253#启3:21. “得胜的，我要赐他在我宝座上与我同坐”表示坚定不移，持续到生命结束的人将与主所在的天堂结合。这从“得胜”和“在我宝座上与我同坐”的含义清楚可知：“得胜”是指在对真理的属灵情感上坚定不移，甚至直到生命结束(参看AE128节)，但在此是指在源于仁之信的状态上坚定不移，因为此处论述的主题是仁；“得胜”之所以具有这种含义，是因为只要人活在世上，他就与属于他的邪恶和由此而来的虚假争战；凡如此争战，并在仁之信上如此坚定不移，甚至直到生命结束的人都会得胜；在世上得胜的人就永远得胜，因为人死后仍是他的生命在世上的样子。“在我宝座上与我同坐”是指与主所在的天堂结合，因为“宝座”表示天堂，“与我同坐”表示与主在一起，因而与祂结合。
圣言多次提到“宝座”这个词，当论到主时，它一般表示天堂，尤表属灵天堂，抽象地表示从主发出的神性真理，因为这神性真理构成天堂。因此，“宝座”也论及审判，因为一切审判都通过真理实现。这就是圣言中“宝座”的含义，这一点从以下经文可以看出来。以赛亚书：
耶和华说，天是我的宝座。(以赛亚书66:1)
诗篇：
耶和华在天上立定宝座。(诗篇103:19)
马太福音：
人指着天起誓，就是指着神的宝座和那坐在上面的起誓。(马太福音23:22)
显然，在这些经文中，“宝座”表示天堂；因为经上说“天是祂的宝座”，“祂在天上立定宝座”，“人指着天起誓，就是指着神的宝座起誓”。倒不是说耶和华或主在那里坐在一个宝座上，而是说祂在天上的神性被称为“宝座”，有时也向那些被恩准望向天堂的人显为一个宝座。主就是这样被看见的，这一点明显可见于以赛亚书：
我见主坐在高高举起的宝座上，祂的衣襟遮满殿。(以赛亚书6:1)
“耶和华的衣襟遮满殿”表示从祂发出的神性真理充满天堂和教会的终端，因为“主的衣襟”一般表示发出的神性真理，或发出的神性，尤表在天堂和教会终端的神性真理(参看AE220a节)。
以西结书：
在基路伯头以上的穹苍之上有宝座的形像，仿佛蓝宝石的样子，在宝座形像以上有一个形像，仿佛人的样子在它上头。(以西结书1:26; 10:1)
“宝座”有一个仿佛蓝宝石的形像，是因为“蓝宝石”表示从主的神性良善发出的神性真理，因此属灵真理因属天良善而透明(参看《属天的奥秘》，9407, 9873节)。因此，“宝座”在此表示整个天堂，因为天堂凭神性真理而为天堂。至于“基路伯”表示什么，可参看《属天的奥秘》(9277e, 9509, 9673节)。
启示录：
见有一个宝座安置在天上，又有一位坐在宝座上。又有虹围着宝座，好像绿宝石。有闪电，雷轰，响声，从宝座中发出。宝座周围有四个活物，前后都满了眼睛。(启示录4:2–6, 9, 10)
此处描述了神性真理方面的天堂，这一点可见于下一章对这些话的解释。在以下经文中含义相同：
一道纯净的河，明亮如水晶，从神和羔羊的宝座流出来。(启示录22:1)
“一道纯净的河，明亮如水晶”，看上去从“从宝座流出来”，是因为“河”，以及“水晶”都表示神性真理。
在圣言中，“神的宝座”所表相同，因为在圣言的预言部分，“大卫”不是指大卫，而是指王权，也就是作为第二层天堂的属灵天堂中的神性真理方面的主。因此，在路加福音：
天使对马利亚说，祂要为大，称为至高者的儿子，主神要把祂祖大卫的宝座给祂。(路加福音1:32)
以赛亚书：
因有一婴孩为我们而生，有一子赐给我们，政权必担在祂的肩头上；祂名称为奇妙、策士、神、勇士、永在的父、和平的君！祂的政权与平安必加增无穷；祂必在大卫的宝座上治理祂的国，以公平公义使国坚定稳固，从今直到永远。(以赛亚书9:6, 7)
显然，此处不是指大卫，也不是指主将坐在其上的他的宝座；因为主的国不在地上，而是在天堂；因此，“大卫的宝座”表示神性真理方面的天堂(参看AE205节)。在大卫诗篇的含义也一样，主在那里论到祂的宝座和祂的国；如在整个诗篇89，其中也有这些话：
我向我的仆人大卫起了誓。我要建立你的种，直到永远，要建立你的宝座，直到代代。公义和公平，是你宝座的根基；我也要使他的宝座如诸天的日子。(诗篇89:3, 4, 14, 29)
此处“大卫”表示主(参看AE205节)。在论到主的地方，“荣耀的宝座”所表相同，因为“荣耀”表示神性真理；如马太福音：
当人子在祂荣耀里，众圣天使同祂降临的时候，祂要坐在祂荣耀的宝座上。(马太福音25:31)
“荣耀”表示天上的神性真理(参看《属天的奥秘》，4809, 5922, 8267, 8427, 9429节；以及AE33节)。这清楚表明在耶利米书，“荣耀的宝座”表示什么：
不辱没你荣耀的宝座。(耶利米书14:21; 17:12)
这表示神性真理不可被辱没。被称为耶和华宝座的耶路撒冷所表相同，因为“耶路撒冷”表示教义方面的教会，而教义是神性真理。由此清楚可知，要如何理解耶利米书中的这些话：
那时，人必称耶路撒冷为耶和华的宝座，所有民族都必聚集到耶路撒冷。(耶利米书3:17)
诗篇：
耶路撒冷被建造；众支派都上那里去；在那里设立审判的宝座，就是大卫家的宝座。(诗篇122:3–5)
以西结书：
耶和华的荣耀从面朝东的门照入家中。祂对我说，人子啊，看哪，我宝座之地，我脚掌所踏之地，我要在这里住在以色列人中间，直到永远。(以西结书43:4, 7)
“耶路撒冷”表示教义，因而天上和地上的神性真理方面的教会，因为这神性真理构成教会(参看《属天的奥秘》，3654, 9166节；AE223a.,c节)。由于一切审判都通过真理实现，天上的审判则通过神性真理实现，所以在论述审判方面的主的地方，经上也提到“宝座”，如前面(马太福音25:31; 诗篇122:3–5)；此外，在诗篇：
耶和华啊，你已经为我伸冤；你坐在宝座上，按公义审判；你曾斥责列族，灭绝恶人；耶和华必坐着，直到永远；祂要为审判预备祂的宝座。(诗篇9:4, 5, 7)
