have not wrought salvation in the earth, neither have the inhabitants of the world fallen; thy dead shall live" (26:16-19).
These things are said of the last times of the church, when falsities and evils increase to such a degree, that men cannot be reformed and regenerated; this state is meant by the chastening of Jehovah upon them. That then it will be difficult to perceive and acquire any truth is signified by a woman with child, who draws near to her delivery, crying out in her pangs. That in the place of truths they imbibe vanities, in which there are no truths, is signified by "we have conceived, we have travailed, we have as it were brought forth wind," wind signifying such vanities; that no uses of life come from these is signified by "we have not wrought salvation" to Jehovah. That still when the Lord should come into the world they must be taught and regenerated by means of truths from Him is signified by "thy dead shall live," and by the words that follow.
[5] In the same:
"Sing, O barren, thou that didst not bear, break forth into singing, and cry aloud, thou that didst not travail, for more are the sons of the desolate than the sons of the married wife" (54:1).
This treats of the Lord's coming and of a new church to be established by Him among the nations, meant by the barren who did not bear, and by the desolate who shall have many sons; they are called barren because they knew not the Lord, neither had the Word in which are truths, and therefore they could not be regenerated; sons denote truths from the Lord through the Word. A church which possesses the Word, from which the Lord is known, is meant by the married wife who has no sons; the joy of those who are of a new church, and who had not truths before, is signified by "break forth into singing, and cry aloud, thou that didst not travail," to travail denoting to bear in the womb.
[6] In the First Book of Samuel:
"They who were driven have girt themselves with strength, they that are full have hired themselves out for bread, and they that are hungry have ceased, even till the barren hath borne seven, and she that hath many children hath failed" (2:5).
This is the prophetic song of Hannah, the mother of Samuel. Those driven that must be girded with strength mean the nations with whom the church was to be, who are therefore called driven from a want of the knowledges of truth, and who are therefore cast out by those of the church, at that time the Jewish church; to be girded with strength signifies that they have truths from good, and thus power. They that are full have hired themselves for bread, and they that are hungry have ceased, mean those who were of the Jewish church, who are said to be full because they had truths in abundance, and to be hired for bread because they could be led to learn and to do them only as hirelings. That they did not desire to know them is signified by they that are hungry have ceased. The same church is also meant by she that hath many children hath failed. But the nations that would acknowledge the Lord, and receive the Word, and thus suffer themselves to be born anew into the church, are meant by the barren that shall bear seven; seven signifies all and many, and is used in reference to the holy things of the church.
[7] In Jeremiah:
"She that bare seven shall languish, she shall breathe out her soul, her sun shall set while it is yet day" (15:9).
This signifies that a church which possesses all truths because it possesses the Word, shall perish, even until nothing of truth and good will remain. To bear seven, signifies to be gifted with all truths from the Word; to languish, and for the sun to set, signify to perish gradually and at length completely; to breathe out the soul, signifies to perish as to all truths, and for the sun to set, signifies as to all the goods of love; while it is yet day, signifies while the Word is still acknowledged.
[8] In Isaiah:
"Before she travailed she brought forth; before pain came upon her she was delivered of a male child. Who hath heard such a thing? who hath seen such a thing? Hath the earth travailed for one day? Shall a nation be born at once? As soon as Zion travailed she brought forth her sons. Shall I break and not bring forth, saith Jehovah, shall I that cause to bring forth shut the womb? Rejoice with Jerusalem, exult in her, all ye that love her, that ye may suck and be satisfied from the breast of her consolations" (66:7-11).
This also treats of the Lord's coming, and of the establishment of the church with the nations. Their reformation and regeneration is described by travailing, bringing forth, being delivered of a male child, and by breaking the matrix and bringing forth; for, as stated above, a man who is born anew is similarly conceived as it were, carried in the womb, born, educated, and grows up, as from a father and mother. Zion and Jerusalem mean the church and its doctrine; and to suck and be satisfied from the breast of her consolations, signifies to be fully instructed in truths from good from the delight of love according to desire; the one day in which these things shall take place signifies the Lord's coming.
[9] In David:
"From before the Lord thou art in travail, O earth, from before the God of Jacob" (Psalm 114:7).
Thou art in travail, O earth, signifies the establishment of the church, or the reformation of those who will be of the church; to travail denoting to receive truths and to be reformed, and the earth denoting the church. It is said from before the Lord, and from before the God of Jacob, because reformation as to good and as to truth is meant; for the Lord is called Lord from good and God from truth.
[10] Again in Jeremiah:
"Behold, I bring them from the land of the north, and I will gather them from the sides of the earth; among them the blind and the lame, the woman with child and she that is bringing forth together, a great company they shall return hither" (31:8).
This also treats of the restoration of the church among the nations by the Lord. The nations that are in falsities, and in appearances of truth, such as the truths of the Word are in the sense of the letter, are meant by the land of the north, and by the sides of the earth, the north signifying falsities, and the sides of the earth such ultimate truths; it is thus also said, "Among them the blind and the lame, the woman with child and she that brings forth together," the blind denoting those who are not in truths, and the lame those who are not in goods, the woman with child those who receive truths, and she who brings forth those who do them. That the church will be formed of these is signified by Behold, I bring them, I will gather them together, and a great company they shall return hither.
[11] In Isaiah:
"Look unto the rock out of which ye were hewn, and to the digging of the pit out of which ye were digged; look unto Abraham, your father, and unto Sarah who bare you; for I have called him only, and I will bless him, and multiply him; for Jehovah will comfort Zion, he will comfort all her waste places, and will make her wilderness like Eden, and her desert like the garden of Jehovah" (411). But the Lord as to the Divine, from which reformation comes, is meant by Abraham to whom they shall look, and to Sarah who bare them; for Abraham, Isaac, and Jacob, in the Word, do not mean those persons, but the Lord as to the Divine Itself and the Divine Human, as may be seen in the Arcana Coelestia 1893, 2833, 2836, 3245, 3251, 3305, 3439, 3703, 4615, 6098, 6185, 6276, 6804, 6847). But the heavenly marriage, which is that of Divine Good and Divine Truth, from which all reformation comes, and thus the church, is signified by Abraham, and Sarah, who bare them. Since the Lord is meant by Abraham, it is said, I have called him only, and I will bless him, and I will multiply him," and "Jehovah will comfort Zion, he will comfort all her waste places," Zion denoting a new church, waste places, truths destroyed, and to comfort, the restoration of the church. That those who will be of that church will acknowledge the Lord, and receive love to Him, and thence wisdom, is signified by His making her wilderness like Eden, and her desert like the garden of Jehovah, Eden signifying love to the Lord, and garden of Jehovah wisdom therefrom.
[12] In Micah:
"O hill of the daughter of Zion, unto thee the kingdom shall come and shall return, the kingdom of the daughter of Jerusalem. Now wherefore dost thou shout in shouting? Is there no king in thee? hath thy counsellor perished, that pain seizeth thee as a woman in travail? Be in travail, and bring forth, O daughter of Zion; now thou shalt go out from the city, and shalt dwell in the field" (4:8-10).
The subject here treated of is the spiritual captivity in which the faithful are, when they remain in the church where there is no more truth and good. Their lamentation because they are in that church is signified by "wherefore dost thou shout in shouting," also by pain seizeth thee as a woman in travail when notwithstanding they have the truths of doctrine and also the understanding of them is signified by "Is there no king in thee? hath thy counsellor perished," king signifying truth of doctrine from the Word, and counsellor the understanding of it. That with those who are in the good of charity, and thus in truths of doctrine there will be a church, is signified by the daughter of Zion to whom the kingdom shall come, and by the daughter of Jerusalem, kingdom also signifying the church. The establishment of the church and the reformation of those who are of the church is meant by "Be in travail, and bring forth, O daughter of Zion." "Now thou shalt go out from the city, and shalt dwell in the field," signifies that they will depart from doctrine in which there are no longer any truth and good, and will abide where these abound, city denoting the doctrine from which they will depart, field denoting where truths and goods abound, while to go out denotes to depart, namely, from that doctrine, and to be thus delivered from spiritual captivity.
[13] In David:
Jehovah "raiseth the exhausted out of the dust, he lifteth up the needy from the dunghill, to place him with princes, with the princes of his people he maketh the barren woman to dwell in a house, to be a glad mother of sons" (Psalm 113:7-9).
That those who are in falsities from ignorance, and thus not in goods, must be instructed from the Lord in truths, is signified by Jehovah raising the exhausted out of the dust, and lifting up the needy from the dunghill, the exhausted and the needy denoting those who are in falsities from ignorance, and thus not in goods. The primary truths of the church in which they must be instructed are signified by princes, the princes of the people, with whom they are to be placed. That those who previously had not life from the marriage of truth and good shall possess it, is signified by making "the barren woman to dwell in a house, to be a glad mother of sons," to dwell denoting to live, the house of the barren woman, where there was no marriage of truth and good, and the glad mother of sons, the church, where there are nascent truths from good.
