364# 启6:4.“就另有一匹马出来，是红的”表示在良善方面被毁的对圣言的理解。这从“马”和“红”的含义清楚可知：“马”是指理解力或智力(对此，参看AE 355节)。由于此处论述的是那些属于圣言所在的教会之人的状态，所以“马”表示教会之人在圣言方面的理解力或智力。“红”或“染红”是指一个事物在良善方面的品质，故在此处是指在良善方面对圣言的理解的品质。“红”在此表示在良善方面被毁的这理解力，这一点从本节经文接下来的话可以看出来，因为经上说“它被赐给了那骑马的，要从地上夺去和平，使人彼此相杀；又有一把大剑赐给了他”，这句话表示随之而来的对一切真理的灭绝。由于约翰所看到的马是按颜色来区分的，第一匹马是白的，第二匹是红的，第三匹是黑的，第四匹是灰白的，而颜色表示一个事物的品质，所以在此先说一说颜色。天堂会出现各种颜色，它们从那里的光获得自己的起源；这光在亮度和辉煌上远远胜过世上的光，那里的颜色也是如此；由于那里的光来自天堂的太阳，即主，并且是发出的神性，因而那光是属灵的，所以一切颜色也都表示属灵事物。由于发出的神性就是与神性真理合一的神性良善，还由于天堂里的神性良善显为火焰之光，神性真理显为明亮的白光，所以有两种颜色是那里所有颜色的基本色，即红色和白色；红色从火焰之光获得自己的起源，而火焰之光是从神性良善发出的；白色则从明亮的白光获得自己的起源，而白光是从神性真理发出的；因此，只要颜色源于红色，它们就表示良善，只要它们源于白色，它们就表示真理。
从《属天的奥秘》一书从经历中所说关于颜色的内容可以更好地明白这些事，即：在天堂可以看到最美丽的颜色(AC 1053, 1624节)；天堂里的颜色来自那里的光，是光的修改和变化(AC 1042, 1043,1053, 1624, 3993, 4530, 4742, 4922节)；因此，它们是真理和良善的表象，表示诸如属于聪明和智慧的那类事物(AC 4530, 4677, 4922, 9466节)；因此，以弗得的胸牌，或乌陵和土明上各种颜色的宝石表示天堂和教会中源于良善的真理的一切事物，所以胸牌一般表示从神性良善闪耀的神性真理(AC 9823, 9865, 9868, 9905节)；从那里而来的回应通过光的变化和光辉，同时通过默示的感知，或通过从天堂发出的活生生的声音而给出(AC 3862, 9905节)；只要颜色源于红色，它们就表示良善，只要它们源于明亮的白色，它们就表示真理(AC 9467节)。关于天堂之光，它来自何处，是什么，可参看《天堂与地狱》(126–140, 275节)。
此外，要知道，“红色”不仅表示一个事物在良善方面是何品质，还表示一个事物在邪恶方面是何品质；因为这个颜色不仅从来自天堂太阳的火焰之光存在，如前所述，还从地狱里的火焰品质或火焰之物存在，这火焰品质或火焰之物来自那里的火，这火就像煤火或炭火。因此，天堂里的红色完全不同于地狱里的红色；天堂里的红色闪闪发光，是活的，而地狱里的红色极其模糊，是死的；此外，天堂的红色赋予生命，而地狱的红色带来死亡；原因在于，红色所源于的火在其起源上是爱；天堂之火来自天堂之爱，地狱之火来自地狱之爱；因此，在圣言中，“火”表示两种意义上的爱(参看《属天的奥秘》，4906, 5071, 5215, 6314, 6832, 7575, 10747节; 《天堂与地狱》，134, 566–575节)；故从那里存在的“红色”表示两种意义上的爱之品质。此外，在希腊原文，这红色，也就是这匹马的“红”色，源于一个表示火的词语。这一切，连同对本节这匹马的描述，清楚表明为何“红马”表示在良善方面被毁的对圣言的理解。
364b. “马”表示这类事物或与主题有关的某种事物，这一点从以下事实很清楚地看出来：当“印被揭开”时，马就被看到了，经上说“它们出来”，因为马不可能从书卷中出来，而“马”所表示的那些事物却能显现。我从经历中已经十分清楚地知道，“马”表示理解力或智力，“颜色”表示它的品质；因为我好几次看见正在从理解力沉思某个主题的灵人们骑在马上，当我问他们是否在骑马时，他们说，他们没有，而是站在那里沉思某个主题；这清楚表明，骑马是代表他们理解力的运作的一种表象。
还有一个地方被称为聪明和智慧者的集会，许多人到这个地方来求助于沉思，当有人来到这里时，各种颜色、各种华丽装饰的马，以及马车，一些骑马的人和一些坐车的人就向他显现；那时，当被问到他们是否骑着马或乘坐在车上时，他们说，没有，他们正在进行沉思；由此也清楚可知，“马”和“车”表示什么。不过，关于这个主题，详情可参看《白马》这本小著。由此可见，为何当书卷的封印被揭开时，约翰就看到马，以及它们表示什么。之所以看到这些马，是因为圣言的一切属灵事物都是以字义通过诸如对应或代表、因而表示它们的那类事物来阐述的，并且这是为了神性可以在那里处于终端，因而处于完全，这在前面已经说过多次了。
“染红”或“红”表示一个事物在良善方面的品质，这一点也可从以下圣言经文看出来。摩西五经：
他在葡萄酒中洗了衣服，在葡萄血中洗了袍褂。他的眼睛比酒红润；他的牙齿比奶更白。(创世记49:11–12)
这些话在父亲以色列关于犹大的预言中，“犹大”在此表示爱之良善方面的主，在相对意义上表示主的属天国度。至于此处的细节在灵义上表示什么，可参看《属天的奥秘》，那里解释了它们。“他的眼睛比酒红润”表示来自神性良善的神性智慧；“他的牙齿比奶更白”表示来自神性真理的神性聪明。
耶利米哀歌：
拿细耳人比雪更白，比奶更亮，他们的骨头比珍珠更红。(耶利米哀歌4:7)
“拿细耳人”代表神性人身方面的主(参看AE 66, 196e节)，故他们在相对意义上也表示属天之爱的良善，因为这良善直接从主的神性人身发出。经上如此描述它在教会的代表。“拿细耳人比雪更白，比奶更亮”表示这良善之真理，“他们的骨头比珍珠更红”表示真理之良善；因为“骨头”表示在其终端中的真理，因而整体上的真理；在终端中，一切事物都在一起，并处于完全；它们是红的，表示这些真理来自良善，并且也是良善。
撒迦利亚书：
我看见四辆车从两座铜山之间出来。第一辆车套着红马，第二辆车套着黑马，第三辆车套着白马，第四辆车套着有斑点的壮马。(撒迦利亚书6:1–3)
此处，“红马”也表示在良善方面理解力起初的品质，“黑马”表示在真理方面理解力起初的品质，“白马”表示在真理方面理解力后来的品质，“有斑点的马”表示在真理和良善方面理解力后来是何品质，“壮”表示由此在抵制虚假和邪恶的能力方面是何品质，可参看前文(AE 355b节)，那里论述了“马”的含义。以下撒迦利亚书中的“红马”几乎所表相同：
一人骑着红马，站在桃金娘树中间。(撒迦利亚书1:8)
由于“红”或“染红”表示一个事物在良善方面的品质，所以红公羊皮用作罩棚的盖(出埃及记25:5; 26:14; 35:7)，以及用来洁净的除污秽的水从焚烧的红母牛中调制(民数记19:1–10)。“红母牛”表示属世人的良善，从被焚烧的红母牛调制的“除污秽的水”表示属世人的真理；经上之所以如此吩咐，是因为一切洁净都通过真理实现；此外，宰杀母牛的过程的细节和用它预备洁净水的细节都涉及属灵事物。
由于“红”表示一个事物在良善方面的品质，所以那些从原文中的这个词而命名的名字和事物都表示它们所源自的良善。在原文，红色这个词名为亚当，也名为以东；人也由此被称为亚当，又被称为地上的亚当(ground Adama)和红宝石亚当(ruby odam)；因此，这些名字和事物来自红色。“亚当”表示上古教会，一个处于爱之良善的教会；“人”具有类似含义，当论述属天良善时，“地”在灵义上也具有类似含义。以东从红色命名，这一点可见于创世记25:30；因此，它或他表示属世人的良善之真理。红宝石也从红色命名，这一点可见于出埃及记28:17; 39:10; 以西结书28:13。因此，“红宝石”表示属天良善的真理。“亚当”表示上古教会，这是一个属天教会，或处于对主之爱的良善的教会(参看《属天的奥秘》，478, 479节)；“地”也具有类似含义(AC 566, 10570节)；“以东”因从红色得名，故表示属世人的良善之真理(AC 3300, 3322节)；“红宝石”表示属天良善的真理(AC 9865节)。“红色”因表示一个事物在良善方面的品质，故在反面意义上表示一个事物在邪恶，也就是良善的对立面，因而被摧毁的良善方面的品质。以下经文就提到反面意义上的“红”。以赛亚书：