253b.在圣言中，许多地方也说，不仅主将坐在宝座上，而且其他人也将坐在宝座上，但这些“宝座”不是指宝座，而是指神性真理。因此，在撒母耳记上：
祂从灰尘里抬举贫寒人，从粪堆中提拔穷乏人，使他们与首领同坐，承继荣耀的宝座。(撒母耳记上2:8)
启示录：
在神宝座前坐在宝座上的二十四位长老。(启示录11:16)
又：
我看见几个宝座，他们坐在上面，并有审判权赐给他们。(启示录20:4)
马太福音：
你们这跟从我的人，到重生的时候，就是人子坐在祂荣耀的宝座上的时候，你们也要坐在十二个宝座上，审判以色列十二个支派。(马太福音19:28; 路加福音22:30)
此处“宝座”表示神性真理，所有人都要从神性真理并照着神性真理受审判。“十二”和“二十四”表示所有事物，并论及真理；“长老”和“门徒”，以及“支派”都表示神性真理。当知道了这些事时，就可以看出在上述经文中，“宝座”表示什么；以及在现在所论述的这些话，即“得胜的，我要赐他在我宝座上与我同坐”中，“宝座”又表示什么。“宝座”表示所有或全部，并论及真理(参看《属天的奥秘》，577, 2089, 2129, 2130, 3272, 3858, 3913节)；“二十四”所表相同，因为这个数字是十二的倍数，由十二相乘而得出(5921, 5335, 5708, 7973节)。“以色列的长老”表示教会中所有处于源于良善的真理之人(6524, 6525, 6890, 7912, 8578, 8585, 9376, 9404节)；“主的十二门徒”所表相同(2129, 3354, 3488, 3858, 6397节)；“十二支派”也所表相同(3858, 3926, 4060, 6335, 7836, 7891节)。
由此可见，所罗门制造的宝座代表什么，列王纪上如此描述它：
所罗门制造了一个大象牙宝座，用纯金包裹。宝座有六层台阶；座的头部是圆的，后面两旁靠近座位的地方有扶手，两个狮子在扶手旁边站立；六层台阶上有十二个狮子站立，这边一个，那边一个；在任何国家中都没有这样作的。(列王纪上10:18-20)
此处“象牙”表示终端的神性真理；“头是圆的”表示相对应的良善；包裹它的“金子”表示神性真理所来自的神性良善。“六层台阶”表示从初至末的一切事物；“两个扶手”表示一切能力；“狮子”表示在其能力中的教会的真理；“十二”表示所有事物。“宝座”当论及主时，因表示一切神性真理方面的天堂，故在反面意义上表示一切虚假方面的地狱。前面(即启示录2:13;以赛亚书14:9, 13; 47:1; 哈该书2:22; 但以理书7:9; 路加福音1:52；以及别处)就在这反面意义上提到“宝座”。
253. 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 (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 (Arcana Coelestia 9407, 9873); thus "throne" here signifies the whole heaven, for heaven is heaven from Divine truth. (What "cherub" signifies, see Arcana Coelestia 9277, 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 (Revelation 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 (Revelation 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 (Isaiah 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. Psalms 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 (Psalms 89:3-4, 14, 29).
That the Lord is here meant by David, see above n. Matthew 25:31).
(That "glory" signifies Divine truth in heaven, see Arcana Coelestia Jeremiah 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 (Jeremiah 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 (Psalms 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 (Ezekiel 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 Matthew 25:31; and in David, Psalms 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 (Psalms 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 (Arcana Coelestia 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 1throne, 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" 1signifies 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 Revelation 2:13; Isaiah 14:9, 14:13; 47:1; 2:22; Daniel 7:9; Luke 1:52)
