298#“右手”当论及主时，表示全能和全知，因为在天堂，南在右，北在左；“南”表示在光中的神性真理，“北”表示在荫中的神性真理；由于神性良善通过神性真理拥有一切能力，所以“右手”当论及主时，表示全能；又由于神性良善通过神性真理拥有一切聪明和智慧，并且在天堂，右边的神性真理在光中，如前所述，所以“右手”当论及主时，也表示全知。在天堂，南在右，那里的神性真理在光中，那里的人处于聪明和智慧；北在左，那里的神性真理在荫中，可参看《天堂与地狱》一书，那里论述了天堂里的四个方位(HH 141–153节)；一切能力都从神性良善通过神性真理而来，可参看这本书，那里论述了天堂天使的能力(HH 228–233节)；一切聪明和智慧也都从神性良善通过神性真理而来，同样可参看该书，那里论述了天堂天使的智慧(HH 265–275节)；天堂里的智慧人和简单人(HH 346–356节)。
298b.“右手”当论及主时，既表示全能，也表示全知，当论及人时，表示能力和智慧，这一点从以下经文明显看出来。诗篇：
你创造北方和右手边；他泊和黑门都因你的名欢呼。你有大能的膀臂，你的手有力，你的右手也高举。公义和公平，是你宝座的支撑；怜悯和真理必一起站在你面前。(诗篇89:12–14)
此处“右手边”明显表示南方，因为经上说“你创造北方和右手边”，“南”表示在光中的神性真理，因而在论述主的至高意义上表示全能和全知，神性良善藉由神性真理拥有全能和全知，如前所述。由于所表示的是全能和全知，所以经上说“他泊和黑门”、“公义和公平”、“怜悯和真理”。此处“他泊和黑门”表示那些处于神性良善的人和那些处于神性真理的人；“公义和公平”表示神性良善和神性真理；“怜悯和真理”也表示神性良善和神性真理；两者一起在灵义上表示藉由神性真理的神性良善。“你有大能的膀臂，你的手有力，你的右手也高举”表示神性良善藉由神性真理所拥有的全能和全知。
又：
耶路撒冷啊，我若忘记你，就让我的右手忘记。(诗篇137:5)
“耶路撒冷”表示神性真理的教义方面的教会；“耶和华的右手”表示在光中的神性真理，因为在天上，那些处于光和来自神性真理的智慧之人在主的右手边；由此明显可知，为何经上说：“耶路撒冷啊，我若忘记你，就让我的右手忘记。”
又：
看哪，我愚昧无知。然而，我常与你同在；你搀着我的右手。你以劝告引导我，以后必以荣耀接收我。(诗篇73:22–24)
由于“右手”当论及人时，表示来自神性真理的智慧，所以经上说：“我愚昧无知；你以劝告引导我，以后必以荣耀接我。”“以劝告引导”表示通过神性真理引导，“以荣耀接收”表示以聪明来祝福；因为“荣耀”当论及主时，表示神性真理和神性智慧，但当论及人时，表示由此而来的聪明。
又：
保护你的是耶和华；耶和华是你右手边的荫庇处。白日，太阳必不击打你；夜间，月亮也不击打你。(诗篇121:5, 6)
“是你右手边的荫庇处”表示保护，免受邪恶和虚假伤害。此处“荫庇处”表示保护免受伤害的荫庇之地，“右手”表示来自神性真理的能力和智慧，它们将被邪恶和虚假伤害，除非主保护。由于所表示的是这些事，所以经上说：“白日，太阳必不击打你；夜间，月亮也不击打你。”此处“太阳”表示自我之爱，因而表示一切邪恶，“月亮”表示邪恶之虚假。这就是“太阳或日头”和“月亮”的含义(参看《天堂与地狱》，122, 123节；《属天的奥秘》，2441, 7078, 8487, 9755, 10130, 10189, 10420, 10702节)。
又：
耶和华啊，愿你的手在你右手边的人面前，在你为自己所坚固的人子面前。(诗篇80:17)
“耶和华啊，愿你的手”表示通过全能和全知守卫；那被守卫的“右手边的人”表示智慧人；“人子”表示聪明人，两者都藉由神性真理。
又：
大能者啊，愿你大腿边佩剑，以你的荣耀和尊贵发达。在你的尊贵中上腾，乘驾真理、温和、公义的话语前进；你的右手必指教你奇妙的事。君王的女儿，在你的尊贵人中；王后佩戴上好的俄斐金，站在你右手边。(诗篇45:3–4, 9)
这些话论及主。“大腿边佩剑”表示从神性良善争战的神性真理；故经上说：“大能者啊，以你的荣耀和尊贵”，“荣耀”表示神性真理，“尊贵”表示神性良善(参看AE 131a, 288b节)。经上还说“在你的尊贵中上腾，乘驾真理的话语”，“在尊贵中上腾”表示从神性良善争战，“乘驾真理的话语”表示从神性真理争战，因而表示从神性良善通过神性真理争战。“你的右手必指教你奇妙的事”表示主的全能和全知；在尊贵人中的“君王的女儿”表示对真理的情感；站在右手边、佩戴上好俄斐金的“王后”表示天堂和教会，以及其中那些处于源于良善的真理之人；“右手”表示在光中的真理，“俄斐金”表示爱之良善。
又：
耶和华对我主说，你坐在我的右手边，等我使你仇敌作你的脚凳。在你右手边的主，当祂发怒的日子，必痛击列王。(诗篇110:1, 5; 马太福音22:44; 马可福音12:36; 路加福音20:42–43)
众所周知，这些话论及主；它们描述了主在世上与众地狱的争战，以及对它们的征服，这种征服是从神性良善通过神性真理实现的；此处“右手”表示神性真理；故经上说：“等我使你仇敌作你的脚凳。”“仇敌”表示地狱；“使它们作你的脚凳”表示完全征服。“在你右手边的主，当祂发怒的日子，必痛击列王”具有同样的含义；“发怒的日子”是指一种争战的状态，“列王”表示那些处于源于邪恶的虚假之人。主在世时从神性良善披上神性真理，由此征服地狱，并将天堂里的一切都纳入秩序；对此，可参看《最后的审判》(46节)，以及《新耶路撒冷及其属天教义》(293–294, 301, 303节)。
在福音书：
耶稣说，从今以后，你们要看见人子坐在大能者的右手边。(马太福音26:64; 马可福音14:62; 路加福音22:69)
马可福音：
主和他们说完话后，就被接到天上，坐在神的右手边。(马可福音16:19)
“坐在大能者的右手边”和“坐在神的右手边”表示主从神性良善通过神性真理所拥有的全能和全知。
以赛亚书：
我坚固了你，我帮助了你，我用我公义的右手扶持了你。我耶和华神必紧握你的右手，对你说，不要惧怕；我必帮助你。(以赛亚书41:10, 13)
“我坚固了你，我帮助了你”表示从全能和全知那里给予能力和聪明，全能和全知从神性良善通过神性真理而来；故经上说“我用我公义的右手扶持了你”，“右手”表示神性真理，“公义”表示神性良善；“紧握你的右手”表示人通过这些所拥有的能力和智慧。由于此处所表示的是这两者，即主从神性良善通过神性真理所拥有的全能和全知，所以主被称为“耶和华神”；主凭神性良善而被称为“耶和华”，凭神性真理而被称为“神”(参看《属天的奥秘》，709, 732, 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167节)。
