340# “祝福”表示为此对主的承认和赞颂，以及对一切良善和真理，因而赐给那些接受它们之人的天堂和永恒幸福都来自祂的感恩。这从“祝福”的含义清楚可知，“祝福(或赐福)”当论及主时，是指承认，在此是指承认全能，全知，圣治，神性良善和神性真理都属于祂，这些由祂配得权柄、财富、智慧、尊贵、荣耀，以及为此的赞颂来表示。此外，当论及主时，“祝福”表示对一切爱之良善和信之真理，因而赐给那些接受它们之人的天堂和永恒幸福都来自祂的感恩。由于“祝福”在此表示为此的承认和赞颂，以及感恩，所以经上最后或作为那些赞颂主的天使得出的一个结论而提到祝福。当论及主时，“祝福”表示这些事物，是因为除了主所赐的外，没有任何东西是祝福；事实上，唯独主所赐的是祝福，因为它是神性和永恒的，包含天堂和永恒的幸福在里面；没有神性和永恒之物在里面的其它一切事物都不是祝福，即便它们可能被称为祝福(参看《新耶路撒冷及其属天教义》，269, 270节)。
当 “祝福或赐福”在圣言是被提到时，它就具有这种含义，这一点从那里以内义来理解的经文可以看出来。但首先要引用一些经文，其中说到，受祝福或赐福和祝福或赐福论及耶和华，也就是主；还有用到“祝福(经上或译为称颂、祝颂等)神”这个词的地方，好可以看出这些表示对一切良善和真理，因而赐给那些接受它们之人的天堂和永恒幸福都来自祂的承认、赞颂和感恩。路加福音：
撒迦利亚的口开了，就说出话来，祝福神。他说，主以色列的神是受祝福的，因祂眷顾祂的百姓，为他们施行救赎。(路加福音1:64, 67–68)
撒迦利亚被圣灵充满，就说了这些话，他预言了主；“祝福神”和“主以色列的神是受祝福的”表示对祂将那些接受祂的人从地狱中释放和解救出来的赞颂和感恩；因此，经上还说：“因祂眷顾祂的百姓，为他们施行救赎。”“救赎”表示从地狱中释放和解救出来(参看AE 328节)；“百姓”表示那些处于源于良善的真理之人(参看AE 331节)。
同一福音书：
西面就把婴孩耶稣接到手臂中，祝福神说，我的眼睛已经看见你的救恩，就是你在万民面前所预备的。(路加福音2:28–31)
此处“祝福神”明显表示赞颂和感恩主降世，拯救所有接受祂的人；因此，他称主为他的眼睛所看见、在万民面前所预备的“救恩”。那些处于源于良善的真理，因而通过真理接受祂的人被称为“祂的民或百姓”，如前所述。
诗篇：
神啊，人已经看见你行走。歌唱的行在前，作乐的随在后，都在击鼓的少女中间。你们当在各会中祝福神，从救恩的源头祝福主。(诗篇68:24–26)
“当在各会中祝福神，从救恩的源头祝福主”表示出于属灵真理，也就是源于良善的真理赞颂主。在圣言中，“会或会众”和“百姓”所表相同，即表示那些处于属灵真理的人，抽象来说表示这些真理本身；“救恩的源头”表示属灵良善，因为救恩通过属灵良善实现；属灵良善就是对邻之仁的良善，属灵真理就是来自那良善的信之真理。在圣言中，“会或会众”论及属灵真理(参看《属天的奥秘》，6355, 7843节)。由于“在各会中祝福”表示出于属灵真理的赞颂，“从救恩的源头祝福”表示出于属灵良善的赞颂，所以经上先提到“神”这个名，后提到“主”；在圣言中，论述真理的地方用“神”这个名，论述良善的地方则用“主”。“祝福”表示赞颂，这一点从接下来的话清楚看出来，即“歌唱的行在前，作乐的随在后，都在击鼓的少女中间”，这句话表示出于属灵真理和良善的赞颂(可参看AE 323, 326节)。
又：
你们要向耶和华唱新歌，全地都要向耶和华歌唱。祝福祂的名；天天传扬祂的救恩。在列族中述说祂的荣耀。(诗篇96:1–3)
“祝福耶和华”在此明显是指赞颂祂，向祂献上感恩；由于对祂的一切赞颂都来自属灵真理，并来自属灵良善，所以经上说“祝福祂的名；天天传扬祂的救恩”；“名”也论及真理，“救恩”论及良善。“唱歌”表示出于这些真理、出于这些良善来赞颂(参看AE 323b,c, 326d节)。
摩西五经：
耶和华拣选利未人来事奉祂，奉耶和华的名祝福。(申命记10:8; 21:5)
由于利未人为神性敬拜而被膏抹，一切神性敬拜都从属灵良善和由此而来的真理来进行，所以经上说“耶和华拣选利未人来事奉祂，奉祂的名祝福”；“事奉”表示出于属灵良善的敬拜，“祝福”表示出于属灵真理的敬拜。“事奉”论及出于良善的敬拜(参看AE 155节)。
诗篇：
耶和华啊，你以良善的祝福迎接王，把精金的冠冕戴在他头上。你将荣耀和尊贵加在他身上。你把永远的祝福放在他身上。(诗篇21:3, 5–6)
“王”在此不是指大卫，而是指主，主凭从祂的神性人身发出的属灵神性而被称为“王”；“祝福”表示对一切良善和真理，因而天堂和永恒的幸福都来自祂的承认、赞颂和感恩，由此明显可知，“你以良善的祝福迎接王”、“你把永远的祝福放在他身上”表示什么。“良善的祝福”表示源于良善的真理；“精金的冠冕”表示真理所来自的良善；“尊贵和荣耀”表示神性良善和神性真理。在圣言中，“大卫”表示主(参看AE 205节)；在大卫诗篇，“王”同样表示主(AE 31a节)；“王冠”表示神性良善(AE 272节)；“金”同样表示神性良善(AE 242a,d,e节)；“尊贵和荣耀”表示神性良善和神性真理(AE 288节)。
340b. 由此可见，当论及主时，“受祝福或蒙赐福”表示什么，如以下经文，路加福音：
众门徒大声喊道，奉主名来的王，当受祝福。(路加福音19:37–38)
马太福音：
众人喊着说，和散那归于大卫的子孙；奉主名来的，当受祝福。(马太福音21:9; 马可福音11:9, 10; 约翰福音12:12–13)
同一福音书：
耶稣说，从今以后，你们不得再见我，直等到你们说，奉主名来的，当受祝福。(马太福音23:39; 路加福音13:35)
马可福音：
大祭司问耶稣，你是那当受祝福者的儿子基督吗？(马可福音14:61)
“奉主名来的，当受祝福”表示被赞颂，因为一切神性真理和神性良善都来自祂。主的“名”表示藉以敬拜祂的一切；由于这一切都与爱之良善和信之真理有关，所以这些事物由主的“名”来表示。主的“名”表示藉以敬拜祂的一切(参看AE 102, 135, 148, 224节)；主凭神性良善被称为“主”(参看《属天的奥秘》，4973, 9167, 9194节)。
摩西五经：
撒冷王麦基洗德为亚伯兰祝福说，愿天地的拥有者、至高的神赐福与亚伯兰；至高的神把你的敌人交在你手里，是当受祝福的。(创世记14:18–20)
此处经上说“至高的神把你的敌人交在你手里，是当受祝福的”，表示为此赞颂和感恩属于祂。因此，那些从主接受神性良善和神性真理的人被称为“蒙赐福的”(诗篇37:22; 115:15; 马太福音25:34)。
“祝福或赐福”当论及人时，没有其它含义，只表示对神性真理和神性良善的接受，因为天堂和永恒的幸福在它们里面，这一点从以下经文可以看出来。诗篇：
手洁的和心清的必从耶和华面前领受赐福，也必从拯救我们的神领受公义。(诗篇24:4–5)
“手洁的”表示那些处于信之真理的人，“心清的”表示那些处于爱之良善的人；论到这些人，经上说：“他们必从耶和华面前领受赐福，也必从拯救我们的神领受公义。”“领受赐福”表示对神性真理的接受，“领受公义”表示对神性良善的接受。“公义”论及良善(参看AE 204节; 《属天的奥秘》，2235, 9857节)。
摩西五经：
你们要这样为以色列人祝福，愿耶和华赐福给你，保护你；愿耶和华使祂的脸光照你，赐恩给你。愿耶和华向你仰脸，赐你平安。他们要如此将我的名加在以色列人身上；我也要赐福给他们。(民数记6:23–27)
从通过内义所揭开的这些话明显可知，“赐福或祝福”整体上涉及什么，即：耶和华，也就是主，从神性之爱以神性真理和神性良善流入到那些接受祂的人那里。祂从神性之爱流入，这由“耶和华的脸”来表示；主以神性真理流入，这由“耶和华使祂的脸光照你”来表示；祂以神性良善流入，这由“耶和华向你仰脸”来表示；免受邪恶和虚假伤害的保护，否则就会夺走流注，由“保护你”、“赐恩给你”来表示；主通过祂的神性真理和神性良善所赐予的天堂和永恒的幸福由“赐你平安”来表示；与那些接受祂的人的交流和结合由“他们要如此将我的名加在以色列人身上”来表示，“耶和华的名”表示神性发出，这神性发出一般被称为神性真理和神性良善，“以色列人”表示那些属于教会，因而接受主的人，故论到他们，经上说：“我也要赐福给他们。”这就是这些话的内义或灵义，这一点从以下事实可以看出来：“耶和华的脸”表示神性之爱；“使祂的脸光照”表示神性真理的流注；“仰脸”表示神性良善的流注。为更好地理解这些事，要解释一下这些含义的背景，或说这些含义是从何处产生的。主向天上的天使显为一轮太阳；因为正是祂的神性之爱如此显现；因此，这就是“耶和华的脸”所表示的；从那里发出的光是神性真理；因此，这就是“使祂的脸光照”所表示的；也从那里发出的热是神性良善；因此，这就是“仰脸”所表示的，因为“仰”表示揭示祂自己，这种揭示从神性良善通过神性真理实现。主向天上的天使显为一轮太阳，正是祂的神性之爱如此显现(参看《天堂与地狱》，116–125节)；由此而来的光是神性真理，由此而来的热是神性良善(HH 126–140节)。“平安”表示从至内层以祝福影响一切良善的属天快乐，故表示天堂和永恒的幸福(HH 284–290节)；“以色列人”表示那些属于教会的人，因而表示教会(《属天的奥秘》，6426, 8805, 9340节)。
340c. 以西结书：
我要将我山冈的四围作为祝福赐给他们，我也叫时雨落下；必有祝福和福雨。那时树必结果，地必生出土产。(以西结书34:26–27)
只看圣言的属世意义的人以为“祝福或赐福”只表示诸如字义所提到的那类事物，即：雨必被赐下，好使园子和田野多结果子，这样树必结果，地必生出土产；但所表示的是一种属灵的祝福或赐福，因为“雨”表示由主那里从天堂而出、流入人的一切神性事物。“树必结果，地必生出土产”表示真理要产生良善，良善要产生真理，“地”和其中有树的“园子”表示教会；这些和要作为祝福赐下的“我山冈的四围”表示教会之人的内在和外在，“四围”表示在外面或下面之物，“山冈(hill，或小山、冈陵等)”表示在里面或上面之物，尤表仁爱所在之处，因为仁爱在里面。“山冈(hill，或小山、冈陵等)”表示仁爱所在之处(参看《属天的奥秘》，6435, 10438节)。
诗篇：
凡敬畏耶和华、行走在祂道上的人，便为有福。你必吃你亲手劳碌得来的，你必有福，事情顺利。你妻子好像房子两旁多结果子的葡萄树；你诸子围绕你的桌子，好像橄榄栽子。看哪，敬畏耶和华的人必要这样蒙福。耶和华必从锡安赐福给你；使你尽你一生的日子可以看见耶路撒冷的好处；愿平安临到以色列。(诗篇128:1–6)
此处“蒙福或有福”不是指属世地蒙福或有福，如人要吃他亲手劳碌得来的，他妻子多结果子，许多儿子要围绕他的桌子，这就是在锡安、在耶路撒冷；“蒙福或有福”是指属灵地蒙福或有福。因为“凡敬畏耶和华的”表示那些喜欢实行祂诫命的人；因此，经上说：“凡敬畏耶和华、行走在祂道上的人，便为有福。”“行走在祂道上”表示实行祂的诫命；他必吃的“亲手劳碌得来的”表示照这些诫命对生活的追求；房子两旁的“妻子”表示在他所思考和实行的一切事中的对属灵真理的情感；所以经上补充说“好像多结果子的葡萄树”，因为“葡萄树”表示来自对真理的情感的属灵教会；围绕桌子的“诸子”表示由此而来的良善之真理，“桌子”表示教导；因此，经上还说“好像橄榄栽子”，“栽子(即植物)”表示真理，“橄榄”表示良善；“锡安”表示这些事物所来自的天堂；“耶路撒冷”表示教义。由此清楚可知，“耶和华必从锡安赐福给你，使你尽你一生的日子可以看见耶路撒冷的好处；愿平安临到以色列”表示一切属灵良善，无论总体还是细节，“以色列”表示教会。
又：
又好比黑门的甘露降在锡安山；因为在那里有耶和华所命定的福，就是永远的生命。(诗篇133:3)
此处论述了良善与真理的婚姻，以及它们的结实和增多；后者和前者由降在锡安山的“黑门的甘露”来表示，“锡安山”表示属天之爱的良善所在之处；因此，经上补充说：“在那里有耶和华所命定的福，就是永远的生命。”
摩西五经：
你们若听从这些典章，谨守遵行，耶和华你的神必对你守约和怜悯；祂必爱你，赐福给你。祂必赐福与你腹中的果子、你土地上的果子、你的五谷、新酒和油，你牛中幼小的和羊群中的公羊。你必蒙福胜过万民；在你中间没有不生育的男女，在你牲畜中间也没有不生殖的雌雄。耶和华必从你身上除去一切的疾病；你所知道埃及各样的恶疾，祂不加在你身上，反要加在所有恨你的人身上。你要吞灭耶和华你的神交给你的一切人民，你的眼目不可顾惜他们。(申命记7:12–16)
所有这些话都表示属灵事物，因而表示属灵的祝福；给在自然界，因而处于属世观念之人的属世的字义就涉及并表示这些事物；因此，从圣言的灵义可以看出，“蒙福或被赐福”在总体和细节上表示什么。“腹中的果子、土地上的果子、五谷、新酒和油，牛中幼小的和羊群中的公羊”表示真理的增多和良善的结实，因而表示属灵的祝福。至于每一种事物都具体表示什么，可参看《属天的奥秘》一书的各个地方，以及对这本预言书的解释。“在你中间没有不生育的男女，在你牲畜中间也没有不生殖的雌雄”表示在内在人和外在人中，真理的增多和良善的结实；“耶和华必从你身上除去一切的疾病；埃及各样的恶疾”表示对一切邪恶和虚假的移除，“埃及各样的恶疾”表示属世人中由邪恶产生的虚假。耶和华要将这些所加在的“恨你的人”是指那些反对教会的真理和良善的人。“你要吞灭耶和华你的神交给你的一切人民”表示驱散反对教会的真理和良善的邪恶和虚假；“你的眼目不可顾惜他们”表示不断避开它们。“你们若听从这些典章，谨守遵行，耶和华你的神必对你守约和怜悯；祂必爱你，赐福给你”表示那些实行主诫命的人通过这些事物被赐福；“约和怜悯”是指出于爱通过这些诫命的结合；“约”和“祂必爱你”表示通过良善的结合；“怜悯”和“祂必赐福给你”表示通过由此而来的真理的结合。