Footnotes:
1. The Latin has "ebony"; the Hebrew is "ivory."
253. [Vers. 21.] "Vincens, dabo ei sedere Mecum in throno meo." - Quod significet qui tunc permanet ad finem vitae, quod conjunctus erit caelo ubi Dominus, constat ex significatione "vincere", quod sit permanere in affectione veri spirituali usque ad finem vitae (de qua supra, n. 128); hic vero in statu fidei ex charitate, quia de illa agitur; (quod "vincere" id significet, est quia homo, quamdiu vivit in mundo, in pugna est contra mala et inde falsa quae apud illum; et qui in pugna est et permanet in fide charitatis usque ad finem vitae, is vincit; et qui in mundo vincit is vincit in aeternum, quoniam homo post mortem talis est qualis fuerat quoad vitam in mundo;) et ex significatione "sedere Mecum in throno meo" quod sit conjunctus esse caelo ubi Dominus, per "thronum" enim significatur caelum, et per "sedere Mecum" significatur una esse cum Domino, ita conjunctus Ipsi.
[2] In Verbo pluries memoratur "thronus", et per illum, cum de Domino, significatur in genere caelum, in specie caelum spirituale, et abstracte Divinum Verum procedens a Domino, quia hoc facit caelum; inde etiam "thronus" dicitur de judicio, quoniam omne judicium fit ex veris. Quod illa per "thronum" in Verbo significentur, constare potest ex sequentibus his locis:
Apud Esaiam,
"Dixit Jehovah, Caeli thronus meus" (66:1);
apud Davidem,
"Jehovah in caelis firmavit thronum suum" (Psalms 103:19);
apud Matthaeum,
"Qui jurat per caelum, jurat per thronum Dei, et per Ipsum qui sedet super illo" (23:22):
quod per "thronum" hic significetur caelum, patet, nam dicitur quod "caeli thronus Ipsius"; "firmavit in caelis thronum suum"; "qui jurat per caelum, jurat per thronum Dei": non quod Jehovah seu Dominus ibi sedeat super throno, sed quia Divinum Ipsius in caelis dicitur "thronus", et quoque quandoque apparet ut thronus illis quibus spectare datur in caelum. Quod Dominus ita visus sit, constat apud Esaiam,
"Vidi Dominum sedentem super throno alto et elato, et fimbriae Ipsius implentes templum" (6:1);
quod "fimbriae Ipsius impleverint templum", significat quod Divinum Verum procedens impleverit ultimum caeli et ecclesiam, per "fimbrias" enim Domini significatur in genere Divinum Verum procedens, et in specie illud in extremis caeli et in ecclesia (videatur supra, n. 220 [a]).