同一先知书：
耶和华对祂的受膏者居鲁士说，我紧握他的右手，使列族降服在他面前；我也要松开列王的腰带，使门户在他面前敞开，城门不得关闭。(以赛亚书45:1)
“居鲁士”在代表意义上是指主。“我紧握他的右手，使列族降服在他面前；我也要松开列王的腰带”，以及“使门户在他面前敞开，城门不得关闭”表示主从神性良善通过神性真理所拥有的全能和全知，主在世上凭全能和全知征服所有地狱，并且以后使地狱永远被征服；在他面前被降服的“列族”表示邪恶方面的地狱；“使门户在他面前敞开，城门不得关闭”表示凭全知使一切事物都显现给祂，祂凭全能拥有拯救的能力。
在以下经文中，“右手”也表示主从神性良善通过神性真理所拥有的全知和全能；诗篇：
耶和华常在我面前；因祂在我右手边，我便不至摇动。(诗篇16:8)
又：
神啊，你的右手必扶持我。(诗篇18:35)
又：
神啊，你的右手满了公义。(诗篇48:10)
以赛亚书：
我的手立了大地，我的右手丈量了诸天。(以赛亚书48:13)
同一先知书：
耶和华指着自己的右手和力量的膀臂起誓。(以赛亚书62:8)
启示录：
人子右手拿着七星。(启示录1:16)
诗篇：
耶和华的右手行了大能；耶和华的右手高举。(诗篇118:15–16)
298c.由于“右手”当论及天使和人时，表示他们从神性良善通过从主发出的神性真理所拥有的智慧和聪明，所以在路加福音：
有主的天使站在香坛的右边，向撒迦利亚显现。(路加福音1:11)
马可福音：
只见一位天使在主所在的坟墓中，坐在右边。(马可福音16:5–6)
由于同样的原因，马太福音上说：
绵羊被安置在右边，山羊被安置在左边。(马太福音25:33–34等)
此处“绵羊”是指那些处于源于良善的真理，或源于仁之良善的信之真理的人；“山羊”是指那些处于无仁之信的人，这种信被称为唯信，就本身而言并不是信。
由于“右手”的这种含义，当亚伦和他的儿子任祭司职分时：
血抹在他们的右耳、右手的大拇指和右脚的大脚趾上。(出埃及记29:20)
此处“血”表示源于神性良善的神性真理；“右耳”表示出于良善感知真理的能力；“右手”和“右脚”表示内在人或属灵人和外在人或属世人中源于良善的真理的聪明和能力；“大拇指”和“大脚趾”表示完全。
由于圣言中的大多数事物都有一个反面意义，所以“右手”也有一个反面意义，它在反面意义上表示源于邪恶的虚假，以及它反对源于良善的真理的推理，并与这真理的争战。如诗篇：
你高举了他仇敌的右手。(诗篇89:42)
又：
他们的口说自大的话，他们的右手是虚谎的右手(诗篇144:8, 11)
以赛亚书：
他不能救自己的灵魂，也不能说，我右手中岂不是有虚谎吗？(以赛亚书44:20)
启示录：
那些将在右手或前额上受兽的印记之人。(启示录13:16; 14:9)
“右手”当论及邪恶时，表示虚假，以及由此产生的反对真理的推理，并与真理的争战，因为处于邪恶的人那里的方位与处于良善的人那里的方位是对立的；因此，在处于邪恶之人的右手边，真理在漆黑中，而虚假可以说在最大的光中。在灵界，处于邪恶的人那里的方位与处于良善的人那里的方位是对立的(参看《天堂与地狱》，151–152节)，以及为什么(参看《天堂与地狱》，122–123节)。
298. The right hand, when said of the Lord, signifies both omnipotence and omniscience, because there the south is at the right in heaven, and the north is at the left; and by the south is signified Divine truth in light, and by the north Divine truth in shade. And because Divine good has all power by means of the Divine truth, therefore by the right hand, when said of the Lord, omnipotence is signified; and because as Divine good has all intelligence and wisdom by means of Divine truth, and to the right in heaven is Divine truth in light as has been said, therefore, by the right hand, when said of the Lord, is also signified omniscience. That the south is at the right in heaven and that there Divine truth is in light, and that those who are there are in intelligence and wisdom; and that the north is at the left there, and that there Divine truth is in shade, may be seen in the work concerning Heaven and Hell, where the four quarters in heaven are treated of (n. 141-153). That all power is from Divine good by means of Divine truth, may be seen in the same work, where the subject treated of is concerning the power of the angels of heaven (n. 228-235): also, that all intelligence and wisdom are from Divine good by means of Divine truth, may be seen in the same work, where the subject treated of is concerning the wisdom of the angels of heaven (n. 265-275): and concerning the wise and simple in heaven (n. 346-356).