你们的罪虽像朱红，必变白如雪；虽红如紫色，必如同羊毛。(以赛亚书1:18)
那鸿书：
他勇士的盾牌是红的，精兵都穿朱红衣服；他的战车在火把的火中。战车在街上疾行，在宽阔的路上来往奔驰；它们形状像火把。(那鸿书2:3–4)
在这层意义上，龙也被称为红(启示录12:3)；这一点将在下文予以解释。
364. (Verse 4) And there went out another horse that was red. That this signifies the understanding of the Word destroyed as to good, is clear from the signification of a horse as denoting the Intellectual (concerning which see above, n. 355); in the present case, because the states of those who belong to the church where the Word is, are treated of. By a horse is signified the Intellectual of the men of the church as to the Word. And from the signification of red or reddish, as denoting the quality of a thing as to good, therefore, in the present case, the quality of the understanding of the Word as to good. That reddish here signifies this destroyed as to good, is evident from what immediately follows in this verse, for it is said, it was given to him that sat thereon to take peace from the earth, that they should kill one another, and there was given unto him a great sword, by which is signified, that there was thence the extinction of all truth. Because the horses seen by John, were distinguished by colours (for the first appeared white, the second red, the third black, and the fourth pale), and colours signify the qualities of things, therefore something shall first be said here concerning colours. In the heavens there appear colours of every kind, and they derive their origin from the light there, which light, as it immensely excels in brightness and splendour the light of the world, so also do the colours there; and because the light there is from the Sun of heaven, which is the Lord, and is the proceeding Divine, and hence that light is spiritual, therefore also all colours signify things spiritual. And since the proceeding Divine is the Divine good united to the Divine truth, and the Divine good in heaven is manifested by a flaming light, and the Divine truth by a white light, therefore, there are two fundamental colours there, namely, red and white; the red colour derives its origin from the flaming light which proceeds from the Divine good, and the white from the white light which proceeds from the Divine truth; therefore in proportion as colours are derived from red they signify good, and so far as they are derived from white, they signify truth.
(But these things will be more evident from what is said from experience concerning colours in the Arcana Coelestia, namely, that the most beautiful colours appear in the heavens (n. 1053, 1624); that colours in the heavens are from the light there, and that they are the modifications and variations thereof (n. 1042, 1043, 1053, 1624, 3993, 4530, 4922, 4742); that thus they are appearances of truth and good, and signify such things as pertain to intelligence and wisdom (n. 4530, 4922, 1677, 9466); that therefore the precious stones, which were of various colours, in the breast-plate of the ephod, or in the urim and thummim, signified all things of truth from good in heaven and in the church, and that hence the breast-plate in general signified the Divine truth shining forth from the Divine good (n. 9823, 9865, 9868, 9905); and that hence responses were given by variegations and resplendences of light, and at the same time by silent perception, or by a living voice out of heaven (n. 3862); that colours signify good in proportion as they are derived from red, and truth in proportion as they are from white (n. 9467). Concerning the light of heaven, whence and what it is, see the work concerning Heaven and Hell 126-140, 275.)