[3] Apud Ezechielem,
"Super expansum, quod super capite" cheruborum, "quasi aspectus lapidis sapphiri, similitudo throni, et super similitudine throni similitudo quasi aspectus Hominis super illo superius" (1:26; 10:1);
quod "thronus" apparuerit in aspectu lapidis sapphiri, erat quia "sapphirus" significabat Divinum Verum procedens a Divino Bono Ipsius, et inde spirituale verum pellucens ex caelesti bono (videatur n. 9407, 9873); ita "thronus" ibi significat totum caelum, nam caelum est caelum ex Divino Vero. (Quid "cherubi" significant, videatur n. 9277 fin. , 9509, 1
9673.)
[4] In Apocalypsi,
"Ecce thronus positus in caelo, et super throno Sedens;.... iris circa thronum [similis] aspectu smaragdino;.... et e throno exibant fulmina, tonitrua et voces;.... ante thronum mare vitreum simile crystallo;.... circum thronum quatuor animalia plena oculis ante et retro" (4:2-6, 9, 10);
quod hic describatur caelum quoad Divinum Verum, videbitur in explicatione illorum verborum in capite sequente. Similiter in sequentibus in Apocalypsi,
"Purus fluvius et splendidus sicut crystallus exibat e throno Dei et Agni" (22:1);
quod "purus fluvius et splendidus sicut crystallus" visus sit exire e throno, erat quia "fluvius" significat Divinum Verum, et quoque "crystallus."
[5] Simile in Verbo significatur per "thronum Davidis", quoniam per "Davidem" in Verbo Prophetico non David sed Dominus quoad regium, quod est Divinum Verum in caelo spirituali, quod est secundum caelum, intelligitur:
-Ut apud Lucam,
Dixit Angelus ad Mariam, "Hic erit magnus et Filius Altissimi vocabitur, et dabit Ipsi Dominus [Deus] thronum Davidis patris Ipsius" (1:326, 7]);
quod hic non intelligatur David et ejus thronus, super qui. Dominus sessurus, patet; nam regnum Ipsius non fuit in terra sed in caelo; quare per "thronum Davidis" intelligitur caelum quoad Divinum Verum (videatur supra, n. 205). Simile intelligitur in Psalm is Davidis, ubi Ipse de throno et regno suo loquitur; ut in toto Psalmo 793, 4, 14, [29]);
quod Dominus ibi intelligatur per "Davidem", videatur supra (n. 205). Simile etiam significatur per "thronum gloriae", ubi de Domino, "gloria" enim significat Divinum Verum: ut apud Matthaeum,
"Quando venerit Filius hominis in gloria sua, et omnes sancti angeli cum Ipso, tunc sedebit super throno gloriae suae" (25:31);
(quod "gloria" significet Divinum Verum in caelo, videatur n. 4809, 2
5922, 8267, 8427, 9429, et supra, n. 33 3
). Inde patet quid significatur per "thronum gloriae" apud Jeremiam,
"Ne deturpes thronum gloriae tuae" (14:21; et cap. 17:12);
"non deturpare thronum gloriae" significat ut non Divinum Verum. Simile significatur per quod Hierosolyma dicatur "thronus Jehovae"; per "Hierosolymam" enim significatur ecclesia quoad doctrinam; doctrina est Divinum Verum. Inde patet quomodo intelligendum quod dicitur apud Jeremiam,
"In tempore illo vocabunt Hierosolymam thronum Jehovae, et congregabuntur ad eam omnes gentes" (3:17);
apud Davidem,
"Hierosolyma aedificata est;.... eo ascendunt tribus, .... et ibi sedent throni ad judicium, throni domus Davidis" ( 4
apud Ezechielem,
"Gloria Jehovae intravit in Domum via portae cujus facies versus orientem;.... dixit ad me, Fili hominis, ecce locum throni mei, et locum volarum pedum meorum, ubi habitabo in medio filiorum Israelis in aeternum" (43:4, 7).