[2] That the right hand, when said of the Lord, signifies both omnipotence and omniscience, and when said of men, power and wisdom, is evident from the following passage.
In David:
"The north and the right hand thou hast created them; Tabor and Hermon shall rejoice in thy name. Thou hast a mighty arm; strong is thy hand, and thy right hand shall be exalted. Justice and judgment are the support of thy throne; mercy and truth shall stand together before thy faces" (89:12-14).
That by the right hand is here meant the south, is evident, for it is said, the north and the right hand, thou hast created; and the south signifies the Divine truth in light, thus in the highest sense (in which the Lord is spoken of) the omnipotence and omniscience, which Divine good has by means of Divine truth, as has been said above. Because both, omnipotence as well as omniscience, are signified, it is therefore said, Tabor and Hermon, justice and judgment, mercy and truth. Tabor and Hermon here signify those who are in Divine good and in Divine truth: justice and judgment signify Divine good and Divine truth, and similarly mercy and truth; by both together, in the spiritual sense, is signified Divine good by Divine truth. Omnipotence and omniscience, which Divine good has by means of Divine truth, are signified by "Thou hast a mighty arm," and by "strong is Thy hand, and Thy right hand shall be exalted."
[3] Again:
"If I forget thee, O Jerusalem, let my right hand forget" (Psalms 137:5).
Jerusalem signifies the church as to the doctrine of Divine truth; and the right hand of Jehovah, Divine truth in light, because those are at the right hand of the Lord in heaven who are in light and in wisdom from Divine truth, as was said above: hence it is evident why it is said, "If I forget thee, O Jerusalem, let my right hand forget."
[4] Again:
"I was foolish and ignorant. But I am always with thee; thou hast holden me by my right hand. Thou guidest me by thy counsel, and afterwards receivest me in glory" (Psalms 73:22-24).
Forasmuch as by the right hand, when said of man, is signified wisdom which is from Divine truth, it is therefore said, "I was foolish and ignorant; Thou guidest me in thy counsel, and afterwards receivest me in glory." To guide by counsel, is to lead by means of Divine truth: and to receive in glory, is to bless with intelligence: for glory, when said of the Lord, signifies Divine truth and Divine wisdom, but when said of man, it signifies intelligence therefrom.
[5] Again:
"Jehovah is thy keeper; Jehovah is thy shade upon thy right hand. The sun shall not smite thee by day, nor the moon by night" (Heaven and Hell 122, 123; and in the Arcana Coelestia 2441, 7078, 8487, 9755, 10130, 10189, 10420, 10702).
[6] Again:
"Let thy hand, Jehovah, be before the man of thy right hand, before the son of man whom thou hast made strong for thyself" (Psalms 80:17).
"Let thy hand, Jehovah," means for a guard from omnipotence and omniscience: "the man of the right hand" for whom there is a guard, signifies the wise; and "the son of man," the intelligent, both by means of Divine truth.
[7] Again:
"Gird thy sword upon thy thigh, O mighty, in thy grace and in thine honour. In thine honour, mount up, ride on the Word of truth, of meekness, and of justice; thy right hand shall teach thee wonderful things. Kings' daughters are among thine excellent; at thy right hand shall stand the queen in the best gold of Ophir" (131, 288). It is also likewise said, "In thine honour, mount up, ride on the Word of truth." In honour to mount up, signifies to combat from Divine good, and to ride upon the Word of truth signifies to combat from Divine truth, thus from Divine good by means of Divine truth. The Lord's omnipotence and omniscience are signified by "Thy right hand shall teach thee wonderful things." "The kings' daughters among the excellent," signify affections of truth, and "the queen who is at the right hand in the best gold of Ophir," signifies heaven and the church, and those therein who are in truths from good, the right hand denoting truth in light, and gold of Ophir the good of love.
