[2] That to live, or to be alive, signifies spiritual life in man, and that to be dead signifies the deprivation of that life, and damnation, is evident from several passages in the Word; of which I will adduce the following. In Ezekiel:

"When I say unto the wicked, In dying ye shall die, and thou hast not admonished him, nor spoken to dissuade the wicked one from his evil way that he may be made alive, the wicked himself shall die in his iniquity. But if thou hast admonished the wicked, and he has not gone back from his wickedness and from his evil way, he shall die in his iniquity, yet hast thou delivered thy soul. Again, if thou hast admonished a righteous man that he sin no more, and he sinneth not, living he shall live, because he hath obeyed the admonition" (iii. 18-21).

By in dying to die, is here signified to perish in eternal death, which is damnation, for it is said of the wicked; and by in living to live, is denoted to enjoy life eternal, which is salvation, for it is said of those who perform the work of repentance, and of the righteous. In the same:

[3] "Thou hast profaned me with my people, to slay the souls that should not die, and to cause to live the souls that should not live, whilst ye lie to the people, to them that hear a lie" (xiii. 19).

The subject here treated of is the falsification of truth, which is meant by its being said, "Thou hast profaned me with my people," and by "your lying to the people, to them that hear a lie." Here a lie signifies falsity, and what is falsified. To slay the souls that should not die, is to deprive them of life derived from truths; and to cause to live the souls that should not live is to persuade them that life eternal is from falsities. That this is here meant by causing to live is evident from the preceding verse. [4] In David:

"Behold the eye of Jehovah is upon them that fear him, to deliver their soul from death, and to keep them alive in famine" (Ps. xxxiii. 18, 19).

Again:

"Thou has delivered my soul from death, and my feet from falling, that I may walk before God in the light of the living" (Ps. lvi. 13).

In Jeremiah:

"Behold I set before you the way of life and the way of death" (xxi. 8).

In John:

"Jesus said Verily, verily, I say unto you, he that heareth my word hath eternal life, and shall not come into condemnation; but shall pass from death unto life" (v. 24).

That in these passages death denotes damnation, and life salvation, is clear. [5] Because death is damnation, it is also hell; therefore hell in the Word is commonly called death; as in Isaiah:

"Hell will not confess thee, nor will death praise thee; they that go down into the pit will not hope upon thy truth. The living, the living, he shall confess to thee (xxxviii. 18, 19).

Again:

"We have made a covenant with death, and with hell we have made a vision" (xxviii. 15).

In Hosea:

"I will redeem them from the hand of hell; I will liberate them from death. O death, I will be thy plague! O hell, I will be thy destruction!" (xiii. 14).

In David:

"In death there is no remembrance of thee; in hell who shall confess thee?" (Ps. vi. 5).

Again:

"The cords of death encompassed me, and the cords of hell" (xviii. 4, 5).

Again:

"Like sheep they shall be laid in hell; death shall feed on them" (xlix. 14).

Again:

"Jehovah, thou hast brought up my soul from hell; thou hast kept me alive" (xxx. 3).

And in the Apocalypse:

"A pale horse, and his name that sat on him was Death, and hell followed him" (vi. 8).

And in another place:

"Death and hell were cast into the lake of fire" (xx. 14).

[6] Because death signifies damnation and hell, the meaning of the following passages in Isaiah is evident

"He will swallow up death to eternity; and the Lord Jehovih will wipe away tears from off all faces" (xxv. 8).

Again:

"That he might give the wicked in their sepulchre, and the rich in their deaths" (liii. 9).

In David:

"Jehovah, thou liftest me up from the gates of death" (Ps. ix. 13).

Again:

"Thou shalt not be afraid of the arrow that flieth by day, and of the death which wasteth at noon-day" (xci. 5, 6).

In John:

"If a man keep my word, he shall not see death to eternity" (viii. 51).

And in the Apocalypse:

"He that overcometh shall not be hurt of the second death" (ii. 11).

In another place:

"Many men died of the waters, because they were made bitter" (viii. 11).

Again:

"The second angel poured out his vial into the sea and it became as the blood of a dead man; whence every living soul died in the sea" (xvi. 3).

From these passages it is evident that the dead signify those who are destitute of the life of heaven, consequently those who are in evils and thence in falsities. [7] These are meant in the following passages; as in David:

"They joined themselves also unto Baal-peor, and ate the sacrifices of the dead" (Ps. cvi. 28).

Again:

"He hath made me to sit in darkness, as the dead of the world" (Ps. cxliii. 3).

In Matthew:

One of the disciples said, "Lord, suffer me first to go and bury my father. Jesus said, Follow me; and let the dead bury their dead" (viii. 21, 22).