[14] In Hosea:
"As to Ephraim, as a bird shall his glory fly away, from the birth and from the belly and from conception" (710:8).
[15] In Jeremiah:
"The partridge gathereth but bringeth not forth, acquiring riches, but not with judgment; in the midst of his days he forsaketh them, and in his latter end becometh foolish" (17:11.).
The partridge means those who learn many things from the Word, and from the doctrines of the church, but not for the sake of the uses of life, to bring forth denoting to perform uses, thus to live, and thus to be reformed; the riches which he acquireth not with judgment signify spiritual riches, which are the knowledges of truth and good, - to acquire these not for the sake of uses is to acquire riches not with judgment; that those knowledges which do not enter into the life perish is signified by "in the midst of his days he forsaketh them"; that at length they will have no knowledges of truth that are not falsified, is signified by, in his latter end he shall become foolish.
[16] Since a mother signifies the church, and sons and daughters its truths and goods, and since in the ancient churches, and afterwards in the Jewish church, all things were representative, and thus significative, therefore it was a reproach and dishonour to women to be barren; for this reason Rachel was angry with Jacob that she bare no children, and said, when she brought forth Joseph, "God hath gathered up my reproach" (Genesis 30:1, 23). For the same cause, after Elizabeth had conceived she said, "Thus hath the Lord dealt with me in the days in which he looked upon me to take away my reproach among men" (Luke 1:24, 25). Thus also it is evident that to travail, to bring forth, and to be born, signify the procreation of such things as pertain to the church.
[17] In Isaiah:
"Woe to him that saith to a father, What begettest thou? or to the woman, with what travailest thou?" (45:10).
This also is said of man's reformation, that it is from the Lord and not from man.
In the same:
King Hezekiah said, when he heard the words of Rabshakeh, "This day is a day of straitness, and of chiding and contumely, and the sons are come to the mouth of the matrix, and there is not strength to bring forth" (37:3).
That truths from the Word may be heard and known, and yet reformation not be affected by them; is signified by "the sons are come to the matrix, and there is no strength to bring forth", to bring forth signifies to render truths fruitful by doing them, from which comes reformation; that this was a grief of heart and mind, and a reproach to the church, is signified by "a day of straitness, of chiding and contumely."
[18] In Ezekiel:
"I will pour out my fury upon Sin, the strength of Egypt, and will cut off the multitude of No; I will give fire in Egypt; Sin shall travail, and there shall not be power to break through" (30:15, 16).
Egypt, Sin, and No, signify the scientifics (scientifica) and fallacies pertaining to the natural man, which hinder man's reformation by truths from the Word; that they will know truths, yet not receive them in the life, and thus be incapable of reformation, is signified by Sin shall travail in labour, but there shall not be power to break through, that is, the matrix. Since to travail signifies to receive the truths of the Word by hearing or reading, and to bring forth signifies to make them fruitful and produce them in act, which is to live according to them, and so to be reformed, therefore when these things take place with straitness and difficulty, because of the falsities and evils which rule in the church, and which hinder and pervert its truths and goods, it is then said that they are seized with pain as of a woman in travail. And as this is the case at the end of the church, it is therefore said, in the Word, of those living at that time, as in this chapter of the Apocalypse: "That the woman being with child, cried out, travailing, and in pain to bring forth" (verse 2), which signifies that spiritual truths and goods, which are from the Word, can be received only with the greatest difficulty and with straitness, because of the opposing evils and falsities then in the church, and which occupy the minds of those who attend to religious things.
[19] This also is signified by the pains as of one in travail, in Jeremiah:
"I heard a voice as of one sick, as of one in travail with her first-born, the voice of the daughter of Zion; she sigheth, she stretcheth out her hands. Woe to me now, for my soul is made desolate by the slayers" (4:31).
The daughter of Zion means a church which is in truths of doctrine from the good of love; this is said to sigh and to stretch out the hands, because her soul is made desolate by the slayers, slayers denoting those who destroy man's spiritual life by falsities and evils. And as on this account spiritual truths and goods cannot be received except with straitness and difficulty, therefore there is said to be lamentation as of one sick and in travail with her first-born, the first-born signifying the first thing of the church, from which all other things follow as from their beginning.
[20] In the same:
"We have heard the fame" of a people coming from the land of the north; "our hands are slackened, straitness hath seized us, pain as of a woman in travail; go not out into the field, and go not into the way, because of the sword of the enemy, terror on every side" (6:24, 25).
The people coming from the land of the north mean those who are in falsities of evil, and, in an abstract sense, the falsities of evil which are in the church, at that time vastated. That then truths will be received in faith and love with the greatest difficulty, because of the opposing falsities of evil, and that there will be pain and grief of mind and heart as a consequence, is signified by the hands are slackened, straitness hath seized on them, and pain as of a woman in travail. That at such a time the things of the church and its doctrine are not to be consulted is signified by "go not out into the field, go not into the way," the field denoting the church, and the way, doctrine. The reason of this is that falsity from hell rushes in, which falsifies and extinguishes the truth, and which is signified by the sword of the enemy and terror on every side, sword denoting falsity destroying truth, enemy denoting hell, and terror, spiritual death.
[21] From this it is evident what is meant by the words of the Lord in Matthew:
"Then let him who is on the house not come down to take anything out of the house, and let him who is in the field not return back. Woe to them that are with child, and to them that give suck in those days; then shall be great affliction, such as hath not been from the beginning of the world until now" (24:17-19, 21).
This also is said of the state of the church near its end, when falsities of evil and evils of falsity have rule, and the truths of the Word are not received except when falsified and adulterated; this is meant by "woe to them that are with child, and to them that give suck in those days," and also by "great affliction." But this with the rest of that chapter may be seen consecutively explained in the Arcana Coelestia.
[22] In Jeremiah:
"Ask and see whether a male doth bring forth? Wherefore do I see every man, his hands upon his loins, as a woman in travail, and all faces turned into paleness? because that day is great so that none is like it" (30:6, 7).
This again refers to the last state of the church, when a last judgment takes place; the great day is the Lord's coming and judgment at that time from Him. To ask and see whether a male doth bring forth, signifies whether the truth of the Word without good of life can produce anything of the church, since everything of the church is the result of the marriage of good and truth, male (mas) signifying the truth of the church, and wife the good of the church. Wherefore do I see every man, his hands upon his loins, as a woman in travail? signifies why is it thought that truth without good produces those things that pertain to the church; the loins signify marriage, in the spiritual sense - the marriage of truth and good, but the loins of a man as of a woman in travail signify, as if there could be a marriage of truth alone without good. All faces are turned into paleness, signifies that there is nothing of good, because nothing of love and charity, the face denoting the affections which pertain to the love of good, therefore paleness signifies those affections extinguished.
[23] In Isaiah:
"My loins are filled with great pain, pains take hold upon me, as the pains of a woman in travail" (21:3).
This also is said of the last state of the church, when its truths and goods can be received only with much painful effort, because of the evils and falsities which then hinder. The loins, that are said to be filled with pain, signify the marriage of good and truth, from which are heaven and the church, and these are said to be filled with pain, when truth cannot be conjoined with good; this therefore is the signification of pains as of a woman in travail, that take hold upon them.
[24] Pain as of a woman in travail is also said of those who, on account of falsities conjoined with evils of life, are unable any longer to receive truths, which they still desire to receive although destruction threatens, especially in the spiritual world, when a last judgment is at hand, but with fruitless effort and endeavour. This is signified by the pains of a woman in travail in the following passages.
In Isaiah:
"Howl ye, for the day of Jehovah is nigh; therefore, all hands are slackened, and every heart of man melteth, and they are sore afraid; pangs and pains take hold of them, they are in travail like a woman, a man is amazed at his companion, their faces are faces of flames" (13:6-8).
The day of Jehovah that is near, signifies the last judgment accomplished by the Lord when He was in the world; their terror at that time on account of the impending destruction is signified by "all hands are slackened, and every heart of man melteth, and they are sore afraid." That their efforts to receive the truths and goods of heaven and of the church are then fruitless, because of the falsities of evil in which they were and still are, is signified by Pangs and pains take hold of them; they are in travail like a woman. That they are in the evils of hatred and anger is signified by their faces being faces of flames.
[25] In Jeremiah:
"O inhabitant in Lebanon, having thy nest in the cedars, what favour wilt thou find when pains shall come upon thee, pain as of a woman in travail? I will give thee into the hand of them that seek thy soul" (22:23, 25).
This is said of those that have the Word, and thus truths and the understanding of them; these are said to dwell in Lebanon, and to have a nest in the cedars; the destruction of such at the last judgment, and their endeavour then to receive truths, but in vain, because of the hindrances arising from the falsities of evil, is signified by What favour wilt thou find when pains come upon thee, pain as of a woman in travail? That the falsities of evil from hell will then carry them away is signified by I will give thee into the hand of them that seek thy soul.