[8] Again:
"The saying of Jehovah unto my Lord, Sit thou at my right hand, until I make thine enemies the footstool of thy feet. The Lord at thy right hand shall strike through kings in the day of his anger" (Last Judgment 46: and in the Doctrine of the New Jerusalem 293, 294, 301, 303.)
[9] In the Evangelists:
"Jesus said, Hereafter shall ye see the Son of man sitting on the right hands of power" (Matthew 26:63, 64; Mark 14:61, 62; Luke 22:69).
And in Mark:
"The Lord after he had spoken to them, was taken up into heaven and sat at the right hand of God" (16:19).
To sit at the right hands of power, and at the right hand of God, signifies the omnipotence and omniscience which belong to the Lord from Divine good by means of the Divine truth.
[10] In Isaiah:
"I have strengthened thee, I have also helped thee by the right hand of my justice. I, Jehovah God, strengthening thy right hand, saying unto thee, Fear not; I help thee" (709, 732, 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167.)
[11] Again:
"Jehovah hath said to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings to open before him doors that the gates may not be shut" (45:1).
By Cyrus, in a representative sense, is meant the Lord. His omnipotence and omniscience from Divine good by means of Divine truth, from which in the world He subjugated all the hells, and afterwards keeps them subjugated for ever, is signified by "whose right hand I have holden, to subdue nations before him, and I will loose the loins of kings": also, by "to open before him doors that the gates may not be shut." By the nations which should be subdued before Him, are signified the hells as to evils; and by the kings whose loins He should loose, are signified the hells as to falsities; by the doors which should be open before Him that the gates may not be shut, is signified that from omniscience all things are manifest to Him, and that from omnipotence He has the power of saving.
[12]By the right hand are signified the omniscience and omnipotence which belong to the Lord from Divine good by means of the Divine truth, also in the following passages:
In David:
"Jehovah continually before me; because He is at my right hand, I shall not be moved" (Psalm 16:8).
Again:
O God, "Thy right hand sustains me" (Psalm 18:35).
Again:
"O God, thy right hand is full of justice" (Psalm 48:10).
In Isaiah:
"My hand hath founded the earth and my right hand hath spanned the heavens" (Isaiah 47:13).
Again:
God "hath sworn by his right hand and by the arm of his strength" (62:8).
And in the Apocalypse,
The Son of man "having in his right hand seven stars" (1:16).
In David:
"The right hand of Jehovah doeth valour: the right hand of Jehovah [is] exalted" (118:15, 16).
[13] Because by the right hand, when said of angels and men, are meant the wisdom and the intelligence which they have from Divine good by means of Divine truth proceeding from the Lord, therefore
The angel of the Lord was seen by Zechariah standing at the right hand of the altar of incense (Luke 1:11).
And the angel was seen in the sepulchre where the Lord was laid, sitting on the right hand (Mark 16:5, 6).
And therefore also the sheep are said [to be] placed on the right hand, and the goats on the left (Matthew 25:33, 34).
By the sheep are here meant those who are in truths from good, or in the faith of truth from the good of charity: but by the goats are meant those who are in faith without charity, which faith is called faith alone, and, regarded in itself, is no faith.
[14] On account of this signification of the right hand, when Aaron and his sons were inaugurated into the priesthood, the blood was sprinkled upon their right ear and upon the thumb of their right hand, and upon the great toe of the right foot (Exodus 29:20). By the blood here is signified Divine truth from Divine good; by the right ear, the perceptive [faculty] of truth from good; by the right hand and the right foot are signified the intelligence and power of truth from good in the internal or spiritual man, and in the external or natural man; and by the thumb and great toe, what is full.
[15] Because as most things in the Word have also an opposite sense, so also has the right hand; and in that sense it signifies falsity from evil, and reasoning and combat thereof against truth from good.
As in David:
"Thou hast set up the right hand of his enemies" (151, 152): and the reason thereof, n. 122, 123.)
298. "Right hand," in reference to the Lord, signifies both omnipotence and omniscience, for the reason that in heaven the south is on the right and the north on the left; and the "south" signifies Divine truth in light, and the "north" Divine truth in shade; and as Divine good has all power through Divine truth, "right hand" in reference to the Lord signifies omnipotence, and as Divine good has all intelligence and wisdom through Divine truth, and to the right in heaven Divine truth is in light (as was said), so "right hand" in reference to the Lord also signifies omniscience. (That in heaven the south is on the right, and there Divine truth is in light, and those who are there are in intelligence and wisdom; and that the north is on the left, and Divine truth there is in shade, see in the work on Heaven and Hell, where The Four Quarters in Heaven are treated of, n 141-153; that all power is from Divine good through Divine truth, see the same work, where The Power of the Angels of Heaven is treated of, n. 228-233; then that all intelligence and wisdom is also from Divine good through Divine truth, see the same work, where The Wisdom of the Angels of Heaven is treated of, n. 265-275; and the Wise and Simple in Heaven, n 346-356)
[2] That "right hand" in reference to the Lord signifies both omnipotence and omniscience, and in reference to men power and wisdom, can be seen from the following passages. In David:
The north and the right hand Thou hast created them; Tabor and Hermon shall rejoice in Thy name. Thou hast an arm with might; strong is Thy hand; Thy right hand shall be exalted. Justice and judgment are the support of Thy throne; mercy and truth shall stand together before Thy faces (Psalms 89:12-14).
