Sacred Texts  Swedenborg  Index  Previous  Next 

---

Buy this Book at Amazon.com

Apocalypse Explained, by Emanuel Swedenborg, [1757-9], tr. by John Whitehead [1911], at sacred-texts.com

Apocalypse Explained

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 wh