创世记：
祂必将上面来的天福，伏于下面的深渊之福，以及乳房子宫之福，都赐福给你。(创世记49:25)
这些话论及约瑟，约瑟在此表示主的属灵国度；“上面来的天福”表示内在人或属灵人中源于良善的真理的增多；“伏于下面的深渊之福”表示外在人或属世人中源于良善的真理的增多；“乳房子宫之福”表示属灵和属天的良善。
约珥书：
谁知道呢？也许他回转，耶和华神就后悔，将祝福、献给耶和华我们神的素祭和奠祭留在他身后。(约珥书2:14)
由于“祝福”表示属灵的祝福，属灵的祝福一般与从主发出并赐给人的良善和真理有关，所以经上说“将祝福、献给耶和华我们神的素祭和奠祭留在他身后”，“素祭”，也就是饼，表示良善，“奠祭”，也就是酒，表示真理，这两者都来自主，因为经上说：“献给我们的神。”
340d. 以赛亚书：
在那日，必有从埃及通往亚述的大道。亚述要进入埃及，埃及也要进入亚述；埃及人要与亚述人一同服侍。在那日，以色列将属第三，联同埃及和亚述成为地中间的祝福；耶和华赐福给他们，说，埃及我的百姓，亚述我手的工作，以色列我的产业，都有福了。(以赛亚书19:23–25)
“以色列、亚述和埃及”表示属于教会之人的三样事物或能力，即：属灵之物，理性之物和认识或科学；“以色列”表示属灵之物，“亚述”表示理性之物，“埃及”表示认识或科学。由于人的整个理性是通过知识或科学形成的，并且理性和认识能力都来自属灵部分，而属灵部分由主那里从天堂而出(对真理的一切理解和将知识应用于真理都来自这个源头)，所以经上说：“必有从埃及通往亚述的大道。亚述要进入埃及，埃及也要进入亚述；埃及人要与亚述人一同服侍。”经上又说：“以色列将属第三，联同埃及和亚述成为地中间的祝福。”“中间”表示至内层，其余的都来自它，或说整体都源于它(参看AE 313节)；“地”是指这些事物所在的教会。由于理性和认识能力正是通过属灵之物被应用于纯正的真理，所以“以色列”被称为“产业”，也就是拥有一切的房子的继承者；亚述被称为“我手的工作”，是因为理性是从属灵之物形成的；埃及被称为“有福的百姓”，是因为一切事物都一起在认识能力或科学中，如同在它们的终端中。由此也清楚可知，在圣言中，“祝福或赐福”表示属灵的祝福或赐福。
撒迦利亚书：
犹大家和以色列家啊，你们从前在列族中怎样成为咒诅；照样，我要拯救你们，使你们可以是成为祝福。(撒迦利亚书8:13)
这些话论及被毁的教会，以及主所建立的教会；“犹大家和以色列家”表示教会，在此是两种意义上的；被毁的教会被称为“咒诅”，因为邪恶和虚假在其中；而主所建立的教会被称为“祝福”，因为良善和真理在其中。
诗篇：
救恩属于耶和华；愿你的赐福临到你的百姓。(诗篇3:8)
“临到祂百姓的耶和华的赐福”表示良善和真理的流注，以及对良善和真理的接受；那些处于属灵良善的人被称为“耶和华的百姓”(参看AE 331节)。
摩西五经：
我要使你成为一个大民族；我必赐福给你，使你成为一个福源。祝福你的，我必赐福与他们；那咒诅你的，我必咒诅他；地上所有的宗族都要因你得福。(创世记 12:2–3)
创世记：
地上所有的民族都必因他得福。(创世记18:18)
这些话论及亚伯拉罕，“亚伯拉罕”在至高意义上表示主，在相对意义上表示主的属天国度和属天教会。由此清楚可知，“我要使你成为一个大民族；我必赐福给你，使你成为一个福源”表示什么，即表示神性良善和神性真理必在其中；“大民族”论及神性良善(参看AE 331节)；“福源(即祝福或赐福)”论及神性真理；“祝福你的，我必赐福与他们；那咒诅你的，我必咒诅他”表示那些接受它的人将拥有神性真理，那些不接受它的人将拥有邪恶之虚假；“地上所有的宗族都要因他得福”和“地上所有的民族都必因他得福”表示他们将从对神性真理和神性良善的接受中拥有天堂和永恒的幸福；“地上的宗族(或家族)”表示那些处于源于良善的真理之人，“宗族(或家族)
”表示真理，“民族”表示良善；“祝福”表示他们将由此拥有天堂和永恒的幸福。
以色列和雅各的祝福所表相同。民数记：
凡给你祝福的，愿他蒙福；凡咒诅你的，愿他受咒诅。(民数记24:9)
创世记：
你的种必像地上的尘沙，向西、向东、向北、向南突破；地上所有的宗族都必因你和你的种得福。(创世记28:14)
“以色列”和“雅各”在至高意义上也表示主，在相对意义上表示主的属灵国度和属灵教会；“以色列”表示那教会的内在，“雅各”表示那教会的外在。“必像地上的尘沙，向西、向东、向北、向南突破”的“种”表示从主发出，并被那些属于该教会的人接受的神性真理；“向西、向东突破”表示由此而来的良善的结实，“向北、向南突破”表示由此而来的真理的增多。这些方位具有这些含义(可参看《天堂与地狱》，141–153节)。
主祝福祂递给门徒和百姓的饼、酒和鱼(马太福音14:15, 19, 21, 22; 15:32, 36; 26:26, 27; 马可福音6:41; 8:6, 7; 14:22, 23; 路加福音9:16; 22:19; 24:30)，表示祂神性的交流，因而通过良善和真理与他们的结合，这些良善和真理由饼和酒，以及鱼来表示；饼和酒表示属灵人中的良善和真理，鱼表示属世人中的良善和真理。
以赛亚书：
他必用别的名去称呼他的仆人；在地上祝福自己的，必凭真理的神祝福自己；在地上起誓的，必指着真理的神起誓；因为从前的患难已被遗忘。(以赛亚书65:15–16)
“祝福自己”表示以神性真理教导自己，并把它们应用于生活；“起誓”表示以神性良善教导自己，并把它们应用于生活。“起誓”之所以具有这种含义，是因为誓言在内义上表示在自己里面确认，并坚信事情就是如此，这是从良善通过真理实现的；真理只从良善，不从其它背景在人那里被确认和证明。此处论述了一个新教会；“用别的名去称呼”表示它在真理和良善方面的品质。
耶利米书：
你必以真理，公平，公义，指着永生的耶和华起誓；列族必以祂祝福自己，也必因祂荣耀。(耶利米书4:2)
此处“起誓”和“祝福自己”，与前面所表相同；必以耶和华祝福自己的“列族”表示那些处于良善的人。
“祝福或赐福”在反面意义上表示喜爱邪恶和虚假，并充满它们。如在以赛亚书：
宰牛的，击杀人；献乳香的，祝福虚妄；他们也在自己的道路上选择这些东西。(以赛亚书66:3)
“宰牛或祭献牛”和“击杀人”表示以外在敬拜神，却弃绝一切真理。“祭献牛”表示出于那些代表属世良善的事物的敬拜，因为“牛”表示属世良善；“击杀人”表示弃绝并否认真理，“人”在圣言中表示真理；“献乳香”和“祝福虚妄”表示出于诸如代表属灵良善的那类事物来敬拜神，却又喜爱邪恶和虚假，并充满它们；“献乳香”表示出于属灵良善的敬拜，“虚妄”表示邪恶和邪恶之虚假。
340. And blessing. That this signifies acknowledgment and glorification of the Lord on account of those things, and thanksgiving that from Him are all good and truth, and thence heaven and eternal happiness to those who receive them, is clear from the signification of blessing when it is said concerning the Lord, as denoting acknowledgment, here the acknowledgment that to Him belong Omnipotence, Omniscience, Providence, Divine good, and Divine truth, these being signified by His being worthy to receive power, riches, wisdom, honour, and glory, and also glorification on that account. Moreover, blessing, when said of the Lord, signifies thanksgiving that from Him is all the good of love and the truth of faith, and thence heaven and eternal happiness to those who receive them. Because acknowledgment and glorification on account of those things, and also thanksgiving, are here signified by blessing, therefore, it is said, in the last place or as a fitting end, by those angels who glorified the Lord. Those things are signified by blessing when said of the Lord, because nothing is a blessing but what is given by the Lord, for that alone is blessed, because it is Divine and eternal, and contains in itself heaven and eternal happiness; all other things, which have not in themselves what is Divine and eternal, are not a blessing, although they may be so called (see the Doctrine of the New Jerusalem 269, 270).
[2] That blessing, when it is mentioned in the Word, signifies such things, is evident from the passages there understood in the internal sense. But first some passages shall be adduced, in which blessed and blessing are spoken of Jehovah, that is, of the Lord, and where it is said, blessed be God, in order that it may be seen that these signify acknowledgment, glorification, and thanksgiving, that from Him are all good and truth, and thence heaven and eternal happiness to those who receive them. In Luke:
"The mouth" of Zacharias "was opened and he spake, blessing God." And he said, "Blessed be the Lord God of Israel, for he hath visited and made redemption for his people" (328; and that by people are signified those who are in truths from good, may be seen above, n. 331.
[3] In the same:
Simeon took the infant Jesus in his arms, "and blessed God; and said, Mine eyes have seen thy salvation, which thou hast prepared before the face of all peoples" (2:28-31).
Here, to bless God manifestly means, to glorify and give thanks that the Lord came into the world to save all who receive Him; therefore he calls the Lord the salvation which his eyes saw, which is prepared for all people. They are called His people who are in truths from good, thus who thereby receive Him, as was said above.
[4] In David:
"They have seen thy goings, O God. The singers went before, the players on instruments after, in the midst of the virgins playing with timbrels. Bless ye God in the congregations, the Lord from the fountain of salvation" (6355, 7843.) Because by blessing in the congregations is signified glorification from spiritual truths, and by blessing from the fountain of salvation is signified [glorification] from spiritual good, therefore God is said of the former, and Lord of the latter; for God is mentioned in the Word, where truths are treated of, and Jehovah and Lord, where good is treated of. That glorification is meant by blessing, is clear from what immediately follows after these words, "The singers went before, the players on instruments after, in the midst of the virgins playing with timbrels," by which glorification is signified from spiritual truths and goods (as may be seen above, n. 323, 326).
[5] In the same:
"O sing unto Jehovah a new song; sing unto Jehovah, all the earth. Bless his name; proclaim his salvation from day to day. Recount his glory among the nations" (323, 326.
[6] In Moses:
Jehovah chose the sons of Levi, "to minister unto him, and to bless in the name of Jehovah" (155.
[7] In David:
"O Jehovah, thou hast prevented the King with the blessings of good; thou hast set a crown of pure gold on his head. Thou layest glory and honour upon him. For thou placest upon him blessings for ever" (205, similarly by king, in the Psalms, n. 31; that by the crown of kings is signified the Divine good, n. 272, similarly by gold, n. 242; and that by honour and glory are signified the Divine good and the Divine truth, n. 288.)
[8] From these considerations it is evident what blessed signifies when said of the Lord, as in the following passages:
The disciples cried with a great voice, "Blessed be the King that cometh in the name of the Lord" (102, 135, 148, 224); and that the Lord is called Lord from the Divine Good, in the Arcana Coelestia 4973, 9167, 9194).)
[9] In Moses:
Melchizedek blessed Abram, and said, "Blessed be Abram of the most high God, possessor of heaven and earth; and blessed be the most high God, who hath delivered thine enemies into thy hand" (Genesis 14:18-20).
Here it is said, "Blessed be the most high God, who hath delivered thine enemies into thy hand," and it signifies that glorification and thanksgiving are His on that account. Those, therefore, who receive Divine good and Divine truth from the Lord, are called
"Blessed" (Psalms 37:22; 115:15; Matthew 25:34).
[10] That by blessing when said of man, is meant nothing else but the reception of Divine truth and Divine good, because in them are heaven and eternal happiness, is evident from the following passages:
In David:
"The clean in hands and the pure in heart shall bear the blessing from before Jehovah, and justice from the God of our salvation" (204; and in the Arcana Coelestia 2235, 9857.
[11] In Moses:
"Thus shall ye bless the sons of Israel, Jehovah bless thee, and keep thee; Jehovah make his faces to shine upon thee, and be gracious unto thee; Jehovah lift up his faces upon thee, and give thee peace. Thus shall they put my name upon the sons of Israel; and I will bless them" (Heaven and Hell 116-125; and that the light thence is the Divine truth, also that the heat thence is the Divine good, n. 126-140. That peace signifies the celestial delight which inmostly affects every good with blessedness, and that it thence signifies heaven and eternal happiness, may be seen in the same work, n. 284-290; and that the sons of Israel signify those who belong to the church, consequently, the church, in the Arcana Coelestia 6426, 8805, 9340.)
[12] In Ezekiel:
"I will give them the circuits of my hill [as] a blessing, and I will send down the rain in its time, there shall be rams of blessing; then the tree shall give its fruit, the earth shall give its produce" (6435, 10438.)
[13] In David:
"Blessed is every one that feareth Jehovah, that walketh in his ways. Thou shalt eat the labour of thine hands; blessed art thou, and it shall be well with thee. Thy wife shall be as a fruitful vine by the sides of thine house; thy sons like olive plants around thy tables. Behold, thus shall the man be blessed that feareth Jehovah. Jehovah shall bless thee out of Zion; that thou mayest see the good of Jerusalem all the days of thy life. Yea, thou shalt see thy children's children, and peace upon Israel" (Ps. cxxviii).
Here also by, to be blessed, is not meant to be blessed naturally, as that [a man] should eat the labour of his hands, that his wife should be fruitful, that many sons should be about his tables, and that this should be in Zion and in Jerusalem; but to be blessed spiritually is meant. For by them that fear Jehovah, are meant those who love to do His precepts; therefore it is said, blessed is he that feareth Jehovah, and walketh in His ways; to walk in His ways signifying to do His precepts. By the labour of his hands which he shall eat, is signified the study of the life according to them. By the wife by the sides of his house, is signified the affection of spiritual truth in all things that he thinks and does; therefore it is also said, "as a fruitful vine," for by a vine is signified the spiritual church from the affection of truth. By the sons around his tables are signified the truths of good thence; tables denoting instructions; therefore it is also said, "like olive-plants," the plants signifying truths, and the olives goods. By Zion is signified heaven whence those things are, and by Jerusalem doctrine. Hence it is evident what is signified by Jehovah shall bless thee out of Zion, that thou mayest see the good of Jerusalem all the days of thy life. By peace upon Israel is signified all spiritual good in general and in particular, Israel denoting the church.