Here the "right hand" plainly means the south, for it is said, "the north and the right hand Thou hast created," and the "south" signifies Divine truth in light; thus in the highest sense, which treats of the Lord, it signifies omnipotence and omniscience, which Divine good has through Divine truth (as was said above). Because both omnipotence and omniscience are signified, it is said, "Tabor and Hermon," "justice and judgment," "mercy and truth." By "Tabor and Hermon" those in Divine good and those in Divine truth are signified; by "justice and judgment," and in a like manner by "mercy and truth," Divine good and Divine truth are signified; the two together signify in the spiritual sense Divine good through Divine truth. Omnipotence and omniscience, which Divine good has through Divine truth, are signified by "Thou hast an arm with might," and by "strong is Thy hand; Thy right hand shall be exalted."
[3] In the same:
If I shall forget thee, O Jerusalem, let My right hand forget (Psalms 137:5).
"Jerusalem" signifies the church in respect to the doctrine of Divine truth; and the "right hand of Jehovah," Divine truth in light, since (as was said above) those are at the right hand of the Lord in heaven who are in light and in wisdom from Divine truth; thence it is evident why it is said, "If I shall forget thee, O Jerusalem, let My right hand forget."
[4] In the same:
Behold, I am brutish, I know not. But I am continually with Thee; Thou hast held my right hand. Thou leadest me in Thy counsel, and afterwards receivest me with glory (Psalms 73:22-24).
Since "right hand," in reference to man, signifies wisdom from Divine truth, it is said, "I am brutish, I know not. Thou leadest me in Thy counsel, and afterwards receivest me with glory," "to lead in counsel" meaning to lead by Divine truth, and "to receive with glory" meaning to make blessed with intelligence; "glory" in reference to the Lord signifying Divine truth and Divine wisdom, but in reference to man intelligence therefrom.
[5] In the same:
Jehovah is thy keeper; Jehovah is thy shade upon thy right hand. The sun shall not smite thee by day, nor the moon by night (Heaven and Hell 122, 123 ; and Arcana Coelestia 2441, 7078, 8487, 9755, 10130, 10189, 10420, 10702.)
[6] In the same:
Let Thy hand, O Jehovah, be over the man of Thy right hand, over the son of man whom Thou hast made strong for Thyself (Psalms 80:17).
"Let Thy hand, O Jehovah," means guard by omnipotence and omniscience; "the man of the right hand," who is guarded, signifies one who is wise; and "the son of man," one who is intelligent, each through Divine truth.
[7] In the same:
Gird the sword upon the thigh, O mighty One, with Thy splendor and in Thine honor; in Thine honor mount, ride on the Word of truth, of gentleness, and of righteousness; Thy right hand shall teach Thee wonderful things. Kings' daughters are among Thy precious ones; on Thy right hand shall stand the queen in the best gold of Ophir (131, 288). It is also said, "in Thine honor mount, ride on the Word of truth," "in honor to mount" signifying to combat from Divine good, and "to ride upon the Word of truth" signifying to combat from Divine truth, thus from Divine good through Divine truth. The Lord's omnipotence and omniscience are signified by "Thy right hand shall teach Thee wonderful things;" "kings' daughters, who are among the precious ones" signify the affections of truth; and "the queen who is on the right hand in the best gold of Ophir" signifies heaven and the church and those therein who are in truths from good; the "right hand" meaning truth in light, and "gold of Ophir" the good of love.
[8] In the same:
The saying of Jehovah to my Lord, Sit thou at My right hand until I shall make thine enemies a stool for thy feet. The Lord at thy right hand hath stricken through kings in the day of His anger (Last Judgement 46; and in the Doctrine of the New Jerusalem (n. 293-294, 301, 303).
[9] In the gospels:
Jesus said, Henceforth shall ye see the Son of man sitting on the right hand of power (Matthew 26:64; Mark 14:62; Luke 22:69);
and in Mark:
The Lord after He had spoken to them, was taken up into heaven, and sat down at the right hand of God (Mark 16:19).
"To sit at the right hand of power," and "at the right hand of God" signifies the omnipotence and omniscience which the Lord has from Divine good through Divine truth.
[10] In Isaiah:
I have strengthened thee, yea, I have helped thee, [yea, I have upheld thee, ] by the right hand of My righteousness. I, Jehovah God strengthening thy right hand, saying unto thee, Fear not; I help thee (Arcana Coelestia 709, 732, 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167).
[11] In the same:
Jehovah said to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before Him; and I will loose the loins of kings, to open doors before Him, that the gates may not be shut (Isaiah 45:1).
"Cyrus" in the representative sense is the Lord. The Lord's omnipotence and omniscience from Divine good through Divine truth, by which in the world He subjugated all the hells, and thereafter keeps them subjugated forever, is signified by "whose right hand I have holden, to subdue nations before him, and I will loose the loins of kings;" also by "to open doors before him that the gates may not be shut;" "the nations to be subdued before Him" signify the hells in respect to evils; and "the king whose loins He should loose," signify the hells in respect to falsities; "the doors open before Him, that the gates may not be shut," signifies that by omniscience all things are manifest to Him, and that by omnipotence He has power to save.
[12] "The right hand" signifies the omniscience and omnipotence that the Lord has from Divine good through Divine truth also in the following passages. In David:
Jehovah is always before me; because He is at my right hand I shall not be moved (Psalms 16:8).
