I will come in to him, signifies conjunction. This is evident from the signification of "coming in," as being, in reference to the Lord, to be conjoined with Him (see Arcana Coelestia, n. 3914, 3918, 6782, 6783). The Lord is conjoined with those who receive Him in heart and life, because the Lord enters or flows in into life; He enters or flows in only with those who are in a life of spiritual love, or in a life of charity; for charity is spiritual love. When that love makes a man's life, the Lord enters or flows in through it into the truths of faith, and causes man to see, or to know them; from this man has the spiritual affection of truth. It is a great mistake to suppose that the Lord enters or flows in into faith alone or into faith separate from charity with man; in such a faith there is no life, for it is like the breathing of the lungs without the inflow from the heart, which breathing would be only a lifeless movement, for the breathing of the lungs is made alive by the inflow from the heart, as is well known. This makes clear by what way the Divine proceeding from the Lord is admitted, namely, by the way of the heart, that is, of the love; whether you say the heart or the love, it is the same as the life of the spirit therefrom. Love makes man's life, as anyone may know and see if he is only wing to give thought to it; for what is a man without love? Is he not a stock? Therefore, as the love is so is the man. Love is wing and doing, for what man loves he wills and does. An idea of the good of charity and of the truth of faith may be formed from the sun's light and heat. When the light that proceeds from the sun is conjoined with heat, as in spring and summer time, then all things of the earth bud and blossom; but when there is no heat in the light, as in winter time, then all things of the earth become torpid and die. Spiritual light also is the truth of faith, and spiritual heat is the good of charity. From this an idea may be formed of the man of the church; that when faith with him is conjoined to charity he is like a garden and a paradise; but when faith in him is not conjoined to charity he is like a desert, or a land covered with snow.
And will sup with him, and he with Me, signifies communicating to them the felicities of heaven. This is evident from the signification of "supping," as being to communicate the goods of heaven. "To sup" means to communicate, because "banquets," "feasts," "dinners," and "suppers" in the Word signify consociations by love, and thus a communication of love's delights, for all delights are of love. These things derive their signification from that of bread and of wine, which signify the good of love, celestial and spiritual; and from that of eating together, which signifies communication and appropriation. This was formerly signified by the paschal supper, and is at this day signified by the holy supper (see above, n. 146; and in The Doctrine of the New Jerusalem, n. 210-222). Mention is made of "supping," because weddings were celebrated at supper time, and weddings signify the conjunction of good and truth, and the consequent communication of delights. It is therefore said in Revelation: Blessed are they which are called to the marriage supper of the Lamb (Rev. 19:9); and afterwards: Come and be gathered together unto the supper of the great God (Rev. 19:17). [2] As suppers signify consociations by love, and consequent communication of delights, therefore the Lord compared the church and heaven to a "supper," and also to a "wedding;" to a "supper" in Luke: The master of the house made a great supper, and bade many; but all those that were called excused themselves. Therefore, being angry, he ordered his servant to bring in the poor, the maimed, the halt, and the blind; saying of those called, that none of them should taste of the supper (Luke 14:16-24). (Nearly the same is meant by the wedding to which invitations were given in Matthew 22:1-15.) "Supper" here means heaven and the church; "those called who excused themselves" mean the Jews with whom the church then was; for the church specifically is where the Word is, and where the Lord is known through the Word. "The poor, the maimed, the halt, and the blind," mean those who are spiritually such, and who were then outside the church. Heaven and the church are here likened to "a supper" and to "a wedding," because heaven is the conjunction of angels with the Lord by love, and their consociation among themselves by charity, and the consequent communication of all delights and felicities; the like is true of the church, since the church is the Lord's heaven on the earth. (That heaven is the conjunction of the angels with the Lord by love, and also their mutual consociation by charity, see in the work on Heaven and Hell, n. 13-19, and a consequent communication of all delights and felicities, n. 396-400.) [3] In the Word it is said in many places that in heaven they will "eat together;" and this means in the spiritual sense that they are to enjoy blessedness and felicity; thus "eating together" has here a like significance as "supping." Thus in Luke: They shall come from the east and the west, and from the north and the south, and shall recline to eat in the kingdom of God (Luke 13:29). And in Matthew: Many shall come from the east and the west, and shall recline to eat with Abraham, Isaac, and Jacob, in the kingdom of the heavens (Matt. 8:11). Those who are to "come from the east, the west, the north and the south," are all who are in the good of love, and in the truths of faith therefrom. (That the "four quarters" in the Word have such a signification, may be seen in the work on Heaven and Hell. n. 141-153: that "Abraham. Isaac, and Jacob," mean the Lord in respect to the Divine Itself and the Divine Human, Arcana Coelestia, n. 1893, 4615, 6098, 6185, 6276, 6804, 6847; consequently "to recline to eat with them" means to be conjoined with the Lord, and to be consociated one to another by love, and by such conjunction and consociation to enjoy eternal blessedness and felicity, and this from the Lord alone.) [4] In Luke: Jesus said, Let your loins be girded about, and your lamps burning, and be ye yourselves like unto men waiting for their Lord when He shall return from the wedding, that when He cometh and knocketh they may open unto Him. Blessed are those servants whom the Lord when He cometh shall find watching; verily I say unto you, that He shall gird Himself, and make them to recline to eat, and drawing near, He will minister to them (Luke 12:35 seq.). "The loins that are to be girded" mean the good of love (Arcana Coelestia, n. 3021, 4280, 9961); "the lamps that are to be burning" signify the truths of faith from the good of love (Arcana Coelestia, n. 9548, 9551, 9783); "girding Himself, making them to recline to eat, and ministering to them," signifies to bestow upon them every good. [5] In the same: Ye are they which have continued with Me in My temptations; I appoint unto you, even as My Father hath appointed unto Me, a kingdom, that ye may eat and drink at My table in the kingdom (Luke 22:28-30). "To eat and drink at the Lord's table in the kingdom of God" is to be conjoined to the Lord by love and faith, and to enjoy heavenly blessedness. [6] In Matthew: Jesus said, I say unto you, I will not drink henceforth of this product of the vine, until that day when I will drink it new with you in My Father's kingdom (Matt. 26:29). These words were spoken by the Lord after He instituted the Holy Supper; and "the product of the vine" signifies Divine truth from Divine good, and blessedness and felicity therefrom. [7] The signification of "feast" is like that of "supper," in Isaiah: In this mountain shall Jehovah make unto all peoples a feast of fat things, a feast of wines on the lees (Isa. 25:6); here the coming of the Lord is treated of, and "a feast of fat things" signifies the appropriation and communication of goods, and "a feast of wines on the lees," or the best wine, the appropriation of truths. (That "fat things" signify the goods of love, see Arcana Coelestia, n. 353, 5943, 10033; and also the delights of love, n. 6409; and that "wine" signifies the good of charity, which in its essence is truth, n. 1071, 1798, 6377.) [8] The "wedding to which the ten virgins were invited" has a like meaning, of which in Matthew: The kingdom of the heavens is like unto ten virgins, who took their lamps and went forth to meet the bridegroom. And five of them were prudent, and five were foolish. The foolish, when they took their lamps, took no oil with them; but the prudent took oil in their vessels with their lamps. Now while the bridegroom tarried they all slumbered and slept. But at midnight a cry arose, Behold the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the prudent, Give us of your oil; for our lamps are going out. But the prudent answered, saying, Peradventure there will not be enough for us and you; go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the wedding, and the door was shut. Afterward came the other virgins, saying, lord, lord, open to us. But he answered and said, Verily I say to you, I know you not (Matt. 25:1-12). This treats of conjunction with the Lord by love and faith; this the "wedding" moreover signifies; "oil" signifies the good of love, and "lamps" the truth of faith. To make clear that in every particular that the Lord spoke there is a spiritual sense, I will lay open the particulars of the spiritual sense of this parable. "The kingdom of the heavens," to which the ten virgins are likened, means heaven and the church; "the ten virgins" signify all who are of the church ("ten" all, and "virgins" those who are in the affection of spiritual truth and good, which affection constitutes the church), therefore "Zion" and "Jerusalem," by which the church is signified, are called in the Word "virgins," as "the virgin Zion," and "the virgin Jerusalem," and in Revelation it is said that "virgins follow the Lamb." "The lamps that they took to go forth to meet the bridegroom" signify the truths of faith; "the bridegroom" means the Lord in respect to conjunction with heaven and the church by love and faith; for "a wedding" is treated of, which signifies that conjunction. "The five prudent virgins" and "the five foolish" signify those of the church who are in faith from love, and those who are in faith apart from love (the same as "the prudent and foolish" in Matthew 7:24, 26). "Midnight, when the cry arose," signifies the Last Judgment, and in general the end of man's life, when he will be adjudged either to heaven or to hell; "the foolish virgins then saying to the prudent, Give us of your oil, and the prudent answering that they should go to them who sell," signifies the state of all after death-that those who have not the good of love in faith, or the truth of faith from the good of love, then wish to acquire it for themselves, but in vain, since such as man's life has been in the world such he remains. From this it is clear what is signified by "the prudent virgins" going in to the marriage, and that the foolish who said, "Lord, Lord, open to us," received for answer, "Verily I say unto you, I know you not." "I know you not" signifies that the Lord was not conjoined to them, since spiritual love conjoins, and not faith without love; for the Lord has His abode with those who are in love, and in faith therefrom, and these He knows because He Himself is there.
Verse 21. He that overcometh, I will give to him to sit with Me in My throne, signifies that he who is steadfast to the end of life shall be conjoined with heaven where the Lord is. This is evident from the signification of "overcoming," as being to be steadfast in the spiritual affection of truth even to the end of life (see above, n. 128); but here it means to be steadfast in a state of faith from charity, since charity is here treated of. This is what "overcoming" means; because so long as man lives in the world he is in combat against the evils and the falsities therefrom that are with him; and he who is in combat, and is steadfast in the faith of charity even to the end of life, overcomes; and he who overcomes in the world overcomes to eternity, since man after death is such as his life had been in the world. This is evident also from the signification of "to sit with Me in My throne," as being to be conjoined with heaven where the Lord is; for "throne" signifies heaven, and to "sit with Me" signifies to be together with the Lord, thus conjoined to Him. [2] In the Word the word "throne" is many times used, and in reference to the Lord it signifies in general, heaven, in particular the spiritual heaven, and in the abstract, Divine truth proceeding from the Lord, since this is what makes heaven. For this reason "throne" is also predicated of judgment, since all judgment is effected from truths. That such is the signification of "throne" in the Word can be seen from the following passages. In Isaiah: Jehovah said, The heavens are My throne (Isa. 66:1). In David: Jehovah hath established His throne in the heavens (Ps. 103:19). And in Matthew: He that sweareth by heaven sweareth by the throne of God and by Him that sitteth thereon (Matt. 23:22). It is clear that "throne" in these passages signifies heaven; for it is said that "the heavens are His throne," that "He hath established His throne in the heavens," and that "he who sweareth by heaven sweareth by the throne of God;" not because Jehovah or the Lord there sits upon a throne, but because His Divine in the heavens is called "throne:" and also appears at times as a throne to those to whom it is given to look into heaven. That the Lord was thus seen is evident in Isaiah: I saw the Lord sitting upon a throne high and lifted up, and His train filling the temple (Isa. 6:1). "His train filling the temple" signifies that Divine truth proceeding filled the ultimate of heaven and the church, for the "Lord's train" signifies in general Divine truth proceeding, and in particular Divine truth in the extremities of heaven and in the church (see above, n. 220). [3] In Ezekiel: Above the expanse that was over the head [of the cherubim] there was as the appearance of a sapphire stone, the likeness of a throne, and upon the likeness of the throne was a likeness as the appearance of a man upon it above (Ezek. 1:26; 10:1). The "throne" had an appearance like a sapphire stone, because "sapphire" signified Divine truth proceeding from the Lord's Divine good, and therefore spiritual truth pellucid from celestial good (see Arcana Coelestia, n. 9407, 9873); thus "throne" here signifies the whole heaven, for heaven is heaven from Divine truth. (What "cherub" signifies, see Arcana Coelestia, n. 9277 end, 9509, 9673.) [4] In Revelation: Behold, a throne set in heaven, and upon the throne One sitting. A rainbow round about the throne, in aspect like an emerald. And out of the throne went forth lightnings and thunders and voices. Before the throne a glassy sea like unto crystal; and round about the throne four animals, full of eyes before and behind (Rev. 4:2-6, 9-10). That heaven in respect to Divine truths is here described will be seen in the explanation of these words in the following chapter. There is a like meaning in the following from Revelation: A pure river and bright as crystal went forth out of the throne of God and of the Lamb (Rev. 22:1). "A pure river and bright as crystal" was seen "going forth out of the throne," because a "river" as well as "crystal" signifies Divine truth. [5] "The throne of David" in the Word has a like meaning; since by "David" in the prophetic Word is meant, not David, but the Lord in respect to royalty, which is Divine truth in the spiritual heaven, which is the second heaven. So in Luke: The angel said to Mary, He shall be great, and shall be called the Son of the Most High, and the Lord shall give unto Him the throne of His father David (Luke 1:32). And in Isaiah: Unto us a child is born, unto as a Son is given, and the government shall be upon His shoulder, and His name shall be called Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace. Of the multiplication of His government and peace there shall be no end; upon the throne of David, and upon His kingdom, to establish it in judgment and in righteousness, from henceforth and even to eternity (Isa. 9:6-7). It is clear that here is not meant David, and his throne, on which the Lord was to sit; for the Lord's kingdom was not on earth but in heaven; by "the throne of David," therefore, heaven in respect to Divine truth is meant (see above, n. 205). The meaning is similar in the Psalm of David, where the Lord speaks of His throne and His kingdom; as in the whole of Psalm 89, in which are also these words: I have sworn unto David My servant: Thy seed will I establish for ever; and thy throne to generation and generation. Judgment and righteousness are the foundation of thy throne; I will establish his throne as the days of the heavens (Ps. 89:3-4, 14, 29). That the Lord is here meant by David, see above n. 205). The like is signified by "the throne of glory" where the Lord is spoken of, for "glory" signifies Divine truth. As in Matthew: When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit on the throne of His glory (Matt. 25:31). (That "glory" signifies Divine truth in heaven, see Arcana Coelestia, n. 4809, 5922, 8267, 8427, 9429; and above, n. 33.) This shows what is signified by "the throne of glory" in Jeremiah: Do not disgrace the throne of thy glory (Jer. 14:21; 17:12); which signifies that Divine truth should not be disgraced. The like is signified by Jerusalem being called "the throne of Jehovah;" for "Jerusalem" signifies the church in respect to doctrine; and doctrine is Divine truth. From this it is clear how these words are to be understood in Jeremiah: At that time they shall call Jerusalem the throne of Jehovah, and all the nations shall be gathered unto it (Jer. 3:17). In David: Jerusalem is builded; thither the tribes go up; and there are set thrones for judgment, the thrones of the house of David (Ps. 122:3-5). In Ezekiel: The glory of Jehovah came into the house by the way of the gate whose face was toward the east. And He said unto me, Son of man, behold the place of My throne, and the place of the soles of My feet, where I will dwell in the midst of the sons of Israel for ever (Ezek. 43:4, 7). (That "Jerusalem" signifies the church in respect to doctrine, thus Divine truth in the heavens and on the earth, for this makes the church, see Arcana Coelestia, n. 3654, 9166; and above, n. 223.) As all judgment is effected by truths, and judgment in the heavens by Divine truth, "throne" is also mentioned where the Lord in respect to judgment is treated of, as above (Matthew 25:31; and in David, Ps. 122:3-5). Again, in David: Jehovah, Thou hast executed my judgment; thou sattest on the throne a judge of justice; thou hast rebuked the nations, thou hast destroyed the wicked; Jehovah shall sit for ever; He will prepare His throne for judgment (Ps. 9:4-5, 7). [6] It is also said in many places in the Word, not only that the Lord is to sit on a throne, but that others also shall sit upon thrones, but still these "thrones" do not mean thrones, but Divine truths. Thus in the first book of Samuel: He raiseth up the poor out of the dust, and lifteth on high the needy from the dunghill, to make them sit with princes, and to make them inherit the throne of glory (1 Sam. 2:8). In Revelation: The four and twenty elders who are before the throne of God, sitting upon their thrones (Rev. 11:16). Again: I saw thrones, and they sat upon them, and judgment was given unto them (Rev. 20:4). In Matthew: Ye who have followed Me in the regeneration, when the Son of man shall sit upon the throne of His glory, ye also shall sit upon thrones, judging the twelve tribes of Israel (Matt. 19:28; Luke 22:30). Here "thrones" mean Divine truths, according to which and from which all are to be judged; "twelve" and "twenty-four" signify all things and are predicated of truths; "elders," and "disciples" also, likewise "tribes," signify Divine truths. When this is known, what is meant by "thrones" in the above passages can be seen; as also what is meant by "throne" in these words now treated of. "He that overcometh will I give to him to sit with Me in My throne." (That "twelve" signifies all, and that it is predicated of truths, see Arcana Coelestia, n. 577, 2089, 2129, 2130, 3272, 3858, 3913; likewise "twenty-four" because that number is the double of the number twelve, and arises from it by multiplication, n. 5921, 5335, 5708, 7973. That "the elders of Israel" signify all in the church who are in truths from good, n. 6524, 6525, 6890, 7912, 8578, 8585, 9376, 9404; likewise "the Lord's twelve disciples," n. 2129, 3354, 3488, 3858, 6397; likewise "the twelve tribes," n. 3858, 3926, 4060, 6335, 7836, 7891.) [7] From this it can be seen what was represented by the throne built by Solomon, thus described in the first book of Kings: Solomon made a great ebony 253-1 throne, and overlaid it with pure gold. There were six steps to the throne; the head of the throne was round; and behind it were hands on either side near the place of the seat, and two lions standing near the hands; and there were twelve lions standing upon the six steps on the one side and on the other; there was not the like made in any kingdom (1 Kings 10:18-20). Here "ebony" signifies Divine truth in ultimates; "the head being round," the corresponding good; "the gold with which it was overlaid" Divine good from which is Divine truth. "The six steps" signify all things from first to last; "the two hands" all power; "lions," the truths of the church in their power; "twelve," all things. As "throne," in reference to the Lord, signifies heaven in respect to all Divine truth, so in a contrary sense it signifies hell in respect to all falsity. (In this contrary sense "throne" is mentioned Rev. 2:13; Isa. 14:9, 13; 47:1; Hag. 2:22; Dan. 7:9; Luke 1:52; and elsewhere.)
As I also have overcome, and sit with My Father in His throne, signifies comparatively as Divine good is united to Divine truth in heaven. This is evident from the signification of "overcoming," as being in reference to the Lord Himself, to unite Divine good to Divine truth. Because this was effected through temptations and victories, it is said, "as I also have overcome." (That the Lord united Divine good to Divine truth through temptations admitted into His Human, and then through continued victories, see The Doctrine of the New Jerusalem, n. 201, 293, 302.) "To sit with My Father in His throne" signifies Divine good united to Divine truth in heaven, because "Father," when said by the Lord, means the Divine good that was in Him from conception, and "Son" the Divine truth, both in heaven, "throne" meaning heaven (see above). This Divine of the Lord in the heavens is called Divine truth, but it is Divine good united to Divine truth. (That this is so, see in the work on Heaven and Hell, n. 13, 133, 139, 140.) [2] There is a comparison made between the men of the church and the Lord Himself, in His saying, "He that overcometh I will give to him to sit with Me in My throne, as I also have overcome and sit with My Father in His throne," because the Lord's life in the world was an example according to which the men of the church are to live, as the Lord Himself teaches in John: I have even unto you an example that ye also should do as I have done to you. If ye know these things, blessed are ye if ye do them (John 13:16, 17). So in other places the Lord compares Himself with others; for example, in John: Jesus said, Even as the Father hath loved Me, so have I loved you; abide ye in My love, as I have kept My Father's commandments, and abide in His love (John 15:9, 10). In the same: They are not of the world, even as I am not of the world. As Thou didst send Me into the world, even so sent I them into the world (John 17:16, 18). In the same: As the Father hath sent Me, even so send I you (John 20:21). In the same: The glory which Thou hast given Me I have given unto them; that they may be one even as We are one, I in them, Thou in Me. Father, those whom Thou hast given Me, I will that where I am they also may be with Me, that they may behold My glory which Thou hast given Me. I have made known unto them Thy name, and will make it known that the love wherewith Thou hast loved Me may be in them, and I in them (John 17:22-24, 26). The Lord spoke of His conjunction with men in the same way as He spoke of His conjunction with the Father, that is, the conjunction of His Human with the Divine that was in Him, for the reason that the Lord is not conjoined with what is man's own [proprio], but with His own that is with man. The Lord removes what is man's own [proprium], and gives of His own, and dwells in that. That this is so is known in the church, as is clear from the customary prayer and exhortation to those who come to the sacrament of the Supper, in which are these words: If with a true penitent heart and lively faith we receive that holy sacrament (for then we spiritually eat the flesh of Christ, and drink His blood), then we dwell in Christ, and Christ in us; and we are one with Christ, and Christ with us. (See also John 6:56. But these things may be better understood from what is shown in the work on Heaven and Hell, n. 11, 12.) From this it follows that as the Divine of the Lord received by angels and by men makes heaven and the church with them, they are one with the Lord, as He and the Father are one. [3] That the meaning of these words of the Lord, that "He sitteth with His Father in His throne," may be more clearly seen, it must be known that "God's throne" is heaven (as was shown in the preceding article), and that heaven is heaven from the Divine that proceeds from the Lord, and this Divine is called Divine truth, but is Divine good united to Divine truth (as was said above). The Lord Himself is not in heaven, but is above the heavens, and is seen by those who are in the heavens as a sun. He is seen as a sun because He is Divine love, and Divine love is seen by the angels as solar fire; this is why "sacred fire" in the Word signifies love Divine. From the Lord as a sun light and heat proceed: the light that proceeds, since it is spiritual light, is Divine truth; and the heat, since it is spiritual heat, is Divine good. This, namely, the Divine good, is what is meant by "the Father in the heavens." (That the Lord is the Sun of Heaven, and that the light and heat therefrom are Divine truth united to Divine good, may be seen in the work on Heaven and Hell, n. 116-125, 126-140; and that Heaven is Heaven from the Divine that proceeds from the Lord, n. 7-12.) From this what is meant in the Word by "the Father in the heavens" and by "Heavenly Father" can be seen. Thus in Matthew: Do good to your enemies, that ye may be sons of your Father who is in the heavens (Matt. 5:44, 45). In the same: Ye shall be perfect, as your Father in the heavens is perfect (Matt 5:48). In the same: Ye who are evil know how to give good gifts to your children; how much more shall your Father who is in the heavens give good things to them who ask Him (Matt. 7:11). In the same: He that doeth the will of the Father who is in the heavens shall enter into the kingdom of the heavens (Matt. 7:21). In the same: Every plant which the heavenly Father hath not planted shall be rooted up (Matt. 15:13). Also in other places (as in Matt. 5:16; 6:1, 6, 8; 12:50; 16:17; 18:14, 19, 35; Mark 11:25, 26; Luke 11:13). [4] That "Father" means the Divine good can be seen also from this passage in Matthew: Despise not one of these little ones; for their angels do always behold the face of My Father who is in the heavens (Matt. 18:10); that "they behold the face of the Father who is in the heavens" signifies that they receive Divine good from the Lord; that they do not see His face is evident from the Lord's words in John: That no one hath ever seen the Father (John 1:18; 5:37; 6:46). The same can be seen from this passage in Matthew: Call no man your Father on the earth, for one is your Father who is in the heavens (Matt. 23:9). It is plain that no one is forbidden to call his father on the earth "father," nor is this here forbidden by the Lord; but this was said because "Father" means the Divine good, and: No one is good except the one God (Matt. 19:17). (The Lord spoke thus because "Father" in the Word of both Testaments means in the spiritual sense good, see Arcana Coelestia, n. 3703, 5902, 6050, 7833, 7834; and also heaven and the church in respect to good, n. 2691, 2717, 3703, 5581, 8897; and "Father," when said by the Lord, means the Divine good of His Divine love, n. 2803, 3704, 7499, 8328, 8897.)
Verse 22. He that hath an ear let him hear what the Spirit saith unto the churches, signifies that he who understands should hearken to what Divine truth proceeding from the Lord teaches and says to those who are of His church, as is evident from what was said and shown above (n. 108).
It has been said above, that "the seven churches," which are here written to, mean not seven churches, but all who are of the church, and in an abstract sense all things of the church. That this is so can be seen from this, that "seven" signifies all persons and all things, and that by names things are meant. That the things written to these seven churches mean all who are of the church, or all things of the church, can be seen also from the explanation of all the things written to them. For all things of the church have reference to these four 256-1 generals, namely, Doctrine: A life according to doctrine: Faith according to life: these three are treated of in what is written to six of the churches; Doctrine, in what is written to the churches in Ephesus and Smyrna; a life according to doctrine, in what is written to the churches in Thyatira and Sardis; and Faith according to life, in what is written to the churches in Philadelphia and Laodicea; and since doctrine cannot be implanted in the life and come to be of faith unless man combats against the evils and falsities, which he has by heredity, that combat also is treated of in what is written to the church in Pergamos; for there Temptations are treated of, and temptations are combats against evils and falsities. (That temptations are there treated of, see above, n. 130; that doctrine is treated of in what is written to the churches in Ephesus and Smyrna, see above, n. 93, 95, 112; that a life according to doctrine is treated of in what is written to the churches in Thyatira and Sardis, n. 150, 182; and that faith according to life is treated of in what is written to the churches in Philadelphia and Laodicea, n. 203 and 227.) Since what is written to this last church, that in Laodicea, treats of those who are in the doctrine of faith alone, and near the end treats also of the faith of charity, it should be added to what has been said, that love makes heaven, and because it makes heaven it also makes the church; for all the societies of heaven, and they are innumerable, as well as all within each society, are arranged according to the affections of love; so that it is affection or love according to which all things are arranged in the heavens, and not one person has his place according to faith. Spiritual affection or love is charity; it is evident, therefore, that no one can ever enter heaven if he is not in charity.