[14] In the same:
"As the dew of Hermon that descendeth upon the mountains of Zion; for there hath Jehovah commanded a blessing, life even for evermore" (Psalms 133:3).
The marriage of good and truth is here treated of, and their fructification and multiplication. The latter and the former are signified by, the dew of Hermon that descendeth upon the mountains of Zion, the mountains of Zion signifying where the goods of celestial love are; therefore it is also said, "there hath Jehovah commanded a blessing, life even for evermore."
[15] In Moses:
"If ye hearken to these judgments, to keep and do them, Jehovah thy God shall keep the covenant and the mercy; and he will love thee, and bless thee, and will bless the fruit of thy belly, and the fruit of thy land, thy corn, and thy new wine, and thine oil, the young of thy oxen, and of the rams of thy flock. Thou shalt be blessed above all peoples; there shall not be male or female barren among you, or among your cattle. And Jehovah will take away from you every disease, and all the evil sicknesses of Egypt, which thou hast known, he shall not lay upon thee; but will put them upon all that hate thee. And thou shalt consume all the peoples whom Jehovah thy God shall deliver to thee; thine eye shall not spare them" (Deuteronomy 7:12-16).
By all these words spiritual things are meant, thus spiritual blessings; the sense of the letter which is natural, and for those who are in the natural world, and thence in a natural idea, involving and signifying those things; therefore, from the spiritual sense of the Word it is evident what is meant by being blessed in general and in particular. By the fruit of the belly and by the fruit of the earth, by the corn, the new wine, and the oil, by the young of the oxen, and of the rams of the flock, are meant the multiplications of truth and the fructifications of good, thus spiritual blessings. (What is signified specifically by each may be seen in various places in the Arcana Coelestia, and in the explanations of this prophetic book.) There shall not be male or female barren among you, or among your cattle, signifies the multiplication of truth and the fructification of good in the internal and the external man; and by Jehovah taking away from them every disease, and all the evil sicknesses of Egypt, is signified the removal of all evils and falsities; the evil sicknesses of Egypt denoting the falsities arising from evils in the natural man. The haters, upon whom Jehovah will put them, denote those who are against the goods and truths of the church. The dispersion of the evils and falsities that are opposed to the truths and goods of the church, is signified by, thou shalt consume all the peoples whom Jehovah thy God shall deliver to thee; and the continual shunning of them by, thine eye shall not spare them. That by these things those who do the Lord's precepts are blessed is meant by, "If ye hearken to these judgments, to keep and do them, Jehovah thy God shall keep unto thee the covenant and the mercy; He will love thee, and bless thee." Covenant and mercy denote a conjunction from love by them; conjunction by good is meant by the covenant, and by, He will love thee; and conjunction by truth thence is meant by mercy, and by, He will bless thee.
[16] In the same:
"He shall bless thee with blessings of heaven from above, with blessings of the deep that lieth under, with blessings of the breasts and of the womb" (Genesis 49:25).
These things are said of Joseph, by whom is here signified the Lord's spiritual kingdom; and by the blessings of heaven from above are meant the multiplications of truth from good in the internal or spiritual man; by the blessings of the deep that lieth under, are meant the multiplications of truth from good in the external or natural man; and by blessings of the breasts and of the womb, are signified spiritual and celestial goods.
[17] In Joel:
"Who knoweth? Let him return, and it will repent" Jehovah God "and he will leave behind him a blessing, a meat-offering and a drink-offering unto Jehovah our God" (2:14).
Because by blessing is signified spiritual blessing, which in general has reference to good and truth proceeding from the Lord, and given to man, it is therefore said, he shall leave behind him a blessing, a meat-offering, and a drink-offering from our God. The meat-offering, which was bread, signifies good, and the drink-offering, which was wine, signifies truth, both from the Lord, for it is said, from our God.
[18] In Isaiah:
"In that day shall there be a highway out of Egypt into Assyria, that the Assyrian may come into Egypt, and the Egyptian into Assyria, that the Egyptians may serve with the Assyrian. In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land; whom Jehovah shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance" (213); and the land, the church where these things are; and because it is the Spiritual from which the Rational and the Scientific are applied to genuine truths, therefore Israel is called the inheritance, or the heir of the house who possesses all things; and Assyria, the work of My hands, because the Rational is thence formed; and Egypt is called a blessed people, because, in the Scientific, as in their ultimate, all things are together; from these considerations also it is evident that by a blessing in the Word is meant a spiritual blessing.
[19] In Zechariah:
"As ye were a curse among the nations, O house of Judah and house of Israel, so will I liberate you that ye may be a blessing" (8:13).
These things are said concerning the devastated church, and concerning the church to be established by the Lord. The house of Judah and the house of Israel signify the church, here in both senses. The church devastated is called a curse, because therein are evil and falsity; but the church to be established is called a blessing, because therein are good and truth.
[20] In David:
"Salvation unto Jehovah, thy blessing upon thy people" (331).
[21] In Moses:
"I will make of thee a great nation, and I will bless thee, that thou mayest become a blessing. I will also bless them that bless thee, and curse them that curse thee and in thee shall all the families of the earth be blessed" (331), and a blessing of Divine truth. I will bless them that bless thee, signifies that Divine truth shall be with those who receive it, and the falsity of evil with those who do not receive it. In thee shall all families of the earth be blessed, and all the nations of the earth shall be blessed in him, signifies that from the reception of Divine truth and Divine good they have heaven and eternal happiness. The families of the earth signify those who are in truths from good, families denoting truths, nations denoting goods. Blessing signifies that hence they have heaven and eternal happiness.
[22] The same is signified by the blessing of Israel and Jacob. In the same:
"Blessed is he that blesseth thee, and cursed is he that curseth thee" (Heaven and Hell 141-153.)
[23] That the Lord blessed the bread, the wine, the fishes which He gave to the disciples and to the people (Matthew 14:15, 21, 22; 15:32; 26:26, 27; Mark 6:41; 8:6, 7; 14:22, 23; Luke 9:16; 22:19; 24:30), signified the communication of His Divine, and thus conjunction with them by means of goods and truths, which are signified by bread and wine, and also by fishes; bread and wine signify goods and truths in the spiritual man, and fishes signify goods and truths in the natural.
[24] In Isaiah:
"He shall call his servants by another name; he who blesseth himself in the earth, shall bless himself in the God of truth; and he that sweareth in the earth, shall swear by the God of truth; because the former distresses shall be delivered to forgetfulness " (65:15, 16).
By blessing himself is signified self-instruction in Divine truths, and the application of them to life. The reason why this is signified by swearing, is, because an oath, in the internal sense, signifies confirmation in oneself, and conviction that it is so, and this is effected from good by means of truths; truths are confirmed and proved with man only from good. A new church is here treated of; and by calling by another name is signified its quality as to truth and good.
[25] In Jeremiah:
"Swear by the living Jehovah, in truth, in judgment, and in justice; the nations shall bless themselves in him, and in him shall they glory" (4:2).
The same is here signified by swearing and blessing themselves; the nations which shall bless themselves in Jehovah signify those who are in good.
[26] By blessing, in the opposite sense, is signified to love evil and falsity, and to imbibe the same. As in Isaiah:
"He who slayeth an ox smiteth a man, he who offers frankincense blesseth vanity; they have also chosen these things in their own ways" (66:3).
To slay or sacrifice an ox, and to smite a man, signify to worship God in externals, and yet to reject all truth. By sacrificing an ox is signified worship from those things which represented natural good, for an ox denotes natural good; and by smiting a man is signified to reject and deny the truth, man in the Word denoting truth. To offer incense and to bless vanity, signify to worship God from such things as represented spiritual good, and yet to love evil and falsity, and to imbibe them; an offering of incense denoting worship from spiritual good, and vanity denoting evil and the falsity of evil.
340. And blessing, signifies the acknowledgment and glorification of the Lord on that account, and thanksgiving that from Him is every good and truth, and thence heaven and eternal happiness to those who receive. This is evident from the signification of "blessing," as being the Lord, when said of the acknowledgment, here the acknowledgment that to Him belong omnipotence, omniscience, providence, Divine good, and Divine truth, which are signified by "Worthy is He to receive the power, riches, wisdom, honor, and glory," and as being also glorification on that account. Moreover, "blessing," when said of the Lord, signifies thanksgiving that from Him is every good of love and truth of faith, and thence heaven and eternal happiness to those who receive. Because "blessing" here signifies acknowledgment and glorification on that account, and also thanksgiving, blessing is mentioned in the last place, or as a conclusion by these angels, who were glorifying the Lord. These things are signified by "blessing," when said of the Lord, because nothing is a blessing except what is given by the Lord, for that alone is blessed because it is Divine and eternal, and contains in itself heaven and eternal happiness; all other things which have not in themselves what is Divine and eternal are not blessings, even though they may be so called (See The Doctrine of the New Jerusalem 269, 270).
[2] That "blessing" when it is mentioned in the Word, has this signification, can be seen from the places there when understood in the internal sense. But in the first place, some passages shall be quoted in which "blessed" and "blessing" are said of Jehovah, that is the Lord; also where the expression "to bless God" is used, that it may be seen that these signify the acknowledgment, glorification, and thanksgiving that from Him is every good and truth, and thence heaven and eternal happiness to those who receive.
In Luke:
The mouth of Zacharias was opened, and he spoke, blessing God. And he said, Blessed be the Lord God of Israel, for He hath visited and wrought redemption for His people (328; and that "people" signifies those who are in truths from good (n. 331).
[3] In the same:
Simeon took the infant Jesus in his arms, and blessed God: and said, Mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples (Luke 2:28-31).
Here "to bless God" evidently means to glorify and give thanks because the Lord was to come into the world, to save all who receive Him; consequently he calls the Lord "the salvation" which his eyes saw, which He prepares for all people. Those are called "His people" who are in truths from good, thus who by means of truths receive Him, as was said above.
[4] In David:
They have seen Thy goings, O God. The singers went before, the minstrels after, in the midst of the maidens playing on timbrels. Bless ye God in the assemblies, the Lord from the fountain of salvation 1(Arcana Coelestia 6355, 7843. Because "to bless in the assemblies" signifies glorification from spiritual truths, and "to bless from the fountain of salvation" signifies glorification from spiritual good, therefore in the first case the name "God" is used, and in the latter "Lord;" for the name "God" is used in the Word where truths are treated of, and "Jehovah" and "Lord" where good is treated of. It is clear that glorification is what is meant by "to bless," from its immediately following after these words, "the singers went before, the minstrels after, in the midst of the maidens playing on timbrels," which signifies glorification from spiritual truths and goods, as may be seen above (n. 323, 326).
