[2] That to be sealed does not mean to be sealed, but to be brought into that state in which their quality can be known, so that they may be conjoined with those who are in a similar state, and separated from those who are in a dissimilar state, is signified by being marked, and by a mark, in the following passages.

In Ezekiel:

"And Jehovah said," to the man clothed in linen, "Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that mourn and that sigh for all the abominations that be done in the midst thereof. Go ye through the city after him, and smite; let not your eye spare, neither have ye pity; but come not near any man upon whom is the mark" (ix. 4-6).

The subject is here the separation of the good from the evil. To be marked (or sealed) on the forehead has the same signification as in this passage in the Apocalypse, that is, to be distinguished and separated from the evil, and conjoined to the good. The casting-out of the evil, and their condemnation are also afterwards described. Those who are in good are described by the men that cry and sigh for all the abominations done in the midst of the city of Jerusalem. Those who mourn and sigh over the abominations are such as are not in evils and the falsities therefrom; mourning and sighing over them signify aversion and grief on account of them, Jerusalem denoting the church, and the city doctrine. The casting-out of the evil and their condemnation are afterwards described, by the command that they should go through the city after him and smite, and that their eye should not spare. To smite and to kill signify to be damned, for spiritual death is damnation, and is signified in the Word by natural death.

[3] In Isaiah:

"He will come to gather together all nations and tongues, that they may come and see my glory. And I will set a mark among them" (lxvi. 18, 19).

These words are spoken concerning the Lord, and the new church to be established by Him, and therefore concerning the new heaven and the new earth, as is evident from verse 22 of that chapter. By gathering together all nations and tongues, the same is signified as by gathering together the elect from the four winds (Matt. xxiv. 31). To gather together signifies to call His own to Himself; nations signify those who are in good, and tongues, those who are in a life according to doctrine. To come and see the glory of the Lord, signifies to be enlightened in Divine Truth, and thus to experience heavenly joy; for the glory of the Lord signifies the Divine Truth, and the illustration and joy which it affords. To set a mark among them, signifies to distinguish and separate them from the evil, and conjoin them to the good.

[4] It is said of Cain, that Jehovah set a mark upon him, lest any should kill him (Gen. iv. 15). Unless this interior fact of' the Word be known, that by persons named in its historical parts, things are meant in the spiritual sense, or that every person there mentioned represents, and consequently signifies, something pertaining to the church and heaven, nothing further can be known than the literal history, which appears to be no more divine than other histories. But in every detail of the, Word, both prophetical and historical, there is the Divine, which does not appear in the letter, except to those who are in the spiritual sense and acquainted with it. The interior spiritual fact contained in the history of Cain and Abel is that Abel represents the good of charity, and Cain the truth of faith; and this good and this truth are also called brethren in the Word. The truth of faith is called the firstborn because truths which are afterwards to become the truths of faith, are first acquired and stored up in the memory, in order that good may take thence as from a storehouse what it can conjoin to itself, and thus cause them to be truths of faith. For truth is not of faith until man wills it and does it, and as far as man does this, the Lord conjoins him to Himself and to heaven, and from love flows in with good, and by means of good into the truths which he has acquired from his childhood, conjoins them to good, and causes them to become truths of faith. Before this has taken place, they are nothing more than cognitions and knowledges (scientiae), and these he believes as yet only in the same way that he believes what he hears from others which he can give up if he afterwards think differently, therefore this faith is the faith of another in himself, and not his own, and yet a man's faith must be his own, in order that it may remain with him after death. It becomes his own when he sees, wills, and does what he believes, for then it enters into the man, moulds his spirit, and becomes an integral part of his affection and thought; for the spirit of man in its essence is nothing else but his own affection and thought.

[5] That which is of affection is called good, and that which is of thought therefrom is called truth; nor does a man believe anything to be the truth, but that which belongs to his affection, that is, to the interior affection of his spirit. Wherefore what a man thinks from interior affection is his belief, and nothing else that he retains in his memory, whether from the Word or the doctrine of the church, from reading, from preaching, or from his own understanding, is faith, although he thinks that it is, and although it is declared and believed to be so at this day. This primary and first-begotten [principle] is represented and signified by Cain in the above historical part of the Word, for Cain was the first-begotten. When it is believed that such a faith saves man, and not the willing and doing of it, or a life according to it, then there arises the baneful heresy that faith alone saves whatever the life may be, and that there may be faith without life, although this is not faith, but merely knowledge exteriorly in the memory, and not interiorly in the life. If this be called faith it is historical faith, which is the faith one man has from another, and has no life in itself, until he who possesses it sees for himself that what he has received is true, and this first takes place when he wills and does it. When that heresy prevails, then charity, which is the good of life, is annihilated, and at length rejected as not essential to salvation. This was represented by Cain's slaying his brother Abel; for faith and charity or the truth of faith and the good of charity, are called brethren in the Word, as stated above.