(Quod "Hierosolyma" significet ecclesiam quoad doctrinam, ita Divinum Verum in caelis et in terris, nam id facit ecclesiam, videatur n. 3654, 9166, et supra, n. 223 [a, c] .) Quoniam omne judicium fit ex veris, et judicium in caelis ex Divino Vero, ideo "thronus" quoque dicitur ubi agitur de Domino quoad judicium, ut supra (apud Matthaeum, cap. 25:31; et apud Davidem, 5
122:3-5); et porro apud Davidem,
Jehovah, "fecisti judicium meum.... , sedisti super throno Judex justitiae, increpasti gentes, perdidisti impium. .... .Jehovah in aeternum manebit, praeparabit ad judicium thronum suum" (Psalms 9:5, 6, 8 [B.A. 4, 5, [7]).
[6] Passim in Verbo etiam dicitur quod non solus Dominus sessurus sit super throno, sed etiam alii super thronis; verum usque per horum "thronos" non intelliguntur throni sed Divina vera:-Ut in Primo Libro Samuelis,
"Erigit e pulvere depressum, et e sterquilinio extollit egenum, ad faciendum sedere illos cum principibus, et thronum gloriae hereditare faciet eos" (2:8);
in Apocalypsi,
"Viginti quatuor seniores qui coram throno Dei, sedentes super thronis suis" (11:16);
alibi,
"Vidi thronos, et consederunt super illis, et judicium datum est illis" (20:4);
et apud Matthaeum,
"Vos qui secuti estis Me in regeneratione, quum sederit Filius hominis super throno gloriae suae, sedebitis et vos super thronis judicantes duodecim tribus Israelis" (19:28, et Luca 22:30);
per "thronos" ibi intelliguntur Divina vera, secundum quae et ex quibus omnes judicandi sunt; per "duodecim" et per "viginti quatuor" significantur omnia, et praedicantur de veris; per "seniores" et per "discipulos" etiam significantur Divina vera, similiter per "tribus." Ex his cognitis constare potest quid intelligitur per "thronos" in locis allatis; tum per id de quo nunc agitur, "Vincens, dabo ei sedere Mecum in throno meo."
(Quod "duodecim" significent omnia, et quod praedicentur de veris, videatur n. 577, 2089, 2129, 2130, 3272, 3858, 3913; quod simile "viginti quatuor", quia is numerus est duplus numeri duodecim, et exsurgit inde per multiplicationem, n. 5291, 5335, 5708, 7973. Quod per "seniores Israelis" significentur omnes in ecclesia qui in veris ex bono sunt, n. 6524, 6525, 6890, 7912, 8578, 8585, 9376, 9404; similiter per "duodecim discipulos Domini", n. 2129, 3354, 3488, 3858, 6397: similiter per "duodecim tribus", n. 3858, 3926, 4060, 6335, 7836, 7891.)
[7] Ex his constare potest quid repraesentatum est per thronum a Salomone aedificatum, de quo ita in Libro Primo Regum:
Fecit Salomo "thronum 6
eburneum magnum, et obduxit illum auro puro, sex gradus throno; caput rotundum throno, et post eum manus hinc inde juxta locum sedis, et duo leones stantes juxta manus; et duodecim leones stantes ibi super sex gradibus hinc et inde: non factus est talis ullis regnis" (10:18-20);
per " 7
eburneum" significatur Divinum Verum in ultimis; per " [caput] rotundum" correspondens bonum; per "aurum", quo obductus erat, significatur Divinum Bonum ex quo Divinum Verum; per "sex gradus" significantur omnia a primis ad ultima; per "duas manus" significatur omnis potentia; per "leones" significantur vera ecclesiae in sua potentia, per "duodecim" omnia. Quoniam "thronus", ubi de Domino, significat caelum quoad omne Divinum Verum, ita in opposito sensu "thronus" significat infernum quoad omne falsum. In opposito hoc sensu nominatur "thronus" Supra, cap. Esaias 2:13; Esaias 14:9, 13; 47:1; Haggaeus 2:22; Daniel 7:9; Luca 1:52: et alibi.
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