[5] In the same:
O sing unto Jehovah a new song; sing unto Jehovah, all the earth. Bless His name; proclaim His salvation from day to day. Tell ye His glory among the nations (323, 326).
[6] In Moses:
Jehovah chose the sons of Levi to minister unto Him, and to bless in the name of Jehovah (155.
[7] In David:
O Jehovah, Thou hast prevented the King with the blessings of goodness. Thou hast set a crown of fine gold on his head. Glory and honor dost Thou lay upon him. For Thou settest him blessings forever (205; likewise "king" in the Psalms, n. 31; that the "crown of kings" signifies Divine good, n. 272; likewise "gold," n. 242 and that "honor and glory signify Divine good and Divine truth, n. 288)
[8] From this it can be seen what "blessed" signifies when said of the Lord, as in the following passages:
The disciples cried with a great voice, Blessed is the King that cometh in the name of the Lord (102, 135, 148, 224; and that the Lord is called "Lord" from Divine good, see Arcana Coelestia 4973, 9167, 9194)
[9] In Moses:
Melchizedek blessed Abram, and said, Blessed be Abram to God Most High, the possessor of heaven and earth; and blessed be God Most High, who hath delivered thine enemies into thy hand (Genesis 14:18-20).
Here it is said, "Blessed be God Most High, who hath delivered thine enemies into thy hand," signifying that to Him belong glorification and thanksgiving on that account. Those therefore who receive Divine good and Divine truth from the Lord, are called:
Blessed (Psalms 37:22; 115:15; Matthew 25:34).
[10] That "blessing" has no other meaning, when said of man, than the reception of Divine truth and Divine good, because in them are heaven and eternal happiness, can be seen from the following passages.
In David:
The clean in hands and the pure in heart shall receive a blessing from before Jehovah, and righteousness from the God of our salvation (204; and Arcana Coelestia 2235, 9857)
[11] In Moses:
Thus shall ye bless the sons of Israel, Jehovah bless thee and keep thee; Jehovah make His faces to shine upon thee, and be gracious unto thee; Jehovah lift up His faces upon thee, and give thee peace. Thus shall they put My name upon the sons of Israel; and I will bless them (Heaven and Hell 116-125; and that the light therefrom is Divine truth, and the heat therefrom Divine good, n. 126-140. That "peace" signifies the heavenly delight that inmostly affects with blissfulness every good, and that it therefore signifies heaven and eternal happiness, see in the same, n. 284-290; and that "the sons of Israel" signify those who are of the church, consequently the church, (Arcana Coelestia 6426, 8805, 9340).
[12] In Ezekiel:
I will give them the circuits of My hill as a blessing, and I will send down the rain in its time; there shall be rains of blessing. Then the tree shall yield its fruit, the land shall yield its produce (Arcana Coelestia 6435, 10438)
[13] In David:
Blessed is everyone that feareth Jehovah, that walketh in His ways. Thou shalt eat the labor of thine hands; blessed art thou, and it is good with thee. Thy wife shall be as a fruitful vine by the sides of thine house; thy sons like olive plants around thy tables. Behold, thus shall the man be blessed that feareth Jehovah. Jehovah shall bless thee out of Zion; that thou mayest see the good of Jerusalem all the days of thy life; peace upon Israel (Psalms 128:1-6).
Here also "to be blessed" does not mean to be blessed naturally, as that one is to eat the labor of his hands, that his wife is to be fruitful, that many sons are to be about his tables, and that this is to be in Zion and in Jerusalem, but it means to be blessed spiritually; for "those that fear Jehovah" mean those who love to do His commandments; it is therefore said, "Blessed is he that feareth Jehovah, that walketh in His ways," "to walk in His ways" signifying to do His commandments; "the labor of his hands which he shall eat," signifies the pursuit of the life according to those commandments; "the wife by the sides of the house" signifies the affection of spiritual truth in all things that he thinks and does; therefore it is added, "as a fruitful vine," for "vine" signifies the spiritual church from the affection of truth; "sons around the tables" signify the truths of good therefrom, "tables" meaning instructions; therefore it is also said, "as olive-plants," "plants" signifying truths, and "olives" goods; "Zion" signifies heaven whence these things are; and "Jerusalem" doctrine. From this it is clear what is signified by "Jehovah shall bless thee out of Zion, that thou mayest see the good of Jerusalem all the days of thy life;" "peace upon Israel" signifies all spiritual good in general and in particular, "Israel" meaning the church.
[14] In the same:
Like the dew of Hermon, that cometh down upon the mountains of Zion; for there hath Jehovah commanded the blessing, life even forever (Psalms 133:3).
This treats of the marriage of good and truth and their fructification and multiplication; both are meant by "the dew of Hermon, that cometh down upon the mountains of Zion," "the mountains of Zion" signifying where the goods of celestial love are; therefore it is added, "there hath Jehovah commanded the blessing, life even forever."
[15] In Moses:
If ye harken to these judgments, to keep and do them, Jehovah thy God will keep unto thee the covenant and mercy; and He will love thee and bless thee. And He will bless the fruit of thy belly, and the fruit of thy ground, thy corn, and thy new wine, and thine oil, the young of thy kine and of the rams of thy flock. Thou shalt be blessed above all peoples; there shall not be male or female barren among you or among your cattle. And Jehovah will take away from thee every disease, and all the evil sicknesses of Egypt which thou knowest He will not lay upon thee, but will put them upon all that hate thee. And thou shalt consume all the peoples that Jehovah thy God shall deliver to thee; thine eye shall not spare them (Deuteronomy 7:12-16).
Things spiritual, thus spiritual blessings, are meant by all this; these things are what are involved in and signified by the sense of the letter, which is natural, and is for those who are in the natural world, and therefore in natural ideas; consequently from the spiritual sense of the Word what is meant in general and in particular by "being blessed" can be seen. The "fruit of the belly, and the fruit of the ground, the corn, the new wine, and oil, the young of the kine and of the rams of the flock," mean the multiplications of truth and the fructifications of good, thus spiritual blessings. (What is signified specifically by each can be seen in various places in Arcana Coelestia, and in the explanation of this prophetic book.) "There shall not be male or female barren among you or among your cattle" signifies the multiplication of truth and the fructification of good in the internal and the external man; "and Jehovah will take away every disease, and all the evil sicknesses of Egypt," signifies the removal of all evils and falsities, "the evil sicknesses of Egypt" meaning falsities arising from evils in the natural man. "Those that hate thee upon whom Jehovah will put these," are those who are against the truths and goods of the church. The dispersion of the evils and falsities that are against the truths and goods of the church, is signified by "thou shalt consume all the peoples that Jehovah thy God shall deliver to thee;" and continual shunning of them is meant by "thine eye shall not spare them." That through these things those who do the Lord's commandments are blessed, is meant by "if ye hearken to these judgments, to keep and do them, Jehovah thy God will keep unto thee the covenant and mercy; He will love thee and bless thee;" "covenant and mercy" is conjunction from love by means of these commandments; conjunction by good is meant by "covenant," and "He will love thee;" and conjunction by truth therefrom is meant by "mercy" and "He will bless thee."
[16] In the same:
He shall bless thee with the blessings of heaven from above, with the blessings of the deep that coucheth below, with the blessings of the breasts and of the womb (Genesis 49:25).
These things are said of Joseph, who here signifies the Lord's spiritual kingdom; and "the blessings of heaven from above" mean the multiplications of truth from good in the internal or spiritual man; "the blessings of the deep that coucheth below" mean the multiplications of truth from good in the external or natural man; and "the blessings of the breasts and of the womb" signify spiritual and celestial goods.
[17] In Joel:
Who knoweth? Let him return, and Jehovah God will repent, and He will leave behind Him a blessing, a meal-offering and a drink-offering to Jehovah our God (Joel 2:14).
Because "blessing" signifies spiritual blessing, which in general has reference to good and truth proceeding from the Lord and given to man, therefore it is said, "He will leave behind Him a blessing, a meal-offering and a drink-offering to our God," "the meal-offering," which was bread, signifying good, and "the drink-offering," which was wine, signifying truth, both from the Lord, for it is said, "from our God."
[18] In Isaiah:
In that day shall there be a highway out of Egypt into Assyria, that Assyria may come into Egypt and Egypt into Assyria, that the Egyptians may serve with Assyria. In that day shall Israel be a third to Egypt and to Assyria, a blessing in the midst of the land; whom Jehovah shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance (313); and the "land" is the church where these things are. And as it is the spiritual by which the rational and knowing faculties are applied to genuine truths, Israel is called the "inheritance," that is, the heir of the house who possesses all things; and Assyria is called "the work of My hands," because the rational is formed from the spiritual; and Egypt is called "a blessed people," because in the knowing faculty, as in their ultimate, all things are together. From this also it is clear that "blessing" in the Word means spiritual blessing.
[19] In Zechariah:
As ye were a curse among the nations, O house of Judah and house of Israel, so will I save you that you may be a blessing (Zechariah 8:13).
These things are said of the devastated church, and of the church to be established by the Lord; "the house of Judah" and "the house of Israel" signifying the church, here in both senses; the church devastated is called "a curse," because therein are evil and falsity; but the church to be established is called "a blessing" because therein are good and truth.
[20] In David:
Salvation unto Jehovah, thy blessing upon thy people (331).
[21] In Moses:
I will make thee into a great nation, and I will bless thee, that thou mayest become a blessing. And I will bless them that bless thee and curse them that curse thee; and in thee shall all the families of the earth be blessed (331), and "blessing" of Divine truth; "I will bless them that bless thee [and curse them that curse thee]" signifies that those who receive will have Divine truth, and those who do not receive will have the falsity of evil; "in Thee shall all the families of the earth be blessed," and "in Him there shall be a blessing for all the nations of the earth" signifies that from the reception of Divine truth and Divine good they will have heaven and eternal happiness; "the families of the earth" signify those who are in truths from good, "families" meaning truths, and "nations" goods; "blessing" signifying that from these they will have heaven and eternal happiness.