Since in this prophetical book numbers are often mentioned, and no one can know the spiritual sense of the things contained therein unless it is known what the particular numbers signify (for all numbers in the Word, like all names, signify spiritual things), and since the number "seven" is often mentioned among others, I will here show that "seven" signifies all persons and all things, likewise fullness and totality; for that which signifies all persons and all things signifies also fullness and totality, for fullness and totality are predicated of the magnitude of a thing, and all persons and all things are predicated of multitude. That "seven" has such a signification can be seen from the following passages. In Ezekiel: They that dwell in the cities of Israel shall set fire to and burn the arms, and the shield, and the buckler, with the bow and with the arrows, and the hand-staff, and the spear; and they shall make a fire with them seven years. And they shall bury Gog and all his multitude, and they shall cleanse the earth seven months (Ezek. 39:9, 11-12). Here the desolation of all things in the church is treated of: "those that dwell in the cities of Israel" signify all goods of truth; "to set fire" signifies to consume by evils. "The arms, the shield, the buckler, the bow, the arrows, the hand-staff, the spear," are all things pertaining to doctrine; "to make a fire with them seven years" means to consume them all and fully by evils. "Gog" signifies those who are in external worship and in no internal worship; "to bury them and cleanse the earth" means to destroy all such, and completely purge the church of them. [2] In Jeremiah: The widows shall be multiplied more than the sand of the seas, and I will bring to them upon the mother of the youths the waster at noonday. She that hath borne seven shall languish, she shall breathe out her soul (Jer. 15:8-9). "The widows," that shall be multiplied, signify those who are in good and who long for truths, and in a contrary sense, as here, those who are in evil and desire falsities; "the mother of the youths" signifies the church; "the waster at noonday" signifies the vastation of that church, however much it may be in truths from the Word; "she that hath borne seven shall languish, she shall breathe out her soul," signifies that the church, to which all truths were given because the Word was given to it, is to perish; for "she that hath borne seven" signifies to whom all truths were given. This was particularly said of the Jews. [3] Likewise in the first book of Samuel: They that were hungry have ceased; the barren hath borne seven, and she that hath many children hath failed (1 Sam. 2:5). "They that were hungry," who have ceased, are those who long for the truths and goods of the church; "the barren bearing seven" signifies those who are outside of the church, and are ignorant of truths, because they have not the Word, thus the Gentiles, to whom all things will be given; "she that hath many children failing" signifies those who have, from whom will be taken away. In David: Render unto our neighbors sevenfold into their bosom (Ps. 79:12). And in Moses: That the Jews should be punished seven times for their sins (Lev. 26:18, 21, 24, 28); "seven times" here signifying fully. [4] In Luke: If thy brother sin against thee seven times in the day, and seven times in the day turn again to thee, saying, I repent, thou shalt forgive him (Luke 17:4). "To forgive seven times, if he should turn again seven times," means to forgive as often as he turns, thus every time. But lest it should be understood to mean seven times, the Lord explained his meaning to Peter, who supposed seven times to be meant, in Matthew: Peter said, Lord, how often shall my brother sin against me and I forgive him? Until seven times? Jesus saith unto him, I say not unto thee, until seven times, but until seventy times seven (Matt. 18:21-22). "Seventy times seven" means always, without counting. In David: Seven times a day do I praise thee for the judgments of righteousness (Ps. 119:164). "Seven times a day" means always, or at all times. [5] In the same: The sayings of Jehovah are pure sayings, as silver refined in a crucible purified seven times (Ps. 12:6). "Silver" signifies truth from the Divine; "purified seven times" means wholly and fully pure. [6] in Isaiah: The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days (Isa. 30:26). "The light of the sun" signifies Divine truth from Divine good; that "this light shall be sevenfold, as the light of seven days," signifies that Divine truth in heaven shall be without any falsity, thus altogether and fully pure. [7] In Matthew: The unclean spirit shall take seven other spirits more evil than himself, and shall dwell there (Matt. 12:45; Luke 11. 26). Here profanation is treated of, and "the seven unclean spirits" with which the unclean spirit would return, signify all the falsities of evil, thus a complete destruction of good and truth. [8] The "seven times" that were to pass over the king of Babylon have a like meaning, in Daniel: His heart shall be changed from man, and a beast's heart shall be given unto him, while seven times shall pass over him (Dan 4:16, 25, 32). "The king of Babylon" signifies those who profane the goods and truths of the Word; that "his heart should be changed from man, and a beast's heart be given him," means that nothing spiritual, which is the truly human, should remain, but instead there should be the diabolical; "the seven times which were to pass over him" signify profanation, which is the complete destruction of truth and good. [9] Because "seven" and "seven times" signified all things and fullness, the following commands were given: Seven days the hands [of Aaron and his sons] should be filled (Exod. 29:35). Seven days [the altar] should be sanctified (Exod. 29:37). Seven days Aaron should be clothed with the garments when he was to be initiated (Exod. 29:30). For seven days Aaron and his sons were not to go out of the tabernacle when they were to initiated into the priesthood (Lev. 8:33, 34). Seven times was the altar to be sprinkled for expiation upon its horns (Lev. 16:18, 19). Seven times was the altar to be sanctified with oil (Lev. 8:11). Seven times was the blood to be sprinkled towards the veil (Lev. 4:16, 17). Seven times was the blood to be sprinkled with the fingers eastward, when Aaron went towards the mercy-seat (Lev. 16:12-15). Seven times was the water of separation to be sprinkled towards the tent (Num. 19:4). Seven times the blood was to be sprinkled in the cleansing of leprosy (Lev. 14:7, 8, 27, 38, 51). The lampstand was to have seven lamps (Exod. 25:32, 37; 37:18-25). For seven days were the feasts to be kept (Exod. 34:18, Lev. 23:-9, 39-44; Deut. 16:3, 4, 8). For the seven days of the feast there was to be a burnt-offering of seven bullocks, and seven rams daily (Ezek. 45:23). Balaam built seven altars, and sacrificed seven oxen and seven rams (Num. 23:1-7, 15-18, 29, 30). They numbered seven weeks of years, seven times seven years, and then they were to cause the trumpet of the jubilee to be sounded in the seventh month (Lev. 25:8, 9). From the signification of the number "seven" it can be seen what is signified: By the seven days of creation (Gen. 1); Also by the fact that four thousand men were satisfied by seven loaves and that seven basketful remained (Matt. 15:34-38; Mark 8:5-9). From this then it is evident what is signified in Revelation: By the seven churches (Rev. 1:4, 11); By the seven golden lampstands, in the midst of which was the Son of man (Rev. 1:13); By the seven stars in His right hand (Rev. 1:16, 20); By the seven spirits of God (Rev. 3:1); By the seven lamps of fire before the throne (Re. 4:5); By the book sealed with seven seals (Rev. 5:1); By the seven angels to whom were given seven trumpets (Rev. 8:2); By the seven thunders which uttered their voices (Re. 10:3, 4); By the seven angels having the seven last plagues (Re. 16:1, 6); And by the seven vials full of the seven last plagues (Rev. 16:1; 21:9); and elsewhere in the Word, where "seven" is mentioned. Revelation 4 1. After these things I saw, and, behold, a door opened in heaven; and the first voice that I heard, as of a trumpet speaking with me, said, Come up hither, and I will show thee things that must come to pass hereafter. 2. And immediately I was in the spirit; and behold a throne was set in heaven, and upon the throne was One sitting. 3. And He that sat was in aspect like to a jasper stone and a sardius; and a rainbow was round about the throne, in aspect like an emerald. 4. And around the throne were four and twenty thrones, and upon the throne I saw four and twenty elders sitting, arrayed in white garments, and they had on their heads golden crowns. 5. And out of the throne proceeded lightnings and thunders and voices; and there were seven lamps of fire burning before the throne, which were the seven spirits of God; 6. And in sight of the throne a glassy sea like crystal. And in the midst of the throne and around the throne were four animals, full of eyes before and behind. 7. And the first animal was like a lion; and the second animal like a calf; and the third animal had a face like a man; and the fourth animal was like a flying eagle. 8. And the four animals, each by itself, had six wings around about; and they were full of eyes within; and they had no rest, day and night, saying, Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come. 9. And when the animals gave the glory and the honor and the thanksgiving to Him that sitteth upon the throne, that liveth unto ages of ages, 10. The four and twenty elders fell down before Him that sitteth upon the throne, and worshiped Him that liveth unto ages of ages, and cast down their crowns before the throne, saying, 11. Thou art worthy, O Lord, to receive glory and honor and power, for Thou hast created all things, and by Thy will they are, and they were created.
EXPOSITION. It was pointed out above (n. 5) that this prophetical book does not treat of the successive states of the Christian Church from its beginning to its end, as has been believed heretofore, but of the state of the church and of heaven in the last times, when there is to be a new heaven and a new earth, that is, when there is to be a new church in the heavens and on the earth, thus when there is to be a judgment. It is said a new church in the heavens, because the church is there as well as on the earth (see in the work on Heaven and Hell, n. 221-227). As this is the subject of this book, the first chapter treats of the Lord who is the Judge; and the second and third chapters treat of those who are of the church and of those who are not of the church, thus of those in the former heaven which was to be done away with, and of those in the new heaven which was to be formed. That the seven churches treated of in the second and third chapters mean all who are in the church, and also all things of the church, see above (n. 256, 257). This fourth chapter now treats of the arrangement of all things, especially in the heavens, before the judgment; therefore a throne was now seen in heaven, and round about four and twenty thrones upon which were four and twenty elders; so also four animals were near the throne, which were cherubim. That these things described the arrangement of all things before the judgment and for judgment will be seen by the examination of this chapter. Be it known, that before any change takes place all things must be prearranged and prepared for the coming event; for all things are foreseen by the Lord, and disposed and provided for according to what is foreseen. A "throne," therefore, in the midst of heaven means judgment, and "He that sat upon it," the Lord; the "four and twenty thrones upon which were four and twenty elders," mean all truths in the complex, by which and according to which is judgment; "the four animals," which are the cherubim, mean the Lord's Divine Providence that the former heavens should not suffer injury through the notable change about to take place, and that all things should then be done according to order; that is, that those interiorly evil should be separated from those interiorly good, and the latter be raised up into heaven, but the former cast down into hell.
Verse 1. After these things I saw, and behold a door opened in heaven; and the first voice that I heard, as of a trumpet speaking with me, said, Come up hither, and I will show thee things that must come to pass hereafter. 1. "After these things I saw," signifies the understanding illustrated (n. 260); "and behold a door opened in heaven," signifies the arcana of heaven revealed (n. 260); "and the first voice that I heard," signifies revelation now of things to come (n. 261); "as of a trumpet speaking with me," signifies clear and manifest (n. 262); "said, Come up hither" signifies elevation of mind and attention (n. 263); "and I will show thee things that must come to pass hereafter," signifies instruction about the things that will occur in the last time of the church (n. 264).
Verse 1. After these things I saw, signifies the understanding illustrated. This is evident from the signification of "to see" as being to understand. "To see" signifies to understand because the sight of the eye corresponds to the sight of the mind, which is understanding. The correspondence is from this, that as the understanding sees spiritual things, so the sight of the eye sees natural things. Spiritual things are truths from good, and natural things are objects in various forms. Truths from good, which are spiritual things, are seen in heaven as distinctly as objects before the eye, yet with much difference; for these truths are seen intellectually, that is, they are perceived; and the nature of this sight or perception cannot be described by human words; it can be apprehended only so far as this, that it has in it consent and confirmation from the inmost that so it is. There are, indeed, confirming reasons in very great abundance, which present themselves to the intellectual sight as a one, and this one is as it were a conclusion from many particulars. These confirming reasons are in the light of heaven, which is Divine truth or Divine wisdom proceeding from the Lord, and which operate in each angel according to his state of reception. This is the spiritual sight of the understanding. Since with angels this sight operates upon the sight of the eyes, and presents the truths of the understanding in correspondent forms that appear in heaven not unlike the forms in the natural world that are called objects, so "to see," in the sense of the letter of the Word, signifies to understand. (What the appearances in heaven are, and that they correspond to the objects of the interior sight of the angels, see in The work on Heaven and Hell, n. 170-176.) [2] The expression "to see" and not to understand is used in the Word because the Word in its ultimates is natural, and the natural is the basis on which spiritual things have their foundation; consequently if the Word were spiritual in the letter it would have no basis, thus it would be like a house without a foundation. (On this, also see in the work on Heaven and Hell, n. 303-310.) That in the Word "to see" signifies to understand, is evident from the following passages. In Isaiah: Who said to the seers, See not; and to those that have vision, See not for us right things; speak to us smooth things, see illusions (Isa. 30:10). In the same: The eyes of them that see shall not be closed, and the ears of them that hear shall hearken (Isa. 32:3). In the same: Look, ye blind, that ye may behold, seeing great things ye do not keep them (Isa. 42:18, 20). In the same: The priest and the prophet err among the seeing, they stumble in judgment (Isa. 28:7). And in other places: Seeing they see not, and hearing they hear not (Matt. 13:13-15; Mark 4:11-12; 8:17-18; Isa. 6:9-10; Ezek. 12:2); besides very many other instances, that do not need to be quoted, since everyone knows, also from the customary modes of speaking everywhere that "to see" signifies to understand; for it is said "I see that this is so," or "that it is not so," meaning "I understand." 260 1/2. And behold a door opened in heaven, signifies the arcana of heaven revealed. This is evident from the signification of "door," as meaning admission (of which above, n. 208), here, a looking into, which is admission of the sight; moreover, the sight is admitted into heaven where the sight of the bodily eyes is dimmed, and at the same time the sight of the spirit's eyes is enlightened. By this sight all things seen by the prophets were seen. A "door opened in heaven" here signifies the arcana of heaven revealed, because at such a time things that are in the heavens appear; and before the prophets the things that are arcana of the church appear; here arcana respecting the things that were to take place upon the time of the Last Judgment, none of which have been revealed as yet, and which could not be revealed until the judgment was accomplished, and then only through some one in the world to whom it was granted by the Lord to see them, and to whom was revealed at the same time the spiritual sense of the Word. For all things written in this prophetic book were written respecting the Last Judgment, but by means of representatives and correspondences; for whatever is said by the Lord and is perceived by angels, in coming down is changed into representatives, and is so made to appear before the eyes of angels in the ultimate heavens and before prophetic men when the eyes of their spirit have been opened. From this it can be seen what is meant by "a door opened in heaven."
And the first voice that I heard, signifies revelation now of things to come. This is evident from the signification of "voice," as being whatever proceeds from the Lord and is perceived by angels and by men; here especially revelation of things to come, that were to occur before the Last Judgment, about the time of it, and after it, since these are treated of in what now follows. That "the voice of Jehovah" in the Word signifies the Divine proceeding which is Divine truth, from which is all intelligence and wisdom (see Arcana Coelestia n. 219, 220, 375, 3563, 6971, 8813, 9926); this is clear also from the following passages. In David: The voice of Jehovah is upon the waters, the voice of Jehovah is in power; the voice of Jehovah is with honor. The voice of Jehovah breaketh the cedars. The voice of Jehovah hewing as a flame of fire. The voice of Jehovah maketh the wilderness to shiver. The voice of Jehovah maketh the hinds to travail; and in His temple everyone saith, Glory (Ps. 29:3-9). This Psalm treats of the Divine that proceeds from the Lord, and that is called, in a word, Divine truth. Its effect both with the good and with the evil is described in this passage; from which it is evident what is meant by "the voice of Jehovah." [2] In John: He is the Shepherd of the sheep; to Him the porter openeth, and the sheep hear His voice. A stranger they do not follow, for they know not the voice of strangers. And other sheep I have, which are not of this fold; them also I must bring, and they shall hear My voice. But ye are not of My sheep, for My sheep hear My voice, and I know them, and they follow Me (John 10:2-5, 16, 26-27). "Sheep" in the Word mean those who are in truths from good, thus who are in faith from charity; "voice" here means not a voice but the Divine proceeding, which is Divine truth. This flows in with those who are in the good of charity, and gives them intelligence, and so far as they are in good gives them wisdom; intelligence is of truth, and wisdom is of truth from good. [3] In Jeremiah: The Maker of the earth, through His intelligence hath He stretched out the heavens, at the voice which He utters there is a multitude of waters in the heavens (Jer. 10:12-13; 51:16). In David: The voice of Jehovah is upon the waters. Jehovah upon great waters (Ps. 29:3). In Revelation: The voice of the Son of man was as the voice of many waters (Rev. 1:15). Again: I heard a voice from heaven, as the voice of many waters (Rev. 14:2). "The voice of Jehovah" and "the voice from heaven" is the Divine proceeding, or Divine truth, from which is all intelligence and wisdom; it is said to have been heard "as the voice of many waters" because "waters" signify Divine truths in ultimates (that this is the signification of "waters," see above, n. 71). [4] In David: Ye kingdoms of the earth, sing psalms unto the Lord. To Him, that rideth upon the heaven of the heaven of old; behold, He will give forth with His voice, a voice of strength (Ps. 68:32-33). In John: I say unto you, that the hour is coming when the dead shall hear the voice of the Son of man, 261-1 and they that hear shall live (John 5:25). In Joel: Jehovah shall give forth His voice from Jerusalem, that the heavens and the earth may shake (Joel 3:16). In the same: Jehovah hath given forth His voice before His army; for it is numberless that doeth His word (Joel 2:11). That Divine truth here is "the voice of Jehovah" is evident, as in many other places.
As of a trumpet speaking with me, signifies clear and manifest. This is evident from the signification of "trumpet," as being Divine truth manifested and revealed out of heaven (of which above, n. 55). A voice that is heard out of heaven with those who are in the spirit is heard usually as a human voice; but it was heard "as a trumpet speaking" because it was clearly and manifestly perceived by the angels, and what is clearly and manifestly perceived by them falls loudly into the hearing of the spirit; and this was done with John that his attention might be awakened, and thence his sight, lest anything should be obscure to him. This is meant by "the voice of a trumpet" in other places also (Matt. 24:31; Zech. 9:14; Ps. 47:5; Rev. 8:2, 7-8, 13; 9:1, 13-14; 10:7; 18:22; and elsewhere).
Said, come up hither, signifies elevation of mind and attention. This is evident from the signification of "coming up," when said of hearing from the Divine, as being elevation of mind (see Arcana Coelestia, n. 3084, 4539, 4969, 5406, 5817, 6007). It also means attention, because when the mind is elevated, attention is awakened. For in respect to thought and will, man has interiors and exteriors: the interiors pertain to the internal man, the exteriors to the external man. The interiors, which pertain to the internal man, are in the spiritual world, consequently the things there are spiritual; but the exteriors, which pertain to the external man, are in the natural world, and the things there are natural. As the latter things are exterior and the former interior, therefore "coming up" signifies elevation towards the interiors, or elevation of mind. (But of this elevation, see what is shown in the work on Heaven and Hell, n. 33, 34, 38, 92, 499, 501; and in The Doctrine of the New Jerusalem, n. 36-53.)
And I will show thee things that must come to pass hereafter, signifies instruction about the things that will occur in the last time of the church. This is evident from the signification of "to show," as being to instruct vividly (of which presently); and from the signification of "things that must come to pass hereafter," as being things that are to take place in the last time of the church. This is the signification because in what now follows the state of heaven and the church just before the Last Judgment is treated of, and afterwards the judgment itself: and because the judgment was to take place at the end of the church, therefore these things signify what was to take place at the last time of the church. (That the Last Judgment takes place at the end of the church, and that it has taken place, see in The small work on The Last Judgment, n. 33-39, 45-52.) "I will show thee" signifies vivid instruction about these things, because all the things shown contain these, for they lie hidden in the representatives described in Revelation; but they are manifest before the angels, and also before such men as know the spiritual sense of the Word.
Verses 2-6. And immediately I was in the spirit; and behold, a throne was set in heaven, and upon the throne One sitting. And He that sat was in aspect like to a jasper stone and a sardius; and a rainbow was round about the throne in aspect like an emerald. And around the throne were four and twenty thrones, and upon the thrones I saw four and twenty elders sitting, arrayed in white garments, and they had on their heads golden crowns. And out of the throne proceeded lightnings and thunders and voices; and there were seven lamps of fire burning before the throne, which are the seven spirits of God; and in sight of the throne a glassy sea like crystal. 2. "And immediately I was in the spirit," signifies a spiritual state when there is revelation (n. 266); "and behold, a throne was set in heaven," and upon the throne One sitting," signifies the Lord in respect to the Last Judgment (n. 267). 3. "And He that sat was in aspect like to a jasper stone and a sardius" signifies the Lord's appearance in respect to Divine truth pellucid by virtue of the Divine good of the Divine love (n. 268); "and a rainbow was round about the throne in aspect like an emerald," signifies the appearance of Divine truth in the heavens about the Lord (n. 269). 4. "And around the throne were four and twenty thrones, and upon the thrones four and twenty elders sitting," signifies all truths from good in the higher heavens, arranged by the Lord before judgment (n. 270); "arrayed in white garments," signifies all truths from good in the lower heavens (n. 271); "and they had on their heads golden crowns," signifies all truths arranged into order by Divine good, thus also all the former heavens (n. 272). 5. "And out of the throne proceeded lightnings and thunders and voices," signifies illustration, understanding, and perception of Divine truth in the heavens (n. 273); "and there were seven lamps of fire burning before the throne, which are the seven spirits of God," signifies Divine truth itself united to Divine good, proceeding from the Lord's Divine love (n. 274). 6. "And in sight of the throne a glassy sea like crystal," signifies the appearance of Divine truth in ultimates where its generals are, pellucid by virtue of the influx of Divine truth united to Divine good in firsts (n. 275).
Verse 2. And immediately I was in the spirit, signifies a spiritual state when there is revelation, as is evident from what was said and shown above (n. 53), where it is similarly stated "I was in the spirit."
And behold, a throne was set in heaven, and upon the throne One sitting, signifies the Lord in respect to the Last Judgment. This is evident from the signification of "throne," which in general means heaven, in particular the spiritual heaven, and abstractly Divine truth proceeding from the Lord; it also signifies judgment, because all are judged by Divine truth; and also all who are in heaven (of which see above, n. 253). "That the One sitting upon the throne" is the Lord is clear; and that judgment belongs to the Lord alone He teaches in Matthew: When the Son of man shall come in His glory, and all the holy angels with Him, He shall sit on the throne of His glory; and before Him shall be gathered all the nations; and He shall separate them one from another, as the shepherd separateth the sheep from the goats (Matt. 25:31-32). And in John: The Father judgeth no one, but hath given all judgment unto the Son; He hath given Him authority to execute judgment, because He is the Son of man (John 5:22, 23). Because no one is judged from Divine good but from Divine truth, therefore it is said "the Father judgeth no one, but the Son, because He is the Son of man;" for "the Father" signifies Divine good, and "the Son of man" Divine truth proceeding. (That "Father" signifies Divine good, see above, n. 254; and that "the Son of man" signifies Divine truth proceeding, see n. 53, 151.) Here "throne" signifies judgment because the arrangement of all things for judgment is treated of in this chapter (see above, n. 258).
Verse 3. And He that sat was in aspect like to a jasper stone and a sardius, signifies the Lord's appearance in respect to Divine truth pellucid by virtue of the Divine good of the Divine love. This is evident from the signification of "One sitting upon the throne," as being the Lord in respect to the Last Judgment (of which just above, n. 267); and from the signification of "in aspect like," as being appearance; from the signification of "jasper stone," as being the spiritual love of truth (of which in what follows); and from the signification of a "sardius stone" as being the celestial love of good; thus "a jasper stone and a sardius," which the Lord appeared like, signify Divine truth pellucid, by virtue of the Divine good of the Divine love. [2] That a "jasper" signifies the Divine love of truth, or Divine truth proceeding, is evident from passages in the Word where it is mentioned, as Exodus 28:20; and Ezekiel 28:13; also in Revelation: The light [luminare] of the holy Jerusalem was like unto a stone most precious, as it were a jasper stone, shining like crystal (Rev. 21:11); "the light of the holy Jerusalem" signifies the Divine truth of the church shining, "the light" truth itself shining, and "Jerusalem" the church in respect to doctrine; this is likened to "a jasper stone," because "jasper" has a like signification. Again: The building of the wall [of the holy Jerusalem] was of jasper, and the city was pure gold, like unto pure glass (Rev. 21:18). The "wall" of the holy Jerusalem is said to be "of jasper," because "wall" signifies Divine truth guarding; and because of this signification of "wall," the first stone of its foundation is said to be jasper (verse 19), "foundation" signifying the truth upon which the church is founded. [3] The "sardius" is mentioned because that stone signifies good, here Divine good, because the Lord is described. This is the stone that is called "pyropus" [firestone], and since it shines as by fire, both names signify the translucency of truth from good. (That all precious stones signify the truths from good of heaven and of the church, see Arcana Coelestia, n. 114, 9863, 9865, 9868, 9873; for this reason twelve precious stones were set in the breastplate of Aaron, which is called the Urim and Thummim, and by them responses were given, and this by their shining forth, and at the same time by a perception as to the thing interrogated or by a living voice, n. 9905.)
And a rainbow was round about the throne in aspect like an emerald, signifies the appearance of Divine truth in the heavens about the Lord. This is evident from the signification of "a rainbow in aspect like an emerald," as denoting the appearance of Divine truth in its circumference; for "a rainbow round about the throne" signifies Divine truth round about; "in aspect like" signifies appearance. The appearance was like an emerald, because it had reference to the Last Judgment; for the color of this stone is green, and "green" signifies truth obscured. Divine truth in its brightness appears either of the color of heaven, or in various colors in beautiful order like a rainbow; but when obscured it appears of the color of an emerald. The heaven that was obscured was the heaven called "the former heaven," on which judgment was to be executed, and which was about to perish (see Rev. 21:1). On this account "a rainbow round about like an emerald" is mentioned. "Rainbow" signifies Divine truth in the heavens in its order and consequently in its beauty, because there are infinite varieties of truth from good in the heavens, and when these are represented by colors, they present the aspect of a most beautiful rainbow. For this reason "a rainbow" was made the sign of the covenant after the flood (Gen. 9:12-17). (That there are infinite varieties in the heavens see in the work on Heaven and Hell, n. 56, 405, 418, 486; and in The small work on The Last Judgment, n. 13; and in Arcana Coelestia, n. 684, 690, 3744, 5598, 7236, 7833, 7836, 9002; that colors in heaven appear from the light there, and that they are modifications and variegations of the light, n. 1042, 1043, 1053, 1624, 3993, 4530, 4742, 4922; and that the colors appear various according to the varieties of the states of truth from good, and thence of intelligence and wisdom, n. 4530, 4677, 4922, 9466; that rainbows are seen in heaven, and whence and what they are, n. 1042, 1043, 1623-1625.)
Verse 4. And around the throne were four and twenty thrones, and upon the thrones I saw four and twenty elders sitting, signifies all truths from good in the higher heavens, arranged by the Lord before judgment. This is evident from the signification of "throne" on which was "One sitting," as being the Lord in respect to the Last Judgment (on which see just above, n. 267; and that "throne" signifies judgment, see n. 253). Also from the signification of "the four and twenty thrones around it, and four and twenty elders on them," as being all the truths of heaven in the complex, arranged before judgment. "Four and twenty" signifies all, "thrones" judgment, and "elders" those who are in truths from good, and abstractly truths from good. The higher heavens are here meant, because all who are in them are in truths from the good of love, and because the lower heavens are treated of in what immediately follows. ("Twenty-four" signifies all, because that number signifies the like with the number "twelve," and "twelve" signifies all, and is predicated of truths, see Arcana Coelestia, n. 577, 2089, 2129, 2130, 3272, 3858, 3913. The number "twenty-four" signifies the like with the number "twelve," because it is the double thereof, and the double of a number signifies something similar as the number from which it arises by multiplication, as may be seen, n. 5291, 5335, 5708, 7973.) [2] The like is signified by "the thrones upon which the twelve apostles were to sit," of which in Matthew: Ye who have followed Me in the regeneration, when the Son of man shall sit on the throne of His glory, ye also shall sit upon thrones, judging the twelve tribes of Israel (Matt. 19:28; Luke 22:30); the "twelve apostles" signifying all truths in the complex. Likewise in the following words in Revelation: I saw thrones, and they sat upon them, and judgment was given unto them (Rev. 20:4). "Judgment was given to those who sat upon thrones" signifies that judgment belongs to the Lord alone, for "elders" in the Word signify all who are in truths from good, and abstractly, truths from good by which is judgment. He who supposes that "elders" and "apostles" in the Word mean elders and apostles is much mistaken; in the spiritual sense of the Word no persons are perceived, but things abstractly from persons, for what is spiritual has nothing in common with persons. It is otherwise in the sense of the letter of the Word, which is natural; in that sense not only are persons mentioned, but the idea of person is implied in many expressions, in order that the Word in its ultimates may be natural, and thus be a basis for the spiritual sense. It is the same with the signification of "elders" as with that of "infants," "children," "young men," "old men," "virgins," "women," and many words of that kind; in the natural sense these are all thought of simply as persons; but in the spiritual sense "infants" mean innocence, "children" charity, "young men" intelligence, "old men" wisdom, "virgins" the affection of truth and good, and "women" the goods of the church; and so in other cases. The same is true of the natural and spiritual senses of "neighbor;" in the natural sense "neighbor" means any man whatever; but in the spiritual sense the good, truth, sincerity, and justice itself that are in the person. Everyone who reflects can see that this is the neighbor in the spiritual sense; for who loves a person for any other reason? For good and truth make the man, and cause him to be loved, and not the countenance and body. [3] But to return to the signification of "elders." That "elders" signify truths from good can be seen from the passages in the Word where they are mentioned. In Isaiah: Then the moon shall blush, and the sun be ashamed, and Jehovah of Hosts shall reign in Mount Zion and in Jerusalem; and before His elders shall be glory (Isa. 24:23). The "moon" and "sun" mean their idolatrous worship and the falsity of faith and the evil of love; "Mount Zion" and "Jerusalem" mean heaven and the church; "the elders" mean truths from good; it is therefore said, "before them shall be glory," for "glory" signifies Divine truth in heaven (see above n. 33). [4] In Lamentations: My virgins and my young men have gone into captivity. I have cried to my lovers, they have deceived me; and mine elders expired in the city (Lam. 1:18-19). Here the vastation of the church is treated of, over which there is lamentation; there is such vastation when there is no longer any spiritual affection of truth, and thence no intelligence in such things as pertain to the church, and when there is then no truth. The "virgins," that are gone into captivity, mean the spiritual affection of truth, "the young men" intelligence; "captivity" is removal from this affection and intelligence; the "elders," who expired, mean the truths of the church. [5] In Ezekiel: Slay to destruction the old man, the young man, and the virgin, and the infant and the women; begin from My sanctuary; therefore they began from the elders who were before the house (Ezek. 9:6). Here too, the vastation of the church is treated of; an "old man" and "young man" mean wisdom and intelligence; "virgin" means the affection of truth and good; "infant" innocence; "women" the goods of the church; "to slay to destruction" signifies devastation; the "sanctuary," from which they should begin, is the church in respect to the good of love and the truth of faith, which are "the elders who are before the house." [6] In Lamentations: The faces of the old men were not honored. The elders have ceased from the gate, the young men from their music (Lam. 5:12, 14). "Old men" signify the wisdom that is of good; "elders," the truths that are from good; "young men," intelligence. That the God of Israel was seen: Under His feet as a work of sapphire, by Moses, Aaron, Nadab, and Abihu, and seventy elders, and not by the rest (Exod. 24:1, 9-12); signified that the Lord is seen solely by those who are in good and in truths from good (see the explanation of the passage in The Arcana Coelestia, n. 9403-9411). This is what the seventy elders of Israel represented, and what the "four and twenty elders" sitting upon as many thrones signified; this also is what the "twelve apostles" signify, of whom it is said that "they are to sit upon thrones, judging the twelve tribes of Israel." (That the "twelve apostles" signify all truths from good, Arcana Coelestia, n. 2129, 3354, 3488, 3858, 6397; that the "twelve tribes of Israel" have a like signification, n. 3858, 3926, 4060, 6335; likewise the "elders of Israel," n. 6524, 6525, 6890, 7912, 8578, 8585, 9376, 9404.)