[6] That Jehovah set a mark upon Cain lest he should be slain, signifies that he distinguished him from others, and preserved him, because saving faith cannot exist, unless historical faith precede, which is the knowledge of the things of the church and of heaven derived from others, in a word, the knowledge of such things as shall afterwards pertain to faith. For unless a man from his infancy received truths from the Word, from the doctrine of the church, or from preaching, he would possess none, and the Lord cannot act upon such a man, nor can he receive influx out of heaven from the Lord, for He operates and inflows by means of good into the truths which a man possesses and conjoins them, and thus makes charity and faith one. From these considerations it is evident what is signified by Jehovah setting a mark on Cain, lest any one should slay him, and by him that should slay him being avenged sevenfold. Besides, those who are only in historical faith, that is, in the knowledge of such things as belong to faith, - and such persons and faith are signified by Cain, - are also preserved, because they can teach others truths from the Word, for they teach from the memory.

[7] Since the forehead corresponds to the good of love, and therefore the Lord from His Divine Love looks upon angels and men in the forehead, as stated above, it was commanded that a plate of pure gold, upon which was engraved "Holiness to Jehovah," should be placed upon the mitre of Aaron on the forehead, concerning which it is thus written in Moses:

"And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, Holiness to Jehovah. And thou shalt put it on a thread of purple, upon the forefront of the mitre it shall be, that it may be upon Aaron's forehead, and it shall be always upon his forehead, that they may be accepted before Jehovah" (Exod. xxviii. 36-38).

For Aaron, as the chief priest, represented the Lord as to the good of Divine Love, and therefore his garments represented such things as proceed from that love. The mitre represented intelligence and wisdom, and the forefront of it, love, from which are intelligence and wisdom, and so the plate of pure gold, upon which "Holiness to Jehovah" was engraved, was there placed upon a thread of purple. The pure gold of which the plate was made signifies the good of celestial love; the purple forming the thread upon which the plate was put, signifies the good of spiritual love, and spiritual love is the love of truth; the engraving of a signet signifies continuance to eternity; holiness to Jehovah signifies the Lord as to the Divine Human, from which every thing holy of heaven and of the church proceeds. These were upon the front of the mitre which was on the head of Aaron, because the mitre like the head, signifies Divine Wisdom, and the forehead, the Divine Good of Love. Aaron represented the Lord as to the good of love, as may be seen in the Arcana Coelestia (n. 9806, 9946, 10017). "Purple" signifies the love of truth (n. 9466, 9687, 9833); and the mitre signifies intelligence and wisdom (n. 9827).

[8] Since the forehead signifies the good of love, the Israelites were therefore commanded to bind upon their foreheads the precept concerning love to Jehovah.

Thus in Moses:

"And thou shalt love Jehovah thy God with all thy heart, and with all thy soul, and with all thy might. And thou shalt bind these words for a sign upon thine hand, and they shall be for frontlets before thine eyes" (Deut. vi. 5, 8; xi. 18; Exod. xiii. 9, 16).

It is said, that they should be for frontlets before the eyes, to represent the fact that the Lord looks upon angels and men in the forehead, because from Divine Love, and gives to angels and men the power to see Him from intelligence and wisdom, for the eyes signify the understanding. All man's understanding also is from the good of his love, and according to that which he receives from the Lord. That they should also bind them upon the hand represented the ultimates, because the hands are the ultimates of the powers of man's soul; therefore upon the forehead and upon the hand signifies in primaries and in ultimates. Primary and ultimate signify all, as may be seen above (n. 417). This precept was bound in this manner, because on it hang all the law and the prophets, that is the whole Word, consequently all things of heaven and of the church. That the law and the prophets hang on this precept, the Lord teaches in Matthew (xxii. 35-38, 40). From this it is evident why kings at their coronation were in former times and are to-day anointed with oil upon the forehead and upon the hand. For kings formerly represented the Lord as to Divine Truth, and because this is received in the good of love which flows in from the Lord, therefore anointing was performed upon the forehead and upon the hand. The oil also, with which they were anointed, signifies the good of love. Therefore kings in the Word signify those who are in truths from good, and in an abstract sense truths from good; as may be seen above (n. 31). From these considerations it is clear what a sign or mark upon the forehead means, as mentioned here and in other passages in the Apocalypse (ix. 4; xiv. 1; xxii. 3, 4).

[9] But on the other hand, the forehead signifies the evil of love which is opposite to the good of love, and therefore what is hard, obstinate, shameless and infernal. Thus in Isaiah, "hardness" is described in these words:

"Thou art hard, for thy neck is an iron sinew, and thy forehead brass" (xlviii. 4).

In Ezekiel "obstinacy."

"The house of Israel will not hearken unto me; for all the house of Israel are of an obstinate forehead and hard of heart" (iii. 7).

In Jeremiah "shamelessness."

"Thou hadst a harlot's forehead, thou refusedst to be ashamed" (Jer. iii. 3).

"Infernal" in the Apocalypse (xiii. 16; xiv. 9-11; xvi. 2; xvii. 5; xix. 20; xx. 4). For as the good of love is celestial, and therefore gentle, patient, and modest, so the evil opposite to that good is infernal, hard, obstinate, and shameless.