[22] There is a like signification in the blessing of Israel and Jacob:
Blessed be everyone that blesseth thee, and cursed be everyone that curseth thee (Heaven and Hell 141-153.)
[23] That the Lord blessed the bread, wine, and fishes that He gave to the disciples and to the people (Matthew 14:15, 19, 21, 22; 15:32, 36; 26:26, 27; Mark 6:41; 8:6, 7; 14:22, 23; Luke 9:16; 22:19; 24:30), signified communication of His Divine, and thus conjunction with them by means of the goods and truths, which are signified by the "bread and wine," and also by "the fishes;" "bread and wine" signifying goods and truths in the spiritual man, and "fishes" goods and truths in the natural.
[24] In Isaiah:
He shall call His servants by another name; he that blesseth himself in the earth shall bless himself by the God of truth; and he that sweareth by the earth shall swear by the God of truth; because the former distresses shall be forgotten (Isaiah 65:15-16).
"To bless oneself" signifies to instruct oneself in Divine truths, and to apply them to life, and "to swear" signifies to instruct oneself in Divine goods and to apply them to life. "To swear" has this signification, because an oath in the internal sense signifies confirmation in oneself and conviction that a thing is so, and this is effected from good by means of truths; from no other ground than good are truths with man confirmed and proved. Here a new church is treated of; and "to call by another name" signifies its quality in respect to truth and good.
[25] In Jeremiah:
Swear by the living Jehovah, in truth, in judgment, and in righteousness; the nations shall bless themselves in Him, and in Him shall thee glory (Jeremiah 4:2).
Here "to swear" and "to bless themselves" have a like signification as above, the "nations" that shall bless themselves in Jehovah signifying those who are in good.
[26] "To bless," in the contrary sense, signifies to love what is evil and false: and to be imbued with it as in Isaiah:
He that slaughters an ox smiteth a man; he that offereth frankincense, blesseth vanity; they have chosen these things also in their ways (Isaiah 66:3).
"To slaughter (or sacrifice) an ox," and "to smite a man," signify to worship God in externals, and yet to reject all truth. "To sacrifice an ox" signifies worship from those things that represented natural good, for an "ox" means natural good; "and to smite a man" signifies to reject and deny the truth, "man" in the Word meaning truth; "to offer frankincense" and "to bless vanity" signifies to worship God from such things as represented spiritual good, and yet to love evil and falsity and to be imbued with them, an "offering of frankincense" meaning the worship from spiritual good, and "vanity" the evil and falsity of evil.
Footnotes:
1. "Salvation." In 439, 449, 483 it reads "Israel."
340. "Et benedictionem." - Quod significet agnitionem et glorificationem Domini propterea, ac gratiarum actionem quod ab Ipso sit omne bonum et verum, et inde caelum et felicitas aeterna illis qui recipiunt, constat ex significatione "benedictionis", cum dicitur de Domino, quod sit agnitio, hic agnitio quod Ipsi sit omnipotentia, omniscientia, providentia, Divinum Bonum et Divinum Verum, quae significantur per "Dignus est accipere potestatem, divitias, sapientiam, honorem et gloriam", et quoque glorificatio propterea: praeterea "benedictio", cum de Domino, significat gratiarum actionem quod ab Ipso sit omne bonum amoris et verum fidei, et inde caelum et felicitas aeterna illis qui recipiunt. Quoniam agnitio et glorificatio propterea, et quoque gratiarum actio, significatur hic per "benedictionem", ideo ultimo loco seu ut clausula dicitur ab angelis his qui glorificabant Dominum. Quod illa per "benedictionem", cum de Domino, significentur, est quia non aliud est benedictio quam quod datur a Domino, hoc enim unice est benedictum, quia est Divinum et aeternum, ac in se caelum et felicitatem aeternam habet; omnia alia quae non Divinum et aeternum in se habent, non sunt benedictio, tametsi ita vocantur (videatur Doctrina Novae Hierosolymae, n. 269, 270).
[2] Quod "benedictio", ubi nominatur in Verbo, talia significet, constare potest a locis ibi in sensu interno intellectis; at primum adducentur aliqua loca ubi de Jehovah, hoc est, Domino, dicitur "Benedictus" et " Benedictio", et ubi dicitur "Benedicere Deo", ut videatur quod per illa significetur agnitio, glorificatio et gratiarum actio quod ab Ipso sit omne bonum et verum, et inde caelum et felicitas aeterna illis qui recipiunt:
Apud Lucam,
"Apertum est os" Sachariae, "et locutus est benedicens Deo;".... et dixit, "Benedictus Dominus Deus Israelis, quia visitavit et fecit redemptionem populo suo" (1:64, 68):
hoc dixit Sacharias cum impletus Spiritu prophetavit de Domino, et per "benedicens Deo" et per "Benedictus Dominus Deus Israelis", significatur glorificatio et gratiarum actio quod liberet et vindicet ab inferno illos qui recipiunt Ipsum; quare etiam dicitur, "quia visitavit et redemptionem fecit populo suo" Israeli; per "redemptionem" significatur liberatio ab inferno, et per "populum suum" significantur qui in veris ex bono sunt, ita qui recipiunt. (Quod per "redemptionem" significetur liberatio et vindicatio ab inferno, videatur supra, n. 328; et quod per "populum" significentur qui in veris ex bono sunt, etiam supra, n. 331.)
[3] Apud eundem,
Simeon suscepit Jesum infantem in ulnas suas, "et benedixit Deo; et dixit, .... Viderunt oculi mei salutem tuam, quam parasti ante faciem omnium populorum" (2:28, 30, 31):
hic "benedicere Deo" manifeste pro glorificare et gratias agere, quod Dominus in mundum venerit salvaturus omnes qui recipiunt Ipsum; quare Dominum vocat "salutem quam oculi sui videbant, quam parat omnibus populis"; "populi" Ipsius dicuntur qui in veris ex bono sunt, ita qui per illa recipiunt Ipsum (ut supra).
[4] Apud Davidem,
"Viderunt gressus tuos, Deus;.... praecesserunt cantantes post pulsantes, in medio virginum tympanizantium; in congregationibus benedicite Deo, Domino e fonte 1
salutis" (Psalms 68:25-27 [B.A. 24-26]):
"in congregationibus benedicere Deo, Domino e fonte 2
salutis", significat glorificare Dominum ex veris spiritualibus, quae sunt vera ex bono; per "congregationes" in Verbo simile significatur quod per "populum", nempe illi qui in veris spiritualibus sunt, et abstracte ipsa illa vera; et per "fontem 3
salutis" significatur bonum spirituale, quoniam per id est salus; bonum spirituale est bonum charitatis erga proximum, et verum spirituale est verum fidei ex illo bono : (quod "congregationes" in Verbo dicantur de veris spiritualibus, videatur n. 6355, 7843): quia per "benedicere in congregationibus" significatur glorificatio ex veris spiritualibus, et per "benedicere e fonte 4
salutis" significatur e bono spirituali, ideo dicitur "Deus" de illis, et "Dominus" de hoc; "Deus" enim in Verbo dicitur ubi agitur de veris, ac "Jehovah" et "Dominus" ubi agitur de bono: quod glorificatio sit quae intelligitur per "benedicere", constat ex eo, quod hoc immediate sequatur post haec verba "Praecesserunt cantantes post pulsantes, in medio virginum tympanizantium", per quae quod significetur glorificatio ex veris et bonis spiritualibus, videatur supra (n. 323, 326).
[5] Apud eundem,
"Cantate Jehovae canticum novum, cantate Jehovae omnis terra, .... Benedicite Nomini Ipsius, evangelizate e die in diem salutem Ipsius, enumerate in gentibus gloriam Ipsius" (Psalms 96:1-3);
quod "benedicere Jehovae" hic sit glorificare Ipsum et gratias agere Ipsi, patet; et quia omnis glorificatio Ipsius est ex veris spiritualibus et ex bono spirituali, ideo dicitur "Benedicite Nomini Ipsius, evangelizate e die in diem salutem Ipsius"; etiam "nomen" dicitur de veris, et "salus" de bono: quod "cantare canticum" significet glorificare ex illis veris et ex illo bono, videatur supra (n. 323 [b, c] 326 [d]).
[6] Apud Mosen,
Jehovah elegit filios Levi "ad ministrandum Ipsi, et ad benedicendum in nomine Jehovae" (Deuteronomius 10:8; 21:5);
quia filii Levi praefecti erant cultui Divino, et omnis cultus Divinus fit ex bono spirituali et ex veris inde, ideo dicitur quod "Jehovah elegerit illos ad ministrandum Ipsi et ad benedicendum in nomine Ipsius"; et per "ministrare" significatur cultus ex bono spirituali, et per "benedicere" significatur cultus ex veris spiritualibus; quod "ministrare" dicatur de cultu ex bono, videatur supra (n. 155).
[7] Apud Davidem,
"Jehovah.... praevenisti Regem benedictionibus boni, posuisti super caput Illius coronam auri optimi, .... honorem et gloriam ponis super Illum, quoniam ponis Illum benedictiones in perpetuum" (Psalm. 21 [2,] 4, 6, 7 [B.A. 1, 3, 5, 6]):
per "Regem" ibi non intelligitur David, sed Dominus, qui vocatur "Rex" ex Divino spirituali quod procedit ex Divino Humano Ipsius; et quia "benedictio" significat agnitionem, glorificationem, et gratiarum actionem, quod omne bonum et verum ac inde caelum et felicitas aeterna sint ab Ipso, inde patet quid significatur per "Praevenisti Regem benedictionibus boni", et per "Ponis Illum benedictiones in perpetuum": "benedictiones boni" significant vera ex bono; "corona auri optimi" significat bonum ex quo illa; "honor et gloria" significant Divinum Bonum et Divinum Verum. (Quod per "Davidem" in Verbo intelligatur Dominus, videatur supra, n. 205; similiter per "Regem" in Psalmis, n. 31 [a] ; quod per "coronam regum" significetur Divinum Bonum, n. 272; similiter per "aurum", n. 242 [a, d, e] ; et quod per "honorem et gloriam" Divinum Bonum et Divinum Verum, n. 288.)