Arrayed in white garments, signifies all truths from good in the lower heavens. This is evident from the signification of "white garments," as being truths that invest, which specifically are true knowledges [scientifica] and cognitions (see above, n. 195, 196, 198); and because the lower heavens are in these truths, they are meant. That "white garments" signify the lower heavens may seem strange to those who know nothing about appearances and representatives in heaven. All in the heavens are clothed according to truths, and lower truths correspond to garments, and because the lower heavens are in these truths, therefore the garments of the angels in the higher heavens also correspond to these. (But this arcanum may be more clearly understood from what is said and shown respecting the Garments in which the Angels are Clothed, in the work on Heaven and Hell, n. 177-182; likewise from what was represented and signified by the garments of Aaron and his sons, explained in Arcana Coelestia, n. 9814, 10068; as also by the garments of the Lord when He was transfigured, n. 9212, 9216.)
And they had on their heads golden crowns, signifies all truths arranged into order by Divine good, thus also all the former heavens. This is evident from the signification of "four and twenty elders sitting upon four and twenty thrones, arrayed in white garments," as being all truths of the heavens, thus all the heavens both higher and lower (of which just above, n. 270, 271); also from the signification of a "golden crown," as being Divine good, from which are truths (of which in what follows). All the truths of heaven and of the church are from Divine good; truths that are not therefrom are not truths. Truths that are not from good are like shells without a kernel, and like a house in which no man dwells, but a wild beast; such are the truths that are called truths of faith apart from the good of charity; the good of charity is good from the Lord, thus Divine good. Now as "the elders upon thrones" signify the truths of the heavens, and "golden crowns" the good from which these are, therefore the elders were seen with crowns. The "crowns of kings" have a like signification; for "kings" in a representative sense signify truths, and "crowns" upon their heads signify the good from which the truths are (that "kings" signify truths may be seen above, n. 31). For this reason the crowns are of gold, for "gold" in like manner signifies good (see above. n. 242). [2] That "crowns" signify good and wisdom therefrom, and that truths are what are crowned, can be seen from the following passages. In David: I will make the horn to spring forth for David; I will set in order a lamp for Mine anointed; his enemies will I clothe with shame; but upon himself shall his crown blossom (Ps. 132:17-18). Here "David" and "anointed" mean the Lord (see above, n. 205); "horn" His power; "lamp" is the Divine truth from which is Divine intelligence; "Crown" the Divine good from which is Divine wisdom, and from which is the Lord's government; and the "enemies," that shall be clothed with shame, are evils and falsities. [3] In the same: Thou showest anger with Thine anointed. Thou hast condemned even to the earth his crown (Ps. 89:38-39). Here also "anointed" stands for the Lord, and "anger" for a state of temptation, in which He was when in combats with the hells. "Anger" and "condemnation" describe the lamentation at that time, as the Lord's last lamentation on the cross, that He was forsaken; for the cross was the last of His temptations or combats with the hells; and after that last temptation He put on the Divine good of the Divine love, and thus united the Divine Human to the Divine Itself which was in Him. [4] In Isaiah: In that day shall Jehovah of Hosts be for a crown of adornment, and for a diadem of splendor, unto the remnant of His people (Isa. 28:5). Here "crown of adornment" means wisdom that is of good from the Divine; and "the diadem of splendor" intelligence that is of truth from that good. [5] In the same: For Zion's sake will I not be silent, and for Jerusalem's sake I win not be quiet, until her righteousness go forth as brightness, and her salvation as a lamp burneth; and thou shalt be a crown of splendor in the hand of Jehovah, and a royal tiara in the hand of thy God (Isa. 62:1, 3). Here "Zion" and "Jerusalem" mean the church, "Zion" the church which is in good, and "Jerusalem" the church which is in truths from that good; therefore it is called "a crown of splendor in the hand of Jehovah," and "a royal tiara in the hand of thy God;" a "crown of splendor" is wisdom that is of good, and a "royal tiara" is intelligence that is of truth; and because "crown" signifies wisdom that is of good it is said to be "in the hand of Jehovah;" and because "tiara" signifies intelligence that is of truth it is said to be "in the hand of God;" for "Jehovah" is used where good is treated of, and "God" where truth is treated of (see Arcana Coelestia, n. 2586, 2769, 6905). [6] In Jeremiah: Say to the king and to the mistress, Humble yourselves, sit ye; for your headtire is come down, the crown of your splendor (Jer. 13:18); a "crown of splendor" meaning wisdom that is of good ("splendor" is the Divine truth of the church, Arcana Coelestia, n. 9815). [7] In the same: The joy of our heart hath ceased; our dance is turned into mourning; the crown of our head hath fallen (Lam. 5:15, 16); "the crown of the head that hath fallen" means the wisdom which those who are of the church have through Divine truth, which wisdom hath ceased, together with internal blessedness. [8] in Ezekiel: I put a jewel upon thy nose, and ear-rings on thine ears, and a crown of splendor upon thine head (Ezek. 16:12). This refers to Jerusalem, which is the church, here the church at its first establishment; "the jewel upon the nose" signifies the perception of good; and "the ear-rings on the ears" the perception of truth and obedience; and the "crown upon the head" signifies wisdom therefrom. In Job: He hath stripped from me the glory, and taken away the crown of my head (Job 19:9); "glory" meaning intelligence from Divine truth, and a "crown of the head" the wisdom therefrom. [9] in Revelation: I saw, and behold a white horse; and He that sat on him had a bow, and there was given unto Him a crown; and He went forth conquering and to conquer (Rev. 6:2). "The white horse and He that sat on him" is the Lord in respect to the Word; "the bow" is the doctrine of truth by which the combat is waged; from which it is clear that "crown," since it is attributed to the Lord, is the Divine good that He put on even in respect to the human, as a reward of victory. [10] Again: Afterwards I saw, and behold a white cloud; and on the cloud One sat like unto the Son of man, having on His head a golden crown, and in His hand a sharp sickle (Rev. 14:14); a "white cloud" standing for the literal sense of the Word (Arcana Coelestia, n. 4060, 4391, 5922, 6343, 6752, 8281, 8781); "the Son of man" meaning the Lord in respect to Divine truth; "the golden crown," the Divine good from which is Divine truth; and "the sharp sickle," the dispersion of evil and falsity. [11] That a "crown" is Divine good from which is Divine truth was represented by the plats of gold upon the front of the miter that was upon Aaron, which plate was also called a "crown" and a "coronet;" it is thus described in Exodus: Thou shalt make a plate of gold, and grave upon it with the engraving of a signet, Holiness to Jehovah; and thou shalt put it on a thread of blue, and it shall be on the miter, over against the face of it (Exod. 28:36, 37). That this plate was called a "crown of holiness" and a "coronet," see Exod. 39:30; Lev. 8:9. (But what was specially signified thereby, see Arcana Coelestia, n. 9930-9936, where the particulars are explained.)
Verse 5. And out of the throne proceeded lightnings and thunders and voices, signifies illustration, understanding, and the perception of the Divine truth in the heavens from the Lord. This is evident from the signification of "lightnings, thunders, and voices," as predicated of Divine truth; "lightnings" referring to its illustration, "thunders" to its understanding, and "voices" to the perception of it; that these things are thereby signified will be made clear by passages in the Word where they are mentioned. But let something first be said in respect to the origin of these significations. All things that appear before the eyes of men in the visible heaven, as the sun, the moon, the stars, the air, the ether, light, heat, clouds, mists, showers, and many more, are correspondences; they are correspondences for the reason that all things in the natural world correspond to those in the spiritual world. These are also correspondences in heaven where the angels are, because like things are seen by them but there they are not natural but spiritual (as can be seen from what is shown respecting them in the work on Heaven and Hell, On the Sun and Moon in Heaven, n 116-125; On Light and Heat in Heaven, n. 126-140; and in general, On the Correspondence of Heaven with all Things of the Earth, n. 103-115; and on Appearances in Heaven, n. 170-176), Therefore "lightnings" and "thunders" also are correspondences; and because they are correspondences, they have the like significance as the things have to which they correspond. Their significance in general is Divine truth received and uttered by the highest angels; which, when it descends to the lower angels sometimes appears as lightning, and is heard as thunder with voices. From this it is that "lightning" signifies Divine truth in respect to illustration; "thunder" Divine truth in respect to understanding; and "voices" Divine truth in respect to perception. It is said in respect to the understanding and in respect to the perception, since what enters into the mind through the hearing is both seen and perceived; seen in the understanding, and perceived through communication with the will. (What perception is, strictly, such as the angels in heaven have, may be seen in The Doctrine of the New Jerusalem, n. 140.) [2] From this then it is that "lightnings" and "thunders" in the Word signify Divine truth in respect to illustration and in respect to the understanding, as can be seen from the following passages. In David: Thou hast with Thine arm redeemed Thy people. The clouds poured out waters; the skies gave forth a voice; Thine arrows also went forth; the voice of Thy thunder into the world; the lightning lightened the world (Ps. 77:15, 17-18). Here the establishment of the church is treated of; "the clouds poured out waters" signifies truths from the sense of the letter of the Word; "the skies gave forth a voice" (that is, the higher clouds), signifies truths from the spiritual sense of the Word; "the arrows that went forth" (meaning thunderbolts, from which there is an appearance as of arrows from a bow and which are present when there are thunders and lightnings) signify Divine truths; "the voice of thunder into the world" signifies Divine truth in respect to perception and understanding in the church; and "the lightnings lightened the world" signifies Divine truth in respect to illustration thence; "the world" signifies the church. [3] In the same: A fire shall go before Jehovah, and burn up His enemies round about; His lightnings shall lighten the world (Ps. 97:3-4). From these words also it is clear that "lightnings" signify Divine truth in respect to illustration, for it is said "His lightnings shall lighten the world." [4] In Jeremiah: The Maker of the earth by His power, He prepareth the world by His wisdom, and by His intelligence stretcheth out the heavens; at the voice that He giveth forth there is a multitude of waters in the heavens, and He maketh the vapors to go up from the end of the earth, He maketh lightnings for the rain (Jer. 10:12-13; 51:16; Ps. 135:7-8). Here again the establishment of the church is treated of. That "the voice of thunder" signifies Divine truth in respect to perception and understanding, and "lightnings" Divine truth in respect to illustration, can be seen from its being said, "The Maker of the earth prepareth the world by His wisdom, and by His intelligence stretcheth out the heavens;" and then, "at the voice that He giveth forth there is a multitude of waters in the heavens," and "He maketh lightnings for the rain;" "earth" and "world" signifying the church; "waters in the heavens" spiritual truths; "rain" these truths when they descend and become natural; "lightnings" their illustration. [5] In the second book of Samuel: Jehovah thundered from heaven, and the Most High gave forth His voice and sent forth His arrows and scattered them, lightning, and discomforted them (2 Sam. 22:14-15). Thunders are here described by "thundering from heaven" and by "giving forth a voice," flying thunderbolts by "arrows," and all these signify Divine truths, and "lightning" their light; and as these vivify and illustrate the good, so they terrify and blind the evil, which is meant by "He sent forth arrows and scattered them, lightning, and discomfited them;" for the evil cannot bear Divine truths, nor any light at all from heaven, therefore they flee away at their presence. [6] Likewise in David: Jehovah thundered in the heavens, and the Most High gave forth His voice; and He sent forth His arrows and scattered them, and many lightnings and discomfited them (Ps. 18:13-14). Lighten forth lightning and scatter them; send forth Thine arrows and discomfit them (Ps. 144:6). That "thunders" and "lightnings" signify Divine truth in respect to the understanding and illustration is still further evident from the following passages. In David: In distress thou didst call and I delivered thee; I answered thee in the secret place with thunder (Ps. 81:7). In Revelation: I heard one of the four animals saying, as with a voice of thunder, Come and see (Rev. 6:1). Again: And the angel took the censer and filled it from the fire of the altar, and cast it into the earth; and there followed thunders and voices and lightnings (Rev. 8:5). Again: The angel cried with a great voice, as a lion, and when he cried the seven thunders uttered their voices (Rev. 10:3-4). Again: The temple of God was opened in heaven, and there was seen in the temple the ark of the covenant; and there followed lightnings and voices and thunders (Rev. 11:19). Again: I heard a voice from heaven, as the voice of many waters, and as the voice of great thunder (Rev. 14:2). And again: I heard the voice of a great multitude, and as the voice of many waters, as the voice of vehement thunders, saying, Alleluia; for the Lord our God, the Almighty, hath received the kingdom (Rev. 19:6). Moreover, since "thunders" and "lightnings" signify Divine truths, when Jehovah came down upon Mount Sinai to promulgate these truths: There were voices and lightnings, and also the voice of a trumpet (Exod. 19:16). That "the voice of a trumpet" signifies Divine truth in respect to revelation, see above (n. 55, 262); A voice out of heaven to the Lord was heard as thunder (John 12:28-29). That James and John were called Boanerges, sons of thunder (Mark 3:14, 17).
And there were seven lamps of fire burning before the throne, which are the seven spirits of God, signifies Divine truth itself united to Divine good, proceeding from the Lord's Divine love. This is evident from the signification of "seven" as being all things in the complex; also from the signification of "lamps burning with fire before the throne," as being Divine truth united to Divine good proceeding from the Lord's Divine love; for "lamps" signify truths; therefore "seven lamps" signify all truth in the complex, which is the Divine truth; and "fire" signifies the good of love; and since the lamps were seen "burning before the throne" upon which the Lord was, it is signified that truth is from the Lord. As "the seven spirits of God" signify all truths of heaven and the church from the Lord (see above, n. 183), therefore it is said, "which are the seven spirits of God." (That "seven" signifies all, see above, n. 256; that "fire" signifies the good of love, see Arcana Coelestia, n. 934, 4906, 5215, 6314, 6832, 10055.) [2] That "lamps" signify truths, which are called the truths of faith, can be seen from the following passages in the Word. In David: Thy Word is a lamp to my feet, and a light to my path (Ps. 119:105). The Word is called a "lamp" because it is Divine truth. In the same: Thou makest my lamp to shine; Jehovah God maketh bright my darkness (Ps. 18:28). "To make a lamp to shine" signifies to enlighten the understanding by Divine truth; and "to make bright the darkness" signifies to disperse the falsities of ignorance by the light of truth. In Luke: Let your loins be girded about, and your lamps shining (Luke 7:35). The "loins" to be girded signify the good of love (see Arcana Coelestia, n. 3021, 4280, 4462, ,5050-5052, 9961); and "lamps shining" signify the truths of faith from the good of love. [3] In Matthew: The lamp of the body is the eye; if the eye be good the whole body is light, if the eye be evil the whole body is darkness. If, therefore, the light be darkness, how great is the darkness (Matt. 6:22-23). The eye is here called "lucerna," that is, a lighted lamp, because the "eye" signifies the understanding of truth, and therefore the truth of faith; and as the understanding derives its all from the will (for such as the will is, such is the understanding), so the truth of faith derives its all from the good of love; consequently when the understanding of truth is from the good of the will the whole man is spiritual, which is signified by the words, "if the eye be good the whole body is light;" but the contrary is true when the understanding is formed out of the evil of the will; that it is then in mere falsities is signified by the words, "If thine eye be evil the whole body is darkened. If, therefore, the light be darkness, how great is the darkness." (That "the eye" signifies the understanding, see above, n. 152; and that "darkness" signifies falsities, Arcana Coelestia, n. 1839, 1860, 3340, 4418, 4531, 7688, 7711, 7712.) He who does not know that "eye" signifies the understanding does not apprehend at all the meaning of those words.: [4] In Jeremiah: I will take away from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of the millstones and the light of the lamp (Jer. 25:10). "To take away the voice of joy and the voice of gladness" signifies to take away the interior felicity that is from the good of love and the truths of faith; "to take away the voice of the bridegroom and the voice of the bride" signifies to take away all conjunction of good and truth, which makes heaven and the church with man; "to take away the voice of the millstones and the light of the lamp" signifies to take away the doctrine of charity and faith. (What is signified by "millstone" and "grinding," see Arcana Coelestia, n. 4335, 7780, 9995, 10303.) Likewise in Revelation: And the light of a lamp shall shine no more in Babylon; and the voice of the bridegroom and of the bride shall be heard no more there (Rev. 18:23). In Isaiah: Her 274-1 salvation as a lamp that burneth (Isa. 62:1); signifying that the truth of faith should be from the good of love. In Matthew: The kingdom of heaven is like ten virgins, who took their lamps and went forth to meet the bridegroom. The five foolish took their lamps, but no oil; but the five prudent took oil also. When, therefore, the bridegroom came, the prudent went in to the wedding, but the foolish were not admitted (Matt. 25:1-12). "Lamps" here signify the truths of faith, and "oil" the good of love. What the rest of this parable signifies may be seen above (n. 252), where the particulars are explained.
Verse 6. And in sight of the throne a glassy sea like crystal, signifies the appearance of [Divine] truth in ultimates where its generals are, and its pellucidity by virtue of the influx of Divine truth united to Divine good in firsts. This is evident from the signification of "in sight of the throne," as being appearance; also from the signification of "glassy," as being pellucid. It is also said "like crystal," that pellucidity from the influx of Divine truth united to Divine good in firsts may be described; this is signified by "the seven lamps of fire burning before the throne" (as shown just above, n. 274). In this and what precedes, the state of the whole heaven arranged in order for judgment is described, and its ultimate is meant by "the glassy sea like crystal." The truth of the ultimate heaven is signified by "a glassy sea" because "sea" signifies the generals of truth, such truth as exists in the ultimates of heaven, and with man in the natural man, which truth is called knowledge [scientificum]. The "sea" signifies such truths because in the sea is the gathering together of waters, and "waters" signify truths (see above, n. 71). [2] That this is the signification of "sea" is evident from many passages in the Word, a number of which I will cite here. In Isaiah: I will shut up the Egyptians into the land of a hard lord; and a fierce king shall rule over them. Then the waters shall fail from the sea, and the river shall dry up and become dry (Isa. 19:4-5). By "the Egyptians" knowledges [scientiae] that are of the natural man are meant; "the hard lord into whose hands they should be shut up" signifies the evil of self-love; "a fierce king" signifies falsity therefrom; "the waters shall fail from the sea" signifies that with all the abundance of knowledges [scientiarum] there still are no truths; and "the river shall dry up and become dry" signifies that there is no doctrine of truth and no intelligence therefrom. [3] In the same: Jehovah will visit with His sword, hard, great, and strong, upon leviathan the stretched out serpent, and leviathan the crooked serpent, and will slay the whales that are in the sea (Isa. 27:1). This is also said of "Egypt," by which knowledges [scientiae] that are of the natural man are signified; "leviathan the stretched out serpent" signifies those who reject all things which they do not see with the eyes, thus the merely sensual, who are without faith, because they do not comprehend. "Leviathan the crooked serpent" signifies those who, for the same reason, do not believe, and yet say that they believe. "The sword, hard, and great, and strong, with which they shall be visited," signifies the extinction of all truth, for "sword" signifies falsity destroying truth. "The whales in the sea," that shall be slain, signify knowledges [scientifica] in general. (That these are signified by "whales," see Arcana Coelestia, n. 7293.) [4] In the same: Let the inhabitants of the isle be still; thou merchant of Zidon passing over the sea, they have filled thee. Blush, O Zidon, for the sea hath said, the stronghold of the sea, saying, I have not travailed, and I have not brought forth, and I have not brought up young men, and have not raised up virgins; when the report comes to Egypt they shall be seized with grief, as by the report respecting Tyre (Isa. 23:2-5). "Zidon" and "Tyre" signify the knowledges of good and truth; therefore it is said "the merchant of Zidon passing over the sea," "merchant" meaning one who acquires these knowledges for himself and communicates them. That they acquired for themselves thereby nothing of good and truth is signified by "the sea said, I have not travailed and I have not brought forth, I have not brought up young men, and have not raised up virgins;" "to travail and bring forth" is to produce something from knowledges; "young men" mean truths, and "virgins" goods. That the use of cognitions and knowledges (cognitionum et scientiarum) would therefore perish, is signified by "when the report comes to Egypt they shall be seized with grief, as by the report respecting Tyre." [5] In Ezekiel: All the princes of the sea shall come down from their thrones, and cast away their robes, and strip off their broidered garments, they shall be clothed with terrors. They shall take up a lamentation over thee, and shall say, How hast thou perished, thou that dwelt by the seas, the renowned city which was strong in the sea; therefore the islands in the sea shall be dismayed at thy outcome (Exek. 26:15-18). These things are said of "Tyre," which signifies the cognitions of truth, the neglect and loss of which are thus described; the "princes of the sea that shall come down from their thrones" signify primary cognitions; that these together with knowledges [scientificis] shall be abandoned is signified by "they shall cast away their robes, and strip off their broidered garments;" "broidered work," is knowledges [scientificum]; "the city that dwelt by the seas and was strong in the sea" signifies the power of knowing in all abundance ("seas" signify collections); "the islands in the sea" signify nations more remote from truths that long for cognitions, of which it is said "therefore the islands in the sea shall be dismayed at thy out-come." [6] In Isaiah: They shall not do evil nor corrupt themselves in all the mountain of My holiness; for the earth shall be full of the knowledge [scientifia] of Jehovah, as the waters cover the sea (Isa. 11:9). This treats of a new heaven and a new church, which are meant by "mountain of holiness," in which "they shall not do evil nor corrupt themselves;" their understanding of truth from the Lord is described by "the earth shall be full of the knowledge [scientia] of Jehovah; "and as waters" signify truths, and the "sea" the fullness of them, it is said, "as the waters cover the sea." [7] In the same: By My rebuke I dry up the sea, I make the rivers a wilderness; their fish shall become putrid because there is no water, and shall die of thirst (Isa 1:2). "To dry up the sea" signifies an entire lack of the general knowledges of truth; "to make the rivers a wilderness" signifies the deprivation of all truth and of intelligence therefrom; "the fish shall become putrid" signifies that the knowledges [scientifica] pertaining to the natural man shall be without any spiritual life; this takes place when they are applied to confirm falsities in opposition to the truths of the church; "by cause there is no water" signifies because there is no truth; "to die of thirst" signifies the extinction of truth. (That "rivers" signify the things of intelligence, see Arcana Coelestia, n. 108, 2702, 3051; that "wilderness" signifies where there is no good because there is no truth, n. 2708, 4736, 7055; that "fish" signifies the knowledge [scientificum] pertaining to the natural man, n. 40, 991; that "water" signifies truth, n. 2702, 3058, 3424, 5668, 8568; and that "to die of thirst" signifies the absence of spiritual life from lack of truth, n. 8568 at the end.) [8] In David: O Jehovah, Thou rulest in the uprising of the sea; when it raiseth up its waves (Ps. 89:9). The "sea" here signifies the natural man, because in the natural man are the generals of truth; "the uprising of the sea" signifies its exalting itself against the Divine, denying the things that are of the church; the "waves" which it raiseth up signify falsities. [9] In the same: Jehovah hath founded the world upon the seas, and established it upon the rivers (Ps. 24:2). The "world" signifies the church; the "seas" knowledges in general which are in the natural man; and "rivers" the truths of faith; upon these two the church has its foundation. [10] In Amos: Jehovah, who buildeth His steps in the heavens, and calleth the waters of the sea, and poureth them out upon the faces of the earth (Amos 9:6). "The steps that Jehovah buildeth in the heavens" signify interior truths which are called spiritual; "the waters of the sea" signify exterior truths, which are natural because they are in the natural man; "to pour them out upon the faces of the earth" signifies upon the men of the church, for the "earth" is the church. [11] In David: By the word of Jehovah were the heavens made; and all the hosts of them by the breath of His mouth. He gathereth the waters of the sea together as an heap; He giveth the deeps in treasuries (Ps. 33:6-7). "The word of Jehovah by which the heavens were made," and "the breath of His mouth by which all the hosts of them were made," signify Divine truth proceeding from the Lord; "the hosts of the heavens" are all things of love and faith; "the waters of the sea that He gathereth together as an heap" signify the knowledges of truth, and truths in general, which are together in the natural man; "the deeps that He gives in treasuries" signify sensual knowledges [scientifica sensualia], which are the most general and ultimate things of the natural man, and in which at the same time are interior or higher truths, therefore they are called "treasures." [12] In the same: Jehovah hath founded the earth upon its bases, that it be not removed for ever and ever. Thou hast covered it with the deep as with a vesture (Ps. 104:5-6). The "earth" signifies the church; "the bases on which Jehovah hath founded it for ever" are the knowledges of truth and good; "the deep with which He hath covered it as with a vesture" signifies sensual knowledge [scientificum sensuale], which is the ultimate of the natural man, and being the ultimate, it is said that "He covered it as with a vesture." [13] In the same: Jehovah, Thy way is in the sea, and Thy path in many waters, yet Thy footsteps have not been known (Ps. 77:19). In Isaiah: Thus saith Jehovah, I who have given a way in the sea, and a path in the mighty waters (Isa. 43:16). That "sea" here does not mean the sea, nor "waters" the waters, is clear, since it is said that therein "are the way and the path of Jehovah;" therefore by "sea" and by "waters" are meant such things as Jehovah or the Lord is in, which are the knowledges of truth in general from the Word, and the truths therein; "the sea" being such knowledges, and "waters" truths. Knowledges and truths differ in this, that knowledges are of the natural man, and truths of the spiritual man. [14] In Jeremiah: Behold, I will plead thy cause, and will revenge thy revenging; that I may dry up the sea of Babylon, and make dry her fountain. The sea shall come up upon Babylon, she shall be covered with the multitude of its waves (Jer. 51:36, 42). By "Babylon" those who profane goods are meant; "the sea of Babylon" means their traditions, which are the adulterations of good from the Word; "the waves" are the falsities from these; their destruction at the Last Judgment is hereby described. [15] In the same: A people coming from the north, and a great nation and many kings shall be stirred up from the sides of the earth. Their voice maketh a tumult like the sea, and they ride upon horses (Jer. 50:41, 42). "A people coming from the north" are those who are in falsities from evil; "the great nation" means evils; and "many kings" falsities; "the sides of the earth" are the things outside of the church, and those that are not of the church, for the "earth" means the church; "their voice maketh a tumult like the sea" means falsity from the natural man exalting itself against the truth of the church; "the horses upon which they ride" are reasonings from the fallacies of the senses. [16] In the same: Jehovah giveth the sun for light by day, the statutes of the moon and stars for light by night, stirring up the sea so that the waves thereof roar (Jer. 31:35). "The sun from which is the light of day" signifies the good of celestial love, from which is the perception of truth; "the statutes of the moon and stars, from which is the light of night," signify truths from spiritual good and from knowledges, by which there is intelligence; "the sea that is stirred up, and the waves that roar," signify the generals of truth in the natural man, and knowledges [scientifica]. [17] In Isaiah: The wicked are like the troubled sea when it cannot be quiet, but its waters cast up filth and mire (Isa. 57:20). "The troubled sea which is like the wicked," signifies reasonings from falsities; "the waters that cast up filth and mire," signify the falsities themselves, from which come evils of life and falsities of doctrine. [18] In Ezekiel: I will stretch out Mine hand upon the Philistines, and I will cut off the Cherethites, and destroy the remnant of the sea coast (Ezek. 25:16). "The Philistines" signify those who are in the doctrine of faith alone, and "the remnant of the sea coast that shall be destroyed," signifies all things of truth. [19] In Hosea: I will not return to destroy Ephraim. They shall go after Jehovah; and the sons from the sea shall draw near with honor, with honor shall they come as a bird out of Egypt, and as a dove out of the land of Assyria (Hos. 11:9-11). "Ephraim" signifies the church in respect to the understanding of truth; "the sons from the sea, who shall draw near," signify truths from a common fountain, which is the Word; "a bird out of Egypt" signifies knowledge [scientificum] agreeing; and "a dove out of the land of Assyria" signifies the rational. [20] In Zechariah: In that day living waters shall go out from Jerusalem; part of them to the eastern sea, and part of them to the hinder sea (Zech. 14:8). "Living waters from Jerusalem" signify truths from a spiritual origin in the church, which are the truths that are received by man when he is illustrated by the Lord while he is reading the Word. "Jerusalem" is the church in respect to doctrine, the "sea" signifies the natural man, into which those things that are in the spiritual man descend; the "eastern sea" signifies the natural man in respect to good; and the "hinder sea" the natural man in respect to truth; and as the natural man is in the generals of truth, "sea" also signifies the general of truth. [21] He who knows nothing about the spiritual man, and the truths and goods that are therein, may suppose that the truths that are in the natural man, and are called cognitions and knowledges [scientifica] are not merely the generals of truth, but are all there is of truth with man. But let him know that the truths in the spiritual man, from which those are that are in the natural, are incomparably more numerous; but these truths in the spiritual man do not come to the perception of the natural man until he enters the spiritual world, which is after death; for then man puts off the natural and puts on the spiritual. That this is so can be seen from this fact alone, that angels are in intelligence and wisdom ineffable as compared with man, and yet they are from the human race. (That angels are from the human race, see in The small work on The Last Judgment, n. 14-22 and 23-27.) [22] As the "sea" signifies the generals of truth, therefore the great vessel, which was for general washing, was called "the brazen sea" (1 Kings 7:23-26); for the "washings" represented purifications from falsities and evils, and "waters" signify truths, by which purifications are effected; and as all truths are from good, the containing vessel was made of brass, and was therefore called "the barren sea," for brass signifies good. Spiritual purification, which is called purification from falsities and evils, is there fully described by the measurements of that vessel, and by the bases thereof, understood in a spiritual sense. From what has been brought forward it can be seen that "sea" signifies the generals of truth or the knowledges of truth together and collectively. But what further is signified by "sea" will be shown in the explanation of what follows, for "sea" is used in various senses (as in Rev. 5:13; 7:1-3; 8:8,9; 10:2, 8; 12:12; 13:1; 14:7; 15:2; 16:3; 18:17, 19, 21; 20:13; 21:1).