[2] Moreover it should be known, that red not only signifies the quality of a thing as to good, but also the quality of a thing as to evil; for that colour exists from the flaming light which is the light from the Sun of heaven, as said above, and it also exists from the flaming [quality] in hell, which is from the fire there, this fire being like a coal fire. Hence the red in heaven is altogether different from the red in hell; the red in heaven is shining and living, whereas the red in hell is hideously obscure and dead; the red of heaven also imparts life, but the red of hell death; the reason is, that the fire from which red is produced is in its origin love, celestial fire, being from celestial love, and infernal fire from infernal love; hence it is that fire in the Word signifies love in both senses (as may be seen, n. 4906, 5071, 5215, 6314, 6832, 7575, 10747; and in the work concerning, Heaven and Hell 134, 566-575); therefore the red existing therefrom signifies the quality of the love in both senses. This red also, or the red colour of this horse, in the original Greek, is expressed [by a word derived] from fire. From these considerations, and at the same time from the description of this horse in this verse, it is evident why it is that a red horse signifies the understanding of the Word destroyed as to good. That a horse signifies something of this sort, is quite evident from the fact, that the horses were seen when the seals were opened, and it is said that they went out, for horses could not go forth out of the book, but that those things were to be manifested that are signified by horses. That a horse signifies the Intellectual, and colour its quality, has been made well known to me from experience; for spirits who were meditating from the understanding upon some subject have appeared to me at different times riding upon horses, and when I asked them whether they were riding, they said they were not, but that they stood meditating upon the subject; hence it was evident, that riding upon a horse was an appearance representative of the operation of their understanding.
[3] There is also a place, which is called the assembly of the intelligent and wise, whither many resort for meditation, and when any one enters it, there appear to him horses of various colours, and variously caparisoned, and also chariots, and some riding, and others sitting in the chariots; when asked whether they ride upon horses, and are carried in chariots, they say that they are not, but that they go along meditating; hence also it was evident what is signified by horses, and by chariots. (But upon this subject more may be seen in the small work concerning the White Horse.) From these considerations, it is now evident, why it is that horses were seen by John when the seals of the book were opened, and also what they signify. The reason why those horses were seen, is, because all the spiritual things of the Word are set forth in the sense of its letter by such things as correspond or represent, and thence signify them, and this in order that the Divine may be there in ultimates, and, consequently, in fulness, as has been frequently said above.