In the same:
"Damascus is become feeble; she hath turned herself to flee, and horror hath taken hold upon her, straitness and pains have seized upon her as a woman in travail" (49:24).
[26] In the same:
"The king of Babel heard the fame" of the people coming from the north, "thus his hands are become feeble, straitness hath taken hold of him, pain as of a woman in travail" (50:43).
In Moses:
"The peoples heard; the pain of travailing women hath seized the inhabitants of Philistia" (Exodus 15:14).
The pains of a woman in travail have a signification in these passages similar to that in those above.
In Hosea:
"The pains of a woman in travail shall come upon" Ephraim; "he is a son not wise, for he doth not stay his time in the womb of sons" (13:13).
These words may be seen explained above (n. Genesis 3:16).
These words do not mean that women shall bring forth sons in pain, but by the woman is meant the church, which from celestial had become natural, this being signified by eating of the tree of knowledge (scientia). That the man of the church can with difficulty be regenerated by means of truths, and by a life according to them, and that he must undergo temptations in order that truths may be implanted, and conjoined to good, is signified by pain and conception being multiplied, and by bringing forth sons in pain, conception signifying the reception of truth which is from good, and to bring forth sons, signifying to produce truths from the marriage of truth and good. Since in the natural man there are lusts (concupiscentiae) from the love of self and of the world, and since these cannot be removed except by means of truths, therefore it is said that her obedience shall be to her husband, and he shall rule over her; husband (vir), here as well as in other parts of the Word, denoting the truth of the church. That a man is reformed and regenerated by means of truths, and by means of a life according to them, has been shown above. From these things it is now evident that conceptions, births, nativities, and generations in the Word, signify spiritual conceptions, births, nativities, and generations.
721. And the dragon stood before the woman who was about to bring forth, signifies the hatred of those who are meant by "the dragon" against the church with those who will be in the doctrine, and thence in the light of love and charity from the Lord. This is evident from the signification of the "dragon," as being those who have a knowledge [scientia] of the cognitions of truth from the sense of the letter of the Word, and are not in a life according to it (See above, n. 714); and from the signification of "the woman," as being the church that is in the doctrine and thence in the life of love to the Lord and charity towards the neighbor (See above, n. 707). The hatred of those who are signified by "the dragon" against that church and its doctrine, is meant by "standing before the woman about to bring forth and wishing to devour the offspring." Also from the signification of "bringing forth," as being to bring forth such things as pertain to the church, which are doctrinals, here respecting love to the Lord and charity towards the neighbor, for "the son, a male" that the woman brought forth signifies the doctrine of that church. Such things are signified by "bringing forth," because generations, births, and nativities mean in the Word spiritual generations, births, and nativities, which are effected by truths and a life according to them.
[2] For this reason where spiritual generation, which is called regeneration, is treated of in the Word it is described by natural generation and birth. As in John:
Jesus said to Nicodemus, Except one be begotten anew he cannot see the kingdom of God. Nicodemus said, How can a man be begotten when he is old? Can he enter a second time into his mother's womb and be begotten? Jesus answered, Verily, verily, I say unto thee, except one be begotten of water and of the spirit he cannot enter into the kingdom of God. That which is born of the flesh is flesh, but that which is begotten of the spirit isspirit. (John 3:3-6).
As Nicodemus did not understand the spiritual sense of the Lord's words "that a man must be begotten anew," the Lord explained that "to be begotten" means "to be begotten of water and of the spirit," thus to be regenerated, that is, by means of truths from the Word and a life according to them, for "water" signifies truths, and "spirit" a life according to them. But elsewhere in the Word, where "to travail," "to bring forth," "to produce," and "to beget" are mentioned, there is no explanation, and yet spiritual travail, birth, nativity, and generation are meant, since the Word in the letter is natural, but in its bosom is spiritual. "To bring forth" signifies to bring forth spiritually, because when a man is regenerating he is likewise as it were conceived, carried in the womb, born, and educated, as a man is conceived of his father, carried in the womb and born of his mother, and afterwards educated.
[3] To confirm that births and nativities signify in the Word spiritual births and nativities, some passages shall be cited from it. In Isaiah:
Be ashamed, O Zidon, the sea hath said, the stronghold of the sea, saying, I have not travailed, neither brought forth, I have not trained up young men, I have not brought up virgins; when the report comes from Egypt they shall be seized with pain as at the report respecting Tyre (275.)
[4] In the same:
Thy chastening is upon them, as a woman with child that draweth near to her delivery; she crieth out in her pangs; so have we done 1before Thee, O Jehovah; we have conceived, we have travailed, we have as it were brought forth wind; we have not wrought salvation to the earth, neither have the inhabitants of the world fallen; thy dead shall live (Isaiah 26:16-19).
This is said of the last times of the church, when falsities and evils so far increase that there can be no reformation and regeneration; this state is meant by "the chastening of Jehovah upon them;" that it will then be difficult to perceive and acquire any truth is signified by "as a woman with child that draweth near to her delivery; she crieth out in her pangs;" that in the place of truths they imbibe vanities in which there are no truths is signified by "we have conceived, we have travailed, we have as it were brought forth wind," "wind" signifying such vanities; that from these no uses of life come is signified by "we have not wrought salvation" to Jehovah; 2that still, when the Lord shall come into the world they are to be taught and regenerated by truths from Him is signified by "thy dead shall live," and by the words that follow.
[5] In the same:
Sing aloud O barren, thou that didst not bear, break forth into singing and cry aloud, thou that didst not travail, for more are the sons of the desolate than the sons of the married one (Isaiah 54:1).
This treats of the Lord's coming and of the New Church to be established by Him with the Gentiles; these are signified by "the barren that did not bear," and by "the desolate" who shall have many sons; they are called "barren" because they did not know the Lord, and did not have the Word where truths are, and therefore could not be regenerated, "sons" meaning truths from the Lord through the Word. The church that has the Word, from which the Lord is known, is meant by "the married one" that has no sons; the joy of those who are of the New Church that before had no truths, is signified by "break forth into singing and cry aloud, thou that didst not travail," "to travail" meaning to bear in the womb.
[6] In the first book of Samuel:
They who have been driven away have been girded with strength; they that are sated, have hired themselves for bread, and they that are hungry have ceased, even until the barren hath borne seven, and she that hath many sons languisheth (1 Samuel 2:4, 5).
This is the prophetic song of Hannah, the mother of Samuel. "Those driven away that are to be girded with strength" mean the Gentiles with whom the church is to be, who are called "driven away" from a lack of the knowledges of truth, and who are therefore rejected by those of the church, at that time the Jewish church; "to be girded with strength" signifies that such have truth from good, and thence power; "they that are sated, who have hired themselves for bread;" and "they that are hungry who have ceased," mean those who were of the Jewish Church, who are said to be "sated" because they had truths in abundance, and "to be hired for bread" because they could only be led to learn truths and do them as hirelings; that they did not desire to know them is signified by "they that are hungry have ceased." The same church is also meant by "she that hath many sons languisheth." But the Gentiles that are to acknowledge the Lord and receive the Word, and thus suffer themselves to be regenerated into the church, are meant by "the barren that shall bear seven;" "seven" signifies all and many, and is predicated of the holy things of the church.
[7] In Jeremiah:
She that hath borne seven shall languish, she shall breathe out her soul; her sun shall go down while it is yet day (Jeremiah 15:9).
This signifies that a church that has all truths because it has the Word shall perish, even so that nothing of truth and good will remain; "to bear seven" signifies to be gifted with all truths from the Word; "to languish, and to have the sun go down," signifies to perish successively and at length wholly; "to breathe out the soul" signifies to perish in respect to all truths, and "the sun going down" signifies to perish in respect to all the goods of love; "while it is as yet day" signifies while the Word is still acknowledged.
[8] In Isaiah:
Before she travailed she brought forth; before her pangs came she was delivered of a male child. Who hath heard a thing like this? Who hath seen a thing like this? Hath the earth travailed in one day? Shall a nation be begotten at once? As soon as Zion travailed she brought forth her sons. Shall I break and not bring forth, saith Jehovah, shall I that cause to bring forth restrain? Rejoice with Jerusalem, exult in her, all ye that love her, that ye may suck and be satisfied from the breast of her consolations (Isaiah 66:7-11).
This, too, treats of the Lord's coming and of the establishment of a church with the Gentiles. Their reformation and regeneration are described by "travailing," "bringing forth," "being delivered of a male child," and by "breaking the matrix" and "begetting;" for, as has been said above, a man who is begotten anew is likewise as it were conceived, carried in the womb, born, educated, and grows up, as from a father and mother.
"Zion" and "Jerusalem" mean the church and its doctrine; and "to suck and be satisfied with the breast of her consolations" signifies to be fully instructed in truths from good from the delight of love according to desire; the "one day" in which these things shall take place signifies the Lord's coming.