In the same:
O God, Thy right hand sustaineth me (Psalms 18:35).
In the same:
O God, Thy hand is full of righteousness (Psalms 48:10).
In Isaiah:
My hand hath founded the earth, and My right hand hath spanned the heavens (Isaiah 48:13).
In the same:
God hath sworn by His right hand and by the arm of His strength (Isaiah 62:8).
In Revelation:
The Son of man, having in His right hand the seven stars (Revelation 1:16).
In David:
The right hand of Jehovah doeth valiantly; the right hand of Jehovah has been exalted (Psalms 118:15-16).
[13] As "right hand," in reference to angels and men, means the wisdom and intelligence that they have from Divine good through Divine truth proceeding from the Lord.
So there appeared to Zechariah the angel of the Lord standing on the right side of the altar of incense (Luke 1:11);
And an angel was seen in the tomb where the Lord had been, sitting on the right side (Mark 16:5-6);
And for the same reason the sheep are said to have been set on the right hand, and the goats on the left (Matthew 25:33-34 seq.);
"sheep" here being those who are in truths from good, or in the faith of truth from the good of charity; and "goats" being those who are in faith without charity, which faith is called faith alone, and regarded in itself is no faith.
[14] Because of this signification of "right hand" when Aaron and his sons were inaugurated into the priesthood:
Blood was sprinkled upon their right ear and upon their right hand, and upon the great toe of the right foot (Exodus 29:20);
"blood" here signifying Divine truth from Divine good; "the right ear" the ability to perceive truth from good; "the right hand" and "the right foot" understanding and power of truth from good in the internal or spiritual man and in the external or natural man; and "great toe" fullness.
[15] As most expressions in the Word have also a contrary sense, so has "right hand," which in that sense signifies falsity from evil, and its reasoning and combat against truth from good. As in David:
Thou hast exalted the right hand of his adversaries (151-152; and why, n. 122-123.)
298.
Quod "dextra", cum de Domino, significet et omnipotentiam et omniscientiam, est quia ad dextrum in caelo est meridies, et ad sinistrum ibi est septentrio, et per "meridiem" significatur Divinum Verum in luce, et per "septentrionem" Divinum Verum in umbra: et quia omnis potentia est Divino Bono per Divinum Verum, ideo per "dextram", cum de Domino, significatur omnipotentia; et quia omnis intelligentia et sapientia est Divino Bono per Divinum Verum, ac ad dextrum in caelo est Divinum Verum in luce, ut dictum est, ideo per "dextram", cum de Domino, etiam significatur omniscientia. (Quod ad dextrum in caelo sit meridies, et quod ibi sit Divinum Verum in luce, ac illi qui ibi in intelligentia et sapientia, et quod ad sinistrum ibi sit septentrio, et quod ibi sit Divinum Verum in umbra, videatur in opere De Caelo et Inferno, ubi agitur De Quatuor Plagis in Caelo, n. 141-153; quod omnis potentia sit ex Divino Bono per Divinum Verum, in eodem opere ubi agitur De Potentia Angelorum Caeli, n. 228-233; tum quod omnis intelligentia at sapientia etiam sit ex Divino Bono par Divinum Verum, in eodem opere ubi agitur De Sapientia Angelorum Caeli, n. 265-275; ac De Sapientibus et Simplicibus in Caelo, n. 346-356.)
[2] Quod "dextra", cum de Domino, significet et omnipotentiam et omniscientiam, et cum de hominibus potentiam et sapientiam, constat ex sequentibus his locis :
Apud Davidem,
"Septentrionem et dextram Tu creasti; Thabor et Chermon per nomen tuum exultabunt; Tibi brachium cum virtute; fortis est manus tua, exaltabitur dextra tua; justitia et judicium fulcrum throni tui; misericordia et veritas consistent ante facies tuas" (Psalms 89:13-15 [B.A. 12-14]);
quod per "dextram" hic intelligatur meridies, patet, nam dicitur, "Septentrionem et dextram Tu creasti"; ac "meridies significat Divinum Verum in luce, ita in supremo sensu (in quo de Domino) omnipotentiam et omniscientiam, quae sunt Divino Bono per Divinum Verum, ut supra dictum est. Quia utraque tam omnipotentia quam omniscientia significatur, ideo dicitur "Thabor et Chermon", "justitia et judicium", "misericordia et veritas": per "Thaborem et Chermonem" significantur qui in Divino Bono ac in Divino Vero sunt, per "justitiam et judicium" significatur Divinum Bonum ac Divinum Verum, similiter per "misericordiam
et veritatem"; per utrumque simul in sensu spirituali significatur Divinum Bonum per Divinum Verum. Omnipotentia et omniscientia, quae sunt Divino Bono per Divinum Verum, significatur per "Tibi brachium cum virtute", et per "Fortis est manus tua, exaltabitur dextra tua."
[3] Apud eundem,
"Si oblitus fuero tui, Hierosolyma, oblita fuerit dextra mea" (Psalm. 137:5);
"Hierosolyma" significat ecclesiam quoad doctrinam Divini Veri, et "dextra Jehovae" Divinum Verum in luce, quoniam (ut supra dictum est) ad dextram Domini in caelo sunt qui in luce et in sapientia ex Divino Vero: inde patet cur dicitur, "Si oblitus fuero tui, Hierosolyma, oblita fuerit dextra mea."