Verses 6b, 7, 8. And in the midst of the throne and around the throne were four animals, full of eyes before and behind. And the first animal was like a lion, and the second animal like a calf, and the third animal had a face like a man, and the fourth animal was like a flying eagle. And the four animals, each by itself had six wings round about, and they were full of eyes within, and they had no rest day and night, saying, Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come. "And in the midst of the throne and around the throne were four animals, full of eyes before and behind," signifies the Lord's guard and providence that the interior heavens be not approached except by the good of love and charity, that lower things depending thereon may be in order (n. 277) 7. "And the first animal was like a lion," signifies the appearance, in ultimates of Divine truth proceeding from the Lord in respect to power and efficiency (n. 278); "and the second animal like a calf," signifies the appearance, in ultimates, of Divine good in respect to protection (n. 279); "and the third animal had a face like a man," signifies the appearance, in ultimates, of the Divine guard and providence in respect to wisdom (n. 280); "and the fourth animal was like a flying eagle," signifies the appearance, in ultimates, of the Divine guard and providence in respect to intelligence and as to circumspection on every side (n. 281-282.) 8. "And the four animals, each by itself, had six wings round about," signifies the appearance of the spiritual Divine on all sides about the celestial Divine (n. 283); "and full of eyes within," signifies the Divine Providence and guard (n. 284); "and they had no rest day and night, saying, Holy, holy, holy," signifies that which is most holy proceeding from the Lord (n. 285); "Lord God Almighty, who was, and who is, and who is to come," signifies the infinite and eternal (n. 286).
And in the midst of the throne and around the throne were four animals, full of eyes before and behind, signifies the Lord's guard and providence that the interior heavens be not approached except by the good of love and charity, that lower things depending thereon may be in the order. This is evident from the signification of "out of the midst of the throne," as being from the Lord, for the "One sitting upon the throne" was the Lord (see above, n. 268); also from the signification of "around the throne," as being the interior or higher heavens, for these are most nearly around the Lord; also from the signification of "four animals," which were cherubim, as being the Divine guard and providence that the interior or higher heavens be not approached except from the good of love and charity (of which in what follows); also from the signification of "eyes," of which they were full before and behind, as being the Lord's Divine Providence; for "eyes," in reference to man, signify the understanding, which is his internal sight; but when "eyes" are predicated of God, they signify the Divine Providence (see above, n. 68, 152). And since "eyes" here signify the Lord's Divine Providence that the higher heavens be not approached except from the good of love and of charity, therefore these cherubim were seen "full of eyes before and behind." On this providence of the Lord, lower things, which are the lower heavens and also the church on earth, depend, that they may be in order, because the influx of the Lord is both immediate from Himself, and also mediate through the higher heavens into the lower heavens and into the church; consequently unless the higher heavens were in order the lower could not be in order. (On this influx see The Doctrine of the New Jerusalem, n. 277-278.) [2] That by "the four animals" here cherubim are meant is evident in Ezekiel, by whom like things were seen at the river Chebar, which are described by him in chap. 1 and in chap. 10, and in the latter called "cherubim" (Ezek. 10:1-2, 4-9, 14, 16, 18-19), and it is said of them: The cherubim mounted up; these are the animals that I saw by the river Chebar. These are the animals that I saw under the God of Israel by the river Chebar; and I knew that they were the cherubim (Ezek. 10:15, 20). These "four animals, that were cherubim," are thus described by that prophet: Near the river Chebar appeared the likeness of four animals. This was their aspect: they had the likeness of a man, and each one had four faces, and each one of them had four wings. This was the likeness of their faces: the four of them had the face of a man and the face of a lion on the right side, and the four of them had the face of an ox on the left side, and the four of them had the face of an eagle. Their appearance was like burning coals of fire, like the appearance of lamps; the same went up and down among the animals, so that the fire was bright, and out of the fire went forth lightning. Over the heads of the animals was an expanse of the appearance of a wonderful crystal. Above the expanse which was over their head was as it were the appearance of a sapphire stone, the likeness of a throne; and upon the likeness of the throne was the likeness as the appearance of a man upon it. From the appearance of his loins and downwards I saw as it were an appearance of fire, and it had brightness round about, as the appearance of the bow that is in the cloud; so was the appearance of the brightness of Jehovah round about; this appearance was the likeness of the glory of Jehovah (Ezek. 1:5-6, 10, 13, 22, 26-28). By these representatives the Divine of the Lord in the higher heavens, and His Providence that they be not approached except from the good of love and charity, are described; and in this description are contained all the things that are mentioned in this chapter of Revelation respecting the arrangement of the heavens, and signified by "the throne on which was One sitting in aspect like a jasper stone and a sardius;" also by the "rainbow round about the throne," by the "lamps of fire burning before the throne," and the other things which it is not necessary therefore to explain here singly. [3] It shall now be shown merely that "cherubim" in the Word signify the guard and providence of the Lord that the higher heavens be not approached except from the good of love and charity, that lower things may be in order. This is plainly seen by the cherubim placed before the garden of Eden, when man was driven from it, which are thus described in Moses: When Jehovah God had driven out the man, He made to dwell on the east of Eden the cherubim, and the flame of a sword turning hither and thither, to guard the way of the tree of life (Gen. 3:24). What is meant by the "man" and "his wife" in these chapters may be seen explained in The Arcana Coelestia, namely, that "man" here means the Most Ancient Church, which was a celestial church; and the celestial is distinguished from the spiritual church in this, that the celestial church is in the good of love to the Lord, but the spiritual in the good of charity towards the neighbor (see in the work on Heaven and Hell, n. 20-28). Of the men who constitute these two churches on the earth the two higher heavens are formed. When, therefore, the celestial church, which was the most ancient and primary church on this earth, declined and began to recede from the good of love, it is said that "cherubim were made to dwell on the east of Eden, and the flame of a sword turning hither and thither, to guard the way of the tree of life." The "east of Eden" signifies where the good of celestial love enters; "the flame of a sword turning hither and thither" signifies truth from that good, protecting; and "the tree of life" signifies the Divine that is from the Lord in the higher heavens, which is the good of love and charity and heavenly joy therefrom. From this it is clear that "cherubim" signify guards that these heavens be not approached except through the good of love and charity; for this reason they are also said "to guard the way of the tree of life." (That the "east" signifies the good of love, see Arcana Coelestia, n. 1250, 3708; that "Eden" signifies wisdom therefrom, n. 99, 100; that "sword" signifies truth combating against falsity and dispersing it, thus truth protecting, above, n. 73, 131; that "flame" signifies truth from celestial good, Arcana Coelestia, n. 3222, 6832, 9570; that "the tree of life" signifies the good of love from the Lord and the heavenly joy therefrom, see above, n. 109, 110.) [4] Because of this signification of "cherubim," two cherubim of solid gold were placed upon the mercy-seat which was upon the ark, thus described in Moses: Thou shalt make cherubim, of solid gold thou shalt make them, from the two ends of the mercy-seat; out of the mercy-seat thou shalt make the cherubim. And the cherubim shall spread out their wings upwards, covering the mercy-seat with their wings; towards the mercy-seat shall be the faces of the cherubim. And thou shalt put the mercy-seat upon the ark. And there I will meet with thee, and I will speak with thee between the two cherubim (Exod. 25:18-22; 37:7-9). The "ark" and the "tent" represented the higher heavens; the "ark," in which was the testimony or law, represented the inmost or third heaven; the "tabernacle," which was without the veil, the middle or second heaven; the "mercy-seat" the hearing and reception of all things of worship which are from the good of love and charity; the "cherubim" guards; and the "gold," of which they were made the good of love. From this it is also clear that the "two cherubim" represented guards that the higher heavens be not approached except through the good of love and charity. (That the "tabernacle" in general represented heaven where the Lord is, see Arcana Coelestia, n. 9457, 9481, 10545; the "ark" the inmost or third heaven, n. 3478, 9485; the "testimony or law in the ark," the Lord in respect to the Word, n. 3382, 6752, 7463; the "habitation," that was without the veil, the middle or second heaven, n. 3478, 9457, 9481, 9485, 9594, 9596, 9632; the "mercy-seat," the hearing and reception of all things of worship that are from the good of love and charity from the Lord, n. 9506; and "gold" the good of love, n. 113, 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881.) [5] Because "cherubim" signified those guards: There were cherubim also upon the curtains of the tabernacle and upon the veil (Exod. 26:1, 31). And for the same reason Solomon made in the oracle of the temple cherubim of olive wood, and set them in the midst of the interior house, and overlaid them with gold, and also carved all the walls of the house round about with carved figures of cherubim, and also the doors (1 Kings 6:23-29, 32-35). The "temple" also signified heaven and the church, and its "oracle" the inmost of heaven and the church. The "olive wood," of which the cherubim were made, signifies the good of love; likewise the "gold" with which they were overlaid. The "walls" on which the cherubim were engraved, signify the ultimates of heaven and of the church, and the "cherubim" thereon signify guards. The "doors," on which also there were cherubim, signify entrance into heaven and the church. From this it is clear that "cherubim" signified guards that heaven be not approached except through the good of love and charity. And as "cherubim" signified such guards they also signify the Lord's Divine Providence, for these guards are from the Lord, and are His Divine Providence. (That the "temple" and the "house of God" signify heaven and the church, see above, n. 220; the "oracle" therefore signifies the inmost of these. That "olive wood" signifies the good of love, see Arcana Coelestia, n. 886, 3728, 4582, 9780, 9954, 10261; likewise "gold," see above, n. 242. That "doors" signify approach and admission, see also above, n. 248.) [6] The new temple is likewise described as ornamented with cherubim, of which in Ezekiel: There were made cherubim and palm-trees, so that a palm-tree was between a cherub and a cherub; thus it was made for all the house round about, from the ground unto above the door were cherubim and palm-trees made; and the wall of the temple (Ezek. 41:18-20). "Palm tree" signifies spiritual good which is the good of charity (see Arcana Coelestia, n. 8369). [7] Since Divine truth from Divine good is what protects, therefore the king of Tyre is called a "cherub;" for "king" signifies Divine truth, and "Tyre" knowledges; and therefore the "king of Tyre" signifies intelligence, of whom it is thus written in Ezekiel: Thou, King of Tyre, hast been in Eden the garden of God; every precious stone was thy covering. Thou cherub, the spreading out of one that protects, I have set thee, on God's mountain of holiness wast thou; thou hast walked in the midst of the stones of fire. Thou wast perfect in thy ways in 277-1 the day that thou wast created (Ezek. 28:12-15). (That "king" signifies Divine truth, see above, n. 31; and "Tyre" knowledges, Arcana Coelestia, n. 1201. That "precious stones" signify the truths and goods of heaven and the church, see n. 9863, 9865, 9868, 9873, 9905, which are called "stones of fire" because "fire" signifies the good of love, see n. 934, 4906, 5215, 6314, 6832.) Because the "king of Tyre" signifies intelligence from Divine truth, and this guards or protects, therefore the king of Tyre is called "a cherub, the spreading out of one that protects." [8] Since the higher heavens cannot be approached except through the good of love and charity, that is, cannot be approached through worship and through prayers, except such as proceed from that good, therefore the Lord spoke with Moses and Aaron when they entered the habitation between the two cherubim that were upon the ark (Exod. 25:22). This also is made evident in Moses: When Moses went into the tent of meeting, he heard the Voice speaking unto him from above the mercy-seat that was upon the ark of the Testimony, from between the two cherubim (Num. 7:89). Because it is the Divine proceeding from the Lord that provides and guards, therefore it is said of the Lord that: He sitteth upon the cherubim (Isa. 37:16; Ps. 18:9-10; 80:1; 99:1; 1 Sam. 4:4; 2 Sam. 6:2). [9] Since the arrangement of all things for judgment is treated of in this chapter, the cherubim also are here treated of, that is, the Lord's guard and providence that the higher heavens be not approached except through the good of love and charity; for unless this had been done before the judgment, the veriest heavens, in which the true angels are, would have been endangered, because those heavens that were about to perish (see Rev. 21:1) were not in the good of love and charity, but only in some truths. For there were there from the Christian world those who were in the doctrine of faith alone, which some had confirmed by a number of passages from the Word, and thus obtained some conjunction with the ultimate heaven; but this conjunction was broken when the heaven called the former heaven (Rev. 21:1) was dissipated; and it was then ordered by the Lord that hereafter no one shall be conjoined with the heavens unless he be in the good of love to the Lord and in charity towards the neighbor. This is what is specifically meant by the things that now follow in this chapter. Whoever, therefore, believes that the heavens can hereafter be approached through the worship and prayers of those who are in faith alone, and not at the same time in the good of charity, is much mistaken. The worship of such is no longer received, nor are their prayers heard, but attention is directed only to their life's love. Those, therefore, in whom the love of self and the world rules, no matter in what external worship they may have been, are conjoined to the hells, and are also taken there after death, and not previously to any heaven that is to perish, as was the case hitherto.
Verse 7. And the first animal was like a lion, signifies the appearance, in ultimates, of Divine truth proceeding from the Lord in respect to power and effect. This is evident from the signification of "lion," as being Divine truth proceeding from the Lord in respect to power and effect (of which in what follows). It means appearance in ultimates, because the cherubim were seen as animals, and this first one like a lion. It is said in ultimates, because that appearance was before John when he was in the spirit, and he saw all things in ultimates, in which Divine celestial and Divine spiritual things are variously represented, now by gardens and paradises, now by palaces and temples, now by rivers and waters, now by living creatures of various kinds, such as lions, camels, horses, oxen, bullocks, sheep, lambs, doves, eagles, and many others. Like things were seen by the prophets through whom the Word was written, in order that the Word in its ultimates, which are the things contained in the sense of the letter, might consist of such things as exist in the world, which might be representations and correspondences of celestial and spiritual things, and thus might serve as a basis and foundation to the spiritual sense. For this reason also the cherubim (which signify the guard and providence of the Lord that the higher heavens be not approached except from the good of love and charity) were seen by John and also by Ezekiel, in respect to their faces, as animals. Since it is the Lord who guards and provides, and this through Divine truth and Divine good, thus through His Divine wisdom and intelligence, four animals were seen, which were like a lion, a calf, a man, and an eagle; for thus by "lion" Divine truth in respect to power was represented, by "calf" Divine good in respect to protection, by "man" the Divine wisdom, and by "eagle" the Divine intelligence; which four things are included in the Lord's Divine Providence in its guarding the higher heavens, that they be not approached except from the good of love and charity. [2] That a "lion" signifies Divine truth proceeding from the Lord in respect to power is evident from the passages in the Word in which "lion" is mentioned; as from the following, in Moses: Judah is a lion's whelp; from the prey, my son, thou are gone up; he couched, he lay down as an old lion; who shall rouse him up? (Gen. 49:9). "Judah" here signifies the Lord's celestial kingdom, where all are in power from the Lord through Divine truth; this power is meant by a "lion's whelp," and by an "old lion;" "the prey from which he goeth up" signifies the dispersion of falsities and evils; "to couch" signifies to put oneself into power; "lying down" signifies to be in security from every falsity and evil; therefore it is said, "Who shall rouse him up?" (That "Judah" in the Word signifies the celestial kingdom of the Lord, see Arcana Coelestia, n. 3654, 3881, 5603, 5782, 6363; that "prey," in reference to that kingdom and to the Lord, signifies the dispersion of falsities and evils, and the rescue and deliverance from hell, n. 6368, 6442; that "couching" in reference to a lion, signifies to put oneself into power, n. 6369; and that "lying down" signifies a state of security and tranquillity, n. 3696.) [3] In the same: At this time it shall be said to Jacob and to Israel, What hath God wrought? Behold the people riseth up as an old lion, and as a young lion doth he lift himself up; he shall not lie down until he eat of what is torn (Num. 23:23, 24). In the same: He coucheth, he lieth down as an old lion; who shall rouse him up? Blessed is he that blesseth thee, and cursed is he that curseth thee (Num. 24:9). This is said of "Jacob and Israel," who signify the Lord's spiritual kingdom; their power is described by an "old lion" and a "young lion" rising, lifting himself up, and couching; the dispersion of falsities and evils is signified by "eating of what is torn," and a state of security and tranquillity by "he lieth down, who shall rouse him up?" (That "Jacob" and "Israel" in the Word signify the Lord's spiritual kingdom, see Arcana Coelestia, n. 4286, 4570, 5973, 6426, 8805, 9340; what the Lord's celestial kingdom is, and what His spiritual kingdom is, see m the work on Heaven and Hell, n. 20-28). That "to couch" is to put oneself into power; that "prey" and "spoil" mean the dispersion of falsities and evils; and that "lying down" means a state of security and tranquillity, when these things are said of a lion, see just above. [4] In Nahum: Where is the abode of the lions, and the feeding place of the young lions? where walked the lion, the old lion, the lion's whelp, and none maketh them afraid? (Nahum 2:11). Here also "lions" signify those who are in power through Divine truth; "their abode" signifies where there are such in the church; their "feeding place" signifies the knowledges of truth and good; their "walking and none making them afraid" signifies their state of security from evils and falsities. [5] In Micah: The remnant of Jacob shall be in the midst of many peoples, as dew from Jehovah, as the drops upon the herb. As a lion among the beasts of the forest, as a young lion among the flocks of sheep, who if he go through shall tread down and tear in pieces so that none delivereth, thine hand shall be lifted up above thine adversaries, and all thine enemies shall be cut off (Micah 5:7-9). The "remnant of Jacob" signifies the truths and goods of the church; "dew from Jehovah" signifies spiritual truth; "drops upon the herb" natural truth; "a lion among the beasts of the forest," and "a young lion among the flocks of sheep," and "treading down and tearing, and none delivering," signify power over evils and falsities; because of this signification it is said, "thine hand shall be lifted up above thine adversaries, and all thine enemies shall be cut off;" for "adversaries" signify evils, and "enemies" falsities (see Arcana Coelestia, n. 2851, 8289, 9314, 10481). [6] In Isaiah: The Lord said, Go set a watchman, who may look and announce. And he saw a chariot, a pair of horsemen, an ass chariot, a camel chariot; and he harkened a hearkening; a lion upon a watch-tower called out, O lord, I stand continually in the daytime, and I am set upon my watch all the nights: Babylon is fallen, is fallen (Isa. 21:6-9). This treats of the coming of the Lord and a new church at that time. "A lion upon a watch-tower" signifies the Lord's guard and providence; therefore it is said, "I stand continually in the daytime, and I am set upon my watch all the nights." A "chariot" and a "pair of horsemen" signify the doctrine of truth from the Word; "harkening a harkening" signifies a life according to that doctrine. (That "chariot" signifies the doctrine of truth, see Arcana Coelestia, n. 2761, 2762, 5321, 8029, 8215; that "horseman" signifies the Word in respect to the understanding, see n. 2761, 6401, 6534, 7024, 8146, 8148.) [7] In the same: Like as the lion and the young lion roareth over what he hath torn which 278-1 a multitude of shepherds meeteth, so shall Jehovah come down to fight upon Mount Zion and upon the hill thereof (Isa. 31:4). Here Jehovah is compared to "a roaring lion," because a "lion" signifies power to lead forth from hell or from evils, and to "roar" signifies defense against evils and falsities; therefore it is said, "so shall Jehovah Zebaoth come down to fight upon Mount Zion and upon the hill thereof," "Mount Zion and the hill thereof" meaning the celestial church and the spiritual church; and "that which is torn over which the lion and the young lion roar" signifying deliverance from evils, which are from hell. [8] To "roar" when attributed to a lion, has the same signification in Hosea: I will not return to destroy Ephraim. They shall go after Jehovah as a lion roareth (Hos. 11:9, 10). In Amos: The lion hath roared, who does not fear? The Lord Jehovih hath spoken, who will not prophesy (Amos 3:8). In Revelation: The angel cried with a great voice, as a lion roared (Rev. 10:3). In David: The lions roaring after their prey and seeking their food from God. The sun ariseth, they gather themselves together and lie down in their abodes (Ps. 104:21-22). These words in David describe the state of the angels of heaven when they are not in a state of intense love and of wisdom therefrom, and when they return into that state; the former state is described by "lions roaring after their prey, and seeking their food from God;" the latter state by "the sun ariseth, they gather themselves together and lie down in their abodes." By the "lions" the angels of heaven are meant; their "roaring," means desire; "prey" and "food" mean the good which is of love and the truth which is of wisdom; "the sun arising" means the Lord in respect to love and wisdom therefrom; "gathering themselves together" means returning into a celestial state; and "lying down in their abodes," a state of tranquility and peace. (Of these two states of the angels in heaven see in the work on Heaven and Hell, n. 154-161.) [9] Because Jehovah is compared to a lion from Divine truth in respect to power, therefore the Lord is called a "lion" in Revelation: Behold the lion that is of the tribe of Judah, the root of David, hath overcome (Rev. 5:5). And because all power is from the Lord through Divine truth, this also is signified by a "lion," as in Moses: Of Gad he said, Blessed is he who hath given the breadth to Gad; as a lion he dwelleth, he teareth the arm, yea, the crown of the head (Deut. 33:20). "Gad" in the highest sense signifies omnipotence, and therefore in the representative sense the power that is of truth (see Arcana Coelestia, n. 3934, 3935); therefore it is said, "Blessed is he who hath given breadth to Gad," for "breadth" signifies truth (Arcana Coelestia, n. 1613, 3433, 3434, 4482, 9487, 10179; that all power is from Divine truth, see in the work on Heaven and Hell, in the chapter on The Power of the Angels in Heaven, n. 228-233). [10] Because a "lion" signifies power, therefore in the lamentations of David over Saul and Jonathan it is said: Saul and Jonathan were lovely, they were swifter than eagles, they were stronger than lions (2 Sam. 50:23). "Saul" here as king, and "Jonathan" as the son of a king, mean truth protecting the church, since the doctrine of truth and good is here treated of, for that lamentation was written "to teach the sons of Judah the bow" (verse 18 there); and "bow" signifies that doctrine (see Arcana Coelestia, 2686, 2709, 6422). [11] Because "the kings of Judah and Israel" represented the Lord in respect to Divine truth, and because a "throne" represented the judgment, which is effected according to Divine truth, and because "lions" represented power, guard, and protection against falsities and evils, therefore near the two stays of the throne built by Solomon there were two lions, and twelve lions on the six steps on the one side and on the other (1 Kings 10:18-20). From this it can be seen what "lions" in the Word signify when the Lord, heaven, and the church are treated of. "Lions" in the Word signify also the power of falsity from evil by which the church is destroyed and devastated. As in Jeremiah: The young lions roar against her, 278-2 they give forth their voice, they reduce the land to wasteness (Jer. 2:15). In Isaiah: A nation whose arrows are sharp, and all his bows bent, the hoofs of his horses are accounted as rock, his roaring like that of a lion, he roareth like a young lion, and he growleth and seizeth the prey (Isa. 5:28-29). Besides many other places (as in Isa. 11:6; 35:9; Jer. 4:7; 5:6; 12:8; 50:17; 51:38; Ezek. 19:3, 5-6; Hos. 13:7, 8; Joel 1:6-7; Ps. 17:12; 22:13; 57:4; 58:6; 91:13).