On account of this signification of the dead, the sons of Aaron were not allowed to touch any dead body (Levit. xxi. 2, 3, 11); nor the priests, the Levites (Ezek. xliv. 25); nor the Nazarite (Numb. vi. 6, 7); and if any one of the sons of Israel touched the dead, he was to be cleansed by the water of separation (Numb. xix. 11 to the end). [8] Because death signifies damnation and hell, hence, on the other hand, life signifies salvation and heaven; as in the following passages. In Matthew:

"Strait is [the gate], and narrow is the way which leadeth unto life" (vii. 14).

Again:

"It is good for thee to enter into life one-eyed, rather than having two eyes to be cast into the gehenna of fire" (xviii. 9).

Again:

"If thou wilt enter into life, keep the commandments" (xix. 17).

In John:

"They that have done good shall go forth unto the resurrection of life" (v. 29).

Hence it is that salvation is called life eternal," as in Matt. xix. 16, 29; xxv. 46; Mark x. 30, 31; Luke x. 25; xviii. 18, 30; John iii. 14-16, 36; xvii. 2, 3; and other places. For the same reason heaven is called the land of the living; as in David:

"O Jehovah, thou art my confidence, my portion in the land of the living" (Ps. cxlii. 5).

Again:

That thou mayest see "the good of Jehovah in the land of the living" (Ps. xxvii. 13).

Again:

"O bless our God, ye peoples, who placeth our soul among the living" (Ps. lxvi. 8, 9).

[9] That the Lord alone has life in Himself, and that every man has life from Him, the Lord teaches in the following passages. In John:

"As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom he will. As the Father hath life in himself, so hath he given to the Son to have life in himself " (v. 21, 26).

Again:

"Jesus said, I am the resurrection and the life; he that believeth in me, though he die, he shall live" (xi. 25, 26).

Again:

"I am the way, the truth, and the life" (xiv. 6).

Again:

"I am the bread of life, which cometh down from heaven and giveth life unto the world" (vi. 33, 35, 47, 48). Hence it is that the Lord is called

Alive, and he that liveth (Apoc. iv. 9, 10; v. 14; vii. 2; x. 6);

as also is Jehovah in very many passages in the prophets. [10] And because the Lord is life, therefore all have life from Him; this He also teaches in John:

"He that believeth on the Son hath eternal life; but he that believeth not the Son shall not see life" (iii. 36).

Again:

Jesus said, "I am come" that the sheep "may have life. I give unto them eternal life" (x. 10, 28).

Again:

"He that believeth in me, though he die, he shall live (xi. 25, 26).

Again:

"Ye will not conic unto me that ye may have life" (v. 40).

[11] The reason why life signifies the Lord, and hence salvation and heaven is, that the all of life is from one only Fountain, and the only Fountain of life is the Lord; angels and men are only forms recipient of life from Him. The life itself which proceeds from the Lord and which fills heaven and the world, ,is the life of His love, which appears in heaven as light; and because it is life, it enlightens the minds of angels and gives them understanding and wisdom. Hence it is that the Lord calls Himself not only the life, but also the light; as in John:

"In the beginning was the Word, and the Word was with God, and God was the Word. In him was life; and the life was the light of men. That was the true light which lighteth every man that cometh into the world" (i. 1, 4-12).

Again:

"Jesus said, I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life" (viii. 12).

And in David:

O Jehovah "with thee is the fountain of life; in thy light shall we see light" (Ps. xxxvi. 9).

The light which is life from the Lord in heaven is there called Divine truth, because it affords light to the minds of those who are there, and hence shines before their eyes. This is why light in the Word signifies Divine truth, and intelligence and wisdom therefrom, and that the Lord Himself is called light; this, however, will be more fully evident from what is said and shown in the work, Heaven and Hell (n. 126-140, and 275). [12] The reason why the all of life is from the Lord is this: He is the Sun of the angelic heaven, and the light of that Sun is Divine truth, and the heat of it is Divine good; each is life; this is the origin of all life in heaven and in the world. The Spiritual which flows into nature, and imparts life to it, is from no other source; but then it imparts life according to reception (concerning this circumstance, see the work, Heaven and Hell, n. 116-125). From these considerations it is now clear why the Lord calls Himself the Life, and why those are said to have life, and to live, who receive light, which is Divine truth, from the Lord. and why those are said not to live, but to be dead, who do not receive it. That there is one only Fountain of life, and that the Lord is that Fountain, may be seen in the work, Heaven and Hell (n. 9); and in The Doctrine of the New Jerusalem (n. 278).