reason is, because iron signifies truth in ultimates, which is called sensual truth, which, when separated from rational and spiritual truth, is turned into falsity; the reason why it means falsity from self-derived intelligence, is, because what is sensual is in man's proprium, see n. 424. On account of this signification of iron and of an axe, it was commanded, that if an altar was built of stone, it should be built of hewn stone, and that iron should not be lifted up upon the stones, lest it be profaned, Exod. xx. 25, Deut. xxvii. 5; so therefore of the temple of Jerusalem it is said, "And the house was built of stone, made ready before it was brought thither so that there were neither hammer nor axe, nor any tool of iron heard in the house while it was building," 1 Kings vi. 7; and, on the contrary, when graven images are treated of, by which is signified falsity from self-derived intelligence, it is said, that he maketh it with iron, with tongs, or with the axe and hammers, Isaiah xliv. 12. That falsity from selfderived intelligence is signified by a graven image and idol, may be seen above, n. 459.

848. "And who had not worshiped the beast, nor his image, nor had received his mark upon their forehead, or in their hands," signifies, who did not acknowledge and receive the doctrine of faith alone, as is evident from the explanation above, n. 634, where the like words

occur.

849. "And they lived and reigned with Christ a thousand years," signifies, who have been already for some time in conjunction with the Lord and in his kingdom. Who lived with Christ, signifies, who were in conjunction with the Lord, because these do live; who reigned with Christ, signifies, who were in his kingdom, as will be seen presently; that by a thousand years is signified a little while, may be seen above, n. 842; this is said of those who during their life in the world worshiped the Lord, and lived according to his commandments in the Word, and after death were preserved and guarded, that they might not be seduced by the dragonists, consequently who had been already for some time in conjunction with the Lord, and consociated as to their inte

riors with the angels of heaven. That to reign with the Lord does not mean to reign with him, but to be in his kingdom by conjunction with him, may be seen above, n. 284; for the Lord alone reigns, and every one in heaven, who is in any function, does his duty in the society to which he belongs, as in the world, but this under the auspices of the Lord; they act indeed as from themselves, but inasmuch as they regard uses in the first place, they act from the Lord, from whom all use exists.

850. "But the rest of the dead lived not again until the thousand years were finished," signifies, that, besides these now spoken of, none were taken up into heaven, till after the dragon was loosed, when their quality was proved and explored. By the rest of the dead are signified they who are also rejected by those who are in faith alone, because they worshiped the Lord, and lived according to his commandments, but whose quality was not yet proved and explored; that by the dead, in this passage, these are signified, may be seen above, n. 847; for all, after their departure out of the world, come first into the world of spirits, which is in the midst between heaven and hell, and are there proved and explored, and thus prepared, the wicked for hell, and the good for heaven; it is said of these that they lived not again, that is, they were not yet so much in conjunction with the Lord, and in consociation with the angels of heaven, as the former. That afterwards also many were saved, appears from verses 12 and 15 of this chapter, where it is said that the book of life also was opened, and if any one was not found written in the book of life, he was cast into the lake of fire.

851. "This is the first resurrection," signifies, that salvation and life eternal primarily consist in worshiping the Lord, and living according to his commandments in the Word, because thereby conjunction is effected with the Lord and consociation with the angels of heaven. The reason why all this is signified by "This is the first resurrection," is, because it follows as a conclusion from the premises, and therefore involves them; the premises, which these words involve, are contained in verse 4, and

partly also in verse 5; in verse 4 they are as follows: He saw the souls of them that were beheaded for the testimony of Jesus and for the Word of God, and which had not worshiped the beast nor his image, nor had received his mark upon their foreheads, nor in their hands; and they lived and reigned with Christ ;" that by the souls of them that were beheaded for the testimony of Jesus and for the Word of God, are signified such as were rejected by those who are in falsities from self-derived intelligence, because they worshiped the Lord, and lived according to his commandments in the Word, may be seen above, n. 846, 847; that by their not worshiping the beast nor his image, neither receiving his mark upon their forehead and in their hands, is signified that they rejected the heresy of faith alone, may be seen above, n. 848; and that by their living and reigning with Christ a thousand years, is signified that they are in conjunction with the Lord and in consociation with the angels of heaven, may be seen above, n. 849; these things, therefore, are what are involved in these words, "This is the first resurrection;" by resurrection is signified salvation and life eternal, and by the first is not to be understood the first resurrection, but the very and primary resurrection, thus salvation and life eternal; for there is only one resurrection to life, a second is not given; therefore a second resurrection is nowhere mentioned; for they who are once conjoined with the Lord, are conjoined with him for ever; and this in heaven, for the Lord says, "I am the resurrection and the life; he that believeth in me, though he were dead yet shall he live. And whosoever liveth and believeth in me shall never die," John xi. 25, 26. That this is what is meant by the first resurrection, appears also from the following verse.