[4] That reddish or red signifies the quality of a thing as to good is also evident from the following passages in the Word: In Moses:
Who washes his clothing in wine, and his garment in the blood of grapes. His eyes are redder than wine, and his teeth whiter than milk (Genesis 49:11, 12).
These words are in the prophecy of the father Israel concerning Judah, and by Judah is there meant the Lord as to the good of love, and in a relative sense the Lord's celestial kingdom. What is signified by each particular there, in the spiritual sense, may be seen in the Arcana Coelestia, where they are explained. The Divine wisdom which is from the Divine good, is signified by his eyes being redder than wine; and the Divine intelligence, which is from the Divine truth, by his teeth being whiter than milk.
[5] In Lamentations:
"The Nazarites were whiter than snow, they were whiter than milk, their bones were more ruddy than pearls" (66, 196, at the end), wherefore also, in a relative sense, the good of celestial love was signified by them, because this good proceeds immediately from the Lord's Divine Human; its representative in the church is thus described. The truth of that good is signified by their being whiter than snow, and whiter than milk; and the good of truth, by their bones being more ruddy than pearls. For bones signify truths in their ultimate, thus truths in their whole extent, for in ultimates all things are together, and in fulness.
[6] That they are from good, and also are goods, is signified by their being ruddy. In Zechariah:
"I beheld four chariots going out from between mountains of brass. In the first chariot were red horses; In the second chariot black horses; in the third chariot white horses; and in the fourth chariot grisled horses, strong" (6:1-3).
That by the red horses is here also signified the quality of the understanding as to good in the beginning, by the black horses the quality of the understanding as to truth in the beginning, by the white horses the quality of the understanding as to truth afterwards, by the grisled horses the quality of the understanding as to truth and good afterwards, and by strong the quality thereof thence as to the power of resisting falsities and evils, may be seen above (n. 1:8). Because by red or ruddy is signified the quality of a thing as to good, therefore, red rams' skins were used for the covering over the tabernacle (Exodus 25:5; 26:14; 35:7). And, therefore, also the water of separation, by which they were cleansed, was made from the ashes of a red heifer (Numbers 19:1-10). By the red heifer is signified the good of the natural man, and by the water of separation, made from those ashes, is signified the truth of the natural man; and this was commanded because all cleansing is effected by truths; the particulars also respecting the slaying of it, and respecting the preparation of the water of cleansing from it, involve spiritual things.
[7] Because red signifies the quality of a thing as to good, therefore, also names and things, which are named from the same expression in the original tongue, signify the good in which they originate. Red, in the original tongue, is called Adam, whence the name Adam, and also the name Edom, and hence also man is called Adam, the ground Adama, and the ruby Odam; thus, those names and those things are from red. By Adam is signified the Most Ancient Church, which was the church that was in the good of love; the same is signified by man, and also by ground in the spiritual sense, where celestial good is treated of. That Edom was named from red may be seen in Genesis 25:30; and hence the truth of the good of the natural man is signified by him. That the ruby is also named from red, may be seen in Exodus 28:17; 39:10; Ezekiel 28:13; hence it is that by the ruby is signified the truth of celestial good. (That Adam signifies the Most Ancient Church, which was the celestial church, or the church that was in the good of love to the Lord, may be seen, (n. 1:18).
And in Nahum:
"The shield of his mighty men is made red, the valiant men are in purple; in a fire of torches are his chariots, the chariots raged in the streets; they ran to and fro in the broad ways, the appearance of them as of torches" (2:3, 4).
In that sense also the dragon is called red (Apoc. 12:3); which will be explained in what follows.
364. Verse 4. And there went forth another horse that was red, signifies the understanding of the Word destroyed in respect to good. This is evident from the signification of "horse," as being the intellect (of which above, n. 355. Here because the states of those who are of the church where the Word is are treated of, "horse" signifies the intellect of the men of the church in relation to the Word. It is also evident from the signification of "red" [ruber] or "reddish" [rufus], as being of what nature a thing is in relation to good, so here, of what quality the understanding of the Word is in relation to good. That "reddish" [rufus] here signifies this understanding destroyed in respect to good, can be seen from what immediately follows in this verse, for it is said, "to him that sat thereon it was given to take peace from the earth, that they should slay one another, and to him was given a great sword," which signifies a consequent extinction of all truth. Since the horses that John saw were distinguished by colors, for the first appeared "white," the second "red," the third "black," and the fourth "pale," and colors signify the quality of a thing, let something first be said here about colors.
