"On account of the transgression of Jacob is all this, and on account of the sin of the house of Israel. What is the transgression of Jacob? Is it not Samaria? This is the beginning of sin to the daughter of Zion, because in thee were found the transgressions of Israel," i. 5, 13: where in like manner in denotes what is contrary to the good of charity and love, and transgression what is contrary to the truth of faith; for Samaria denotes the church of perverse faith, in like manner Israel in this passage. Inasmuch as transgressions are what are contrary to the truths of faith, they are also deviations and defections, which likewise in the original tongue are signified by the same expression; as is evident in David, "By reason of the multitude of their transgressions impel Thou those who rebel against Thee," Psalm v. 10; the expression to rebel is used when there is defection and deviation; and in Isaiah, "Are not ye the sons of transgression, the seed of a lie; who have heated yourselves in gods under every green tree, who slay those that are born in the rivers," lvii. 4, 5. That transgression denotes evil against the truths of faith, manifestly appears from these passages. The sons of transgression denote the falses which destroy the truths of faith, therefore they are also called the seed of a lie, for a lie is the false, n. 8908; and therefore it is said of them, that they heat themselves in gods under every green tree, by which words in the internal sense is meant worship grounded in falses, for gods denote falses, n. 4402, 4544, 7873, 8867; a green tree denotes the perceptivity of the falses derived from a perverse understanding, n. 2722, 4552; and therefore it is also said, ye slay those that are born in rivers, by which words is meant the extinction of the truths of faith by falses; for to slay is to extinguish, and those that are born, or sons, are the truths of faith, n. 489, 491, 533, 1147, 2623, 2813, 3373; and rivers denote falses, n. 6693.

9157. "Upon an ox, upon an ass, upon cattle "that hereby is signified of good and truth exterior and interior, namely, the damage or the loss, appears from the signification of an ox and an ass, as denoting good and truth exterior; and from the signification of cattle, as denoting truth and good interior, see above, n. 9135.

9158. "Upon a garment"-that hereby is signified of sensual truth, appears from the signification of a garment, as denoting truth, see n. 4545, 4763, 5319, 5954, 6914, 6918; in general a garment denotes truth exterior or interior, which covers things interior or superior, n. 297, 2576, 5248, 6918; in this case, therefore, sensual truth, for this is the outermost or lowest, n. 5081, 5125, 5767, 6564, 6614. The reason why garments denote truths, originates in representatives in the other life, for spirits and angels appear all clothed in garments accord

UNIVERTY CE,

ing to the truths of faith appertaining to them, see n. 165, 5248, 5954.

9159. "Upon every thing destroyed, which he shall say that this is it"—that hereby is signified every thing ambiguous, appears from the signification of what is destroyed, as denoting every thing to which has come damage or loss; and from the signification of which he shall say that this is it, as denoting what is ambiguous, for the expression denotes doubt whether a thing be so or not so, and what therefore comes under disquisition and dijudication.

9160. "The word of them both shall come even to God, [and] whom God shall condemn "-that hereby is signified inquisition and dijudication by truth, appears from the signification of the word coming even to God, as denoting disquisition by truth, of which we shall speak presently; and from the signification of condemning, as denoting dijudication and adjudication of punishment to him who has prevaricated. The reason why by the word coming even to God is signified inquisition by truth, is, because to God denotes to judges, who from truth were to make inquiry concerning that thing; therefore also it is said, whom God shall condemn, in the plural number; God also in the original tongue is expressed by the term El in the singular, but more frequently by the term Elohim in the plural, by reason that the Divine Truth proceeding from the Lord in heaven is multifariously divided amongst the angels, for according to the number of the angels is the number of recipients of the Divine Truth, every one in his own manner [or measure] see n. 3241, 3744, 3745, 3746, 3986, 4149, 5598, 7236, 7833, 7836; hence it is that the angels are called gods, n. 4295, 4402, 7268, 7873, 8301; and also judges, because these were not to judge from themselves but from the Lord: they judged also from the law of Moses, thus from the Word which is from the Lord; even at this day judgment is administered from the Lord when it is according to truths grounded in conscience. The Lord is called God in the Word from the Divine Truth which proceeds from Him, and Jehovah from the Divine Good, see n. 4402, 6303, 6905, 7268, 8988; hence it is that where the subject treated of in the Word is concerning good, the expression Jehovah is used, and the expression God where it is concerning truth, n. 2586, 2769, 2807, 2822, 3921, 4402, 7268, 8988; and that thus God denotes truth, n. 4287, 7010, 7268. From these considerations it is now evident what is signified by the words, "If the thief be not caught, the lord of the house shall be brought to God," verse 7, and here, "The word of them both shall come to God, whom God shall condemn, he shall repay; also what by God in the following passages. "Aarou shall speak for thee to the people, and it shall come to pass, he shall be to thee for a mouth, and thou shalt be te