And the second animal like a calf, signifies the appearance in ultimates of Divine good in respect to protection. This is evident from the signification of a "calf," or "bullock," as being the good of the natural man, and specifically his good of innocence and charity; and because it is the good of the natural man it also is the good of the lowest heaven, for this heaven is spiritual natural (see in the work on Heaven and Hell, n. 29-31); and as this good is there, there is a guard or protection that the higher heavens be not approached except through the good of love and charity; this is why one cherub was like a calf. That this appearance was in ultimates, see just above (n. 278). A "calf" or "bullock" signifies the good of the natural man, because animals from the herd signified the affections of good and truth in the external or natural man; and those from the flock signified the affections of good and truth in the internal or spiritual man. Those from the flock were lambs, she-goats, sheep, rams, and he-goats; those from the herd were oxen, bullocks, and calves. [2] That "bullocks" and "calves" signify the good of the natural man is evident from the passages of the Word where they are mentioned. First from the description of the feet of the cherubim in Ezekiel: Their foot was straight and the sole of their feet like the sole of a calf's foot, and they sparkled like the appearance of burnished brass (Ezek. 1:7). Their foot thus appeared "straight" because the cherubim represented the Divine guard of the Lord, and the feet and the soles of the feet represented the same in ultimates or in the spiritual natural heaven and the natural world; for "feet" in general signify the natural; a "straight foot" the natural in respect to good; "the sole of the foot" the ultimate of the natural; "burnished brass" also signifies good in the natural. From this it is clear that good in the natural is signified by a "calf," and that in this is the ultimate good that guards and protects lest the heavens be approached except through the good of love and charity. (That "feet" signify the natural, see Arcana Coelestia, n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328; that that which is to the right signifies good from which is truth, n. 9604, 9736, 10061; therefore a "straight foot" signifies the natural in respect to good. That "palms," "soles," and "hoofs," signify the ultimates in the natural, see n. 4938, 7729; and that "burnished brass" signifies natural good, see above, n. 70.) [3] In Hosea: Return ye to Jehovah; say unto Him, Take away all iniquity, and accept good, and we will pay back the bullocks of our lips (Hos. 14:2). What it is to "pay back the bullocks of the lips" no one can know unless he knows what "bullocks" and what "lips" signify; they mean evidently confession and thanksgiving from a good heart; but it is thus expressed because "bullocks" signify external good, and "lips" doctrine; therefore "paying back the bullocks of the lips" signifies to confess and give thanks from the goods of doctrine. (That "lips" signify doctrine, see Arcana Coelestia, n. 1286, 1288.) [4] In Amos: Ye cause the habitation of violence to draw near; they lie upon beds of ivory, and eat the lambs out of the flock, and the calves out of the midst of the stall (Amos 5:3, 4). Here those who have an abundance of the knowledges of good and truth and yet lead an evil life are treated of; "to eat the lambs out of the flock" signifies to imbibe the knowledges of internal good or of the spiritual man; and "to eat the calves out of the midst of the stall" signifies to imbibe the knowledges of external good or of the natural man; and "to cause the habitation of violence to draw near" is to live a life contrary to charity. [5] In Malachi: Unto you that fear My name shall the Sun of righteousness arise and healing in His wings; that ye may go forth, and grow up as fatted calves (Mal. 4:2). The "Sun of righteousness that shall arise to them that fear the name of Jehovah" signifies the good of love; and "healing in His wings" signifies the truth of faith; therefore "to go forth, and grow up as fatted calves," signifies the increase of all good, "fatted" and "fat" also signifying good. [6] In Luke: The father said of the prodigal son who returned penitent in heart, Bring forth the first robe and put it on him, and put a ring on his hand, and shoes on his feet; and bring hither the fatted calf and kill it, that we may eat and be glad (Luke 15:22, 23). He who is acquainted only with the sense of the letter believes that no deeper meaning is contained in this than appears in that sense, when yet every particular involves heavenly things; as that they should "put on him the first robe," that they should "put a ring on his hand, and shoes on his feet," that they should "bring forth the fatted calf, that they might eat and be merry." By "the prodigal son" those who are prodigal of spiritual riches, which are the knowledges of truth and good, are meant; "his returning to his father, and his confession that he was not worthy to be called his son," signifies penitence of heart and humiliation; "the first robe with which he was clothed," signifies general and primary truths; "the ring on the hand" signifies the conjunction of truth and good in the internal or spiritual man; "the shoes on the feet" signify the same in the external or natural man, and both signify regeneration; "the fatted calf" signifies the good of love and charity; and "to eat and be glad" signifies consociation and heavenly joy. [7] In Jeremiah: I will give the men that have transgressed My covenant, who have not established the words of the covenant which they made before Me, that of the calf, which they cut in twain that they might pass between the parts thereof, the princes of Judah, and the princes of Jerusalem, the royal ministers and the priests, and all the people of the land, which passed between the parts of the calf, I will even give them into the hands of their enemies, that their carcass may be for food to the bird of the heavens (Jer. 34:18-20). What is meant by "the covenant of the calf," and by "passing between its parts," no one can know without knowing what a "covenant" signifies, and a "calf," and its being "cut in twain;" then what is meant by "the princes of Judah and Jerusalem," by "the royal ministers," "the priests," and "the people of the land." Some heavenly arcanum is evidently meant; and it can be understood when it is known that a "covenant" means conjunction; a "calf" good, a "calf cut in twain" good proceeding from the Lord on the one hand, and good received by man on the other, whence is conjunction; and that "the princes of Judah and of Jerusalem, the royal ministers, the priests, and the people of the land," mean the goods and truths of the church; and that "to pass between the parts" means to conjoin. When these things are known, the internal sense of these words can be seen, namely, that there was no conjunction by the goods and truths of the church with that nation, but disjunction. [8] Like things are involved in the "covenant of the calf" with Abram, of which in Genesis: Jehovah said to Abram, Take to thee an heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle dove, and a young pigeon. And he took him all these, and divided them in the midst, and laid each part over against the other; but the birds divided he not. And the birds of prey came down upon the carcasses; and Abram drove them away. And the sun was at its going down, and a deep sleep fell upon Abram; and lo, a terror of great darkness fell upon him. And in that day Jehovah made a covenant with Abram (Gen. 15:9-12, 18). The "terror of great darkness" that fell upon Abram signified the state of the Jewish nation, which was in the greatest darkness in respect to the truths and goods of the church. This state of that nation is what is described in the prophet by "the covenant of the calf which they cut into two parts, between which they passed." Since a "calf" signifies the good of the natural man and its truth, which is knowledge [scientificum]; and since the natural man and its knowledge [scientificum] is signified by "Egypt," therefore in the Word Egypt is called a "she-calf," and a "he-calf;" moreover, when they applied the knowledges [scientifica] of the church to magical and idolatrous purposes they turned the calf into an idol; this was why the sons of Israel made to themselves a he-calf in the wilderness, and worshiped it, and also why they had a calf in Samaria. [9] That Egypt was called a he-calf and a she-calf can be seen in Jeremiah: A very fair she-calf is Egypt; destruction cometh out of the north, her hirelings in the midst of her are like he-calves of the stall (Jer. 46:20-21). Respecting the calf that the sons of Israel made to themselves in the wilderness, see Exodus 32; and respecting the "calf of Samaria" (1 Kings 12:28-32), about which is the following in Hosea: They have made a king, but not by Me; they have made princes, and I knew it not; of their silver and their gold have they made them idols, that they may be cut off. Thy calf, O Samaria, hath forsaken thee. For it was from Israel; the workman made it, and it is not God; the calf of Samaria shall be broken in pieces (Hos. 8:4-6). This treats of the corrupt explanation of the Word, when the sense of its letter is turned to favor self-love, and the principles of religion derived therefrom. "They have made a king, but not by Me, and they have made princes, and I knew it not," signifies doctrines from self-intelligence, which in themselves are falsities, but which they make to appear as truths; for "king" signifies truth, and in a contrary sense, falsity; "princes" signify primary truths, or falsities, which are called principles of religion. "To make idols of their silver and their gold" signifies to pervert the truths and goods of the church, and still to worship them as holy, although as they are from self-intelligence they are destitute of life; "silver" is the truth, and "gold" the good, which are from the Lord; "idols" signify worship from doctrine that is from self-intelligence; "the workman made it, and it is not God," signifies that is from the selfhood [ex proprio], and not from the Divine; "to be broken in pieces" signifies to be dispersed; which makes clear what is signified by the "calf of Samaria." Because "calves" signified the good of the natural man, calves were also sacrificed (see Exod. 29:11, 12 seq.; Lev. 4:3 seq.; 13 seq.; 8:15 seq.; 9:2; 16:3; 23:18; Num. 8:8 seq.; 15:24; 28:19, 20; Judges 6:25-29; 1 Sam 1:25; 16:2; 1 Kings 18:23-26, 33); for all the animals that were sacrificed signified the goods of the church of various kinds.
And the third animal had a face like a man, signifies the appearance in ultimates of the Divine guard and providence in respect to wisdom. This is evident from the signification of "the face of a man," as being the affection of truth, "face" signifying affection, and "man" the recipient of Divine truth; and because man's rational is from this, "man" signifies wisdom; for man was created that he might be rational and wise; by this he is distinguished from the brute animals; for this reason "man" in the Word signifies wisdom. "Man" signifies both the affection of truth and wisdom, because the affection of truth and wisdom act as one; for he who is in the spiritual affection of truth, that is, who is affected by truth, or who loves truth because it is truth, is conjoined to the Lord, since the Lord is in His own truths, and is His truth with man; from this man has wisdom, and from this it is that man is a man. Some suppose that man is a man by reason of his face and body, and that by these he is distinguished from beasts, but they are in an error; man is a man by reason of his wisdom, consequently so far as anyone is wise so far is he a man. Those, therefore, who are wise, appear in heaven and in the light of heaven as men, with a brightness and beauty according to their wisdom; while those who are not wise-which is true of those who are in no spiritual affection, but merely in natural affection, in which man is when he loves truth not because it is truth but because he thence receives glory, honor, and gain-these in the light of heaven appear not as men but as monsters in various forms (see in the work on Heaven and Hell, n. 70, 72, 73-77, 80; and what wisdom is, and what non-wisdom is, n. 346-356). [2] That "man" in the Word signifies the affection of truth and wisdom therefrom, is evident from the following passages. In Isaiah: Lord, how long? He said, until cities be devastated that they may be without inhabitant, and the houses that there may be no man in them, and the ground be devastated to a waste. Jehovah shall remove man, and forsaken places shall be multiplied in the midst of the land (Isa. 6:11-12). These things were not said of the devastation of the earth, that there should no longer be cities and houses therein, or that in these there should be no inhabitant or man, but they were said of the devastation of good and truth in the church; "cities" signifying the truths of doctrine; "inhabitant" the good of doctrine; "houses" the interiors of man which are of his mind; and "man" the spiritual affection of truth and wisdom therefrom. This is signified by "the houses shall be devastated, that there may be no man in them." The "land" that shall be devastated to a waste signifies the church. From this it is clear what is signified by "removing man," and by "multiplying the forsaken places in the midst of the land;" "a forsaken place" signifying where there is no good because there is no truth. [3] In the same: I will make a man [virum hominem] more rare than pure gold; and [the son of] man6 than the gold of Ophir (Isa. 13:12). A [son of] "man" [virum hominem] signifies intelligence, and "man" [hominem] wisdom, and that these were about to be at an end is signified by their being "made rare." Intelligence is distinguished from wisdom by this, that intelligence is the understanding of truth such as the spiritual man has, and wisdom is the understanding of truth such as the celestial man has, whose understanding is from the will of good. From this it is clear what is here signified by [son of] "man" [virum hominem], and what by "man" [hominem]. [4] In the same: The inhabitants of the earth shall be burnt up, and few men shall be left (Isa. 24:6). The "inhabitants of the earth" signify the goods of the church, and these are said "to be burnt up" when the loves of self and of the world begin to rule; that the spiritual affection of truth and wisdom therefrom will then be at an end is signified by "few men will be left." [5] In the same: The highways have been laid waste; he that passeth through the way hath ceased; he hath made void the covenant, he hath rejected the cities, he regardeth not man (Isa. 33:8). This treats of the devastation of the church; "the highways that are laid waste" and "he that passeth through the way who hath ceased" signify that the goods and truths which lead to heaven are no more; "he hath made void the covenant" signifies no conjunction then with the Lord; "he hath rejected the cities" signifies that they spurn doctrine; "he regardeth not man" signifies that he makes no account of wisdom. [6] In Jeremiah: I saw the earth, when lo, it was void and empty; and towards the heavens, and their light was not. I saw, when lo there was no man, and all the fowl of the heavens were fled away (Jer. 4:23, 25). This evidently does not mean the earth, that it was void and empty, nor the heavens that there was no light thence nor that there was not a man on the earth, nor that all the fowl of heaven were fled; what is really meant can be seen only from the spiritual sense of the Word. In that sense "earth" signifies the church; that it was "void and empty" signifies that there is no good and truth in the church; the "heavens," where there is no light, signify the interiors of man's mind which are the receptacles of the light of heaven; (the "light" that is not there is Divine truth and wisdom therefrom); therefore it is said, "I saw and lo there was no man"; the "fowl of heaven which were fled away" signify the rational and the intellectual. [7] In the same: Behold the days come, that I will sow the house of Israel and the house of Judah with the seed of man and with the seed of beast (Jer. 31:27). "The house of Israel and the house of Judah" signify the church in respect to truth and in respect to good; "the seed of man and the seed of beast" signify the spiritual affection of truth and the natural affection of truth; for where "man and beast" are mentioned in the Word the spiritual and the natural or the internal and the external, are signified (see Arcana Coelestia, n. 7424, 7523, 7872). [8] In Zephaniah: I will take away man and beast; I will take away the fowl of the heavens and the fishes of the sea; I will cut off man from the surfaces of the earth (Zeph. 1:3). "To take away man and beast" means to take away the spiritual affection of truth and the natural affection of truth; "to take away the fowl of the heavens and the fishes of the sea" means to take away spiritual truths and natural truths; and "to cut off man from the surfaces of the earth" means to cut off the affection of truth and wisdom. [9] In Ezekiel: Ye My flock, the flock of My pasture, ye are man; I am your God (Ezek. 34:31). The "flock of the pasture" signifies spiritual good and truth; the "pasture" is the reception of these from the Lord; it is therefore said, "ye are man, I am your God," "man" standing for the spiritual affection of truth and wisdom. [10] In the same: Behold, I am with you, and I will look unto you, and ye shall be tilled and sown; then I will multiply man upon you, the whole house of Israel; and the cities shall be inhabited, and the waste places shall be builded. I will cause man to walk upon you, My people Israel. Thus the Lord Jehovah hath said, Because ye say, Thou hast been a devourer of man and a bereaver of thy peoples, therefore thou shalt devour man no more, and thy sword shall not bereave any more; the desolate cities shall be full of the flock of man (Ezek. 36:9-14, 38). The restoration of the church is here treated of; "Israel" signifies the spiritual church, or the church that is in spiritual good, which is the good of charity; this church is here called "man" from the spiritual affection of truth that makes the church; therefore it is said, "I will multiply man upon you, the whole house of Israel, and I will cause man to walk upon you, My people Israel." "The flock of man," of which "the desolate cities shall be full," signifies spiritual truths of which the doctrines of the church shall be full; "the sword which shall not bereave any more" signifies that falsity shalt no longer destroy truth. [11] In the same: Thy mother is a lioness, she lay down among lions; one of her whelps rose up, it learned to tear the prey, it devoured men (Ezek. 19:2, 3, 8). "Mother" means the church, here the church perverted; the falsity of evil destroying truth is signified by "the lioness lying down among lions;" "her whelp which learned to tear the prey and devoured men" signifies the primary falsity of their doctrine, which destroyed truths and consumed every affection of them. These things were said of the princes of Israel, by whom primary truths are signified, but here, in a contrary sense, primary falsities. [12] In Jeremiah: Hazor shall become an abode of dragons, a waste even forever; a man [vir] shall not dwell there, nor a son of man [hominis] sojourn in her (Jer. 49:33). The church that is in falsities and in no truths is here treated of; "Hazor" signifies the knowledges of truth; the knowledges of falsity are signified by "an abode of dragons;" that there is there no truth and no doctrine of truth is signified by "a man [vir] shall not dwell there, nor the son of man [hominis] sojourn in her," "man" meaning truth, and "the son of man" a doctrine of truth. [13] In Revelation: He measured the wall of the holy Jerusalem, a hundred and forty-four cubits, the measure of a man, which is that of an angel (Rev. 21:17). That this signifies, that "the wall of the holy Jerusalem was a hundred and forty-four cubits, and that this was the measure of a man, which is that of an angel," no one can understand unless he knows what is signified by "the holy Jerusalem," by its "wall," by the number "one hundred and forty-four," likewise by "man," and by "angel." "The holy Jerusalem" signifies the church in respect to doctrine; "wall" signifies truth protecting; the number "one hundred and forty-four" signifies all truths from good in the complex; "man" signifies the reception of these from affection, and "angel" signifies the same; it is therefore said, "the measure of a man, which is that of an angel;" "measure" signifying quality. From this it is clear how these words are to be spiritually understood. (These things may be seen more clearly explained in The Doctrine of the New Jerusalem, n. 1.) [14] Because "man" signifies the spiritual affection of truth and wisdom therefrom, "man" also signifies the church, because the church with man is a church from the spiritual affection of truth and wisdom therefrom. This makes clear what is meant by "Man" in the first chapters of Genesis, namely, the church that was the first of this earth and the most ancient; this is what is meant by "Adam," or "Man." The establishment of this church is described in the first chapter by the creation of heaven and earth; its intelligence and wisdom by paradise; and its fall by the eating of the tree of knowledge. [15] But in the highest sense, by "man" is meant the Lord Himself, since from Him are heaven and the church, and the spiritual affection of truth and wisdom with each one of those who constitute heaven and the church; therefore in the highest sense the Lord alone is man; and men in both worlds, spiritual and natural, are men so far as they receive from the Lord truth and good, thus so far as they love truth and live according to it. And from this also it is that the whole angelic heaven appears as one man, and also each society there; and moreover, that the angels appear in a perfect human form. (See further on this in the work on Heaven and Hell, n. 59-67, 68-72, 73-77, 87-102.) [16] It was on this account that the four cherubim, which signify the guard and providence of the Lord that the higher heavens be not approached except through the good of love, were seen as men, although they each had four faces; and that the Lord was seen above them as a Man. That the four cherubim were seen as men is evident in Ezekiel: This was the appearance of the four animals; they had the likeness of a man, but each one had four faces (Ezek. 1:5-6). Likewise the two cherubim upon the mercy-seat were in face like men. That the Lord was seen above the four cherubim as a man is also stated in the same prophet: Above the expanse which was over the head of the cherubim was as it were the appearance of a sapphire stone, the likeness of a throne, and upon the likeness of the throne a likeness as the appearance of a man upon it above (Ezek. 1:26).
And the fourth animal was like a flying eagle, signifies the appearance in ultimates of the Divine guard and providence in respect to intelligence and as to circumspection on every side. This is evident from the signification of "eagle," as being intelligence; here Divine intelligence which is that of the Lord's guard and providence. "Eagle" means intelligence because intelligence is in the light of heaven, and the eagle flies high that he may be there and may look about on every side; this is why this face of the cherub appeared "like a flying eagle;" for "to fly" signifies presence and clear vision or every side, and in reference to the Divine it signifies omnipresence. "Eagle" signifies intelligence for this reason also, that the "birds of heaven" signify in a good sense things intellectual and rational, and the eagle especially, because it not only flies high but also has keen vision. (That "the birds of heaven" signify things intellectual and rational, in both senses, see Arcana Coelestia, n. 745, 776, 866, 988, 991, 3219, 5149, 7441.) [2] That "eagle" signifies intelligence is evident from the following passages in the Word. In Ezekiel: A great eagle, great in wings, long in pinions, full of feathers, which had divers colors [embroidery], came upon Lebanon, and took a twig of cedar; he plucked off the head of its shoots, and carried it into a land of traffic; and set it in the city of spice dealers. He took of the seed of the land, and placed it in a field of sowing; he took it to great waters, and placed it carefully; and it sprouted and became a luxuriant vine of low stature, so that its branches looked to it, and the roots thereof were under it; so it became a vine that produced shoots and sent out boughs. And there was another great eagle, great in wings and full of feathers; and behold, this vine did bend its roots toward it and sent forth its branches toward it to water it from the beds of its plantation; it was planted in a good field by many waters, to make the bough and to bear fruit, that it might be a vine of magnificence (Ezek. 17:1-8). The establishment of a spiritual church by the Lord is here treated of, and in the internal sense the process of its establishment or of the regeneration of the man of that church from beginning to end is described. By the first eagle the process of regeneration of the natural or external man by means of knowledges [scientifica] and cognitions from the Word is described; and by the other eagle the process of regeneration of the spiritual or internal man by means of truths from good is described; therefore the first eagle signifies the intelligence of the natural man, and the second the intelligence of the spiritual man. Let it be also explained briefly what these particulars signify. The first eagle is said to have been "great in wings, long in pinions, full of feathers," and this signifies an abundance of the knowledges and cognitions [scientiarum et cognitionum] of truth and good, from which comes the first intelligence, which is the intelligence of the natural man; it is therefore said that "it had divers colors" [embroidery], for by "divers colors" is signified what relates to knowledge and cognition [scientificum et cognitivum] (see Arcana Coelestia, n. 9658). "It came upon Lebanon, and took a twig of cedar," signifies the reception of some knowledges of truth from the doctrine of the church which is from the Word; for "Lebanon" signifies that doctrine, and "the twig of cedar" knowledges. "He plucked off the head of its shoots, and carried it into a land of traffic," signifies primary knowledges from that doctrine to which knowledges [scientiae] were applied; "the head of the shoots" signifying primary knowledges, and "the land of traffic" the natural man, to which things known belong. "He set it in the city of spice dealers" signifies among truths from good in the natural man; "spices" signifying truths which are agreeable because from good (see Arcana Coelestia, n. 4748, 5621, 9474, 9475, 10199, 10254). "He took of the seed of the land, and placed it in the field of sowing; he took it to great waters, and placed it carefully," signifies multiplication; "the seed of the land" meaning the truth of the church; "the field of sowing," the good from which it grows; "great waters," the knowledges of truth and good; "to place carefully," separation from falsities; "and it sprouted and became a luxuriant vine, so that its branches looked to it [the eagle] and the roots thereof were under it," signifies the church coming to the birth through the arrangement of the knowledges of truth, and from their application to use. "So it became a vine that produced shoots and sent out boughs," signifies the beginning of the spiritual church, and the continual increase of truths. (That "vine" is the spiritual church, see Arcana Coelestia, n. 1069, 6375, 9277.) Thus far the beginning of the church with man, which takes place in the natural or external man, has been described; its establishment which takes place in the spiritual or internal man is now described by the other eagle; because this signifies spiritual intelligence, it said that "the vine did bend its roots toward it, that is, the eagle, and send forth its branches toward it;" for "roots" signify knowledges [scientiae], and "branches" the cognitions of truth and good, which are all applied to the truths which are n the spiritual or internal man; without their spiritual application man does not become wise at all. The multiplication and fructification of truth from good, thus the increase of intelligence, is described by "the vine was planted in a good field, by many waters, to make the bough and to bear fruit, that it might be a vine of magnificence;" "a good field" is the church in respect to the good of charity; "many waters" are the knowledges of good and truth; "to form the bough" is to multiply truths; "to bear fruit" is to bring forth goods, which are uses; "a vine of magnificence" is the spiritual church, both internal and external. (But these things, since they are arcana of regeneration and of the establishment of the church with man, can be better understood from what is brought together in The Doctrine of the New Jerusalem, from the Arcana Coelestia, On Knowledges [scientiis] and Cognitions, n. 51; and On Regeneration, n. 183.) [3] That "eagle" signifies intelligence can also be seen in Isaiah: They that wait upon Jehovah shall renew the strength; they shall mount up with wings as eagles (Isa. 40:31). "To mount up with wings as eagles" is ascent into the light of heaven, thus into intelligence. [4] In David: Jehovah, who satisfieth thy mouth, so that thou shalt be renewed like an eagle (Ps. 103:5). "To be renewed like an eagle" is to be renewed in respect to intelligence. [5] In Moses: Ye have seen how I bare you as on eagles' wings, and brought you unto Myself (Exod. 19:4). "To bear as on eagles' wings, and to bring," also means into intelligence, because into heaven and its light. [6] In the same: Jehovah found him in the land of the wilderness. He led him about, He instructed him, He preserved him as the pupil of His eye. As an eagle stirreth up her nest, fluttereth over her young; it spreadeth abroad her wings, taketh him, beareth him on her pinions, so Jehovah alone led him (Deut. 32:10-12). This treats of the establishment of the Ancient Church, and the first reformation of those who were of that church; their first state is meant by "the land of the wilderness in which Jehovah found them;" "the land of the wilderness," is where there is no good because there is no truth; their instruction in truths, guarding them from falsities, and the opening of the interiors of their mind, that they may come into the light of heaven, and thus into the understanding of truth and good, which is intelligence, is described by "the eagle," its "nest on high," "it fluttereth over the young, and beareth them on the pinions;" comparison is made with the eagle, because "eagle" signifies intelligence. [7] In the second book of Samuel: Saul and Jonathan, swifter than eagles, and stronger than lions (2 Sam. 1:23). "Saul" as a king, and "Jonathan" as a king's son, signify the truth of the church; and because intelligence is from truth, and also power, it is said that they were "swifter than eagles, and stronger than lions;" "swiftness" in the Word, in reference to intelligence, signifying the affection of truth. For David wrote his lamentation over Saul and Jonathan "to teach the sons of Judah the bow;" and "the sons of Judah" signify the truths of the church, and the "bow" means the doctrine of truth combating against falsities. [8] In Job: By thy intelligence doth the hawk fly, and spread her wings toward the south? At thy command doth the eagle mount up and make high her nest? In the rock she dwelleth and lodgeth; thence she searcheth her food; her eyes behold afar off; and where the slain are there is she (Job 39:26-30.) Here intelligence is treated of, that no one can procure it from himself or from what is his own [ex proprio]; therefore it is said, "By thy intelligence doth the hawk fly, and spread her wings towards the south?" referring to man's leading himself into the light of intelligence (signified by the "south"), and here, that this is not possible. Intelligence itself, which is of the spiritual man, is described by "the eagle doth mount up, make high her nest, dwell and lodge in the rock, thence searching her food, and her eyes behold afar off." That no one has such intelligence from himself is signified by "Doth the eagle do this at thy command?" But that nothing but falsities can come from self-intelligence is signified by "where the slain are there is she;" "the slain" in the Word signify those with whom truths have been extinguished by falsities (see Arcana Coelestia, n. 4503). [9] From this it can be seen what is signified by the Lord's words when the disciples asked Him where the Last Judgment would be, in Luke: The disciples said, Where, Lord? He said unto them, Where the body is, there will the eagles be gathered together (Luke 17:37). The "body" here means the spiritual world, where all men are together, both the evil and the good; and "eagles" signify those who are in truths, and also those who are in falsities, thus those who are in true intelligence and those who are in false intelligence. False intelligence is from what is man's own [ex proprio], but true intelligence is from the Lord through the Word. [10] The falsities that are from self-intelligence are also described by "eagles" in the following passages in the Word. In Jeremiah: Behold he ascendeth as the clouds, and his chariot as the storm, his horses are swifter than eagles. Woe unto us, for we are devastated (Jer. 4:13). The desolation of truth in the church is here treated of, and the "cloud" that ascends signifies falsities; "the chariot which is as the storm" signifies the doctrine of falsity; their avidity for reasoning against truths and destroying them, and pleasure in it, is signified by "their horses are swifter than eagles," for "swiftness" and "haste" in the Word signify being stirred by affection and lust (see Arcana Coelestia, n. 7695, 7866); and "horses" signify the understanding of truth, and in a contrary sense, the understanding of falsity or the reasoning from falsities against truth (Arcana Coelestia, n. 2760-2762, 3217, 5321, 6125, 6400, 6534, 7024, 8146, 8148, 8381); and because "horses" signify this, and "eagles" intelligence, here self-intelligence which is reasoning from falsities, therefore it is said, "their horses are swifter than eagles." [11] In Lamentations: Our pursuers were swifter than the eagles of the heavens (Lam. 4:19). And in Habakkuk: His horses are nimbler than leopards, and are fiercer than the evening wolves, that his horsemen may spread themselves; whence his horsemen come from far, they fly as an eagle that hasteth to eat. He cometh all for violence (Hab. 1:8-9); here too, "eagle" stands for the reasoning from falsities against truths, which is from self-intelligence.