[4] Apud eundem,
"Ecce stolidus, non cognosco;.... sed Ego semper tecum, apprehendisti manum dextrae meae; in consilio tuo ducis me, et postea gloria acceptas me" (Psalms 73:22-24);
quia per "manum dextrae", cum de homine, significatur sapientia quae ex Divino Vero, ideo dicitur, "Stolidus non cognosco, ... in consilio tuo ducis me, et postea gloria acceptas me": "in consilio ducere" est per Divinum Verum, et "gloria acceptare" est intelligentia beare; "gloria" enim, cum de Domino, significat Divinum Verum et Divinam Sapientiam; cum autem de homine, significat intelligentiam inde.
[5] Apud eundem,
"Jehovah custos tuus, Jehovah umbra tua super manu dextrae tuae; interdiu sol non percutiet te, aut luna in nocte " (Psalm. 121 [5, ] 6, 6);
esse "umbra super manu dextrae" significat esse tutela contra malum et falsum; "umbra" ibi pro umbraculo ne laedatur, et "manus dextrae" pro potentia et sapientia ex Divino Vero, quae laederentur per malum et falsum nisi Dominus tutaretur: quia haec significantur, ideo dicitur, "Interdiu sol non percutiet te, aut luna in nocte"; per "solem" ibi significatur amor sui et inde omne malum, et per " lunam" falsum mali. (Quod haec per "solem" et "lunam" significentur, videatur in opere De Caelo et Inferno 122, 123; et in Arcanis Caelestibus, n. 2441, 7078, 8487, 9755, 10130, 10189, 10420, 10702.)
[6] Apud eundem,
"Sit manus tua, Jehovah, pro viro dextrae tuae, pro filio hominis confortasti Te" (Psalm. 80:18[17]);
"sit manus tua, Jehovah", pro custodia ex omnipotentia et omniscientia; "vir dextrae", pro quo custodia, significat sapientem, et "filius hominis" intelligentem, utrumque per Divinum Verum.
[7] Apud eundem,
"Accinge gladium super femur, Potens decore tuo et in honore tuo; in honore tuo conscende, equita super verbo veritatis, mansuetudinis et justitiae; docebit Te mirabilia dextra tua:.... filiae regum inter pretiosas tuas; consistet regina ad dextram tuam in auro optimo Ophiris" (Psalm. 40:5:4, 5, 10 [B.A. 3, 4, 9]);
haec de Domino; "accingere gladium super femur", significat Divinum Verum pugnans ex Divino Bono, quare dicitur, "Potens decore et in honore tuo"; per "decus" significatur Divinum Verum, et per "honorem" Divinum Bonum: (videatur supra, n. 131 [a] et 288 [b]): tum etiam dicitur, "In honore tuo conscende, equita super verbo veritatis"; per "in honore conscendere" significatur pugnare ex Divino Bono, et per "equitare super verbo veritatis" significatur pugnare ex Divino Vero, ita ex Divino Bono per Divinum Verum: omnipotentia et omniscientia Domini significantur per "Docebit Te mirabilia dextra tua"; "filiae regum" quae "inter pretiosas", significant affectiones veri; "regina" quae "ad dextram in auro optimo Ophiris", significat caelum et ecclesiam, et ibi illos qui in veris ex bono sunt; "dextra" est verum in luce, et "aurum Ophiris" est bonum amoris.
[8] Apud eundem,
"Dictum Jehovae ad Dominum meum, Sede ad dextram meam, usque dum posuero inimicos tuos scabellum pedum tuorum. .... .Domi- nus ad dextram tuam, percussit in die irae reges" (Psalms 110:1, 5;Matth. 22 (44qqqMatth. 22bb44 1
; Marcus 12:36; Luca 20:42, 43);
quod haec de Domino dicta sint, notum est; per illa describitur pugna Domini in mundo contra inferna et subjugatio eorum, quae facta est ex Divino Bono per Divinum Verum: "dextra" ibi significat Divinum Verum: quare dicitur", usque dum posuero inimicos tuos scabellum pedum tuorum "; per" inimicos significantur inferna; per "ponere illos scabellum pedum" significatur prorsus subjugare: simile significatur per "Dominus ad dextram tuam, percussit in die irae reges"; "dies irae" est status pugnae, et "reges" sunt qui in falsis ex malo. Quod Dominus, cum in mundo fuit, induerit Divinum Verum ex Divino Bono, et quod per id subjugaverit inferna, ac omnia in caelis disposuerit in ordinem, videatur in opusculo De Ultimo Judicio (n. 46), et in Doctrina Novae Hierosolymae (n. 293, 294, 301, 303).
[9] Apud Evangelistas,
"Jesus dixit, Ex nunc videbitis Filium hominis sedentem ex dextris potentiae" (Matthaeus 26:63, 64; Marcus 14:61, 62; Luca 22:69);
et apud Marcum,
"Dominus postquam locutus est illis, sublatus est in caelum, et consedit ex dextra Dei" (16:19);
"sedere a dextris potentiae" et "a dextra Dei", significat omnipotentiam et omniscientiam quae Domino ex Divino Bono per Divinum Verum.