him for a God," Exod. iv. 16; that Moses denotes the Divine Truth or law, and to the mouth denotes doctrine thence, which Aaron represented, see n. 7010. Again, "Jehovah said to Moses, see, I have given thee a God to Pharaoh, and Aaron thy brother shall be thy prophet," Exod. vii. 1, n. 7268; and in the first book of Samuel, "Formerly in Israel thus said a man [vir], when he went to seek God, go ye, and we will depart to him that seeth, for at this day he is called a prophet, formerly he was called he that seeth [or a seer]," ix. 9, where be that sees and a prophet denotes Divine Truth, and hence the doctrine of truth and good, n. 2534, 7269.

9161. "He shall repay twofold to his companion "—that hereby is signified amendment to the full, appears from the signification of repaying, as denoting amendment, see n. 9097; and from the signification of twofold, as denoting to the full, see n. 9103.

9162. "When a man [vir] shall give to his companion an ass, or an ox or cattle, or every beast to keep "-that hereby is signified truth and good exterior and interior, and every thing which is of the affection thereof in the memory, appears from the signification of an ass, of an ox, and of cattle, as denoting truth exterior and interior, see above n. 9135; and from the signification of a beast, as denoting the affection of good and truth, see n. 45, 46, 142, 143, 246, 714, 715, 719, 1823, 2179 2180, 2781, 3218, 3519, 5198, 7523, 9090; and from the signi fication of being given to keep, as denoting to be stored up and held in the memory, see above, n. 9149; that a man and companion is not one and another, but two in one, see n. 9149.

9163. "And he die or be broken "-that hereby is signified that there be loss or damage, appears from the signification of dying, as denoting extinction and loss; and from the significa tion of being broken, as denoting damage; a breach and breaking, in the Word, signifies dissipation, and also damage. This originates in the spiritual world, where all and singular things are conjoined according to the reception of Divine Truth from the Lord, thus according to the reception of order, which is induced on all and singular things by the Divine Truth which proceeds from the Lord, see n. 8700, 8988. Hence it is that the truths appertaining to man have connection with each other according to their reception in good. The truths, which are so connected, make one; wherefore when they are broken in common, truths with good are dissipated, and when they are broken in particular, the truths which are there are dissipated; for when they are in connection, one subsists from another, but when they are broken, one recedes from another. Hence it is that by being broken in the Word is signified dissipation, as also by being divided, n. 9093; and 1 kewise damage, namely, dissipation when the whole is broken, and damage when a part;