[8] Ex his constare potest quid significat "benedictus", cum de Domino, ut in sequentibus his locis:-
Discipuli magna voce clamabant, "Benedictus qui venit Rex in nomine Domini" (Luca 19:37, 38);
Turba clamabat, "Osanna Filio Davidis; benedictus qui venit in nomine Domini" (Matthaeus 21:9; Marcus 11:9, 10; Johannes 12:12, 13);
Jesus dixit, "Non Me videbitis posthac, donec dicatis, Benedictus veniens in nomine Domini" (Matthaeus 23:39; Luca 13:35);
"Princeps sacerdotum interrogavit Jesum, .... Tune es Christus, Filius Benedicti?" (Marcus 14:61):
"Benedictus veniens in nomine Domini" significat glorificatus quia ab Ipso omne Divinum Verum et Divinum Bonum; "nomen Domini" significat omne per quod colitur, et quia omne id se refert ad bonum amoris et ad verum fidei, ideo haec per "nomen Domini" significantur.
(Quod "nomen Domini" significet omne per quod colitur, videatur supra, n. 102, 135, 148, 224; et quod Dominus dicatur "Dominus" ex Divino Bono, in Arcanis Caelestibus, n. 4973, 9167, 9194.)
[9] Apud Mosen,
Melchizedech benedixit Abramo, et dixit, "Benedictus Abramus Deo altissimo, Possessori caeli et terrae; et benedictus Deus altissimus, qui tradidit hostes tuos in manum tuam" (Genesis 14:18-20):
hic dicitur "Benedictus Deus altissimus, qui tradidit hostes tuos in manum tuam", et significat quod glorificatio et gratiarum actio sit Ipsi propterea. Illi itaque qui recipiunt Divinum Bonum et Divinum Verum a Domino, vocantur
"Benedicti" (Psalms 37:22; Psalms 115:15; Matthaeus 25:34).
[10] Quod per "benedictionem", cum de homine, non aliud intelligatur quam receptio Divini Veri et Divini Boni, ex causa quia in illis est caelum et felicitas aeterna, constare potest a sequentibus locis:
Apud Davidem,
"Mundus manibus et purus corde.... feret benedictionem a coram Jehovah, ac justitiam a Deo salutis nostrae" (Psalm. 24 [(4,] 5):
"mundus manibus" significat illos qui in veris ex fide sunt, et "purus corde" qui in bono ex amore; de his dicitur quod "ferent benedictionem a coram Jehovah, et justitiam a Deo salutis", et per "ferre benedictionem" significatur receptio Divini Veri, et per "ferre justitiam" receptio Divini Boni.
(Quod "justitia" dicatur de bono, videatur supra, n. 204; et in Arcanis Caelestibus, n. 2235, 9857.)
[11] Apud Mosen,
"Sic benedicetis filiis Israelis.... : Benedicat tibi Jehovah et custodiat te; lucere faciat Jehovah facies suas super te, et misereatur tui; attollat Jehovah facies suas super te, et ponat tibi pacem. Ita ponent nomen meum super filios Israelis, et Ego benedicam illis" (Num. 6:23-27 5
):
ex his per sensum internum evolutis patet quid benedictio in summa involvit; nempe, quod Jehovah, hoc est, Dominus, ex Divino Amore influat cum Divino Vero et cum Divino Bono apud illos qui recipiunt: Divinus Amor, ex quo Dominus influit, intelligitur per "facies Jehovae"; Divinum Verum, cum quo Dominus influit, intelligitur per "Lucere faciat Jehovah facies suas super te"; et Divinum Bonum, cum quo influit, intelligitur per "Attollat Jehovah facies suas super te; " tutela a malis et falsis, quae alioqui auferrent influxum, intelligitur per "Custodiat te et misereatur tui"; caelum et felicitas aeterna, quae Dominus per Divinum suum Verum ac Divinum suum Bonum donat, intelligitur per "Ponet tibi pacem"; communicatio et conjunctio cum illis qui recipiunt, intelligitur per "Ita ponent nomen meum super filios Israelis": per "nomen Jehovae" significatur Divinum procedens, quod in genere vocatur Divinum Verum ac Divinum Bonum, et per "filios Israelis" significantur illi qui ab ecclesia sunt, ita qui recipiunt; de illis ideo dicitur, "Et Ego benedicam illis." Quod hic sensus internus seu spiritualis illorum verborum sit, constare potest ex eo, quod per "facies Jehovae" significetur Divinus Amor; per "lucere facere illas" significatur influxus Divini Veri, et per "attollere illas" significatur influxus Divini Boni. Ut haec melius intelligantur, dicetur unde hae significationes: Dominus apparet angelis in caelo ut sol; est enim Divinus Amor Ipsius qui ita apparet; hic itaque intelligitur per "faciem Jehovae": lux quae inde procedit est Divinum Verum; hoc itaque est quod intelligitur per "lucere faciat facies suas": calor qui etiam inde procedit, est Divinum Bonum; hoc itaque intelligitur per "attollat facies suas", per "attollere" enim significatur Se revelare, quod fit ex Divino Bono per Divinum Verum. (Quod Dominus appareat angelis in caelo ut Sol, et quod illa apparentia sit Divini Amoris Ipsius, videatur in opere De Caelo et Inferno 116-125; et quod lux inde sit Divinum Verum, ac quod calor inde sit Divinum Bonum, n. 126-140 ibi; quod "pax" significet jucundum caeleste quod beatitudine intime afficit omne bonum, at quod inde significet caelum et felicitatem aeternam, videatur in eodem opera, n. 284-290 et quod "filii Israelis" significent illos qui ab ecclesia sunt, ita ecclesiam, in Arcanis Caelestibus, n. 6426, 8805, 9340.)
[12] Apud Ezechielem,
"Dabo eos [et] circuitus collis mei benedictionem, et demittam pluviam in tempore suo, pluviae benedictionis erunt, tunc dabit arbor.... fructum suum, terra dabit proventum suum" (34:26, 27):
qui Verbum solum in sensu ejus naturali videt, is non aliter credit, quam quod talia, quae in eo sensu dicuntur, intelligantur per "benedictionem", quod nempe pluvia daretur fecundatura hortos et agros, et sic quod arbor datura sit fructum suum et terra proventum suum; sed est benedictio spiritualis quae intelligitur: per "pluviam" enim significatur omne Divinum quod e caelo a Domino influit apud hominem; quod vera productura sint bonum, et quod bonum producturum sit vera, significatur per quod "arbor dabit fructum suum, et terra proventum suum"; "terra" est ecclesia, et quoque "hortus" ubi arbores; per eos et per "circuitus collis mei", quos dabit benedictionem, significantur internum et externum apud homines ecclesiae; "circuitus" significat id quod extra seu infra est, et "collis" significat id quod intra seu supra est, in specie ubi charitas, haec enim intra est.
(Quod "collis" significet ubi charitas, videatur n. 6435, 10438.)
[13] Apud Davidem,
"Beatus omnis timens Jehovae, et ambulat in viis Ipsius: laborem manuum tuarum comedes: beatus tu, et bonum tibi; uxor tua sicut vitis fructifera in lateribus domus tuae; filii tui sicut plantae olearum circumcirca mensas tuas: ecce sic benedicetur viro timenti Jehovam: benedicet tibi Jehovah e Zione, ut videas bonum Hierosolymae omnibus diebus vitae tuae, ...pacem super Israele " (Psalms 128:1-6):
hic quoque per "benedici" non intelligitur benedici naturaliter, ut quod laborem manuum suarum comederet, quod uxor fecunda esset, quod filii multi circum mensas ejus, et quod hoc in Zione et in Hierosolyma; sed intelligitur benedici spiritualiter: per "timentes" enim Jehovae intelliguntur qui amant facere praecepta Ipsius; quare dicitur "Beatus timens Jehovae, qui ambulat in viis Ejus"; "ambulare in viis Ejus" significat facere praecepta: per "laborem manuum" quem comederet, significatur studium vitae secundum illa: per "uxorem in lateribus domus" significatur affectio veri spiritualis in omnibus quae cogitat et facit; quare etiam dicitur "sicut vitis fructifera", per "vitem" enim significatur ecclesia spiritualis ex affectione veri: per "filios circum mensas" significantur vera boni inde ("mensae" sunt instructiones); quare etiam dicitur "sicut plantae olearum" ("plantae" significant vera et "oleae" bona): per "Zionem" significatur caelum unde illa, et per "Hierosolymam" doctrina: inde patet quid significatur per "Benedicet tibi Jehovah e Zione, ut videas bonum Hierosolymae omnibus diebus vitae tuae": per "pacem super Israele" significatur omne bonum spirituale in genere et in specie ("Israel" est ecclesia).
[14] Apud eundem,
"Sicut ros Chermonis, qui descendit super montes Zionis; ibi enim praecepit Jehovah benedictioni vitae usque in saeculum" (Psalms 133:3):
agitur ibi de conjugio boni et veri, et de eorum fructificatione et multiplicatione; haec et illa significantur per "rorem Chermonis qui descendit super montes Zionis"; "montes Zionis" significant ubi bona amoris caelestis; quare etiam dicitur "Ibi praecepit Jehovah benedictioni vitae usque in saeculum.