In the heavens colors of every kind appear, and they draw their origin from the light there; and as that light immensely excels in brightness and splendor the light of the world, so also do the colors there; and as the light there is from the sun of heaven, which is the Lord, and is the Divine Proceeding, and as consequently that light is spiritual, so all colors signify things spiritual. And as the Divine Proceeding is Divine good united to Divine truth, and as Divine good in heaven is presented to view by a flamy light, and Divine truth by a bright white light, so there are two colors that are the fundamentals of all colors there, namely, the red color and the white color; the red color has its origin from the flamy light that goes forth from Divine good, and the white color from the bright white light that goes forth from Divine truth; consequently so far as colors are derived from red they signify good, and so far as they are derived from white they signify truth. (But these things can be seen better from what is told about colors, from experience, in the Arcana Coelestia, namely, that most beautiful colors are seen in the heavens, n. 1053, 1624; colors in the heavens are from the light there, and are modifications and variations of light, n. 1042, 1043, 1053, 1624, 3993, 4530, 4742, 4922; thus they are the appearances of truth and good, and signify such things as are of intelligence and wisdom, n. 4530, 4677, 4922, 9466; consequently the precious stones that were of various colors in the breastplate of the ephod, or in the Urim and Thummim, signified all things of truth from good in heaven and in the church, and therefore the breastplate in general signified Divine truth shining forth from the Divine good, n. 9823, 9865, 9868, 9905; and responses were thence given by variegations and resplendences of light, and at the same time by tacit perception, or by a living voice out of heaven, n. 3862, [ 9905; colors so far as they are derived from red signify good, and so far as they are from bright white signify truth, n. Arcana Coelestia 9467. Of the Light of Heaven, whence and what it is, see in the work on Heaven and Hell 126-140 (Heaven and Hell 275)-140, 275.)
[2] It is to be known, moreover, that "red" color not only signifies what the quality of a thing is in relation to good, but also what the quality of a thing is in relation to evil; for that color not only exists from the flamy light that is from the sun of heaven, as was said above, but it also exists from something flamy in hell, which is from the fire there, which fire is like a coal fire. Therefore the red in heaven is a wholly different red from the red in hell; the red in heaven is shining and living, while the red in hell is horribly obscure and dead; moreover, the red of heaven gives life, while the red of hell brings death; the reason is that the fire from which red is derived is in its origin love; heavenly fire is from heavenly love, and infernal fire from infernal love; consequently "fire" in the Word signifies love in both senses (See Arcana Coelestia 4906, 5071, 5215, 6314, 6832, 7575, 10747; and in the work on Heaven and Hell (Heaven and Hell 134), n. 134, 566-575); therefore the "red" existing thence signifies the quality of the love in both senses. Moreover, this red, that is, the "red" of this horse is, in the original Greek, from a word that means fire. All this, together with the description of this horse in this verse, makes clear why it is that a "red horse" signifies the understanding of the Word destroyed in respect to good.
That "horse" signifies something connected with the subject can be clearly seen from this, that horses were seen when "the seals were opened," and it was said that "they went forth," for horses could not go forth out of a book, but those things could be manifested which are signified by "horses." That "horse" signifies the intellect, and "color" its quality, has been made familiar to me from experience; for spirits who were meditating from the understanding upon some subject have several times been seen by me to be riding upon horses, and when I asked them whether they were riding, they said that they were not, but that they stood meditating upon some subject; which made clear that riding upon a horse is an appearance representing the operation of their understanding.
[3] There is also a place called the assembly of the intelligent and wise, to which very many resort for meditation, and when anyone is coming to it horses of various colors and variously caparisoned, and also chariots, with some riding and others sitting in the chariots, appear to him; and then also when they are asked whether they are riding upon horses, or are carried in chariots, they say that they are not, but that they are going along meditating; from this also it was clear what is signified by "horses" and by "chariots." (But about this see more in the small work on The White Horse.) From this it can now be seen why John saw horses when the seals of the book were opened, and also what they signify. These horses were seen, because all the spiritual things of the Word are presented in the sense of its letter by means of such things as correspond, that is, as represent and thence signify; and this in order that the Divine may be there in ultimates and consequently in fullness, as has been several times said above.
[4] That "reddish" [rufus] or "red" [ruber] signifies the quality of a thing in relation to good, can be seen also from the following passages in the Word. In Moses:
Who washeth his vesture in wine, and his covering in the blood of the grapes. His eyes are redder than wine, and his teeth whiter than milk (Genesis 49:11-12).
These words are in the prophecy of Israel the father respecting Judah, and "Judah" here means the Lord in relation to the good of love, and in a relative sense the Lord's celestial kingdom. What the particulars here signify in the spiritual sense may be seen in the Arcana Coelestia, where they are explained. Divine wisdom which is from Divine good is signified by "his eyes are redder than wine;" and Divine intelligence which is from Divine truth by "his teeth are whiter than milk."