Inasmuch as this cherub was like an eagle, and the eagle appeared as flying, it shall he told also what "flying" signifies in the Word. "Flying" signifies circumspection and presence, because a bird when it flies looks all about from on high, and thus by its sight is present everywhere and round about. But when "flying" in the Word is attributed to Jehovah, it signifies omnipresence, because omnipresence is infinite circumspection and infinite presence. This then is why this cherub appeared "like an eagle flying;" for "cherubim" signify in general the Lord's Providence that the higher heavens be not approached except from the good of love and of charity; and this cherub signifies Divine intelligence (as was shown just above). [2] That "flying" in the Word, in reference to the Lord signifies omnipresence, and in reference to men circumspection and presence, can be seen from the following passages. In David: God rode upon a cherub, He did fly, and was borne upon the wings of the wind (Ps. 18:10; 2 Sam. 22:11). "He rode upon a cherub" signifies the Divine Providence; "He did fly" signifies omnipresence in the spiritual world; "and was borne upon the wings of the wind" signifies omnipresence in the natural world. These words from David no one can understand except from the spiritual sense. [3] In Isaiah: As birds flying, so will Jehovah of Hosts protect Jerusalem (Isa. 31:5). Jehovah is said "to protect Jerusalem as birds flying," for "to protect" signifies the Divine Providence in respect to safe guard; "Jerusalem" signifies the church, and "birds flying," with which comparison is made, signify circumspection and presence, here, as attributed to the Lord, omnipresence. [4] In Revelation: I saw and I heard one angel flying, through midheaven, saying with a great voice, Woe, woe to the inhabitants of the earth (Rev. 8:13). In the same: I saw another angel flying through midheaven, having the eternal gospel to proclaim unto the inhabitants of the earth (Rev. 14:6). The former angel signifies the damnation of all who are in evils; and the other angel signifies the salvation of all who are in good; "flying" signifies circumspection on every side where they are. [5] In Isaiah: All the flocks of Arabia shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee. Who are these that fly as a cloud, and as doves to the windows? (Isa. 60:7-8). This treats of the Lord's coming, and the illustration of the Gentiles at that time; and "the flocks of Arabia that shall be gathered together" signify the knowledges of truth and good; "the rams of Nebaioth that shall minister" signify the truths that guide the life from a spiritual affection; "to fly as a cloud and as doves to the windows" signifies examination and scrutiny of truth from the sense of the letter of the Word; therefore "to fly" signifies circumspection; for "cloud" signifies the sense of the letter of the Word, "doves" the spiritual affection of truth, and "windows" truth in light. That such is the meaning of these words can be seen from the signification of "the flocks of Arabia," "the rams of Nebaioth," "cloud," "doves," and "windows." [6] In David: Fear and trembling were come upon me. And I said, Who will give me a wing like a dove's? I will fly away where I may dwell. Lo, I will wander far away; I will lodge in the wilderness (Ps. 55:5-7). This treats of temptation and of distress then; "fear and trembling" signify such distress; the inquiry into truth then, and circumspection whither to turn oneself, is signified by "Who will give me a wing like a dove's? I will fly away where I may dwell." "Wing of a dove" means the affection of spiritual truth; "to fly away where I may dwell" means by that affection to rescue the life from damnation; that as yet there is no hope of deliverance is signified by "Lo, I will wander far away, and will lodge in the wilderness." [7] In Hosea: Ephraim, as a bird shall their glory fly away; yea if they have brought up sons, then I will make them bereaved of man (Hos. 9:11, 12). "Ephraim" signifies the illustrated understanding of those who are of the church; "glory" signifies Divine truth; "to fly away as a bird" signifies the deprivation of it (comparison is made with a bird, because a "bird" signifies the rational and intellectual, as Ephraim does); "if they have brought up sons, then will I make them bereaved of man," signifies that if nevertheless they have brought forth truths, still they are not at all made wise thereby; for "sons" are truths, and "to make them bereaved of man" is to deprive them of wisdom. [8] In Moses: Ye shall not make to you the form of any beast upon the earth, nor the form of any winged bird that flieth towards heaven (Deut. 4:16, 17). This signifies in the internal sense that man must not acquire for himself wisdom and intelligence from self, or from what is his own [ex proprio], for "beasts that walk upon the earth" signify the affections of good, from which is wisdom, and "birds" signify the affections of truth from which is intelligence. That they should not make to themselves the form of these signifies that the things signified are not to be acquired from man, that is, from what is his own [ex proprio]. It is said, "the winged bird that flieth towards heaven," because "winged bird" signifies the understanding of spiritual truth, and "to fly towards heaven" signifies the circumspection that belongs to intelligence in things Divine. [9] From this it can now be seen what is signified by this cherub's appearing "like a flying eagle" as also what is signified in Isaiah by: The seraphim, which 282-1 had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly (Isa. 6:2); namely that the "wings with which be covered his face" signify the affection of spiritual truth; the "wings with which he covered his feet" the affection of natural truth therefrom; and the "wings with which he did fly" circumspection and presence, here omnipresence, because "seraphim" have a like signification as "cherubim," namely, Divine Providence in respect to guarding. [10] "To fly" in reference to man signifies circumspection and at the same time presence, because sight is present with the object that it sees; its appearing far away or at a distance is because of the intermediate objects that appear at the same time, and can be measured in respect to space. This can be fully confirmed by the things that exist in the spiritual world. In that world spaces themselves are appearances, arising from the diversity of affections and of thought therefrom; consequently, when any persons or things appear far away, and an angel or spirit desires from intense affection to be with such, or to examine the things that are at a distance, he is at once present there. The like is true of thought, which is man's internal or spiritual sight. Things previously seen thought sees within itself irrespective of space, thus altogether as present. This is why "flying" is predicated of the understanding and of its intelligence, and why it signifies circumspection and presence.
Verse 8. And the four animals, each by itself, had six wings round about, signifies the appearance of the spiritual Divine on all sides about the celestial Divine. This is evident from the signification of the four animals, which were the cherubim, as being the Lord's Divine guard and providence that the higher heavens be not approached except from the good of love and of charity; and as this is the significance of the four animals as regards their bodies, they signify also the celestial Divine (of which presently). It is evident also from the signification of "six wings round about," as meaning the spiritual Divine round about the celestial Divine (of which also presently). The "cherubim" in respect to their bodies signify the celestial Divine, and in respect to their wings the spiritual Divine; because all things that represent heavenly things signify in respect to their bodies what is essential, and in respect to what is about them what is formal. So man also, in respect to his body signifies good in essence, and in respect to the encompassing things good in form. Celestial good is good in essence, and spiritual good is good in form; and this for the reason that the will, in which good resides, is man himself, or the man in essence; while the understanding in which is truth, which is the form of good, is the man thence derived, thus man in form; this good also is round about the other. [2] But let it be told first what the celestial Divine is, and what the spiritual Divine is. The heavens are divided into two kingdoms, one of which is called the celestial kingdom, and the other the spiritual kingdom. They differ in this, that those in the celestial kingdom are in the good of love to the Lord, and those in the spiritual kingdom are in the good of charity towards the neighbor. Therefore the celestial Divine is the good of love to the Lord, and the spiritual Divine is the good of charity towards the neighbor. Moreover, according to these goods the heavens are arranged; the highest or third heaven consists of those who are in celestial good, or in the good of love to the Lord; and the heaven that succeeds this, and is called the middle or second heaven, consists of those who are in spiritual good, or in the good of charity towards the neighbor; and as celestial good is good in the highest place, and spiritual good is good in the second place, therefore the latter is round about the former; for that which is above is also within, and that which is below is also without, and what is without is round about. This is why in the Word higher things, and things in the midst, signify things interior; and lower things, and things round about, signify things exterior. Now as each good, the celestial and the spiritual, guards, and as the "animals," that is, the cherubim, in respect to their bodies signify the celestial Divine, and in respect to their wings the spiritual Divine, it is clear that by "the four animals, each by itself, were seen to have six wings round about," the appearance of the spiritual Divine on all sides round about the celestial Divine is signified. (But a fuller idea of these things can be had from what is said and shown in the work on Heaven and Hell; first, from the chapter where it is shown that The Divine of the Lord makes Heaven, n. 7-12; then from the chapter, The Divine of the Lord in Heaven is Love to Him, and Charity towards the Neighbor, n. 13-19; and lastly, in the chapter, Heaven is divided into two Kingdoms, a Celestial Kingdom and a Spiritual Kingdom, n. 20-28.) [3] The cherubim were seen as animals because heavenly things are represented in ultimates in various ways, as can be seen from many passages in the Word; as: That the Holy Spirit appeared as a dove over Jesus when He was baptized (Matt. 3:16-17). And that the Divine of the Lord appeared as a lamb (Rev. 5:6, 8, 13). And from this the Lord was also called a Lamb (Rev. 6:1, 16; 7:9-10, 14, 17; 12:11; 13:8; 14:1, 4; 17:14; 19:7, 9; 21:22-23, 27). There were "four cherubim," and "each had six wings," because "four" signifies celestial good, and "six" spiritual good; for "four" signifies conjunction, and inmost conjunction with the Lord is through love to Him; but "six" signifies communication, and communication with the Lord is by means of charity towards the neighbor. [4] That "wings" signify the spiritual Divine, which in its essence is truth from good, can be seen from the following passages. In David: If ye have lain among the ranks, [ye shall have] the wings of a dove overlaid with silver, and her pinions with the yellow of gold; when Thou, Shaddai, dost spread out, kings shall be in it (Ps. 68:13-14). What it means that "those who lie among the ranks shall have the wings of a dove overlaid with silver, and her pinions with the yellow of gold," and that "kings shall be in it when Shaddai spreadeth out," can be understood only from the internal sense; in that sense "to lie among the ranks" signifies to live according to the statutes; "the wings of a dove overlaid with silver" signify spiritual truths; her "pinions with the yellow of gold" signify spiritual good from which are those truths; "Shaddai" signifies a state of temptations; "kings in it" signify truths in that state and after it. "The wings of a dove overlaid with silver" signify spiritual truths, because "wing" signifies the spiritual, "dove" signifies truth from good, and "silver" the truth itself; "pinions overlaid with the yellow of gold" signify spiritual good from which are those truths, because "pinions" and "the yellow of gold" signify spiritual good from which are truths. "When Shaddai spreadeth out" signifies a state of temptations because "God Shaddai" signifies temptations and consolations after them; and as truths from good are implanted in man by temptations it is said, "kings shall be in it," for "kings" signify truths from good (see above, n. 31). [5] In the same: God rode upon a cherub, He did fly, and was borne upon the wings of the wind (Ps. 18:10). "God rode upon a cherub" signifies the Lord's Divine Providence; "He did fly" signifies omnipresence in the spiritual world; "He was borne upon the wings of the wind" signifies omnipresence in the natural world; "wings of the wind" are things spiritual, from which are things natural. [6] In the same: Jehovah covereth thee under His pinion, and under His wings8 shalt thou trust; truth is a shield and a buckler (Ps. 91:4). "To cover under the pinion" signifies to guard by Divine truth, which is the spiritual Divine; and "to trust under His wings" signifies under truth known [verum scientificum], which is the spiritual natural Divine; and as both signify truth, and "to cover" signifies guarding by means of it, it is said, "truth is a shield and a buckler." This makes clear what is signified: By being hidden under the shadow of God's wings (Ps. 17:8); By putting trust under the shadow of His wings (Ps. 36:7; 57:1); Also by singing under the shadow of His wings (Ps. 63:7). [7] That "wing" in reference to the Lord signifies the spiritual Divine is further evident from the following passages. In Ezekiel: When I passed by thee, and saw thee, that behold thy time was the time of loves, I spread My wing over thee, and I covered thy nakedness (Ezek. 16:8). Here Jerusalem is treated of, and by it the church is meant, here its reformation; "the time of loves" signifies the state when it could be reformed; "I spread My wing over thee" signifies spiritual truth by which reformation is effected; "I covered thy nakedness" signifies putting evil out of sight thereby; for the evil that man has by heredity and afterwards from what is his own [ex proprio] is put out of sight, that is, so removed as not to appear, by spiritual truths, which are truths from good. [8] In David: Jehovah covereth Himself with light as with a garment; He stretcheth out the heavens like a curtain; He layeth the beams of His chambers in the waters; He maketh the clouds His chariot; He walketh upon the wings of the wind (Ps. 104:2, 3). The "light with which Jehovah covereth Himself" signifies Divine truth in the heavens; it is called His "garment" because it proceeds from Him as a sun, and is thus outside of Him and about Him. This has a like meaning with the "light" and "the garments" of the Lord, when He was transfigured (Matt. 17:9; Mark 9:3; Luke 9:28-37). "He stretcheth out the heavens like a curtain" signifies filling heaven and them that are therein with Divine truth, and thereby with intelligence; "He layeth the beams of His chambers in the waters" means to fill those who are in the ultimate heaven and in the church with the knowledges of truth and good; "He maketh the clouds His chariot" signifies the doctrine of truth from the literal sense of the Word, "clouds" mean that sense, and "chariot" doctrine; "to walk upon the wings of the wind" signifies the spiritual sense of the Word contained in the literal sense. [9] In Malachi: Unto you that fear My name shall the Sun of righteousness arise, and healing in His wings (Mal. 4:2). "The Sun of righteousness" signifies the good of love, which is the celestial Divine; and the "wings of Jehovah, in which there is healing," signify truth from that good, which is the spiritual Divine; "healing" is reformation thereby. [10] In Moses: As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, beareth them on her wings, so Jehovah doth lead him (Deut. 32:11, 12). Here comparison is made with an "eagle," because "eagle" signifies intelligence, and "wing" the spiritual Divine, which is Divine truth, from which is intelligence. [11] In Isaiah: They that wait upon Jehovah renew their strength, they mount up with a wing like eagles (Isa. 40:31). "To mount up with a wing like eagles" is to ascend into the light of heaven, which is Divine truth or the spiritual Divine from which is intelligence. [12] In Ezekiel: The mountain of height will I plant it; that it may lift up the bough and bear fruit, and become a magnificent cedar; that under it may dwell every bird of every wing (Ezek. 17:23). "A magnificent cedar" signifies the spiritual church; "every bird of every wing" signifies things intellectual which are from spiritual truths. From this it can be seen what "the wings of the cherubim," both here and elsewhere in the Word, signify, namely, the spiritual Divine, which is Divine truth instructing, regenerating, and protecting. [13] As also in Ezekiel: Each cherub had four faces: and each had four wings, their wings were erect one toward the other, each had two wings covering their bodies. I heard the sound of the wings like the sound of great waters, as the voice of Shaddai; when they went, the voice of a tumult like the voice of a camp; when they stood they let down their wings. I heard the voice of their wings kissing each the other, and the voice of wheels beside them; the voice of the wings of the cherubim was heard even unto the court without, as the voice of God Shaddai. The likeness of hands was under their wings (Ezek. 1:4, 6, 23-24; 3:12-13; 10:5, 21). That "wings" here signify the spiritual Divine, which is the Lord's Divine truth in His celestial kingdom, is evident from the particulars of the description here; that there were "four wings" signifies the spiritual Divine in that kingdom; that "their wings were erect one toward the other," and "kissed each other" signifies consociation and conjunction from the Lord of all in that kingdom; that "the wings covered their bodies" signifies the spiritual Divine there encompassing the celestial Divine; that "the sound of their wings was heard as the sound of great waters," and "as the voice of wheels," and "as the voice of Shaddai," and that "the voice of the wings was heard even unto the court without" signifies the quality of the spiritual Divine, that is, of Divine truths in the ultimate heaven; for "voice" is predicated of truth; "waters" signify truths and the perception of truths; "wheels" the truths of doctrinals, because a "chariot" signifies doctrine; and "God Shaddai" means truth rebuking in temptations, and afterwards consoling; the "court without" is the ultimate heaven; the "likeness of hands under the wings" signifies the power of Divine truth. [14] From this also can be seen what the "wings" of the cherubim, that were over the mercy-seat which was upon the ark, signified, which are thus described in Moses: Make one cherub from the one end, and the other cherub from the other end; out of the mercy-seat shall ye make the cherubim on the two ends thereof. And the cherubim shall spread out the wings upwards, covering over the mercy-seat with the wings, and their faces shall be a man to his brother; towards the mercy-seat shall be the faces of the cherubim. And thou shalt put the mercy-seat above the ark; and to the ark thou shalt commit the testimony that I shall give thee (Exod. 25:18-21). Here, too, "cherubim" in like manner signify the Lord's Providence in respect to guarding, that the highest heaven or the celestial kingdom be not approached except through the good of love from the Lord and to the Lord. The "testimony" or the "law," in the ark, signifies the Lord Himself; the "ark" the inmost or the highest heaven; the "mercy-seat" the hearing and reception of all things of worship which are from the good of love, and then expiation; the "wings of the cherubim" signify the spiritual Divine in that heaven or in that kingdom; that "the wings were spread out upwards," and that "they covered the mercy-seat," and that "their faces were toward the mercy-seat" signify the reception itself and hearing. (But all this can be seen more fully explained in Arcana Coelestia, n. 9506-9546.) And as the "wings of the cherubim" and their direction signify Divine truth heard and received by the Lord, therefore it follows in Moses: And there I will meet with thee, and I will speak with thee from above the mercy-seat, from between the two cherubim which are upon the ark of the testimony, all things which I will command unto the sons of Israel (Exod. 25:22, and Num. 7:89). [15] As most expressions in the Word have a contrary sense also, so do "wings," in which sense they signify falsities and reasonings from them; as in Revelation: Out of the smoke [of the pit of the abyss] went forth locusts. And the voice of their wings was as the voice of chariots of many horses running to war (Rev. 9:2-3, 9). "Locusts" signify falsities in extremes, and "horses" reasonings from them, and "war" signifies the combat of falsity against truth; it is therefore said, "the voice of the wings of the locusts was as the voice of chariots of many horses running to war." [16] In Hosea: Ephraim is joined to idols. Their wine is gone; in whoring they have committed whoredom. The wind hath bound her up in its wings, and they shall be ashamed because of their sacrifices (Hos. 4:17-19). "Ephraim" signifies the intellectual, such as it is with those within the church who are illustrated when they read the Word; "idols" signify the falsities of doctrine; therefore "Ephraim joined to idols" signifies a perverted intellectual seizing upon falsities; that "their wine is gone" signifies that the truth of the church is gone, "wine" meaning that truth; "in whoring they have committed whoredom" signifies that they have falsified truths, "whoredom" meaning the falsification of truth; "the wind hath bound up in its wings" signifies reasonings from fallacies, from which are falsities. (What fallacies in respect to things spiritual are, see The Doctrine of the New Jerusalem, n. 53.) "Wind in the wings" has a like signification in Zechariah 5:9.
And they were full of eyes within, signifies Divine Providence and guard. This is evident from the signification of "eyes," as being, in reference to the Lord, His Divine Providence (see above, n. 68, 152). It signifies also guard, because that also is what is signified by "cherubim."
And they had no rest day and night, saying, Holy, holy, holy, signifies that which is most holy proceeding from the Lord. This is evident from the signification of "had no rest day and night;" this, when it is said of the Lord's Divine Providence and guard, which is signified by "the four cherubim" that appeared as four animals, is universally and perpetually, since the Lord's Divine Providence and guard rest not and cease not to eternity. This is evident also from the signification of "Holy, holy, holy," as being that which is most holy proceeding from the Lord, for "holy" thrice named signifies most holy, for this reason, that "three" in the Word signifies what is full, complete, and continuous (see Arcana Coelestia, n. 2788, 4495, 7715). [2] The like is signified by this in Isaiah: I saw the Lord sitting upon a throne, high and lifted up, and His skirts filled the temple. Above it stood the seraphim: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, Holy, holy, holy, Jehovah of Hosts; the fullness of all the earth is His glory (Isa. 6:1-3). The "seraphim" here have a like signification with the "cherubim;" and the throne high and lifted up" signifies the Divine proceeding from which is heaven; "the skirts that filled the temple" signify the Divine truth proceeding from the Lord in the ultimates of heaven and in the church; "the wings with which the seraphim covered their faces and their feet, and with which they did fly," signify the spiritual Divine in firsts and in lasts and the extension thereof on every side, thus omnipresence; "Holy, holy, holy," signifies what is most holy; that this is the Divine truth that fills all things is signified by "the fullness of all the earth is His glory. (That "glory" is the Divine truth, see above, n. 33; and that the Lord only is holy, and that "holy" is predicated of the Divine truth that proceeds from Him, see above, n. 204.)
Lord God Almighty, who was, and who is, and who is to come, signifies the infinite and eternal. This is evident from the signification of "Almighty" as being that He is the infinite (of which presently), and from the signification of "who was, who is, and who is to come," as being that He is the eternal (see above, n. 23). There are two things that can be predicated only of Jehovah, that is, the Lord, namely, infinity and eternity; infinity of His esse, which is the Divine good of His Divine love; eternity of His existere from that esse, which is the Divine truth of His Divine wisdom. These two are Divine in themselves. Out of these the universe was created; consequently all things in the universe are referable to good and to truth, and good everywhere is the esse of a thing, and truth is the existere therefrom; but these two in all things of the universe are finite. It is therefore here said "Lord God," for "Lord" signifies the Divine good of the Divine love, and "God" the Divine truth of the Divine wisdom. (That Jehovah in the Word is called "Lord" from Divine good, see Arcana Coelestia, n. 4973, 9167, 9194; and that He is called "God" from Divine truth, n. 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167.) From this it is clear that "Almighty" signifies the infinite, and that "Who was, who is, and who is to come," signifies the eternal.
Verses 9-11. And when the animals gave glory and honor and thanksgiving to Him that sitteth upon the throne, that liveth unto ages of ages, the four and twenty elders fell down before Him that sitteth upon the throne, and worshipped Him that liveth unto ages of ages, and cast off their crowns before the throne, saying, Thou art worthy, O Lord, to receive the glory and the honor and the power, for Thou hast created all things, and by Thy will they are, and they were created. 9. "And when the animals gave glory and honor and thanksgiving," signifies Divine truth and Divine good and glorification (n. 288); "to Him that sitteth upon the throne, that liveth unto ages of ages," signifies from whom are all things of heaven and of the church and eternal life (n. 289). 10, 11. "The four and twenty elders fell down before Him that sitteth upon the throne," signifies humiliation, and then acknowledgment by those who are in truth from good, that all things of heaven and the church are from the Lord (n. 290); "and worshiped Him that liveth unto ages of ages," signifies humiliation and then acknowledgment that from the Lord is eternal life (n. 291); "and cast off their crowns before the throne," signifies humiliation and then acknowledgment in heart that there is nothing of good from themselves but that everything is from the Lord (n. 292); "saying, Thou art worthy, O Lord, to receive the glory, and the honor, and the power," signifies merit and righteousness belonging to the Lord's Divine Human, that from it is all Divine truth and Divine good and salvation (n. 293); "for Thou hast created all things," signifies that from Him are all existence and life, and heaven also for those who receive (n. 294); "and by Thy will they are, and they were created," signifies that through Divine good they have being, and through Divine truth they have existence (n. 295).
Verse 9. And when the animals gave glory and honor and thanksgiving, signifies Divine truth and Divine good and glorification. This is evident from the signification of "glory and honor," as being, in reference to the Lord, Divine truth and Divine good; "glory" being Divine truth, and "honor" Divine good (of which presently); and from the signification of "thanksgiving," as being glorification. Let it first be told what is here meant by glorification. Glorification, when it is from the Lord, is a perpetual influx with angels and men of Divine good with Divine truth; and glorification of the Lord among angels and men is reception and acknowledgment in heart that all good and all truth are from the Lord, and thence all intelligence, wisdom, and blessedness; this in the spiritual sense is what "giving thanks" signifies. Moreover, all glorification of the Lord by the angels of heaven and by the men of the church is not from themselves, but flows in from the Lord. Glorification that is from men and not from the Lord is not from the heart, but only from the activity of the memory, and thus from the mouth; and what goes forth from the memory and the mouth only, and not through them from the heart, is not heard in heaven, thus is not received by the Lord, but goes out into the world like any other sonorous words. This glorification is not an acknowledgment in heart that all good and all truth are from the Lord. It is said an acknowledgment in heart, which means from the life of the love; for "heart," in the Word, signifies love, and love is a life according to the Lord's precepts; when man is in this life, then there is glorification of the Lord, which is acknowledgment from the heart that all good and truth is from the Lord. This is meant by "being glorified," in John: If ye abide in Me, and My words abide in you, ask whatsoever ye will and it shall be done unto you. Herein is My Father glorified, that ye bear much fruit, and that ye be My disciples (John 15:7-8). [2] "The four animals," which were cherubim, "gave glory and honor and thanksgiving," because Divine truth and Divine good and glorification, which are signified by glory, honor, and thanksgiving, proceed and flow in from the Lord; for these cherubim signify the Lord in respect to providence and guard (see above, n. 277); and they were "in the midst of the throne, and around the throne" (as is manifest from verse 6), and the Lord was "upon the throne" (verse 2); from which it is clear that these things were from the Lord; but reception and acknowledgment in heart are meant by the words of the verse following, where it is said, that when these things had been heard, "the four and twenty elders fell down before Him that sitteth on the throne, and worshipped Him that liveth unto ages of ages, and cast their crowns before the throne." [3] In the Word, "glory and honor" is a frequent expression, and "glory" everywhere signifies truth, and "honor" good. The two are mentioned together because in the particulars of the Word there is a heavenly marriage, which is the conjunction of truth and good. There is this marriage in the particulars of the Word, because the Divine that proceeds from the Lord is Divine truth united to Divine good; and because these together make heaven and also make the church, therefore this marriage is in the particulars of the Word; so also in the particulars of the Word is the Divine from the Lord, and the Lord Himself; this is why the Word is most holy. (That there is such a marriage in the particulars of the Word, see above, n. 238; and Arcana Coelestia, n. 2516, 2712, 3004, 3005, 3009, 4138, 5138, 5194, 5502, 6343, 7022, 7945, 8339, 9263, 9314.) [4] That "glory" signifies Divine truth from the Lord, see above (n. 33); that "honor" signifies Divine good follows from what has been said concerning the heavenly marriage in the particulars of the Word; as can also be seen from the following passages. In David: Jehovah made the heavens; glory and honor are before Him; strength and splendor are in His sanctuary (Ps. 96:5-6). By "the heavens" the Divine that proceeds from the Lord is meant, since the heavens are from His Divine; and as the Divine that proceeds and makes the heavens is Divine truth and Divine good, it is said, "glory and honor are before Him;" "sanctuary" means the church; Divine good and Divine truth therein are meant by "strength and splendor." (That the Divine of the Lord makes the heavens, see in the work on Heaven and Hell, n. 7-12; and that the Divine of the Lord in the heavens is Divine truth and Divine good, n. 7, 13, 133, 137, 139-140.) [5] In the same: O Jehovah God, Thou art very great; Thou hast put on glory and honor (Ps. 104:1). "To put on glory and honor" signifies, in reference to Jehovah, His girding Himself with Divine truth and Divine good, for these proceed from Him, and thus gird Him, and make the heavens; therefore in the Word they are called "His vesture" and "His covering" (see above, n. 65, 271). [6] In the same: The works of Jehovah are great. Glory and honor are His work (Ps. 111:2-3). "The works of Jehovah" mean all things that proceed from Him and are done by Him; and as these are referable to Divine truth and Divine good, it is said, "His work is glory and honor." [7] In the same: Generation to generation shall praise Thy works, and shall declare Thy mighty acts. Upon the honor of the magnificence of Thy glory and the words of Thy wonders will I meditate. And I will make known to the sons of men His mighty acts, and the glory of the honor of His kingdom (Ps. 145:4-5, 12). "The honor of the magnificence of glory" means Divine good united to Divine truth; and "the glory of the honor" means Divine truth united to Divine good. This is so said because the unition is reciprocal; for Divine good proceeds from the Lord united to Divine truth; but by the angels in heaven and by the men of the church Divine truth is received and is united to Divine good; it is therefore said, "the glory of the honor of His kingdom," for "His kingdom" means heaven and the church. [8] In the same: Glory and honor wilt thou lay upon Him; for thou settest Him blessings forever (Ps. 21:5, 6). These things were said of the Lord, and "glory and honor upon Him" means all Divine truth and Divine good. [9] In the same: Gird Thy sword upon the thigh, O mighty One in Thy glory and honor. And in Thy honor mount, ride upon the word of truth (Ps. 45:3, 4). This also is said of the Lord; "to gird the sword upon the thigh" signifies Divine truth combating from Divine good (that this is signified by "sword upon the thigh," see Arcana Coelestia, n. 10488); and because the Lord from Divine truth subjugated the hells, and brought the heavens into order, He is said to be "mighty in glory and honor," and also "in honor mount and ride upon the word of truth;" this signifies to act from Divine good through Divine truth. [10] In the same: Thou hast made Him to be a little less than the angels, but thou hast crowned Him with glory and honor (Ps. 8:5). This also is said of the Lord; His state of humiliation is described by "thou hast made Him to be a little less than the angels," and His state of glorification by "thou hast crowned Him with glory and honor." "Glorifying" means uniting the Divine Itself to His Human, and also making His Human Divine. [11] In Isaiah: Rejoice, ye wilderness and dry place, and let the plain of the desert exult and blossom as the rose, in blossoming let it blossom and exalt; the glory of Lebanon has been given to it, the honor of Carmel and Sharon: they shall see the glory of Jehovah, and the honor of our God (Isa. 35:1, 2). This treats of the enlightenment of the Gentiles; that ignorance of truth and good is signified by "the wilderness and the dry place;" their joy in consequence of instruction in truths and enlightenment is signified by "rejoicing, exulting, and blossoming;" "the glory of Lebanon given to them" signifies Divine truth; and "the honor of Carmel and Sharon" signifies Divine good which they receive; this is why it is also said "they shall see the glory of Jehovah, and the honor of our God." [12] In Revelation: The nations that have been saved shall walk by its light, and the kings of the earth shall bring their glory and honor to it. And the glory and honor of the nations shall be brought into it (Rev. 21:24, 26). This is said of the New Jerusalem, by which a new church in the heavens and on earth is signified; "nations" there signify all who are in good; and the "kings of the earth" all who are in truths from good; it is said of both that "they shall bring their glory and honor into it," which means worship from the good of love to the Lord and from the truths of faith which are from the good of charity towards the neighbor.