[15] Apud Mosen,
"Si audiveritis judicia haec, ut custodiatis et faciatis ea, custodiet Jehovah Deus tuus foedus et misericordiam, .... et amabit te et benedicet tibi, .... et benedicet fructui ventris tui, et fructui terrae tuae, frumento tuo, et musto tuo, et oleo tuo, et fetui boum tuorum et arietum gregis tui. .... .Benedictus eris prae omnibus populis; non erit in te infecundus et infecunda, et in bestia tua; removebit a te Jehovah omnem morbum, et omnes languores Aegypti malos, quos nosti, non ponet super te; sed dabit eos super omnes osores tuos: et consumes omnes populos quos Jehovah Deus tuus traditurus tibi, non parcet oculus tuus eis" (Deuteronomius 7:12-16):
per omnia haec intelliguntur spiritualia, ita benedictiones spirituales; sensus litterae qui est naturalis, et pro iis qui in mundo naturali et inde in idea naturali sunt, illa involvit et significat; quare ex spirituali sensu Verbi constare potest quid in genere et in specie per "benedici" intelligitur: per "fructum ventris" et per "fructum terrae", per "frumentum", "mustum"et "oleum", per "fetum boum et arietum gregis", intelliguntur multiplicationes veri et fructificationes boni, ita benedictiones spirituales; (quid per singula in specie significatur, variis in locis in Arcanis Caelestibus, et in explicationibus super hunc Librum propheticum, videri potest;) "non erit in te infecundus et infecunda, et in bestia tua", significat multiplicationem veri et fructificationem boni in interno et externo homine; et quod "removebit Jehovah omnem morbum et omnes languores Aegypti malos", significat remotionem omnium malorum et falsorum ("languores Aegypti mali" sunt falsa oriunda ex malis in naturali homine); "osores" super quos Jehovah dabit illos, sunt qui contra vera ac bona ecclesiae sunt; dissipatio malorum et falsorum quae contra vera et bona ecclesiae sunt, significatur per "Consumes omnes populos quos Jehovah Deus traditurus tibi", et evitatio eorum continua per "Non parcet oculus tuus eis": quod per haec benedicantur illi qui faciunt praecepta Domini, intelligitur per "Si audiveritis judicia haec ut custodiatis et faciatis ea, custodiet Jehovah Deus tuus tibi foedus et misericordiam, amabit te et benedicet tibi": "foedus et misericordia" est conjunctio ex amore per illa; conjunctio per bonum intelligitur per "foedus" et per "amabit", et conjunctio per verum inde intelligitur per "misericordiam" et per "benedicet tibi."
[16] Apud eundem,
"Benedicet tibi benedictionibus caeli desuper, benedictionibus abyssi cubantis infra, benedictionibus uberum et uteri" (Genesis 49:25);
haec de Josepho, per quem ibi significatur regnum spirituale Domini; et per "benedictiones caeli desuper" intelliguntur multiplicationes veri ex bono in interno seu spirituali homine; per "benedictiones abyssi cubantis infra" intelliguntur multiplicationes veri ex bono in externo seu naturali homine; et per "benedictiones uberum et uteri" significantur bona spiritualia et caelestia.
[17] Apud Joelem,
"Quis scit? Revertatur et paenitebit" Jehovam Deum, "et relinquet post Se benedictionem, mincham et libamen Jehovae Deo nostro" (2:14):
quia per "benedictionem" significatur benedictio spiritualis, quae in genere se refert ad bonum et verum, quod procedit a Domino et datur homini, ideo dicitur, "Relinquet post Se benedictionem, mincham et libamen. ..Deo nostro"; "mincha" quae erat panis significat bonum, et "libamen" quod erat vinum significat verum, utrumque a Domino; nam dicitur a "Deo nostro."
[18] Apud Esaiam,
"In die illo erit semita ex Aegypto in Aschurem, ut veniat Aschur in Aegyptum, et Aegyptus in Aschurem, ut serviant Aegyptii cum Aschure: in die illo erit Israel trina Aegypto et Aschuri, benedictio in medio terrae, cui benedicet Jehovah [Zebaoth] dicendo, Benedictus populus meus Aegyptus, et opus manuum mearum Aschur, et hereditas mea Israel" (19:23-25):
per "Israelem", "Aschurem" et "Aegyptum" significantur tria quae sunt apud homines ecclesiae, nempe spirituale, rationale et scientificum, per "Israelem" spirituale, per "Aschurem" rationale, et per "Aegyptum" scientificum: quia omne rationale hominis formatur per scientifica, et utrumque ex spirituali quod e caelo a Domino, omnis enim intelligentia veri et omnis applicatio scientiarum , ad vera inde est, ideo dicitur quod "semita erit ex Aegypto in Aschurem, ut veniat Aschur in Aegyptum et Aegyptus in Aschurem, et serviant Aegyptii cum Aschure"; et dein, quod "Israel erit trina Aegypto et Aschuri, benedictio in medio terrae"; "medium" significat intimum a quo reliqua, seu a quo totum (videatur supra, n. 313 6
), et "terra" ecclesiam ubi illa: et quia spirituale est a quo rationale et scientificum applicantur genuinis veris, ideo Israel vocatur "hereditas" seu heres domi qui possidet omnia, et Aschur "opus manuum mearum" quia inde formatur rationale, ac Aegyptus vocatur "populus benedictus" quia in scientifico ut in suo ultimo sunt omnia simul. Ex his etiam patet quod per "benedictionem" in Verbo intelligatur benedictio spiritualis.
[19] Apud Sachariam,
"Quemadmodum fuistis maledictio inter gentes, domus Jehudae et domus Israelis, sic liberabo vos, ut sitis benedictio" (8:13):
haec dicta sunt de ecclesia devastata, et de ecclesia instauranda a Domino; "domus Jehudae et domus Israelis" significant ecclesiam, hic in utroque sensu; ecclesia devastata dicitur "maledictio" quia ibi malum et falsum, at ecclesia instauranda dicitur "benedictio" quia ibi bonum et verum.
[20] Apud Davidem,
"Jehovae salus, super populum tuum benedictio tua" (Psalms 3:9 [B.A. 8]);
"benedictio Jehovae super populum suum" significat influxum et receptionem boni et veri; "populus Jehovae" dicuntur qui in bono spirituali sunt (videatur supra, n. 331).
[21] Apud Mosen,
"Faciam te in gentem magnam, et benedicam tibi, .... ut fias benedictio: etiam benedicam benedicentibus tibi, et maledicentibus tibi maledicam, et benedicentur in te omnes familiae terrae" (Genesis 12:2, 3);
apud eundem,
"Benedicetur in illo omnibus gentibus terrae" (Genesis 18:18);
haec de Abrahamo dicta sunt, et per illum in supremo sensu intelligitur Dominus, et in sensu respectivo regnum Domini caeleste et ecclesia caelestis: inde patet quid significat, "Faciam te in gentem magnam, et benedicam tibi ut fias benedictio", quod nempe ut ibi Divinum Bonum et Divinum Verum; "gens magna" dicitur de Divino Bono (videatur supra, n. 331), et "benedictio" de Divino Vero: "Benedicam benedicentibus tibi, [et maledicentibus tibi maledicam, ] " significat quod Divinum Verum erit illis qui recipiunt, et falsum mali illis qui non recipiunt; "Benedicentur in te omnes familiae terrae", et "Benedicetur in illo omnibus gentibus terrae", significat ex receptione Divini Veri et Divini Boni caelum et felicitas aeterna illis; "familiae terrae" significant illos qui in veris ex bono sunt, "familiae" sunt vera", gentes "sunt bona", benedictio "significat quod inde illis caelum et felicitas aeterna.
[22] Simile significatur per benedictionem Israelis et Jacobi, apud eundem,
"Benedicentes tibi benedictus, et maledicentes tibi maledictus" (Numeri 24:9);
et apud eundem,
"Erit semen tuum sicut pulvis terrae, et expandet se versus occidentem et versus orientem et versus septentrionem et versus meridiem; et benedicentur in te omnes familiae terrae, et in semine tuo" (Genesis 28:14):
per "Israelem" et "Jacobum" etiam in supremo sensu intelligitur Dominus, ac in sensu respectivo regnum Domini spirituale et ecclesia spiritualis, per "Israelem" ecclesia illa interna, per "Jacobum" externa; per "semen" quod "erit sicut pulvis terrae", et quod "expandet se versus occidentem, orientem, septentrionem et meridiem", significatur Divinum Verum procedens a Domino ac receptum ab iis qui ab ecclesia illa sunt; fructificatio boni inde significatur per quod "expandet se versus occidentem et orientem", et multiplicatio veri inde significatur per quod "expandet se versus septentrionem et meridiem." (Quod illae plagae talia significent, videatur in opere De Caelo et Inferno 141-153.)
[23] Quod Dominus benedixerit pani, vino, piscibus, quae dedit discipulis et populo (Matthaeus 14:15, 19, 21, 22; 15:32,
[36] ; cap. 26:26, 27; Marcus 6:41; 8:6, 7; 14:22, 23; Luca 9:16; 22:19; cap. 24:30), significabat communicationem Divini sui et sic conjunctionem cum illis per bona et vera, quae significantur per "panem et vinum", et quoque per "pisces"; "panis et vinum" significant bona et vera in spirituali homine, et "pisces" bona et vera in naturali.
[24] Apud Esaiam,
"Servis suis vocabit nomen aliud; qui benedicet sibi in terra, benedicet sibi in Deo veritatis; et qui jurat in terra, juret in Deo veritatis, quia oblivioni tradentur angustiae priores" ( 7
per "benedicere sibi" significatur se instruere in Divinis veris et illa applicare vitae; et per "jurare" significatur se instruere in Divinis bonis et illa applicare vitae; quod per "jurare" hoc significetur est quia "juramentum" in sensu interno significat confirmationem apud se et convictionem quod ita sit, et hoc fit ex bono per vera; aliunde quam ex bono non confirmantur et convincuntur vera apud hominem: agitur ibi de nova ecclesia, et per "vocare nomen aliud" significatur quale ejus quoad verum et bonum.
[25] Apud Jeremiam,
"Jura per vivum Jehovam in veritate, in judicio et in justitia; benedicent sibi in Eo gentes, et in Eo gloriabuntur" (4:2):
simile hic per "jurare" et "benedicere sibi" significatur; gentes" quae in Jehovah benedicent sibi, significant illos qui in bono sunt.
[26] Per "benedicere" in opposito sensu significatur amare malum et falsum, ac illud imbuere; ut apud Esaiam,
"Qui mactat bovem percutit virum;...qui offert thus benedicit vanitati; etiam ista elegerunt in viis suis" (66:3):
"mactare" seu "sacrificare bovem" et "percutere virum", significat in externis colere Deum, et tamen rejicere omne verum; per "sacrificare bovem" significatur cultus ex illis quae repraesentabant bonum naturale ("bos" enim est bonum naturale); et per "percutere virum" significatur rejicere et negare verum ("vir" in Verbo est verum): "offerre thus" et "benedicere vanitati", significat colere Deum ex talibus quae repraesentabant bonum spirituale et tamen amare malum et falsum ac imbuere illa; "oblatio thuris" est cultus ex bono spirituali, et "vanitas" est malum et falsum mali.
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