as is evident from the following passages in the Word, "Many shall stumble amongst them, and shall fall, and shall be broken, Isaiah viii. 15; where to stumble denotes to be scandalized, and hence from truths to slide into falses; to fall and to be broken denotes to be dissipated, in this case in common. And in Ezekiel, "Behold I am against Pharaoh king of Egypt, I will break his arms, the strong and and that which is broken," xxx. 22; Pharaoh king of Egypt, denotes the scientifics which pervert and destroy the truths and goods of faith, n. 6651, 6679, 6683, 6692; to break the arms, denotes to dissipate strength, thus to dissipate them, n. 4933; the strong and that which is broken denote those things which have not suffered damage and resist, and those things which have not suffered damage and do not resist. And in Luke, it is written, "The stone which the builders rejected is made into the head of the corner, whosoever shall fall upon that stone, shall be broken, and upon whom it shall fall, it shall bruise in pieces," xx. 17, 18; where stone denotes the Lord as to Divine Truth, n. 6426; to be broken, inasmuch as it relates to the truths which are from Him, denotes to be dissipated, thus to be destroyed, and with truths those things which are of spiritual life, as is the case with those who deny the Lord, and reprobate the truths which are from Him, who are they that reject the stone. And in Jeremiah, "Bring upon them the day of evil, break with a double breaking," xvii. 18; where to break with a double breaking denotes altogether to destroy. And in Isaiah, "I have disposed myself even to the morning, as a lion so He breaketh all my bones, from day even to night Thou wilt consume me," xxxviii. 13. And in Jeremiah, "He hath made my flesh old, and my skin, and hath broken my bones," Lam. iii. 4. And in Moses, "Thou shalt not carry out from the house [any] of the flesh of the Paschal Lamb, neither shall ye break a bone in it," Exod. xii. 46. In these passages to break bones denotes to destroy truths from the Divine [being or principle] which are the last in order, on which interior truths and goods lean, and by which they are supported, for if they are destroyed, those things also fall which are built upon them; truths the last in order are the truths of the literal sense of the Word, in which are the truths of the internal sense, and on which these latter lean as pillars on their bases; that bones denote truths, see n. 3812, 6592, 8005. From these considerations it is evident what was represented and signified by what is written concerning the Lord in John, "They came to Jesus when they saw Him dead, and brake not his legs; which was done that the Scripture might be fulfilled, a bone of Him shall not be broken," xix. 33, 36, the reason was because He was Divine Truth both in the first and in the last of order. And in Isaiah, "Jehovah shall bind up the breach of His people, and shall heal the wound of their stroke,” xxx

26. And in Jeremiah, "The prophet even to the priest every one maketh a lie, and they heal the breach of My people by a thing of no weight," vi. 13, 14. Again, "Upon the breach of My people I am broken, I am blackened," viii. 21. And in David, "Thou hast made the earth to tremble, thou hast broken [it], heal the breaches thereof," Psalm lx. 2. And in Zechariah, I will raise up a Shepherd in the earth, He shall not heal what is broken, He shall not sustain him that standeth," xi. 16. And in Nahum, "There is no scar of thy breach, thy stroke is desperate," iii. 19. In these passages breach signifies damage occasioned to the truths and goods of faith, thus to the church, to heal is to amend and to restore. The like was signified by [the statute], that a man who had a broken foot or a broken hand, should not come near to offer the bread of God, Levit. xxi. 17, 19; and by this, "that what was broken should not be offered to Jehovah upon the altar," Levit. xxii. 22; for broken signified what was destroyed. Damage also is signified by a breach, as in Isaiah, "Ye have seen the breaches of the house of David, that they are very many," xxii 9. And in Amos, "In that day I will raise up the tent of David that is fallen, and I will hedge up its breaches, I will restore its ruins, and I will build them according to the days of eternity," ix. 11; the house of David and the tent of David denote the church of the Lord, for David in the prophetic Word is the Lord, n. 1888.

9164. "Or be led away captive"-that hereby is signified removal, appears from the signification of being led away captive, when it is predicated of good and truth appertaining to man, as denoting removal. The case herein is this. When man is in truth grounded in good, then the truth which is of greatest faith is in the midst, and from thence succeed the truths which are of lesser faith, and at length those which are of doubtful faith; in the borders round about them are falses, which yet are not in a series with truths, nor do they stand erect to heaven as the truths of good, but are bended downwards, and look towards hell so far as they come forth from evil. But when the false usurps the place of truth, then the order is inverted, and truths go away to the sides, and constitute the circuits, whilst falses occupy the middle. Hence it is evident what is meant by removal, on which subject see also n. 3436, 6084, 6103; the reason why such removal is signified by being led away captive is, because falses, when they take truths captive, lead them away in this manner. Such also is the signification of being taken captive or led away captive in Jeremiah, "The wind shall feed all thy shepherds, and thy lovers shall be led away into captivity," xxii. 22. Again, "Wo to thee Moab, the people of Kemosh perisheth, for thy sons are led away into captivity, and thy daughters into captivity; yet