[5] In Lamentations:
The Nazarites were whiter than snow, they were brighter than milk, their bones were more ruddy than pearls (66, 196, at the end), therefore they signified also, in a relative sense, the good of celestial love, because this good immediately proceeds from the Lord's Divine Human. The representative of this in the church is thus described, the truth of that good is signified by "they were whiter than snow, and brighter than milk," and the good of truth by "their bones were more ruddy than pearls;" for "bones" signify truths in their ultimate, thus truths in the whole complex, for in ultimates all things are together and in fullness; that these truths are from good, and also are goods, is signified by their being "ruddy."
[6] In Zechariah:
I saw four chariots coming out from between mountains of copper. In the first chariot were red horses; in the second chariot black horses; in the third chariot white horses; and in the fourth chariot grisled horses, stout (Zechariah 6:1-3).
That here, too, "red horses" signify the quality of the understanding in the beginning in relation to good, "black horses" the quality of the understanding in the beginning in relation to truth, "white horses" the quality of the understanding afterwards in relation to truth, "grisled horses" what is the quality of the understanding afterwards in relation to truth and good, and "stout" what it is consequently in respect to the power to resist falsities and evils, may be seen above (n. Zechariah 1:8).
Because "red" [ruber] or "reddish" [rufus] signifies the quality of a thing in relation to good:
Red rams' skins were used for a covering over the tent (Exodus 25:5; 26:14; 35:7).
And therefore also:
The water of separation, used in cleansing, was made from a red heifer burned (Numbers 19:1-10);
"red heifer" signifying the good of the natural man, and the "water of separation" made from it when burned signifying the truth of the natural man; and this was commanded because all cleansing is effected by means of truths; moreover, the particulars of the process of slaying the heifer, and of preparing the water for cleansing by it, involve spiritual things.
[7] Because "red" signifies the quality of a thing in relation to good, those names also and the things that derive their names from this same word in the original tongue signify the good from which they are. The word red in the original is adam, from which is the name Adam, and also the name Edom; from this also man is called adam, the ground adama, and the ruby odam; thus these names and things are from red. "Adam" signifies the Most Ancient Church, a church that was in the good of love; "Man" has a like signification, also "ground" in the spiritual sense when celestial good is treated of. That "Edom" was named from red, see Genesis 25:30; and for this reason it signifies the truth of the good of the natural man. That the ruby is also named from red may be seen in Exodus 28:17; 39:10; Ezekiel 28:13; for this reason "ruby" signifies the truth of celestial good. (That "Adam" signifies the Most Ancient Church, which was a celestial church, or a church in the good of love to the Lord, see Isaiah 1:18).
And in Nahum:
The shield of his mighty ones is made red, the men of valor are in crimson; in a fire of torches are his chariots. The chariots raged in the streets, they ran to and fro in the broad ways; the appearance of them 1is like torches (Nahum 2:3-4).
In this sense also the dragon is called red (Revelation 12:3, of which in what follows).
Footnotes:
1. The photolithograph has "his."
364. (Vers. 4.) "Et exivit alius equus rufus." - Quod significet intellectum Verbi deperditum quoad bonum, constat ex significatione "equi", quod sit intellectuale (de qua supra, n. 355); hic quia de statibus eorum qui ab ecclesia ubi Verbum est, agitur, per "equum", significatur intellectuale hominum ecclesiae quoad Verbum: et ex significatione "rubri" seu "rufi", quod sit quale rei quoad bonum, hic itaque quale intellectus Verbi quoad bonum; quod "rufum" hic significet illum deperditum quoad bonum, constare potest ex mox sequentibus in hoc versu, dicitur enim, "Sedenti super illo datum est tollere pacem de terra, ut alii alios occidant, et data ei machaera magna", per quae significatur quod inde exstinctio omnis veri. Quoniam equi, qui Johanni visi sunt, distinguuntur per colores, primus enim apparuit albus, secundus rufus, tertius niger, et quartus pallidus, et colores" significant quale rei, ideo hic primum aliquid de coloribus dicetur. Apparent in caelis colores omnis generis, et originem trahunt a luce ibi, quae lux quia immensum excedit nitore et splendore lucem mundi, ita quoque colores ibi; et quia lux ibi est ex Sole caeli, qui est Dominus, et est Divinum procedens, et inde illa lux est spiritualis, quare etiam omnes colores significant spiritualia: et quia Divinum procedens est Divinum Bonum unitum Divino Vero, ac Divinum Bonum in caelo sistitur per lucem flammeam ac Divinum Verum per lucem candidam, ideo Sunt bini colores qui ibi omnium fundamentales sunt, nempe color ruber et color albus; color ruber originem ducit ex luce flammea quae est ex Divino Bono, et color albus ex luce candida quae est ex Divino Vero; quapropter quantum colores trahunt ex rubro, tantum significant bonum; et quantum ex candido, tantum significant verum. (Sed haec melius constare possunt ex illis quae de coloribus ab experientia in Arcanis Caelestibus allata sunt; quod nempe colores pulcherrimi appareant in caelis, n. 1053, 1624; quod colores in caelis sint ex luce ibi, et quod sint ejus modificationes et variegationes, n. 1042, 1043, 1053, 1624, 3993, 4530, 4922, 4742: ita quod sint apparentiae veri et boni, ac significent talia quae sunt intelligentiae et sapientiae, n. 4530, 4922, 4677, 9466:
quod ideo lapides pretiosi, qui ex variis coloribus, in Pectorali Ephodi, seu in Urim et Thummim, significaverint omnia veri ex bono in caelo et in ecclesia, et inde quod pectorale illud in genere significaverit Divinum Verum elucens ex Divino Bono, n. 9823, 9865, 9868, 9905; et quod inde responsa data sint per lucis variegationes et exsplendescentias, et simul per tacitam perceptionem, vel per vivam vocem e caelo, n. 3862 [, 9[905] : quod colores quantum trahunt ex rubro significent bonum, et quantum ex candido verum, n. 1