[9] In David:
From before the Lord thou art in travail, O earth, from before the God of Israel 3(Psalms 114:7).
"Thou art in travail, O earth," signifies the establishment of the church, or the reformation of those who will be of the church, "to travail" meaning to receive truths and be reformed, and "the earth" meaning the church. It is said "from before the Lord" and "from before the God of Jacob," because reformation in respect to good and truth is meant, for the Lord is called "Lord" from good, and "God" from truth.
[10] In Jeremiah:
Behold, I bring them from the land of the north, and I will gather them together from the sides of the earth; among them the blind and the lame, the woman with child, and she that is bringing forth together, a great assembly shall they return hither (Jeremiah 31:8).
This, again, treats of the restoration of the church with the Gentiles by the Lord. The Gentiles who are in falsities and in the appearances of truth such as the truths of the Word are in the sense of its letter, are meant by "the land of the north" and by "the sides of the earth," the "north" signifying falsities, and "the sides of the earth" such ultimate truths; therefore it is also said, "among them the blind and the lame, the woman with child and she that is bringing forth," the "blind" meaning those who are not in truths, and the "lame" those who are not in goods, "the woman with child" those who receive truths, and "she who is bringing forth" those who do them. That from such the church will be established is signified by "Behold, I bring them, I will gather them together and a great assembly shall they return hither."
[11] In Isaiah:
Look unto the rock out of which ye were hewn, and to the digging out of the pit out of which ye were digged; look unto Abraham, your father, and unto Sarah that bare you; for I called him alone, and I will bless him and will multiply him; for Jehovah will comfort Zion, He will comfort all her waste places, and He will make her wilderness like Eden, and her solitude like the garden of Jehovah (411). But the Lord in relation to the Divine, from which is reformation, is meant by "Abraham" to whom they shall look, and by "Sarah" that bare them; for by "Abraham, Isaac, and Jacob," in the Word, those persons are not meant, but the Lord in relation to the Divine Itself and the Divine Human, as may be seen in the Arcana Coelestia 1893, 2833, 2836, 3245, 3251, 3305, 3439, 3703, 4615, 6098, 6095, 6185, 6276, 6804, 6847); but the heavenly marriage which is that of Divine good and Divine truth, from which is all reformation and thus the church, is signified by "Abraham" and by "Sarah that bare them." Because the Lord is meant by "Abraham" it is said, "I called him alone, and I will bless him and will multiply him," and afterwards that "Jehovah will comfort Zion, He will comfort all her waste places," "Zion" meaning the New Church, "waste places" truths destroyed, and "to comfort" to restore the church. That those who will be of that church will acknowledge the Lord, and will receive love to Him and thence wisdom, is signified by "her wilderness shall be made like Eden, and her solitude like the garden of Jehovah," "Eden" signifying love to the Lord, and "the garden of Jehovah" wisdom therefrom.
[12] In Micah:
O height of the daughter of Zion, unto thee shall come and shall return the kingdom, the kingdom of the daughter of Jerusalem. Now why dost thou shout in shouting? Is there no king in thee; hath thy counselor perished, that pangs take hold of thee as a woman in travail? Be in travail and bring forth, O daughter of Zion, for now thou shalt go out from the city and shalt dwell in the field (Micah 4:8-10).
This treats of the spiritual captivity in which the faithful are when they remain in a church in which there is no more truth and good; their lamentation that they are in that church is signified by "why dost thou shout in shouting?" Also by "that pangs take hold of thee as a woman in travail;" when yet they have truths of doctrine and also the understanding of them, which is signified by "Is there no king in thee; hath thy counselor perished?" "king" signifying the truth of doctrine from the Word, and "counselor" the understanding of it. That with those who are in the good of charity and thence in the truths of doctrine there will be a church is signified by "the daughter of Zion to whom the kingdom shall come," and by "the daughter of Jerusalem," "kingdom" also signifying the church. The establishment of the church and reformation of those who are of the church is meant by "be in travail, bring forth, O daughter of Zion;" "for now thou shalt go out from the city and shalt dwell in the field" signifies that they will withdraw from a doctrine in which there is no longer any truth or good, and will abide where these abound; "city" meaning the doctrine from which they will withdraw; "field" meaning where truths and goods abound, and "to go out" meaning to withdraw, namely, from that doctrine, and to be thus delivered from spiritual captivity.
[13] In David:
Jehovah raiseth the crushed out of the dust, He lifteth up the needy from the dunghill, to place him with princes, with the princes of His people; He maketh the barren to dwell in a house, to be a glad mother of sons (Psalms 113:7-9).
That those who are in falsities from ignorance, and thus are not in goods, are to be instructed by the Lord in truths, is signified by "Jehovah raiseth the crushed out of the dust, He lifteth up the needy from the dunghill," "the crushed" and "the needy" meaning those who are in falsities from ignorance, and thus not in goods. The primary truths of the church in which they must be instructed are signified by "the princes, the princes of the people," with whom they are to be placed. That those who did not before have life from the marriage of truth and good will have it is signified by "making the barren to dwell in a house, to be a glad mother of sons;" "to dwell" signifying to live; "the house of the barren" signifying where there is no marriage of truth and good, and "a glad mother of sons" the church where there are nascent truths from good.
[14] In Hosea:
As to Ephraim, as a bird shall his glory fly away, from the birth and from the belly and from conception (710.
[15] In Jeremiah:
The partridge gathereth but bringeth not forth; he that maketh riches but not with judgment, in the midst of his days he forsaketh them, and in his latter end he shall become foolish (Jeremiah 17:11).
A "partridge" means such as learn many things from the Word and from the doctrines of the church, but not for the sake of the uses of life, "to bring forth" means to perform uses, that is, to live and thus to be reformed; the "riches" that he maketh not with judgment signify spiritual riches, which are the knowledges of truth and good; to acquire these not for the sake of uses of life is "to make riches not with judgment;" that such knowledges as are not made to be of the life perish is signified by "in the midst of his days he shall forsake them;" that finally they will have no knowledges of truth that are not falsified is signified by "in his latter end he shall become foolish."
[16] Since a "mother" signifies the church, and "sons and daughters" its truths and goods, and in the ancient churches, and afterwards in the Jewish church, all things were representative and thence significative, it was a reproach and disgrace for women to be barren, therefore:
Rachel was angry with Jacob that she bare no children, and when she brought forth Joseph she said, God hath gathered up my reproach (Genesis 30:1, 23).
For the same reason, when Elizabeth had conceived she said:
Thus hath the Lord done unto me, in the days wherein He looked upon me to take away my reproach among men (Luke 1:24, 25).
Thus it is evident that "to travail," "to bring forth," and "to beget," signify the procreation of such things as pertain to the church.
[17] In Isaiah:
Woe to him that saith unto the father, What begettest thou? or to the woman, With what travailest thou? (Isaiah 45:10)
This is said of man's reformation, that it is from the Lord and not from man. In the same:
King Hezekiah said, when he heard the words of Rabshakeh, This day is a day of distress, and of reproving, and of reproach, and the sons are come to the mouth of the matrix and there is not strength to bring forth (Isaiah 37:3).
That truths from the Word will be heard and known, and yet reformation will not be effected by them, is signified by "the sons are come to the matrix and there is not strength to bring forth," "to bring forth" signifying to make truths fruitful by doing them, from which comes reformation. That this was a grief of heart and mind, and a reproach to the church, is signified by "a day of distress, of reproving and of reproach."
[18] In Ezekiel:
I will pour out my wrath upon Sin, the strength of Egypt, and will cut off the multitude of No; I will set a fire in Egypt; Sin shall travail, and there shall not be 4for the breaking through (Ezekiel 30:15, 16).
"Egypt," "Sin," and "No," signify the knowledges and fallacies of the natural man, which hinder the reformation of man by means of truths from the Word; that truths will be known and yet will not be received in the life, and thus there can be no reformation, is signified by "Sin in travailing shall travail, but there shall not be for the breaking through," that is, of the matrix. Since "to travail" signifies to receive the truths of the Word by hearing or reading, and "to bring forth" signifies to make them fruitful and bring them forth in act, which is to live according to them, and thus be reformed, so when these things are done with distress and difficulty because of the falsities and evils that rule in the church, and that hinder and which pervert its truths and goods, then it is said that "they are seized with pangs as of a woman in travail;" and as this takes place at the end of the church, therefore it is said in the Word of those who live at that time, as in this chapter of Revelation:
That a woman being with child, cried out, travailing, and pained to be delivered (verse 2); which signifies that spiritual truths and goods, which are from the Word, can be received only with the greatest difficulty and with distress, because of the opposing evils and falsities that then exist in the church and occupy the minds of those who are devoted to religion.
[19] This is signified by "the pangs as of a woman in travail" in Jeremiah:
I have heard a voice as of one sick, as of one in travail with her first born, the voice of the daughter of Zion; she sigheth, she spreadeth forth her hands. Woe to me now, for my soul is made desolate by the slayers (Jeremiah 4:31).