852. "Blessed and holy is he that hath part in the first resurrection," signifies, that they who go to heaven, enjoy the felicity of life eternal, and illustration in conse quence of conjunction with the Lord. He is called blessed who enjoys the felicity of life eternal, n. 639; and he is called holy who enjoys illustration in divine truths by conjunction with the Lord, for the Lord alone is holy;

and the divinity proceeding from him, from which there is illustration, is what is called the Holy Spirit, n. 173, 586, 666; by the first resurrection, is signified elevation into heaven by the Lord, and of course salvation, as above, n. 851. Hence it is evident, that by “Blessed and holy is he who hath part in the first resurrection," is signified, that they who go to heaven enjoy the felicity of life eternal, and illustration by conjunction with the Lord.

853. “On these the second death hath no power,” signifies, that they are not damned. By the second death nothing else is signified but spiritual death, which is damnation; for the first death is natural death, which is the death of the body, but the second death is spiritual death, which is the death of the soul, and that this is damnation is well known; and since the second death is damnation, and the first death is the decease of the body; and inasmuch as this death is not spiritual, therefore the first death is nowhere mentioned in the Apocalypse, but the second death spoken of again in this chapter, verse 14; also in xxi. 8, and likewise before, ii. 11. He who does not observe this, may readily believe that there are two spiritual deaths, from the circumstance of a second death being mentioned, when, nevertheless, there is only one spiritual death, which is here meant by the second death; and in like manner that there are two resurrections, from the circumstance of a first resurrection being spoken of, when yet there is only one resurrection, wherefore neither is there any second resurrection mentioned, see above, n. 851. Hence it is evident that by these words "On such the second death hath no power," is signified, that they are not damned.

854. "But they shall be priests of God and of Christ," signifies, because they are kept by the Lord in the good of love and thence in the truths of wisdom. By priests in the Word are meant they who are in the good of love, and by kings they who are in the truths of wisdom; wherefore it is said above, Jesus Christ "hath made us kings and priests," Apoc. i. 6; and likewise, The Lamb hath made us kings and priests, that we may reign over

the earth, v. 10; and it may be clearly seen, that the Lord will not make men kings and priests, but that he will make them angels who are in the truths of wisdom, and in the good of love from him; that by kings are meant they who are in the truths of wisdom from the Lord, and that the Lord is called a king by virtue of divine truth, may be seen above, n. 20, 483, 664, 830; the reason why by priests are meant those who are in the good of love from the Lord, is because the Lord is divine love and divine wisdom, or what amounts to the same, divine good and divine truth, and the Lord, by virtue of divine love or divine good, is called a priest, and by virtue of divine wisdom or divine truth is called a king. Hence it is, that there are two kingdoms, into which the heavens are distinguished, the celestial and the spiritual; and the celestial kingdom is called the Lord's sacerdotal kingdom, the angels there, being recipients of divine love or divine good from the Lord, and the spiritual kingdom being called the Lord's royal kingdom, the angels there being recipients of divine wisdom or divine truth from the Lord; but more may be seen concerning these two kingdoms, above, n. 647, 725. It is said that they are recipients of divine good and divine truth from the Lord, but it is to be observed that they are perpetually receiving them, for divine good and divine truth cannot be appropriated by any angel or man, so as to be his own, but only so that they may be seen to be his, because they are divine; wherefore no angel or man can produce from himself any thing good or true, which is really good and true in itself; from which circumstance it is evident that they are kept in good and truth by the Lord, and this continually; for which reason if any one comes into heaven, and thinks that good and truth are appropriated to him as his own, he is immediately let down from heaven and instructed. From these considerations it may now appear, that by their being priests of God and of Christ, is signified, because they were kept by the Lord in the good of love, and thereby in the truths of wisdom. That by priests in the Word are meant such as are in the good of love from the Lord, may appear from many passages therein, but