9467. De Luce Caeli, unde at quid, videatur in opere De Caelo et Inferno 126-140, 275.)
[2] Praeterea sciendum est quod "color ruber" tum significet quale rei quoad bonum, tum quale rei quoad malum; existit enim ille color ex luce flammea, quae lux est ex Sole caeli ibi, ut supra dictum est, et quoque existit ex flammeo in inferno, quod est ex igne ibi, qui ignis est similis igni carbonario: inde rubrum in caelo est prorsus aliud rubrum quam rubrum in inferno; rubrum in caelo est splendidum et vivum, rubrum autem in inferno est tetre obscurum et mortuum; etiam rubrum caeli vivificat, at rubrum inferni mortificat: causa est quia ignis, ex quo rubrum, est in sua origine amor; ignis caelestis est ex amore caelesti, et ignis infernalis est ex amore infernali; inde est quod "ignis" in Verbo significet amorem in utroque sensu (videatur n. 2
4906, 5071, 5215, 6314, 6832, 7575, 10747; et in opere De Caelo et Inferno 134, 566-575); quapropter "rubrum" inde existens significat quale amoris in utroque sensu: rufum etiam hoc, seu rufum hujus equi, in lingua Graeca originali dicitur ex igne. Ex his, et simul ex descriptione hujus equi in hoc versu, patet unde est quod "equus rufus" significet intellectum Verbi deperditum quoad bonum.
Quod "equus" significet aliquid rei constare potest manifeste ex eo, quod equi visi sint quando "aperta sunt sigilla", ac dicitur quod "exiverint"; non enim potuerunt equi exire ex libro, sed manifestari illae res quae per "equos" significantur.
Quod "equus" significet intellectuale, et "color" quale ejus, ab experientia notissimum mihi factum est; visi enim mihi sunt spiritus aliquoties, qui de aliqua re ex intellectu meditati sunt, quod equitaverint super equis; et cum illos interrogarem num equitaverint, dixerunt quod non, sed quod steterint meditabundi de aliqua re: inde patuit quod equitatio super equo fuerit apparentia repraesentans operationem intellectus eorum.
[3] Est quoque locus qui vocatur conventus intelligentium et sapientium, ubi perplures eunt meditabundi; et cum aliquis eo venit, apparent ei equi in vario colore, et varie phalerati, et quoque currus, et aliqui equitantes et aliqui sedentes in curru; illi etiam cum interrogantur num equitent super equis ac vehantur in curribus, dicunt quod non, sed quod vadant meditantes; inde etiam patuit quid per "equos" et per "currus", significatur (sed de hac re videantur plura in opusculo De Equo Albo). Ex his nunc constare potest unde est quod Johanni visi sint equi quando aperta sunt sigilla libri, et quoque quid significant: quod equi illi visi sint, est quia omnia spiritualia Verbi in sensu ejus litterae sistuntur per talia quae correspondent seu quae repraesentant, et inde significant; et hoc ex causa ut Divinum ibi in ultimis sit, et inde plenum, ut supra aliquoties dictum est.
[4] Quod "rufum" seu "rubrum" significet quale rei quoad bonum, constare etiam potest a sequentibus his locis in Verbo:
- Apud Mosen,
"Qui lavat in Vino indumentum suum, et in sanguine uvarum Velamen suum: ruber oculis prae Vino, et albus dentes prae lacte" (Genesis 49:11, 12):
haec in prophetico Israelis patris de Jehudah; et per "Jehudam" ibi intelligitur Dominus quoad bonum amoris, et in sensu respectivo regnum caeleste Domini; quid per singula ibi in sensu spirituali significatur, videatur in Arcanis Caelestibus, ubi explicata sunt: Divina Sapientia quae ex Divino Bono significatur per "ruber oculis prae vino", ac Divina Intelligentia quae ex Divino Vero per "albus dentes prae lacte."