"The daughter of Zion" means the church that is in the truths of doctrine from the good of love; this is said "to sigh and to spread forth the hands, because her soul is made desolate by the slayers," "slayers" meaning those who destroy man's spiritual life by falsities and evils; and because on this account spiritual truths and goods can be received only with distress and difficulty, there is said to be lamentation "as of one sick and in travail with her firstborn," "firstborn" signifying the first thing of the church, from which the rest flow as from their beginning.
[20] In the same:
We have heard the fame of a people coming from the land of the north, our hands are slackened, distress has taken hold of us, pangs as of one in travail; go not forth into the field, and go not in the way, for there is the sword of the adversary, terror on every side (Jeremiah 6:24, 25).
"A people coming from the land of the north" means those who are in the falsities of evil, and in an abstract sense the falsities of evil that are in the church at that time vastated. That truths will then be received in faith and in love with the greatest difficulty, because of the opposing falsities of evil, and that there will be in consequence torment and pain of mind and heart, is signified by "the hands are slackened, distress has taken hold of them, and pangs as of one in travail;" that at such a time the things of the church and of its doctrine will not be considered, in taking thought for oneself, is signified by "Go not forth into the field, go not in the way," "field" meaning the church, and "way" doctrine; and this for the reason that falsity from hell rushes in, by which truth is falsified and extinguished, which is signified by "the sword of the adversary, terror on every side," "sword" meaning falsity destroying truth, "adversary" hell, and "terror" spiritual death.
[21] From this it is evident what is meant by the Lord's words in Matthew:
Then let him that is on the house not come down to take anything out of the house, and let him that is in the field not return back. Woe to them that bear in the womb and to them that give suck in those days. Then shall be great affliction, such as hath not been from the beginning of the world until now (Matthew 24:17-19, 21).
This, too, is said of the state of the church near its end, when falsities of evil and evils of falsity have rule, and the truths of the Word are not received except when falsified and adulterated; this is meant by "Woe to them that bear in the womb and to them that give suck in those days," and also by "great affliction." (But this with the rest of that chapter may be seen explained consecutively in Arcana Coelestia.)
[22] In Jeremiah:
Ask and see whether a male doth bring forth. Wherefore do I see every man with his hands on his loins as a woman in travail, and all faces are turned into paleness? For that day is great, so that none is like it (Jeremiah 30:6, 7).
This also is said of the last state of the church, when the Last Judgment takes place; "the great day" is the Lord's coming and judgment by Him at that time; "ask and see whether a male doth bring forth" signifies whether the truth of the Word without the good of life can bring forth anything of the church, since everything of the church is brought forth by the marriage of good and truth, "the male" signifying the truth of the church, and "the wife" the good of the church; "wherefore do I see every man with his hands on his loins as a woman in travail?" signifies why is it thought that truth without good will bring forth such things as belong to the church? "Loins" signify marriage, in the spiritual sense the marriage of truth and good, but "the loins of a man as of a woman in travail" signify, as if there could be a marriage of truth alone without good; "all faces are turned into paleness" signifies that there is nothing of good because there is nothing of love and charity; the "face" means the affections that are of the love of good, therefore "paleness" signifies those affections extinguished.
[23] In Isaiah:
My loins are filled with great pain, pains seize upon me as the pains of a woman in travail (Isaiah 21:3).
This, too, is said of the last state of the church, when its truths and goods can be received only with the most painful effort, because of the evils and falsities that then oppose; "the loins that are said to be filled with pain," signify the marriage of good and truth from which is heaven and the church, and these are said to be "filled with pain" when truth cannot be conjoined with good; therefore this is the signification of "the pains as of a woman in travail," that seize.
[24] "Pain as of a woman in travail" is also said of those who are unable anymore to receive truths because of the falsities conjoined with evils of life, and yet they wish to receive them when destruction threatens, especially in the spiritual world, when the Last Judgment is at hand, but with a fruitless endeavor and effort; this is signified by "the pains of a woman in travail" in the following passages. In Isaiah:
Howl ye, for the day of Jehovah is nigh. Therefore all hands are slackened, and every heart of man doth melt, and they are dismayed; throes and pangs seize upon them, they are in travail like a woman bringing forth, a man is amazed at his companion, their faces are faces of flames (Isaiah 13:6-8).
"The day of Jehovah" that is near signifies the Last Judgment which the Lord accomplished when He was in the world; their terror at that time on account of threatening destruction is signified by "all hands are slackened, and every heart of man doth melt, and they are about to perish;" 5that their ability to receive the truths and goods of heaven and the church is then in vain because of the falsities of evil in which they have been and then are in, is signified by "throes and pangs seize upon them, they are in travail like a woman bringing forth;" that they are in the evils of hatred and anger is signified by "their faces are faces of flames."
[25] In Jeremiah:
She that dwelleth in Lebanon, having her nest in the cedars, what grace wilt thou find when pangs come upon thee, pain as of a woman in travail? I will give thee into the hand of them that seek thy soul (Jeremiah 22:23, 25).
This treats of those that have the Word, and thus truths and the understanding of them, who are said "to dwell in Lebanon and to have a nest in the cedars;" their destruction at the Last Judgment, and their effort then to receive truths, but in vain, because of the opposing falsities of evil, is signified by "what grace wilt thou find when pangs come upon thee, pain as of a woman in travail;" that they will then be carried away by the falsities of evil from hell is signified by "I will give thee into the hand of them that seek thy soul."
[26] In the same:
Damascus is become feeble, she hath turned herself to flee, and horror hath taken hold of her, distress and pangs have seized her as of a woman in travail (Jeremiah 49:24).
The king of Babylon heard the fame of the people coming from the north; thence his hands are relaxed, distress hath taken hold of him, pain as of a woman in travail (Jeremiah 50:43).
In Moses:
The peoples heard, the pain of a travailing woman hath seized upon the inhabitants of Philistia (Exodus 15:14).
"The pains of a woman in travail" have a similar signification as in the passages above. In Hosea:
The pangs of a woman in travail shall come upon Ephraim, he is a son not wise, for he doth not stay his time in the womb of sons (Hosea 13:13).
This may be seen explained above n. Genesis 3:16).
This does not mean that women are to bring forth sons in pain, but "the woman" means the church that from celestial has become natural; "eating of the tree of knowledge" signifies this. That the man of the church cannot easily be regenerated by means of truths and a life according to them, and that he must endure temptations that truths may be implanted and conjoined to good, is signified by "pain and conception shall be multiplied," and by "she shall bring forth sons in pain," "conception" signifying the reception of truth that is from good, and "to bring forth sons" signifying to bring forth truths from the marriage of truth and good. Because the natural man is full of lusts from the love of self and of the world, and these can be removed only by means of truths, therefore it is said "thy obedience shall be to thy man, and he shall rule over thee," "man" signifying here as elsewhere in the Word the truth of the church. That man is reformed and regenerated by means of truths and a life according to them has been shown above. From this it can now be seen that conceptions, births, nativities, and generations signify in the Word spiritual conceptions, births, nativities, and generations.
Footnotes:
1. The Hebrew has "so were we."
2. The text itself just before has "to the earth," as found in the Hebrew and 741.
3. The Hebrew has "Jacob," as we find below in the explanation.
4. The Hebrew has "No shall be," as found in Arcana Coelestia 8398 and True Christian Religion 583.
5. The Hebrew has "they are dismayed," as just above in the text.
721. "Et draco stetit coram muliere futura parere." - Quod significet odium illorum qui per "draconem" intelliguntur, contra ecclesiam apud illos qui in doctrina et inde vita amoris et charitatis a Domino erunt, constat ex significatione "draconis", quod sint qui in scientia cognitionum veri ex sensu litterae Verbi sunt, et non in vita secundum illam (de qua supra, n. 714); ex significatione "mulieris", quod sit ecclesia quae in doctrina et inde vita amoris in Dominum et charitatis erga proximum est (de qua supra, n. 707); quod sit odium illorum qui per "draconem" significantur, contra illam ecclesiam et ejus doctrinam, intelligitur per "stare coram muliere paritura, et velle devorare partum": et ex significatione "parere", quod sit producere talia quae ecclesiae sunt, quae sunt doctrinalia, hic de amore in Dominum et de charitate erga proximum; per "filium" enim "masculum", quem mulier peperit, significatur doctrina illius ecclesiae. Quod talia per "parere" significentur, est quia per "generationes", "partus" et "nativitates" in Verbo intelliguntur generationes, partus et nativitates spirituales quae fiunt per vera et per vitam secundum illa;
[2] inde est, quod ubi in Verbo agitur de generatione spirituali, quae vocatur regeneratio, describatur illa per generationem et partum naturalem:
- Ut apud Johannem,
Jesus dixit Nicodemo, "Nisi quis generetur denuo, non potest videre regnum Dei; dixit... Nicodemus, Quomodo potest homo generari cum senex est? num potest in uterum matris suae secundum ingredi et generari? Respondit Jesus, Amen, amen dico tibi, nisi quis generatus fuerit ex aqua et spiritu, non potest ingredi in regnum Dei; quod natum est carne caro est, sed quod generatum est a spiritu spiritus est" (3:3-6):
quoniam Nicodemus non intellexit spiritualem sensum verborum Domini, quod "oporteret ut homo denuo generetur", explicavit Dominus quod per "generari" intelligatur "generari aqua et spiritu", ita regenerari, nempe per vera ex Verbo et per vitam secundum illa, "aqua" enim significat vera, et "spiritus" vitam secundum illa. At alibi in Verbo, ubi dicitur "parturire", "parere", "gignere", et "generare", non explicatur; et usque per illa intelligitur parturitio, partus, nativitas et generatio spiritualis, quoniam Verbum in littera est naturale, in sinu autem est spirituale: quod "parere" significet spiritualiter parere, est quia homo qui regeneratur, similiter quasi concipitur, gestatur in utero, nascitur et educatur, sicut homo ex patre conceptus, aque matre gestatus et natus, ac postea educatus.