To Him that sitteth upon the throne, that liveth unto ages of ages, signifies from whom are all things of heaven and of the church and eternal life. This is evident from the signification of "throne," as being, in reference to the Lord, in general the whole heaven, in particular the spiritual heaven, and abstractly Divine truth proceeding; and as through this the heavens have existence, therefore "throne" here signifies all things of heaven and of the church (see above n. 253); that "He that sitteth upon the throne" is the Lord, see also above (n. 267, 268). This is also evident from the signification of "living unto ages of ages," as being that eternal life is from Him (see above, n. 84); for "He that liveth" signifies that He alone is life, and therefore that everything of life with angels and men is from Him; and "unto ages of ages" signifies eternity. "Unto ages of ages" signifies eternity because in the world it signifies time throughout its whole extent; but in heaven, where there is not time like that in the world, it signifies eternity; for the sense of the letter of the Word is made up of such things as are in the world, but its spiritual sense is made up of such things as are in heaven; and this in order that the Divine may close into the natural things of the world as into its ultimates, and may rest in them, and subsist upon them; therefore it is said, "ages of ages," and not eternity.
Verse 10. The four and twenty elders fell down before Him that sitteth upon the throne, signifies humiliation, and then acknowledgment by those who are in truth from good, that all things of heaven and the church are from the Lord. This is evident from the signification of "falling down," as being humiliation, and then acknowledgment in heart; also from the signification of "four and twenty elders" as being those who are in truths from good (see above, n. 270); also from the signification of "He that sat upon the throne," as being the Lord from whom are all things of heaven and of the church (see just above, n. 289). This and the following verses of this chapter treat of the reception of Divine truth and Divine good by the angels of heaven, and by the men of the church; while the verse immediately preceding treats of the Lord, that from Him Divine good and Divine truth proceed; this is signified by "the animals gave glory and honor and thanksgiving to Him that sitteth upon the throne and liveth unto ages of ages" (see above, n. 288, 289); but "the elders fell down before Him that sitteth upon the throne, and worshiped Him that liveth unto ages of ages," signifies reception and acknowledgment; for "to fall down" signifies humiliation, reception, and acknowledgment, and "the four and twenty elders" signify all who are in truth from good, both in the heavens and on earth. [2] It is to be known that the reception of Divine truth and Divine good, and the acknowledgment in heart that all things of heaven and the church and eternal life are from the Lord, are only with those who are in truth from good; and for the reason that such only are in love and faith; and it is those who are in love and faith that are conjoined to the Lord in soul and heart; into the soul and heart the Lord flows, and not into those things that are merely of the memory and of the speech therefrom; for the memory is merely the entrance to man, and like a court by which entrance is made; it is like the ruminating stomach with birds and beasts, and to that the memory with man also corresponds. Those things are in the man that are in his will and in his understanding therefrom, or what is the same, that are in his faith therefrom. Whether it is said that man is in good and truth: or that he is in love and faith, it is the same, since all good is of love, and all truth is of faith.
And worshiped Him that liveth unto ages of ages, signifies humiliation, and then acknowledgment that from the Lord is eternal life. This is evident from the signification of "falling down and worshiping," as being humiliation and then acknowledgment in heart; also from the signification of "Him that liveth unto ages of ages," as being that from the Lord is eternal life (see just above, n. 289). It is said humiliation, and then acknowledgment in heart, namely, that from the Lord are all good and all truth, and thence all intelligence, wisdom, and blessedness, since this acknowledgment is not given with anyone except in a state of humiliation; for when in humiliation, then man is removed from what is his own [ex suo proprio]; and what is man's own [proprium] receives and acknowledges nothing of good and truth from the Lord, for what is man's own [proprium] is nothing but evil, and evil rejects all good and all truth of heaven and the church. From this it can be seen why there must be humiliation, and why "falling down and worshiping" signifies humiliation, and then acknowledgment in heart.
And cast off their crowns before the throne, signifies humiliation, and then acknowledgment in heart that there is nothing of good from themselves, but that everything is from the Lord. This is evident from the signification of "crown," as being good and wisdom therefrom (see above, n. 272); also from the signification of "to cast off before the throne," that is to lay down there, as being to acknowledge from humiliation that this is not from oneself but from the Lord alone; for "to cast off" is to renounce from oneself, and "to lay down before the throne" is to acknowledge that it is from the Lord alone. The good here signified by "crowns" is the good of love and of charity; this good flows in from the Lord alone, and is received by the angels of heaven and by the men of the church in the truths that are from the Word. Truths from the Word with angels and men are in their memory; from it the Lord calls them out and conjoins them with good so far as the angel or man is in the spiritual affection of truth, and this affection he has when he lives according to the truths from the Word. Conjunction is effected in the interior or spiritual man, and from that in the exterior or natural man. This conjunction makes the church with man while he lives on the earth, and afterwards makes heaven with him; from which it is clear that without such conjunction no one can be saved; also that there is no conjunction of good and truth unless the man is living the life of love; to live the life of love is to do the Lord's commandments, for to love is to do, since what man loves that he wills and that he does, but what he does not love that he does not will and therefore does not do.
Verse 11. Saying, Thou art worthy, O Lord, to receive the glory, and the honor, and the power, signifies merit and righteousness belonging to the Lord's Divine Human, that from it is all Divine truth and Divine good and salvation. This is evident from the signification of "Thou art worthy, O Lord," as being merit and righteousness belonging to the Lord's Divine Human (of which presently); also from the signification of "glory and honor," as being in reference to the Lord's Divine truth and Divine good which are from Him (see above, n. 288), also from the signification of "power," as being salvation. "Power" here signifies salvation because all Divine power looks to salvation as an end; for by Divine power man is reformed, and afterwards introduced into heaven, and there withheld from evil and falsity and held in good and truth; and this the Lord only can effect. Those who claim for themselves the power to effect this are wholly ignorant of what salvation is, for they do not know what reformation is, nor what heaven with man is. To claim to oneself the Lord's power is to claim power over the Lord Himself, which power is called "the power of darkness" (Luke 22:53). [2] That the power predicated of the Lord has regard chiefly to salvation is evident from the following passages. In John: Jesus said, Father, Thou hast given (to the Son) power over all flesh, that to all whom Thou hast given Him to them He should give eternal life (John 17:2). In the same: As many as received Him, to them gave He power to become sons of God, to them that believe in His name (John 1:12). In the same: I am the vine, ye are the branches; he that abideth in Me, and I in him, the same beareth much fruit; for apart from Me ye cannot do anything (John 15:5). In Mark: They were astonished at His doctrine; for He was teaching them as having authority (Mark 1:22). In Luke: With authority and power He commands unclean spirits and they go forth (Luke 4:36); besides other passages. Moreover, the Lord has power over all things because He is God alone; but the salvation of the human race is the principal object of power, since for the sake of that the heavens and the worlds were created; and salvation is the reception of the proceeding Divine. [3] "Thou art worthy, O Lord," signifies the merit and righteousness pertaining to the Lord's Divine Human, because "Thou art worthy" signifies that He had merit. The Lord's merit is that when He was in the world He subjugated the hells, and brought into order all things in the heavens, and glorified His Human, and this from His own power. By this means He saved all of the human race who believe in Him, that is, who love to do His precepts (John 1:12, 13). Moreover, this merit is called in the Word "righteousness," (justice) and the Lord in respect to His Divine Human is called from this: Jehovah our Righteousness (Jer. 23:5-6; 33:15-16). (Of this merit, or this righteousness of the Lord, see further in The Doctrine of the New Jerusalem, n. 293, 294; and in the quotations there from Arcana Coelestia, n. 300-306.)
For Thou hast created all things, signifies that from Him are all existence and life, and heaven also for those who receive. This is evident from the signification of "to create," as being not only that all things came into existence from the Lord, but also that all life is from Him; and as the spiritual sense of the Word treats only of heaven and the church, therefore "to create" signifies primarily here to reform, thus to give heaven to those who receive, for this is to reform. That the existence of all things is from the Lord, see in the work on Heaven and Hell (n. 7-12, and n. 137); and that all life is from the Lord (n. 9; and in The Doctrine of the New Jerusalem, n. 278). But here "to create" does not signify natural existence and life, but spiritual existence and life; and this is what is everywhere signified in the Word by "creating;" and for the reason that the existence of heaven and earth is not the end of creation, but a means to the end; the end of creation is that the human race may exist so that from it there may be an angelic heaven; and as this is the end, "to create" signifies to reform, which is to give heaven to those who receive. In the spiritual sense of the Word ends are meant, but in the sense of the letter only the means that involve the ends are spoken of; in this way the spiritual lies hid in the letter of the Word. [2] That "to create" signifies to reform and regenerate men, and thus to establish the church, can be seen from the passages in the Word where this term occurs, as in the following. In Isaiah: I will give in the wilderness the cedar of Shittah, and the myrtle, and the oil tree; that they may see and know, and consider and understand together, that the hand of Jehovah hath done this, and the Holy One of Israel hath created it (Isa. 41:19, 20). This treats of the establishment of the church among the Gentiles; "wilderness" signifies the absence of good, because of the ignorance of truth, for every good into which man is reformed is given only through truths; "the cedar of shittah" signifies genuine truth; "the myrtle and the oil tree" signify spiritual good and celestial good; whence it is clear what is signified by, "I will give in the wilderness the cedar of shittah, and the myrtle, and the oil tree," when the Gentiles that are not in the good of heaven and of the church, because in ignorance of the truth, are treated of; "that they may see and know, and consider and understand together," signifies the knowledges, understanding, perception, and affection, that are of the love of good and truth; from this signification it is clear that "the Holy One of Israel hath created it" signifies reformation, the that "to create" is to reform. [3] In the same: Thus said Jehovah thy Creator, O Jacob, and thy Former, O Israel, for I have redeemed thee, I have called thee by thy name; thou art Mine. Bring My sons from far, and My daughters from the end of the earth, everyone that is called by My name; into My glory I have created, I have formed, and I have made him. I am Jehovah your Holy One, the Creator of Israel, your King (Isa. 43:1, 6, 7, 15). This also treats of the establishment of a church among the Gentiles; and with reference to their reformation Jehovah is called "Creator" and "Former;" therefore it is said, "I have redeemed thee, I have called thee by thy name, thou art Mine." "Bring My sons from far, and My daughters from the end of the earth," signifies the Gentiles that are outside of the church, but that receive the truths and goods of the church from the Lord; "from far" and "from the end of the earth" signify those who are outside of the church, "earth (or land)" meaning the church, "sons" those who receive truths, and "daughters" those who receive goods. These are said to be "created, formed, and made into glory," "glory" meaning the Divine truth that they receive. [4] In David: Create for me a clean heart, O God, and renew a firm spirit in the midst of me (Ps. 51:10). "To create a clean heart" signifies to reform in respect to the good of love; "to renew a firm spirit in the midst of me" signifies to reform in respect to the truth of faith; for "heart" signifies the good of love, and "spirit" a life according to the Divine truth, which is the faith of truth. [5] In the same: Wherefore hast Thou created in vain the sons of man? where are Thy former mercies? (Ps. 89:47, 49). "To create the sons of man" signifies to reform through Divine truth; "the sons of man" are those who are in Divine truths, thus, abstractly, Divine truths. [6] In the same: The nations shall fear the name of Jehovah, and all the kings of the earth Thy glory, because Jehovah hath built up Zion. This shall be written for the generation to come; and a people that shall be created shall praise Jah (Ps. 102:15, 16, 18). This treats of reformation; "the nations that shall fear the name of Jehovah" mean those who are in good; and "the kings of the earth" those who are in truths from good; "to build up Zion" signifies to establish the church, "Zion" meaning the church "the people that shall be created and shall praise Jah" signifies all those who are reformed. [7] In the same: Thou givest to them, they gather; Thou openest Thine hand, they are satisfied with good. Thou sendest forth Thy spirit, they are created; and Thou renewest the faces of the earth (Ps. 104:28, 30). It is plain here that "to create" means to reform; for "Jehovah giveth to them, they gather," signifies that they receive the truths that are given by the Lord; "Thou openest Thine hand, they are filled with good," signifies that they receive the good that flows in from the Lord; "Thou sendest forth Thy spirit, they are created," signifies that in respect to the life they are reformed according to Divine truth; "and Thou renewest the faces of the earth" signifies the establishment of the church. [8] In Isaiah: Lift up your eyes on high, and see; who hath created these? He that bringeth out their host in number, that calleth them all by name: God from eternity; Jehovah, the Creator of the ends of the earth, wearieth not (Isa. 40:26, 28). This also treats of reformation, which is signified by "creating;" "the host that Jehovah doth bring out" signifies all truths and goods; "to call by name" signifies reception according to each one's quality; "to create the ends of the earth" signifies to establish the church, thus to reform those who are therein. [9] In Ezekiel: Thou hast been in Eden, the garden of God; every precious stone was thy covering; in the day that thou wast created they were prepared. Thou wast perfect in thy ways in 294-1 the day that thou wast created, until perversity was found in thee (Ezek. 28:13, 15). This is said of the king of Tyre, by whom those who are in truths and through truths are in good are signified; of such it is said that they "have been in the garden of God, and that every precious stone was their covering;" "garden of God" signifies intelligence, and the "precious stones" here named signify the knowledges of truth and good; these are called a "covering" because they are in the natural man, and the natural man covers the spiritual; these are said to have "been prepared in the day that they were created," that is, in the day that they were reformed. This makes clear what is signified by "thou wast perfect in thy ways from the day thou wast created." [10] In Isaiah: Jehovah will create over every dwelling place of Mount Zion, and over her assemblies, a cloud by day, and the brightness of a flame of fire by night; for over all the glory shall be a covering (Isa. 4:5). "Zion" signifies the church in respect to the Word; the internal or spiritual sense of the Word in respect to good is meant by its "dwelling place;" the external or literal sense in respect to truths is meant by "the cloud by day," and in respect to good by "the brightness of the flame of fire by night." Because this sense covers and hides the spiritual sense it is called "a covering over all the glory," "glory" meaning the spiritual sense; these are said to be "created" because they are the truths of heaven and the church. [11] In Malachi: Hath not one God created us? wherefore do we act perfidiously? (Mal. 2:10). Here "hath created us" signifies hath reformed that they might be a church; therefore it is said, "wherefore do we act perfidiously?" [12] In Isaiah: Thus said God Jehovah, He hath created the heavens, and spreadeth them out; He that stretcheth out the earth; He that giveth breath unto the people upon it, and spirit to them that walk therein (Isa. 42:5). "Creating the heavens and spreading them out" and "stretching out the earth" signifies to reform; "the heavens" signify both the heavens and the internals of the church; for the internals of the church are the heavens with the men that are in them; "the earth" signifies the external of the church, which is said to be "spread out" and "stretched out" when truths from good are multiplied. It is plain that reformation by truths is signified, for it is said, "He that giveth breath unto the people upon it, and spirit to them that walk therein." [13] In the same: Jehovah, creating the heavens, forming the earth and making it; He hath not created it a void. He formed it to be inhabited (Isa. 45:12, 18). "The heavens," "the earth," and "to create" have a like signification here as in the passage adduced above; "He hath not created it a void" signifies that it is not without truth and good, in which those are that have been reformed; lack of these is a void; "He hath formed it to be inhabited" signifies that they should live according to good and truth and from them, for "to inhabit" signifies to live. [14] In the same: Behold, I create a new heaven and a new earth. Rejoice and exult for ever in that which I create; behold, I will create Jerusalem an exultation, and her people a joy (Isa. 65:17-18). "To create a new heaven and a new earth" does not mean a visible heaven and a habitable earth, but a new church, internal and external; "heaven" meaning the internal of the church, and "earth" its external. (What the internal of the church is, and what the external, see in The Doctrine of the New Jerusalem, n. 246.) It is therefore said, "Behold, I will create Jerusalem an exultation, and her people a joy;" "Jerusalem" is the church, "exultation" its delight from good, and "joy" its delight from truth. [15] "The new heavens and the new earth" in the same prophet (Isa. 66:22), and in Revelation (21:1) have a like signification; also the following in the first chapter of Genesis: In the beginning Jehovah created heaven and earth. And the earth was void and empty; and darkness was upon the faces of the deep. And the spirit of God moved upon the faces of the earth. 294-2 And God said, Let there be light; and there was light. And God created man in His own image, in the image of God created He him; male and female created He them (Gen. 1:1-3, 27). This treats of the establishment of the first church on this earth; the reformation of the men of that church in respect to their internal and their external is meant in this chapter by the creation of the heaven and the earth. That previously there was no church, because men were without good and truth, is signified by "the earth was void and empty;" and that they were previously in dense ignorance and also in falsities, is signified by "darkness was upon the faces of the deep;" their first enlightenment is signified by "the spirit of God moved upon the faces of the waters," and by "God said, Let there be light, and there was light;" "the spirit of God" signifies Divine truth proceeding from the Lord, and "to move upon the faces of the waters" signifies illustration; the like is signified by "light;" "and there was light" signifies the reception of Divine truth; "God created man into His own image" signifies so that man might be in the love of good and truth, and might correspond to heaven as a likeness of it, since the love of good and truth is "an image of God;" therefore also the angelic heaven is "an image of God;" consequently the angelic heaven in the Lord's sight is as one man (see in the work on Heaven and Hell, n. 59-102). "Male and female created He them" signifies that He reformed them in respect to truth and good, "male" means truth, and "female" good. This makes clear that this and the following chapter describe not the creation of heaven and earth, but the new creation or reformation of the men of the first church, and that like things are meant by "the new heaven and the new earth" and their "creation" in the passages cited just above. [16] That "creation" in the Word signifies the reformation and establishment of the church, which is effected by means of the Divine truth that proceeds from the Lord, is plain from the following. In John: In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him, and without Him was not anything made that hath been made. In Him was life; and the life was the light of men. And the light shineth in the darkness, and the darkness apprehended it not. That was the true Light, which lighteth every man coming into the world. The world was made by Him, and the world knew Him not. And the Word became flesh and dwelt among us, and we beheld His glory (John 1:1-5, 9-10, 14). "The Word" means here the Lord in respect to Divine truth; that all things were created by Divine truth is meant by "All things were made by Him, and without Him was not anything made that hath been made;" also by "the world was made by Him." Since "the Word" means the Lord in respect to Divine truth it is said, "In Him was life, and the life was the light of men; that it was the true light," "light" signifying Divine truth, and "life" all intelligence and wisdom from Divine truth; for this constitutes man's very life, and eternal life also is in accordance therewith. The Lord's presence with everyone with His Divine truth, from which are life and light, is meant by "the light shineth in the darkness, and lighteth every man coming into the world;" but that those who are in the falsities of evil do not perceive it, thus do not receive it, is meant by "the darkness apprehended it not," and by "the world knew Him not;" for "darkness" signifies the falsities of evil. It is very plain that it is the Lord in respect to the Divine Human that is here meant by "the Word," for it is said, "And the Word became flesh, and dwelt among us, and we beheld His glory," "glory" also signifying the Divine truth. (That all things were created by Divine truth proceeding from the Lord, which is here meant by "the Word," see in the work on Heaven and Hell, n. 137, 139; and in The Doctrine of the New Jerusalem, n. 263.) This also makes clear that "to make" or "to create" here also signifies to make man new, or to reform him; for here, like as in the book of Genesis, "light" is immediately mentioned, which signifies Divine truth proceeding, by which all are reformed (see in the work on Heaven and Hell, n. 126-140; and in The Doctrine of the New Jerusalem, n. 49).
And by Thy will they are, and they were created, signifies that through Divine good they have being, and through Divine truth they have existence. This is evident from the signification of "will," as being, in reference to the Lord, the Divine love; also from the signification of "are" [sunt] or "being" [esse], as the good of love, here the Divine good of the Divine love received (of which presently), also from the signification of "they were created," or "being created," as being Divine truth also received, thus those reformed by it. "To be created" signifies to have existence, because only those who have been reformed are said to have existence; for in them is life, and they have intelligence and wisdom; while those who are not reformed have no life in them, but spiritual death, neither have they intelligence and wisdom, but insanity and folly, therefore they are not said to have existence. Everything indeed, that appears to any of the senses is said to have existence, but this cannot be said of man spiritually unless he is in good and truth; for man is created that he may be living, intelligent, and wise; consequently when he is dead, insane, and foolish, to that extent he does not exist as a man. There are two things that cause man to be a man, namely, good and truth, both from the Lord; good is the esse of his life, but truth is the existere of life therefrom; for all truth has existence from good, since it is the form and therefore the quality of good; and since good is the esse of life, and truth is the existere of life therefrom, and "to be created" signifies to have existence, it is said, "by Thy will they are, and they were created." This, then, is the spiritual in these words. [2] "Will" in reference to the Lord means Divine love; because the Divine Itself, from which are all things, is the Divine love. The Lord, therefore, appears before the angels as a Sun, fiery and flaming, and this for the reason that in the spiritual world love appears as fire, consequently in reference to the Lord, heaven, and the church, "fire" in the Word signifies love. From that sun in the heavens heat and light proceed; and heat there is Divine good proceeding, and light is Divine truth proceeding. (This is more fully shown in the work on Heaven and Hell, On the Sun of Heaven, n. 116-125; and On Heat and Light in Heaven, n. 126-140.) And since the Divine Itself from which are all things is the Divine love, so "will" in reference to the Lord is Divine love, for what love itself wills, that is the good of love; the truth which is said to be of faith is merely a means that good may have existence, and that truth may afterwards exist from good. Will and understanding with man are from this origin, the will is the receptacle of the good of love with man, and the understanding is the receptacle of the truth of faith with him. The understanding is the medium by which the will may be reformed, and by which afterwards the will may appear in form, such as it is by means of the understanding. From this it is clear that the will is the esse of man's life, and the understanding is the existere of life therefrom. (But this is also more fully shown in The Doctrine of the New Jerusalem, where the Will and Understanding are treated of, n. 28-35.) [3] Because man's will is his love, and God's will is the Divine love, it can be seen what is meant in the spiritual sense by "doing the will of God" and "the will of the Father," namely, that it is to love God above all things, and the neighbor as oneself. And as to love is to will, so it is also to do; for what a man loves, that he wills, and what he wills he also does. Therefore "doing the will of God" or "of the Father" means doing His commandments, or living according to them from the affection of love or charity. This is what is meant by "the will of God" and "of the Father" in the following passages. In John: God heareth not sinners; but if anyone worship God and do His will, him He heareth (John 9:31). In Matthew (that the one who does the will of the Father who is in the heavens shall enter into the kingdom of the heavens): Not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of the heavens, but He that doeth the will of My Father that is in the heavens (Matt. 7:21). In the same: Thy kingdom come; Thy will be done, as in heaven so upon the earth (Matt. 6:10). In the same: It is not the will of the Father that one of these little ones should perish (Matt. 18:14). "It is not His will that one of these little ones should perish" means evidently love. It is said "the will of the Father," because "Father" means Divine good. In John: If ye abide in Me, and My words abide in you, you may ask whatsoever ye will, and it shall be done unto you (John 15:7). Whatsoever they will and ask shall be done for those who abide in the Lord and in whom His words abide, because they then will nothing except what the Lord gives them to will, and that is good, and good is from Him. [4] The Lord's will in the Old Testament is called His "good pleasure," and this likewise means the Divine love; and to do His good pleasure or His will signifies to love God and the neighbor, thus to live according to the commandments of the Lord, since this is to love God and the neighbor, and this comes down from the Lord's love. For no one can love the Lord and the neighbor except from the Lord; for this is the veriest good for man, and all good is from the Lord. That "good pleasure" has this signification is clear from the following passages. In Isaiah: In My wrath I smote thee, but in My good pleasure have I had mercy on thee (Isa. 60:10). "To smite in anger" signifies temptation; "in good pleasure to have mercy" signifies deliverance from love; "to have mercy" is to do good to the needy from love. [5] In David: My prayer is unto thee, O Jehovah, in the time of good pleasure; O God, for the greatness of Thy mercy answer me, in the truth of Thy salvation (Ps. 69:13). "The time of Jehovah's good pleasure" signifies acceptance from love; "time," when said of men, signifies the existing state, but in reference to Jehovah, perpetual existing, thus His love, because this is perpetual. Hearing and help from love through the proceeding Divine which is the Divine truth, is signified by "for the greatness of Thy mercy answer me, in the truth of Thy salvation." [6] In Isaiah: Jehovah said, In the time of My good pleasure have I answered thee, and in the day of salvation have I helped thee (Isa. 49:8). Here also "the time of good pleasure," that is, of will, signifies the Divine love; and "to answer" signifies to bring aid, and to benefit. [7] In the same: To proclaim the year of Jehovah's good pleasure, to comfort all that mourn (Isa. 61:2). This is said of the coming of the Lord; and "the year of Jehovah's good pleasure" signifies the time and state of the men of the church, when from love they are to be succored, therefore it is also said, "to comfort all that mourn." [8] In David: Thou dost bless the righteous; Thou wilt compass him with Thy good pleasure as with a shield (Ps. 5:12). Here "good pleasure" stands plainly for the Divine love, from which the Lord protects everyone; protection by the Lord from love is signified by "Thou wilt compass him as with a shield." [9] In the same: Jehovah openeth the hand and satisfieth every living thing with His good pleasure (Ps. 145:16); "to open the hand" signifies to gift with good; and "to satisfy every living thing with good pleasure" signifies from love to enrich with Divine truth all who receive life from Him. [10] In Moses: Of the precious things of the earth and the fullness thereof and the good pleasure of Him that dwelleth in the thorn-bush, let them come upon the head of Joseph, and upon the crown of the head of the Nazarite of his brethren. O Naphtali, satisfied with the good pleasure and the blessings of Jehovah (Deut. 33:16, 23). "Joseph" in the highest sense signifies the Lord in respect to the spiritual Divine; in the internal sense the spiritual kingdom; and in the external, salvation, the fructification of good, and the multiplication of truth (see Arcana Coelestia, n. 3969, 3971, 4669, 6417). This makes clear what is signified by Joseph's having "of the precious things of the earth and the fullness thereof, and the good pleasure of Him that dwelleth in the thornbush;" "the precious things of the earth" are spiritual goods and truths therefrom belonging to the church; "the earth" is the church; the "good pleasure of Him that dwelleth in the thorn-bush" is the Lord's Divine love of truth; the "thorn-bush" in which the Lord appeared to Moses signifies that Divine love; "the head of Joseph" signifies the wisdom of the internal man; and "the crown of the head of the Nazarite of his brethren" signifies the intelligence and knowledge [scientia] of the external man; "Naphtali" (named from wrestlings) signifies temptations and after them consolation and blessing from the Divine love, which is meant by "satisfied with the good pleasure and the blessing of Jehovah." [11] In Isaiah: Wilt thou call this a fast, and the day of Jehovah's good pleasure? Is it not to break thy bread to the hungry; and when thou seest the naked that thou cover him? (Isa. 58:5, 7). That "Jehovah's good pleasure," in reference to men, signifies to live according to His commandments, which is to love God and the neighbor (as was said above) is evident; for it is said that "His good pleasure is to break the bread to the hungry, and to cover the naked;" "to break bread to the hungry" signifies from love to do good to the neighbor who desires good; and "to cover the naked" signifies to instruct in truths him who desires to be instructed. [12] In David: I delight in doing Thy good pleasure (that is, Thy will) O my God; and Thy law is in my bowels (Ps. 40: 8). In the same: Teach me to do Thy good pleasure; Thy good spirit shall lead me into the land of uprightness (Ps. 143:10). In the same: Bless ye Jehovah, all His hosts; ye ministers of His that do His good pleasure (Ps. 103:21). To "do the good pleasure of Jehovah God" signifies to live according to His commandments; this is His good pleasure or His will, because from Divine love He wills that all should be saved, and by it they are saved. Moreover, in the Hebrew expression "good pleasure" also means will; for whatever is done according to the will is well pleasing, and the Divine love wills nothing else than that love from itself may be with angels and men, and His love is with them when they love to live according to His commandments. That this is to love the Lord He teaches in John 14:15, 21, 23, 24; 15:10, 14; 21:15-17). [13] That "will" signifies love in a contrary sense, namely, the love of evil and the love of falsity, is evident in John: As many as received Jesus, to them gave He the power to become the sons of God, to them that believe in His name; who were born, not of bloods nor of the will of the flesh nor of the will of man, but from God (John 1:12, 13). "To believe in the Lord's name" signifies to live according to the commandments of His teaching; that "the Lord's name" signifies all things by which He is worshiped, thus all things of love and faith, see above (n. 102, 135). "Not of bloods" signifies not in a life contrary to good and truth; "not of the will of the flesh" signifies not in a love of evil; "not of the will of man" [vir] signifies not in the love of falsity. (That "flesh," in reference to man, means the voluntary that is man's own [proprium voluntarium], thus evil, see Arcana Coelestia, n. 148, 149, 780, 999, 3813, 8409, 10283; and that man [vir] means the intellectual that is man's own [proprium intellectuale], which is falsity, see n. 4823.)