[5] In Threnis,
"Albi erant Naziraei prae nive, candidi erant prae lacte, rubuerunt ossa prae margaritis" (4:7):
per Naziraeos repraesentabatur Dominus quoad Divinum Humanum (videatur supra, n. 66, 196 fin. ); quare etiam per illos in sensu respectivo significabatur bonum amoris caelestis, quia hoc bonum a Divino Humano Domini immediate procedit; repraesentativum ejus in ecclesia ita describitur: verum illius boni significatur per "albi erant prae nive, et candidi prae lacte"; ac bonum veri per "rubuerunt ossa prae margaritis, ossa enim significant vera in suo ultimo, ita vera in omni complexu, nam in ultimis sunt omnia simul et plene; quod illa ex bono sint, et quoque bona, significatur per "rubuerunt."
[6] Apud Sachariam,
"Vidi quatuor currus exeuntes inter montes... aeris; in curru primo equi rufi, in curru secundo equi nigri, in. .. tertio equi albi, in. .. quarto equi grandinati, robusti" (6:1, 2 [, 3]):
quod per "equos rufos" hic quoque significetur quale intellectus quoad bonum in principio, per "equos nigros" quale intellectus quoad verum in principio, per "equos albos" quale intellectus quoad verum postea, per "equos grandinatos" quale intellectus quoad verum et bonum postea, et per "robustos" quale ejus inde quoad potentiam resistendi falsis et malis, videatur supra (n. 355(b)), ubi actum est de significatione "equi." Paene simile intelligitur apud eundem per
Equum rufum, super quo equitavit Vir, stans inter myrtos (1:8).
Quoniam per "rubrum" seu "rufum" significatur quale rei quoad bonum, ideo
Pro tegumento super Tentorio erant pelles arietum ruforum (Exodus 25:5; 26:14; 35:7).
Et quoque ideo
Aqua separationis, per quam mundabantur, facta est ex combusta vacca rufa (Numeri 19:1-10):
per "vaccam rufam" significatur bonus naturalis hominis, et per "aquam separationis" ex illa combusta factam significatur verum naturalis hominis; et quia omnis mundatio fit per vera, ideo hoc mandatum est: etiam singula processus circa mactationem ejus et circa praeparationem aquae pro mundatione ex illa, involvunt spiritualia.
[7] Quia "rubrum" significat quale rei quoad bonum, ideo quoque nomina et res quae ex eadem voce in lingua originali nominantur, significant bonum ex quo. Rubrum in lingua originali dicitur adam; inde est nomen Adamo, et quoque nomen Edomo, et inde quoque homo vocatur adam, humus adama, et rubinus odam; ita nomina illa et res illae ex rubro. Per "Adamum" significatur Ecclesia Antiquissima, quae fuit ecclesia quae in bono amoris; Simile per "Hominem", et simile per "humum" in sensu spirituali, ubi agitur de bono caelesti, significatur. Quod Edomus dictus sit ex rubro, videatur Genesis 25:30; et inde per illum significatur verum boni naturalis hominis; quod rubinus etiam dicitur ex rubro, videatur Exodus 28:17; 39:10; Ezechiel 28:13; inde est quod per "rubinum" significetur verum boni caelestis.
(Quod "Adam" significet Ecclesiam Antiquissimam, quae fuit ecclesia caelestis, seu ecclesia quae in bono amoris in Dominum, videatur n. 478, 479:
quod "Homo" significet ecclesiam quoad bonum, n. 4287, 7424, 7523:
quod "humus" etiam simile significet, n. 566, 10570:
quod "Edom", quia dictus est ex rubro, significet verum boni naturalis hominis, n. 3300, 3322: et quod "rubinus" significet verum boni caelestis, n. 9865.) Quia "rubrum" significat quale rei quoad bonum, ideo in sensu opposito significat quale rei quoad malum quod est oppositum bono, et inde bonum deperditum; in hoc sensu dicitur "rubrum" in sequentibus locis:
- Apud Esaiam,
"Si fuerint peccata vestra sicut coccinea, sicut nix albescent; si rubra fuerint sicut purpura, sicut lana erunt" (1:18);
et apud Nahum,
"Clipeus fortium ejus rubicundus factus est, Viri fortitudinis purpurati; in igne facularum currus ejus in plateis insaniverunt currus, discurrerunt in vicis, aspectus 3
In eo sensu etiam draco dicitur "rufus" (Apocalypsis 12:3), de quo in sequentibus.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.