[3] Ad confirmandum quod per "partus" et "nativitates" in Verbo intelligantur partus et nativitates spirituales, velim aliqua loca inde adducere:
- Apud Esaiam,
"Erubesce Zidon; dixit mare, munimentum maris, dicendo, Non parturivi, non peperi, et non educavi juvenes, adolescere feci virgines; cum fama Aegypto, dolore corripientur, sicut ad famam Tyri" (23:4, 5):
per "Zidonem" et "Tyrum" significantur cognitiones boni et veri ex Verbo; quod ecclesia non aliquid intelligentiae et sapientiae sibi per illas comparaverit, ac usus fecerit, significatur per "Non parturivi, non peperi, non educavi juvenes, adolescere feci virgines"; "juvenes" sunt vera ecclesiae, et "virgines" sunt bona ejus. (Sed haec videantur supra, n. 275 [a] , explicata.)
[4] Apud eundem,
"Castigatio tua illis, sicut gravida appropinquat ad pariendum, ..clamat in doloribus suis; sic 1
fuimus coram Te Jehovah; concepimus, parturivimus quasi peperimus ventum, salutes non fecimus terrae, 2
nec ceciderunt habitatores orbis, vivent mortui tui" (26:16-19):
haec de ultimis temporibus ecclesiae, quando falsa et mala in tantum succrescunt ut non reformari et regenerari possint; ille status intelligitur per "castigationem Jehovae illis": quod tunc cum difficultate aliquod verum percipi et comparari posset, significatur per "sicut gravida appropinquat ad pariendum, clamat in doloribus suis"; quod loco veritatum hauriant vanitates in quibus non vera, significatur per "Concepimus, parturivimus et peperimus ventum"; "ventus" significat tales vanitates: quod ex illis nihil usus vitae, significatur per "salutes non fecimus" 3
Jehovae: quod usque a Domino, cum venturus est in mundum, docendi, et regenerandi sint per vera ab Ipso, significatur per "Vivent mortui tui", et per illa quae ibi sequuntur.
[5] Apud eundem,
"Canta sterilis, quae non peperit, persona cantu et jubila, non parturivit, quia multi filii desolatae prae filiis maritatae" (54:1):
haec de adventu Domini, et de nova ecclesia ab Ipso instauranda apud gentes; hae significantur per "sterilem" quae non peperit, et per "desolatam" cui erunt multi filii; "steriles" dicuntur, quia non noverunt Dominum, nec habuerunt Verbum ubi vera, et propterea non regenerari potuerunt; "filii" sunt vera a Domino per Verbum: ecclesia, cui est Verbum, ex quo Dominus est notus, intelligitur per "maritatam", cui non filii: gaudium eorum qui e nova ecclesia, cui non prius vera, significatur per "Persona cantu et jubila, quae non parturivit"; "parturire" est in utero habere.
[6] In Libro Primo Samuelis,
"Qui impulsi sunt robur circumcinxerunt, saturi pro pane conducti sunt, ac famelici cessarunt, usque dum sterilis peperit septem, et multiprolis defecit" (2 [4,] 5);
propheticum Channae matris Samuelis: per "impulsos robore circumcingendos" intelliguntur gentes, apud quas futura ecclesia; qui "impulsi" dicuntur ex defectu cognitionum veri, et inde ab illis qui ab ecclesia, tunc Judaica, rejecti: "robore circumcingi" significat quod illis vera ex bono, et inde potentia: per "saturos pro pane conductos", et per "famelicos qui cessarunt", intelliguntur illi qui ab Ecclesia Judaica, qui "saturi" dicuntur ex eo quod illis vera in abundantia, et "conducti pro pane" ex eo quod non adduci ad discendum et ad faciendum illa possent, nisi sicut mercenarii: quod nec desiderent scire illa, significatur per quod "famelici cessarunt"; eadem etiam ecclesia per "multiprolem quae defecit" intelligitur: at gentes quae agniturae Dominum et recepturae Verbum, et inde se in ecclesiam regenerari passurae sunt, intelliguntur per "sterilem quae pariet septem"; "septem" significant omnia et multa, ac praedicantur de sanctis ecclesiae.
[7] Apud Jeremiam,
"Elanguescet quae pepererat septem, exspirabit animam suam, occidet sol ejus cum adhuc dies" (15:9):
quod ecclesia, cui omnia vera sunt quia ei Verbum, peritura sit usque ut nihil veri et nihil boni supersit, significatur per illa verba: per "parere septem" significatur donari omnibus veris ex Verbo; per "elanguescere" et "occidere solem", significatur successive et tandem prorsus perire; per "exspirare animam" significatur perire quoad omnia vera, et per "occidere solem" quoad omnia bona amoris: "cum adhuc dies" significat dum adhuc agnoscitur Verbum.
[8] Apud Esaiam,
"Antequam parturivit, parit; antequam veniat dolor illi, enixa est masculum; quis audivit sicut hoc? quis vidit sicut hoc? num parturivit terra die uno? num generabitur gens Vice una? [quod] parturivit etiamque peperit Zion filios suos: num Ego frangam et non generem? inquit Jehovah, generari faciens et concluserim? .... gaudete cum Hierosolyma, exultate in ea omnes amantes eam, .... ut sugatis et saturemini ex ubere consolationum ejus" (66:7-10 [, 11]):
haec quoque de adventu Domini, ac de instauratione ecclesiae apud gentes: reformatio et regeneratio earum describitur per "parturire", "parere", "eniti masculum", et per "frangere matricem" et "generare"; nam, ut supra dictum est, homo qui e novo generatur, similiter quasi concipitur, gestatur in utero, nascitur, educatur, et adolescit, sicut a patre et matre: per "Zionem" et per "Hierosolymam" intelligitur ecclesia et doctrina ejus; et per "sugere et saturari ex ubere consolationum ejus"significatur ad plenum instrui in veris ex bono ex jucundo amoris, ad desiderium: per "diem unum" quo illa fient, significatur adventus Domini.
[9] Apud Davidem,
"A coram Domino parturis, terra, a coram Deo 4
Jacobi" (Psalms 114:7)
per "Parturis, terra", significatur instauratio ecclesiae, seu reformatio illorum qui ab ecclesia erunt; "parturire" est recipere vera ac reformari, et "terra" est ecclesia: dicitur "a coram Domino" et "a coram Deo Jacobi", quia intelligitur reformatio quoad bonum et quoad verum, Dominus enim dicitur "Dominus" a bono, ac "Deus" a vero.
[10] Apud Jeremiam,
"Ecce adducens eos e terra septentrionis, et congregabo eos a lateribus terrae; inter eos caecus et claudus, gravida et pariens simul, coetus magnus revertentur huc" (31:8);
etiam haec de restauratione ecclesiae apud gentes a Domino: gentes quae in falsis et quae in veri apparentiis, quales sunt vera Verbi in sensu litterae ejus, intelliguntur per "terram septentrionis" et per "latera terrae"; "septentrio" significat falsa, et "latera terrae" significant ultima vera talia: inde etiam dicitur, "inter eos caecus et claudus, gravida et pariens"; "caecus" est qui non in veris, et "claudus" qui non in bonis, "gravida" quae recepit vera, et "pariens" qui facit illa: quod ex illis instauranda sit ecclesia, significatur per "Ecce Ego adducens eos, congregabo eos, et coetus magnus revertentur huc."