[10] Apud Esaiam,
"Corroboravi te, etiam adjuvi te per dextram justitiae meae :. .... Ego Jehovah Deus confirmans dextram tuam, dicens tibi, Ne timeto, Ego adjuvo te" (41:10, 13);
"Corroboravi te, etiam adjuvi te, "significat ex omnipotentia et omniscientia, quae est [ex] Divino Bono per Divinum Verum, dare potentiam et intelligentiam; quare dicitur, "Sustentavi te per dextram justitiae meae "; per "dextram" significatur Divinum Verum, et per "justitiam" Divinum Bonum; "confirmare dextram tuam", significat potentiam et sapientiam quae homini inde; quia utraque nempe omnipotentia et omniscientia, quae Domino ex Divino Bono per Divinum Verum, hic intelligitur, ideo dicitur "Jehovah Deus", Dominus enim ex Divino Bono dicitur "Jehovah", et ex Divino Vero "Deus" (videatur n. 709, 732, 2586, 2769, 2807, 2822, 3921, 2
[11] Apud eundem,
"Dixit Jehovah Uncto suo Korescho, cujus apprehendi dextram, ad subjiciendum coram illo gentes, et lumbos regum solvam, ad aperiendum coram illo januas, ut portae non claudantur" (45:1);
per "Koreschum" in sensu repraesentativo intelligitur Dominus; omnipotentia et omniscientia Ipsius ex Divino Bono per Divinum Verum, ex quo in mundo subjugavit omnia inferna, et postea illa in aeternum subjugata tenet, significatur per "cujus apprehendi dextram, ad subjiciendum coram illo gentes, et lumbos regum solvam", tum per "ad aperiendum coram illo januas ut portae non claudantur"; per "gentes" quae coram illo subjicientur, significantur inferna quoad mala, et per "reges" quorum lumbos solvet significantur inferna quoad falsa; per "januas" quae "coram illo aperientur ut portae non claudantur", significatur quod Ipsi ex omniscientia manifesta sint omnia et ex omnipotentia potestas salvandi.
[12] Per "dextram" significatur omniscientia et omnipotentia quae Domino ex Divino Bono per Divinum Verum, etiam in sequentibus his locis :
Apud Davidem,
"Jehovah coram me jugiter, quia a dextra mea, non dimovebor" (Psalm.16:8);
apud eundem,
Deus, "dextra tua sustentat me" (Psalms 18:36 [B.A. 35]);
apud eundem,
"Deus, .... justitia plena est dextra tua" (Psalms 48:11 [B.A. 10]);
apud Esaiam,
"Manus mea fundavit terram, et dextra mea pugillavit caelos" (48:13);
apud eundem,
"Juravit" Deus "per dextram suam, et per brachium roboris sui" (62:8):
in Apocalypsi,
Filius hominis "habens in manu dextra stellas septem" (1:16):
apud Davidem,
"Dextra Jehovae facit fortitudinem, dextra Jehovae exaltata" (Psalm.118:15, 16).
[13] Quia per "dextram", cum de angelis et de hominibus, intelligitur sapientia et intelligentia quae illis est ex Divino Bono per Divinum Verum procedens a Domino, ideo
Visus est Zachariae "Angelus Domini stans a dextris altaris suffimenti" (Luca 1:11);
Ac visus est angelus in monumento, ubi fuerat Dominus, sedens a dextris (Marcus 16:5, 6);
Ac ideo oves dicuntur positae a dextris, et hirci a sinistris (Matthaeus 25:33, 34. seq.);
per "oves" ibi intelliguntur qui in veris ex bono sunt, seu in fide veri ex bono charitatis; per "hircos" autem intelliguntur qui in fide absque charitate, quae fides vocatur sola fides, et in se spectata est nulla fides.
[14] Quia "dextra" talia significabat, ideo Aharon et filii ejus cum inaugurabantur in sacerdotium,
Sanguis spargebatur super eorum auriculam dextram, et super eorum dextrae manus et dextri pedis pollicem (Exodus 29:20);
per "sanguinem" ibi significatur Divinum Verum ex Divino Bono; per "auriculam dextram" significatur perceptivum veri ex bono; per "dextram manum" et "dextrum pedem" significatur intelligentia et potentia veri ex bono in interno seu spirituali homine et in externo seu naturali, et per "pollicem" significatur plenum.
[15] Quoniam pleraque in Verbo etiam oppositum sensum habent, quare etiam "dextra "; et in eo sensu significat "dextra" falsum ex malo, ac ratiocinationem et pugnam ejus contra verum ex bono :
-Ut apud Davidem,
"Exaltasti dextram inimicorum ejus" (Psalms 89:43 [B.A. 42]):
apud eundem,
"Quorum os loquitur vanitatem, et dextra eorum dextra mendacii" (Psalms 144:8, 11):
apud Esaiam,
"Ut non eripiat animam suam, nec dicat, Nonne mendacium in dextra mea?" (44:20):
in Apocalypsi,
Accipient characterem bestiae "in manu dextra aut in frontibus" (13:16; 14:9).
Quod "dextra", cum de malis, significet falsum ac inde ratiocinationem et pugnam contra verum, est quia plagae apud illos qui in malo sunt oppositae sunt plagis quae apud illos qui in bono sunt; et sic ad eorum dextram sunt vera in densa caligine, sed falsa sicut in maximo lumine. (Quod plagae in mundo spirituali illis qui in malo sunt oppositae sint plagis quae illis qui in bono sunt, videatur in opere De Caelo et Inferno 151, 152: causa, n. 122, 123.)
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.