APOCALYPSE. CHAPTER 5 1. And I saw in the right hand of Him that sat upon the throne a book written within and on the back, sealed up with seven seals. 2. And I saw a strong angel proclaiming with a great voice, Who is worthy to open the book, and to loose the seals thereof? 3. And no one was able, in heaven nor upon the earth nor under the earth, to open the book, neither to look thereon. 4. And I wept much, that no one was found worthy to open and to read the book, neither to look thereon. 5. And one of the elders saith unto me, Weep not; behold, the Lion that is from the tribe of Judah, the Root of David, hath overcome to open the book, and to loose the seven seals thereof. 6. And I saw, and behold, in the midst of the throne, and of the four animals, and in the midst of the elders, a Lamb standing as if slain, having seven horns, and seven eyes, which are the seven spirits of God sent forth into all the earth. 7. And He came and took the book out of the right hand of Him that sat upon the throne. 8. And when He had taken the book, the four animals and the four and twenty elders fell down before the Lamb, having every one harps, and golden bowls full of incense, which are the prayers of the saints. 9. And they were singing a new song, saying, Worthy art Thou to take the book, and to open the seals thereof; for Thou wast slain, and didst redeem us to God in Thy blood, out of every tribe and tongue, and people and nation; 10. And hast made us unto our God kings and priests; and we shall reign upon the earth. 11. And I saw, and I heard the voice of many angels round about the throne and the animals and the elders; and the number of them was myriads of myriads, and thousands of thousands; 12. Saying with a great voice, Worthy is the Lamb that was slain to receive the power, and riches, and wisdom, and honor, and glory, and blessing. 13. And every created thing that is in heaven, and on the earth, and under the earth, and those that are in the sea, and all that are in them, heard I saying, Unto Him that sitteth upon the throne and unto the Lamb be the blessing and the honor and the glory and the might, unto the ages of the ages. 14. And the four animals said, Amen; and the four and twenty elders fell down and worshiped Him that liveth unto the ages of the ages. EXPOSITION. Verse 1. And I saw in the right hand of Him that sat upon the throne a book written within and on the back, sealed up with seven seals. 1. "And I saw in the right hand of Him that sat upon the throne," signifies the Lord in respect to omnipotence and omniscience (n. 297, 298); "a book written within and on the back," signifies the state of life of all in heaven and on the earth, in general and in particular (n. 299); "sealed up with seven seals," signifies altogether hidden (n. 300).
Verse 1. And I saw in the right hand of Him that sat upon the throne, signifies the Lord in respect to omnipotence and omniscience. This is evident from the signification of "right hand," as being, in reference to the Lord, omnipotence and also omniscience (of which presently); also from the signification of "Him that sat upon the throne," as being the Lord in respect to Divine good in heaven; for in general "throne" signifies heaven, in particular the spiritual heaven, and abstractly Divine truth proceeding, from which heaven is, and by which judgment is effected (see above, n. 253). By "Him that sat upon the throne," and also by "the Lamb," that took the book from Him that sat upon the throne, the Lord is meant, because by "Him that sat upon the throne" the Lord in respect to Divine good is meant, and by "the Lamb" the Lord in respect to Divine truth. There are two things that proceed from the Lord as the sun of heaven, namely, Divine good and Divine truth. Divine good from the Lord is called "the Father in the heavens," and is here meant by "Him that sat upon the throne;" and Divine truth from the Lord is called "the Son of man," but here "the Lamb." And because Divine good judges no one, but Divine truth judges, therefore it is here said that "the Lamb took the book from Him that sat upon the throne." That Divine good judges no one, but Divine truth judges, is meant by the Lord's words in John: The Father doth not judge anyone, but hath given all judgment unto the Son; because He is the Son of man (John 5:22, 27). "Father" means the Lord in respect to Divine good; "the Son of man," the Lord in respect to Divine truth. Divine good "doth not judge anyone," because it explores no one; but Divine truth judges, for it explores everyone. Yet it should be known, that neither does the Lord Himself judge anyone from the Divine truth that proceeds from Him, for this is so united to Divine good that they are one; but the man-spirit judges himself; for it is the Divine truth received by himself that judges him; but because the appearance is that the Lord judges, therefore it is said in the Word that all are judged by the Lord. This the Lord also teaches in John: Jesus said, If any man hear My words and yet believe not, I judge him not; for I have not come to judge the world but to save the world. He that rejecteth Me and receiveth not My words hath one that judgeth him; the word that I have spoken, the same shall judge him in the last day (John 12:47-48). [2] For in respect to judgment, the case is this: The Lord is present with all, and from Divine Love He wills to save all, and He turns and leads all towards Himself. Those who are in good and in truths therefrom follow, for they apply themselves, but those who are in evil and in falsities therefrom do not follow, but turn backwards from the Lord, and to turn themselves backwards from the Lord is to turn from heaven to hell; for every man-spirit is either his own good and the truth therefrom, or his own evil and the falsity therefrom. He who is a good and the truth therefrom permits himself to be led by the Lord; but he who is an evil and the falsity therefrom does not permit himself to be led; he resists with all his strength and endeavor, for his will is toward his own love; for this love is his breath and life; therefore his desire is toward those who are in a like love of evil. From this it can be seen that the Lord does not judge anyone, but that Divine truth received judges to heaven those who have received Divine truth in the heart, that is, in love; and it judges to hell those who have not received Divine truth in the heart, and who have denied it. Thence it is clear what is meant by the Lord's saying that "all judgment is given to the Son, because He is the Son of man," and elsewhere, that "He came not to judge the world but to save the world," and that the Word which He has spoken is to judge man." [3] These, however, are truths that do not fall into man's self-intelligence, for they are among the arcana of the wisdom of angels. (But the matter is somewhat elucidated in the work on Heaven and Hell, n. 545-551, under the heading, The Lord casts no one into Hell, but the Spirit casts Himself Thither.) That it is the Lord who is meant by "Him that sat upon the throne," and not another whom some distinguish from the Lord and call "God the Father," can be seen by anyone from this, that the Divine that the Lord called "Father" was no other than His own Divine; for this took on the Human; consequently it was the Father of the Human; and that this Divine is infinite, eternal, uncreate, omnipotent, God, Lord, and in no way differing from the Divine Itself that some distinguish from Him and call the Father, can be seen from the received faith called Athanasian, where it is also said: That no one of them is greatest or least, and no one of them first or last, but they are altogether equal; and that as is one, so is the other, infinite, eternal, uncreate, omnipotent, God, Lord; and yet there are not three infinites, but one; not three eternals, but one; not three uncreates, but one; not three omnipotents, but one; not three Gods and Lords, but one. These things have been said that it may be known that by "Him that sat upon the throne" and "the Lamb," also in what follows by "God" and "the Lamb," not two, distinct from each other, are meant; but that by the one, Divine good is meant, and by the other, Divine truth in heaven, both proceeding from the Lord. That the Lord is meant by "Him that sat upon the throne," is clear also from the particulars of chapter 4 preceding, where the throne and One sitting thereon are treated of (which may be seen explained, n. 258-295); and still further in Matthew: When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory (Matt. 25:31; 19:28-29). Also in Ezekiel: Above the expanse that was over the head of the cherubim was as it were the appearance of a sapphire stone, the likeness of a throne; and upon the likeness of the throne a likeness as the appearance of a man sitting upon it (Ezek. 1:26; 10:1). And in Isaiah: I saw the Lord sitting upon a throne, high and lifted up, and His train filling the temple (Isa. 6:1). [4] Since by "throne" heaven is signified, and by "Him that sat upon the throne" the Lord in respect to His Divine in heaven, it is said above, in chapter 3: He that overcometh, I will give to him to sit with Me on My throne (Rev. 3:21); signifying that he shall be in heaven where the Lord is (see above, n. 253); and therefore in what follows in this chapter it is said: I saw, and behold in the midst of the throne a Lamb standing (Rev. 5:6); and in chapter 22: He showed me a river of water of life, going forth out of the throne of God and of the Lamb (Rev. 22:1). "The throne of God and of the Lamb" means heaven and the Lord there in respect to Divine good and as to Divine truth; "God" meaning the Lord in respect to Divine good; and "the Lamb," the Lord in respect to Divine truth. A distinction is here made between the two, because there are those that receive the one more than the other. Those that receive Divine truth in good are saved; but those that receive Divine truth (which is the Word) not in good are not saved, since all Divine truth is in good and not elsewhere; consequently those that do not receive it in good reject it and deny it, if not openly yet tacitly, and if not with the mouth yet with the heart; for the heart of such is evil, and evil rejects. To receive Divine truth in good is to receive it in the good of charity; for those who are in that good receive.
"Right hand," in reference to the Lord, signifies both omnipotence and omniscience, for the reason that in heaven the south is on the right and the north on the left; and the "south" signifies Divine truth in light, and the "north" Divine truth in shade; and as Divine good has all power through Divine truth, "right hand" in reference to the Lord signifies omnipotence, and as Divine good has all intelligence and wisdom through Divine truth, and to the right in heaven Divine truth is in light (as was said), so "right hand" in reference to the Lord also signifies omniscience. (That in heaven the south is on the right, and there Divine truth is in light, and those who are there are in intelligence and wisdom; and that the north is on the left, and Divine truth there is in shade, see in the work on Heaven and Hell, where The Four Quarters in Heaven are treated of, n. 141-153; that all power is from Divine good through Divine truth, see the same work, where The Power of the Angels of Heaven is treated of, n. 228-233; then that all intelligence and wisdom is also from Divine good through Divine truth, see the same work, where The Wisdom of the Angels of Heaven is treated of, n. 265-275; and the Wise and Simple in Heaven, n. 346-356.) [2] That "right hand" in reference to the Lord signifies both omnipotence and omniscience, and in reference to men power and wisdom, can be seen from the following passages. In David: The north and the right hand Thou hast created them; Tabor and Hermon shall rejoice in Thy name. Thou hast an arm with might; strong is Thy hand; Thy right hand shall be exalted. Justice and judgment are the support of Thy throne; mercy and truth shall stand together before Thy faces (Ps. 89:12-14). Here the "right hand" plainly means the south, for it is said, "the north and the right hand Thou hast created," and the "south" signifies Divine truth in light; thus in the highest sense, which treats of the Lord, it signifies omnipotence and omniscience, which Divine good has through Divine truth (as was said above). Because both omnipotence and omniscience are signified, it is said, "Tabor and Hermon," "justice and judgment," "mercy and truth." By "Tabor and Hermon" those in Divine good and those in Divine truth are signified; by "justice and judgment," and in a like manner by "mercy and truth," Divine good and Divine truth are signified; the two together signify in the spiritual sense Divine good through Divine truth. Omnipotence and omniscience, which Divine good has through Divine truth, are signified by "Thou hast an arm with might," and by "strong is Thy hand; Thy right hand shall be exalted." [3] In the same: If I shall forget thee, O Jerusalem, let My right hand forget (Ps. 137:5). "Jerusalem" signifies the church in respect to the doctrine of Divine truth; and the "right hand of Jehovah," Divine truth in light, since (as was said above) those are at the right hand of the Lord in heaven who are in light and in wisdom from Divine truth; thence it is evident why it is said, "If I shall forget thee, O Jerusalem, let My right hand forget." [4] In the same: Behold, I am brutish, I know not. But I am continually with Thee; Thou hast held my right hand. Thou leadest me in Thy counsel, and afterwards receivest me with glory (Ps. 73:22-24). Since "right hand," in reference to man, signifies wisdom from Divine truth, it is said, "I am brutish, I know not. Thou leadest me in Thy counsel, and afterwards receivest me with glory," "to lead in counsel" meaning to lead by Divine truth, and "to receive with glory" meaning to make blessed with intelligence; "glory" in reference to the Lord signifying Divine truth and Divine wisdom, but in reference to man intelligence therefrom. [5] In the same: Jehovah is thy keeper; Jehovah is thy shade upon thy right hand. The sun shall not smite thee by day, nor the moon by night (Ps. 121:5, 6). "To be a shade on the right hand" signifies to be a defense against evil and falsity. "Shade" stands here for a shady place to preserve from hurt, and "right hand" for power and wisdom from Divine truth, which would be hurt by evil and falsity unless the Lord defended. Because this is what is signified it is said, "the sun shall not smite thee by day, nor the moon by night," the "sun" here signifying the love of self and thence all evil, and the "moon" the falsity of evil. (That this is the signification of "sun" and "moon" see in the work on Heaven and Hell, n. 122, 123; and Arcana Coelestia, n. 2441, 7078, 8487, 9755, 10130, 10189, 10420, 10702.) [6] In the same: Let Thy hand, O Jehovah, be over the man of Thy right hand, over the son of man whom Thou hast made strong for Thyself (Ps. 80:17). "Let Thy hand, O Jehovah," means guard by omnipotence and omniscience; "the man of the right hand," who is guarded, signifies one who is wise; and "the son of man," one who is intelligent, each through Divine truth. [7] In the same: Gird the sword upon the thigh, O mighty One, with Thy splendor and in Thine honor; in Thine honor mount, ride on the Word of truth, of gentleness, and of righteousness; Thy right hand shall teach Thee wonderful things. Kings' daughters are among Thy precious ones; on Thy right hand shall stand the queen in the best gold of Ophir (Ps. 45:3-4, 9). These things are said of the Lord. "To gird the sword upon the thigh" signifies Divine truth combating from Divine good; therefore it is said, "O mighty One, with Thy splendor and in Thine honor," "splendor" signifying Divine truth, and "honor" Divine good (see above, n. 131, 288). It is also said, "in Thine honor mount, ride on the Word of truth," "in honor to mount" signifying to combat from Divine good, and "to ride upon the Word of truth" signifying to combat from Divine truth, thus from Divine good through Divine truth. The Lord's omnipotence and omniscience are signified by "Thy right hand shall teach Thee wonderful things;" "kings' daughters, who are among the precious ones" signify the affections of truth; and "the queen who is on the right hand in the best gold of Ophir" signifies heaven and the church and those therein who are in truths from good; the "right hand" meaning truth in light, and "gold of Ophir" the good of love. [8] In the same: The saying of Jehovah to my Lord, Sit thou at My right hand until I shall make thine enemies a stool for thy feet. The Lord at thy right hand hath stricken through kings in the day of His anger (Ps. 110:1, 5; Matt. 22:44; Mark 12:36; Luke 20:42-43). It is known that these things were said of the Lord; they are a description of the Lord's combats, in the world against the hells, and their subjugation which was effected from Divine good through Divine truth; "right hand" here signifies Divine truth; it is therefore said "until I shall make thine enemies a stool for thy feet;" "enemies" signifying the hells; "making them a stool for thy feet" signifying to subjugate altogether; "the Lord at thy right hand hath stricken through kings in the day of His anger" has a like signification; "day of anger" being a state of combat, and "kings" those who are in falsities from evil. That the Lord, when He was in the world, put on Divine truth from Divine good, and that He thereby subjugated the hells and disposed all things in heaven into order, see Last Judgment (n. 46); and in the Doctrine of the New Jerusalem (n. 293-294, 301, 303). [9] In the gospels: Jesus said, Henceforth shall ye see the Son of man sitting on the right hand of power (Matt. 26:64; Mark 14:62; Luke 22:69); and in Mark: The Lord after He had spoken to them, was taken up into heaven, and sat down at the right hand of God (Mark 16:19). "To sit at the right hand of power," and "at the right hand of God" signifies the omnipotence and omniscience which the Lord has from Divine good through Divine truth. [10] In Isaiah: I have strengthened thee, yea, I have helped thee, [yea, I have upheld thee,] by the right hand of My righteousness. I, Jehovah God strengthening thy right hand, saying unto thee, Fear not; I help thee (Isa. 41:10, 13). "I have strengthened thee, yea, I have helped thee" signifies to give power and intelligence by omnipotence and omniscience, which are from Divine good through Divine truth; it is therefore said, "I have upheld thee by the right hand of My righteousness," "right hand" signifying Divine truth, and "righteousness" Divine good; the power and wisdom that man has by these is signified by "strengthening thy right hand." Since both, namely, the omnipotence and omniscience which the Lord has from Divine good through Divine truth are here meant, He is called "Jehovah God;" for the Lord is called "Jehovah" from Divine good, and "God" from Divine truth (see Arcana Coelestia, n. 709, 732, 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167). [11] In the same: Jehovah said to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before Him; and I will loose the loins of kings, to open doors before Him, that the gates may not be shut (Isa. 45:1). "Cyrus" in the representative sense is the Lord. The Lord's omnipotence and omniscience from Divine good through Divine truth, by which in the world He subjugated all the hells, and thereafter keeps them subjugated forever, is signified by "whose right hand I have holden, to subdue nations before him, and I will loose the loins of kings;" also by "to open doors before him that the gates may not be shut;" "the nations to be subdued before Him" signify the hells in respect to evils; and "the king whose loins He should loose," signify the hells in respect to falsities; "the doors open before Him, that the gates may not be shut," signifies that by omniscience all things are manifest to Him, and that by omnipotence He has power to save. [12] "The right hand" signifies the omniscience and omnipotence that the Lord has from Divine good through Divine truth also in the following passages. In David: Jehovah is always before me; because He is at my right hand I shall not be moved (Ps. 16:8). In the same: O God, Thy right hand sustaineth me (Ps. 18:35). In the same: O God, Thy hand is full of righteousness (Ps. 48:10). In Isaiah: My hand hath founded the earth, and My right hand hath spanned the heavens (Isa. 48:13). In the same: God hath sworn by His right hand and by the arm of His strength (Isa. 62:8). In Revelation: The Son of man, having in His right hand the seven stars (Rev. 1:16). In David: The right hand of Jehovah doeth valiantly; the right hand of Jehovah has been exalted (Ps. 118:15-16). [13] As "right hand," in reference to angels and men, means the wisdom and intelligence that they have from Divine good through Divine truth proceeding from the Lord. So there appeared to Zechariah the angel of the Lord standing on the right side of the altar of incense (Luke 1:11); And an angel was seen in the tomb where the Lord had been, sitting on the right side (Mark 16:5-6); And for the same reason the sheep are said to have been set on the right hand, and the goats on the left (Matt. 25:33-34 seq.); "sheep" here being those who are in truths from good, or in the faith of truth from the good of charity; and "goats" being those who are in faith without charity, which faith is called faith alone, and regarded in itself is no faith. [14] Because of this signification of "right hand" when Aaron and his sons were inaugurated into the priesthood: Blood was sprinkled upon their right ear and upon their right hand, and upon the great toe of the right foot (Exod. 29:20); "blood" here signifying Divine truth from Divine good; "the right ear" the ability to perceive truth from good; "the right hand" and "the right foot" understanding and power of truth from good in the internal or spiritual man and in the external or natural man; and "great toe" fullness. [15] As most expressions in the Word have also a contrary sense, so has "right hand," which in that sense signifies falsity from evil, and its reasoning and combat against truth from good. As in David: Thou hast exalted the right hand of his adversaries (Ps. 89:42). Whose mouth speaketh vanity and their right hand is a right hand of a lie (Ps. 144:8, 11). In Isaiah: That he cannot deliver his soul, nor say, Is there not a lie in my right hand? (Isa. 44:20). In Revelation: They who should receive the mark of the beast on the right hand or on the forehead (Rev. 13:16; 14:9). The "right hand" in reference to evil, signifies falsity, and consequent reasoning and combat against truth, because with those who are in evil and with those who are in good the quarters are opposite; therefore to the right hand of those in evil truths are in dense darkness, but falsities, as it were, in the greatest light. (That in the spiritual world with those who are in evil and with those who are in good the quarters are opposite, see in the work on Heaven and Hell, n. 151-152; and why, n. 122-123.)
A book written within and on the back, signifies the state of life of all in heaven and on the earth, in general and in particular. This is evident from the signification of "book," here the "book of life," as being what the Lord inscribes or implants in the spirit of man, that is, in the heart and soul, or what is the same, in his love and faith (of which see above, n. 199); therefore "the book" here signifies the states of life of all in heaven and on the earth, and "written" signifies what is implanted by the Lord (that to "write" signifies to implant, see also above, n. 222). Also from the signification of "within and on the back," as being what is in the heart and soul, or in the love and faith; for with man and spirit love is within, because it makes his life; but faith, unless it is in his love, is not within him, but behind or "at the back;" for faith that is faith makes altogether one with the love, since what a man loves is of his faith, but what he does not love is not of his faith. That which one thinks from memory and teaches from doctrine, appears, indeed, to be faith; but if this be loved only from a natural, not from a spiritual love, it is merely the sight of the thought of the external man, which sight counterfeits faith; but such faith, since it is destitute of life, until it is implanted in the internal man and its love, is not in man but behind him, or at his back. Faith implanted in the internal man and its love is believing and loving the truth because it is truth, and not loving it chiefly for the sake of a reputation for learning, and honor or gain therefrom. From this it can be seen what is signified by "written within and on the back." [2] What is treated of in this chapter is, that the Lord only, and no one but the Lord, knows the states of life of all in general and of each one in particular. This is representatively depicted by "a book written which no one was able to open and read, neither to look thereon, except the Lamb," that is, the Lord. No one knows this but the Lord alone, because He is the only God, and because He formed the angelic heaven after His own image, and man after the image of heaven; for this reason He knows all things of heaven in general, and He who knows all things of heaven in general knows also every one in particular; for a man who is in truths from good, as well as an angel, is an image of heaven, since he is a form of heaven. From this it also follows that no one but he who knows the general state of all knows the state of anyone in particular, for the one is inseparably connected with the other. (But as these things cannot be described in a few words, see what is shown in the work on Heaven and Hell, where they are more distinctly and clearly described, in the following articles: The Divine of the Lord makes Heaven, n. 7-12; Every Angel is a Heaven in the Least Form, n. 51-55; The whole Heaven in the Complex has reference to one Man, n. 59-67; likewise each Society there, n. 68-72; Every Angel, therefore, is in a perfect Human Form, n. 73-77; From the Divine Human of the Lord it is that Heaven in the Whole and in Part has reference to Man, n. 78-86; There is a Correspondence of all Things of Heaven with all Things of Man, n. 87-102; On the Conjunction of Heaven with Mankind, n. 291-302.) [3] It is to be observed that here and elsewhere in the Word a "book" is mentioned, meaning thereby a roll [volumen]; for in ancient times they wrote upon parchments, which were rolled up, and the parchment was called a "book" and the "roll of a book," as can also be seen in the Word; thus in Ezekiel: I looked, when behold, a hand was put forth unto me; and lo, the roll of a book was therein, written in front and behind (Ezek. 2:9-10). And in David: Then said I, Lo, I am come; in the roll of the book it is written of Me (Ps. 40:7). For this reason it is said in Isaiah: All the host of the heavens shall waste away, and the heavens shall be rolled up as a scroll (Isa. 34:4). Likewise in Revelation: Heaven was removed, as a book that is rolled up (Rev. 6:14). From this it can be known how the book that John saw was "written within and on the back."
Sealed up with seven seals, signifies altogether hidden, namely, the state of life of all in heaven and on the earth. This is evident from the signification of "sealed with seals," as being to be hidden, for what is contained in a book sealed up with seals no one knows until it is opened and read; also from the signification of "seven," as being all persons and all things, also what is full and entire (see above, n. 257); thus also altogether, because this means fully and wholly.
253-1 The Latin has "ebony"; the Hebrew is "ivory."
256-1 The Latin has "four" for "three."
261-1 For "Son of man" the Greek has "Son of God," as found in Apocalypse Explained, n. 815, 899.
274-1 For "Her salvation" the Latin has "Your salvation"; but "her" is found in Apocalypse Explained, n. 272, Arcana Coelestia, n. 9930; Apocalypse Revealed, n. 880.
277-1 For "in the day" the Hebrew has "from the day," as also found in Arcana Coelestia, n. 114.
278-1 For "which" the Hebrew has "when . . . meeteth him," as found in Arcana Coelestia, n. 1664.
278-2 For "her" the Hebrew has "him"; cf. Apocalypse Explained, n. 601.
282-1 For "which" the Hebrew has "each of which" as found in AE 285.
294-1 For "in the day" the Hebrew has "from the day," as found in Arcana Coelestia, n. 114.
294-2 For "earth" the Hebrew has "waters," as found in Arcana Coelestia, n. 17, etc.