[11] Apud Esaiam,
"Respicite ad petram ex qua excisi estis, et ad effossionem foveae ex qua effossi estis; respicite ad Abrahamum patrem vestrum, et ad Saram quae parturivit vos; nam unicum vocavi eum, et benedicam illi, et multiplicabo eum; nam consolabitur Jehovah Zionem, consolabitur omnes Vastitates ejus, et ponet desertum ejus sicut Eden, et solitudinem ejus sicut hortum Jehovae" (51:1-3):
haec quoque de Domino, et de nova ecclesia ab Ipso; Dominus quoad Divinum Verum et quoad doctrinam veri intelligitur per "petram ex qua excisi sunt", et per "foveam ex qua effossi" (videatur supra, n. 411); Dominus autem quoad Divinum, ex quo reformatio, intelligitur per "Abrahamum" ad quem respicient, et ad Saram quae parturivit eos; nam quod per "Abrahamum", "Isacum" et "Jacobum" in Verbo non intelligantur illi, sed Dominus quoad Ipsum Divinum ac Divinum Humanum, videatur in Arcanis Caelestibus (n. 1893, 2833, 2836, 3245, 3251, 3305, 3439, 3703, 4615, 6098, 6185, 6276, 6804, 6847); conjugium autem caeleste, quod est Divini Boni et Divini Veri, ex quo omnis reformatio et inde ecclesia, significatur per "Abrahamum" et "Saram quae parturivit"; quia Dominus per "Abrahamum" intelligitur, ideo dicitur, "Unice vocavi eum, et benedicam illi, et multiplicabo eum", et postea quod "consolabitur Jehovah Zionem, consolabitur omnes vastitates ejus"; per "Zionem" intelligitur nova ecclesia, per "vastitates" intelliguntur vera deperdita, et per "consolari" intelligitur restaurare ecclesiam: quod illi qui ab ecclesia illa erunt, Dominum agnituri, et amorem in Ipsum recepturi sint, et inde sapientiam, significatur per quod "ponetur desertum sicut Eden, et solitudo sicut hortus Jehovae"; "Eden" significat amorem in Dominum, et "hortus Jehovae" sapientiam inde.
[12] Apud Micham,
"Clive filiae Zionis, ad te veniet et redibit regnum.., regnum filiae Hierosolymae: nunc quare vociferaris vociferatione? num rex non in te? num consiliarius tuus periit, quod apprehendat te dolor sicut parturientem? Parturi et educ, filia Zionis, ... jam exibis ex urbe et habitabis in agro" (4:8-10):
agitur ibi de captivitate spirituali, in qua sunt fideles quando in ecclesia, ubi non amplius verum et bonum est, morantur; lamentatio eorum quod in ea ecclesia sint, significatur per "Quare vociferaris vociferatione"; tum per " 5
quod apprehendat te dolor sicut parturientem"; cum tamen vera doctrinae illis sint, et quoque intellectus eorum, significatur per "Num rex non in te? num consiliarius tuus periit?" "rex" significat verum doctrinae ex Verbo, et "consiliarius" intellectum ejus: quod apud illos erit ecclesia qui in bono charitatis sunt et inde in veris doctrinae, significatur per "filiam Zionis" ad quam veniet regnum, et per "filiam Hierosolymae"; "regnum" etiam significat ecclesiam: instauratio ecclesiae et reformatio eorum qui ab ecclesia, intelligitur per "Parturi, educ, filia Zionis": "jam exibis ex urbe, et habitabis in agro", significat quod recedent a doctrina in qua non amplius verum et bonum, et quod moraturi ubi illa in copia sunt; "urbs" est doctrina e qua recedent, "ager" est ubi vera et bona in copia sunt, et "exire" est recedere, nempe ab illa doctrina, et sic liberari a captivitate spirituali.
[13] Apud Davidem,
Jehovah "erigit e pulvere attritum, e sterquilinio exaltat egenum, ad collocandum cum principibus, cum principibus populi sui; qui habitare facit sterilem domum, matrem filiorum laetam" (Psalms 113:7-9):
quod illi qui in falsis ex ignorantia, et inde non in bonis sunt, instruendi sint a Domino in veris, significatur per quod Jehovah "erigit e pulvere attritum, et e sterquilinio exaltat egenum"; "attriti" et "egeni" sunt qui in falsis ex ignorantia et inde non in bonis; primaria vera ecclesiae in quibus instruendi sunt, significantur per "principes, principes populi", cum quibus collocandi: quod vita ex conjugio veri et boni futura apud quos non prius, significatur per "habitare facere sterilem domum, matrem filiorum laetam"; "habitare" significat vivere, "sterilis domus" ubi non conjugium veri et boni, "mater filiorum laeta" est ecclesia ubi vera ex bono nascentia.
[14] Apud Hoscheam,
"Quoad Ephraimum, sicut avis avolabit gloria ejus, a partu et a ventre et a conceptione" (9:11):
quod per haec significetur quod periturus omnis intellectus veri ab ultimis ad prima, videatur supra (n. 710 [a]), ubi illa explicata sunt.
Apud Lucam,
"Vae in ventre gestantibus et lactantibus in diebus illis, erit namque angustia magna..., et ira in populo hoc" (21:23);
et apud eundem,
"Ecce venient dies, in quibus dicent, Beatae steriles, et ventres qui non genuerunt, et ubera quae non lactarunt" (23:29: similiter Matthaeus 24:19; Marcus 13:17):
quod haec de illis qui in fine ecclesiae, quando non aliqua genuina vera quin falsificentur recipi possunt, dicta sint, videatur etiam supra (n. 710 [a]).
[15] Apud Jeremiam,
"Perdix colligit sed non parit, faciens divitias sed non cum judicio, in medio dierum suorum deserit illas, et in postremitate sua fiet stultus" (17:11):
per "perdicem" intelliguntur qui plura ex Verbo et ex doctrinis ecclesiae discunt, sed non propter usus vitae; "parere" est usus facere, ita vivere, et sic reformari: per "divitias " quas non cum judicio facit, significantur divitiae spirituales, quae sunt cognitiones veri et boni; illas sibi comparare non propter usus vitae est "facere divitias non cum judicio": quod cognitiones illae, quae non factae Sunt vitae, pereant, significatur per quod "in medio dierum suorum deseret illas": quod tandem illis non sint cognitiones veri nisi falsificatae, significatur per quod "in postremitate sua fiet stultus."
[16] Quoniam "mater" significabat ecclesiam, ac "filii et filiae" vera et bona ejus, et quoniam in Ecclesiis Antiquis, et dein in Ecclesia Judaica omnia erant repraesentativa et inde significativa, ideo opprobrium et ignominia erat mulieribus steriles esse: quare
Rachel succensuit Jacobo quod non pareret, et dixit cum peperit Josephum, "Collegit Deus opprobrium meum" (Genesis 30:1, 23):
propter eandem causam
Elizabeth, postquam concepit, dixit, "Sic fecit mihi Dominus in diebus quibus respexit ad auferendum ignominiam meam inter homines" (Luca 1:24, 25):
inde quoque patet quod "parturire", "parere" et "generare" significent procreare talia quae ecclesiae sunt.
[17] Apud Esaiam,
"Vae dicenti patri, Quid generas? aut mulieri, Quid parturis?" (45:10);
haec quoque dicta sunt de reformatione hominis, quod illa sit a Domino, et non ab homine.
Apud eundem,
Dixit rex Hiskias, cum audivit verba Rabschakes, "Dies angustiae et objurgationis et contumeliae, dies hic, et venerunt filii ad os matri cis, nec vires ad pariendum" (37:3):
quod audiantur et Sciantur vera ex Verbo, et tamen per illa non fiat reformatio, significatur per quod "venerint filii ad matricem, nec vires ad pariendum"; "parere" significat fructificare vera per facere, unde reformatio: quod id esset dolor cordis et animi, et quod contumeliosum ecclesiae, significatur per "diem angustiae, objurgationis et contumeliae."
[18] Apud Ezechielem,
"Effundam excandescentiam meam super Sin robur Aegypti, et exscindam multitudinem No; dabo ignem in Aegypto, .. parturiet Sin, et 6
non erit ad perrumpendum" (30:15, 16):
per "Aegyptum", "Sin" et "No" significantur scientifica et fallaciae quae naturalis hominis, quae obstant quin homo per vera ex Verbo reformetur; quod haec scituri sint, sed usque non recepturi vita, et sic non reformari possint, significatur per "parturiendo pariet Sin, et 7
non erit ad perrumpendum", nempe matricem.
Quoniam per "parturire" significatur recipere auditu aut lectu vera Verbi, et per "parere" significatur fructificare et actu producere illa, quod est vivere secundum illa, et sic reformari, ideo haec quando fiunt cum angustia et difficultate propter falsa et mala quae regnant in ecclesia, quae inhibent et quae pervertunt vera et bona ejus, tunc dicitur quod "prehendantur dolore sicut parturientis": hoc quia fit in fine ecclesiae, ideo id in Verbo dicitur de illis qui eo tempore vivunt, sicut in hoc capite Apocalypseos,
quod "mulier in utero habens clamaverit parturiens, et cruciata parere" (vers. 2);
per quod significatur quod vera et bona spiritualia, quae ex Verbo, non nisi cum maxima difficultate et cum angustia recipi possent, obstantibus malis et falsis quae tunc in ecclesia, et quae animos religioni addictos occupaverunt.
[19] Hoc quoque significatur per "dolores sicut parturientis" apud Jeremiam,
"Vocem quasi aegrotantis audivi, .. quasi primogenitum parturientis, vocem filiae Zionis, suspirat, expandit manus suas, Vae jam mihi, quia desolata est anima mea ab occisoribus" (4:31):
per "filiam Zionis" intelligitur ecclesia quae in veris doctrinae ex bono amoris est; haec dicitur "suspirare, et expandere manus, quia delassata est anima ejus ab occisoribus"; "occisores" sunt qui vitam Spiritualem hominis per falsa et mala destruunt: et quia propter hoc non nisi quam cum angustia et difficultate recipi vera et bona spiritualia possunt, ideo fit lamentum sicut "aegrotantis et primogenitum parturientis"; per "primogenitum" significatur primum ecclesiae, ex quo reliqua sicut ex suo principio sequuntur.
[20] Apud eundem,
"Audivimus famam" populi venientis e terra septentrionis, "remissae sunt manus nostrae, angustia prehendit nos, dolor sicut parturientis: ne exite in agrum, et in viam ne abite, quia gladius hosti, terror circumquaque" (6:24, 25):
per "populum venientem e terra septentrionis" intelliguntur illi qui in falsis mali sunt, et abstracte falsa mali quae in ecclesia tunc vastata: quod tunc vera fide et amore aegerrime recipiantur, obstantibus falsis mali, et quod inde cruciatus et dolor animi et cordis, significatur per quod "remissae sint manus, angustia prehendat, dolor sicut parturientis": quod tunc non consulenda sint quae ecclesiae et quae doctrinae ejus sunt, ad consulendum sibi, significatur per "Ne exite in agrum, et in viam ne abite"; "ager" est ecclesia, et "via" est doctrina: causa quia falsum ab inferno invadit, ex quo falsificatur et exstinguitur verum, significatur per quod "gladius hosti, terror circumquaque"; "gladius" est falsum destruens verum, "hostis" est infernum, et "terror" est mors spiritualis.
[21] Ex his constare potest quid intelligitur per Domini verba apud Matthaeum,
"Tunc qui super domo est, ne descendat ad tollendum quid e domo.., et qui in agro ne revertatur retro.... : vae in utero gestantibus et lactantibus in diebus illis; .... erit tunc afflictio magna, qualis non fuit ab initio mundi usque nunc" (24:17-19, 21):
haec quoque dicta sunt de statu ecclesiae circa finem ejus, quando falsa mali et mala falsi regnant, et vera Verbi non recipiuntur nisi falsificata et adulterata; hoc intelligitur per "Vae in utero gestantibus et lactantibus in diebus illis", et quoque per "afflictionem magnam." (Sed haec cum reliquis illius capitis videantur in Arcanis Caelestibus ordine explicata.)
[22] Apud Jeremiam,
"Interrogate et videte, num pariens mas; quare video omnem virum, manus ejus super lumbis ejus, sicut parientis, et conversae sunt omnes facies in pallorem? quia magnus dies ille, ut non sit sicut ille" (30:6, 7):
hoc quoque de ultimo statu ecclesiae, quando ultimum judicium: "magnus dies" est adventus Domini, et tunc ab Ipso judicium; per "interrogare et videre num pariens mas", significatur num verum Verbi absque bono vitae aliquid ecclesiae producere possit, quoniam omne ecclesiae producitur ex conjugio boni et veri; "mas" significat ecclesiae verum, et "uxor" ecclesiae bonum: "quare video omnem virum, manus ejus super lumbis ejus sicut parientis?" significat cur putatur sicut verum absque bono producat talia quae ecclesiae sunt; "lumbi" significant conjugium, in spirituali sensu conjugium veri et boni; "lumbi" autem "viri sicut parientis" significant sicut esset conjugium solius veri absque bono: "conversae sunt omnes facies in pallorem" significat quod nihil boni, quia nihil amoris et charitatis; "facies" significat affectiones quae sunt amoris boni, inde "pallor" illas exstinctas.
[23] Apud Esaiam,
"Impleti sunt lumbi mei dolore magno, dolores apprehendunt me, sicut dolores parturientis" (21:3):
haec quoque dicta sunt de ultimo statu ecclesiae, quando vera et bona ejus propter mala et falsa quae tunc obstant, non nisi cum maximo doloris nisu recipi possunt; "lumbi", qui impleti dolore dicuntur, significant conjugium boni et veri, ex quo caelum et ecclesia, qui "dolore impleti" dicuntur, quando verum cum bono non potest conjungi; illa itaque significantur per "dolores sicut parturientis", qui apprehendunt.
[24] Quod "dolor sicut parturientis" etiam dicatur de illis qui propter falsa conjuncta malis vitae non vera amplius recipere possunt, quae tamen recipere volunt, cum exitium imminet, imprimis in mundo spirituali quando ultimum judicium, sed quod frustraneo conatu et nisu, significatur per "dolores parturientis" in sequentibus locis:
- Apud Esaiam,
"Ejulate, quia propinquus est dies Jehovae; .... propterea omnes manus remittuntur, et omne cor hominis liquescit, et perterriti, tormina et dolores apprehendunt, sicut pariens parturiunt, vir erga socium suum 8
obstupescit, facies flammarum facies illorum" (13:6-8):
"dies Jehovae", qui propinquus, significat ultimum judicium, quod a Domino cum fuit in mundo; terror illorum tunc propter exitium imminens, significatur per quod "omnes manus remittantur, et omne cor liquescat, ac 9
perterriti sint"; quod frustra tunc recipere possint vera et bona caeli et ecclesiae, propter falsa mali in quibus fuerunt et tunc sunt, significatur per "tormina et dolores apprehendunt, sicut pariens parturiunt"; quod illis mala odii et irae, significatur per quod "facies flammarum facies illorum."
[25] Apud Jeremiam,
"Habitans in Libano, nidum habens in cedris, quantum gratiae invenies, cum venerint [tibi dolores] , dolor sicut parturientis; .... .dabo te in manum quaerentium animam tuam" (22:23 [, 25]);
haec de illis apud quos est Verbum, et inde sunt vera et eorum intellectus; hi sunt qui dicuntur "habitare in Libano, et nidum habere in cedris"; exitium illorum quando ultimum judicium, et tunc conatus recipiendi vera, sed frustra ex obstantibus falsis mali, significatur per "quantum gratiae invenies, cum venerint tibi dolores, dolor sicut parturientis"; quod tunc falsa mali quae ex inferno auferent illos, significatur per "Dabo te in manum quaerentium animam tuam."
[26] Apud eundem,
"Remissa facta est Damascus, convertit se ad fugiendum, et horror apprehendit eam, angustia et dolores arripuit eam sicut parturi entem" (49:24);
apud eundem,
"Audivit rex Babelis famam" populi venientis e septentrione; "inde remissae factae sunt manus ejus, angustia apprehendit eum, dolor sicut parturientis" (50:43);
apud Mosen,
"Audiverunt populi, .. dolor parturientium apprehendit habitatores Philisthaeae" (Exodus 15:14):
per "dolores parturientis" in his locis similia significantur quae supra.
Apud Hoscheam,
"Dolores parturientis venient" Ephraimo; "ille filius non sapiens, quia tempus non stat in utero filiorum" (13:13):
haec explicata videantur supra (n. 710 [b]).
Apud Mosen,
Dixit Jehovah Deus ad mulierem, "Multiplicando multiplicabo dolorem tuum, et conceptum tuum; in dolore paries filios, et ad virum tuum obedientia tua, et hic dominabitur tibi" (Genesis 3:16):
per haec non intelligitur quod mulieres pariturae sint filios in dolore, sed per "mulierem" intelligitur ecclesia, quae a caelesti naturalis facta est; "esus ex arbore scientiae" hoc significat: quod homo ecclesiae aegre possit regenerari per vera et per vitam secundum illa, et quod tentationes subiturus sit ut vera implantentur et conjungantur bono, significatur per quod "multiplicabitur dolor et conceptus", et per quod "in dolore pariet filios"; "conceptus" significat receptionem veri quod ex bono, et "parere filios" significat producere vera ex conjugio veri et boni: quoniam naturali homini sunt concupiscentiae ex amore sui et mundi, et illae non removeri possunt quam per vera, ideo dicitur quod "ad virum erit obedientia ejus, et is dominabitur illi"; per "virum" significatur hic ut alibi in Verbo verum ecclesiae; quod per vera et per vitam secundum illa homo reformetur et regeneretur, supra ostensum est. Ex his nunc constare potest quod per "conceptus", "partus", "nativitates" et "generationes" in Verbo significentur conceptus, partus, nativitates et generationes spirituales.
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