594# “披着云彩”表示圣言的终端。这从“披”和“云彩”的含义清楚可知：“披”是指在一个人外面的东西，在周围的，也在外面，因为它在周边之外；因此，在这种情况下，它是指终端。“云彩”是指终端中的神性真理，因而是指字义上的圣言。“云彩”的这种含义从灵界的表象，以及圣言中凡提到“云”的地方明显看出来。从灵界的表象看出来，如下：整个天使天堂唯独由从主发出的神性真理构成；对神性真理的接受构成天使。在最高层天堂，该真理看起来就像被称为以太的纯粹灵气；在接下来的低层天堂，就不那么纯粹了，几乎就像被称为空气的大气；在最低层天堂，它看似某种稀薄的水性物质，就是像云一样的蒸汽。这就是神性真理在下降的过程中照着层级的表象。当高层天堂的天使谈论神性真理时，就有类似的表象出现；在这种情况下，他们所说的话就以飘来飘去的一朵云的表象呈现给那些在最低层天堂的人；而他们当中更为聪明的人从这云的移动、亮度和形态知道高层天堂的天使在互相谈论什么。这清楚表明，为何“云”表示终端中的神性真理。由于圣言中的大多数事物都取自灵界的表象，因而具有它们在那里所具有的意义，所以云也是这种情况。
在圣言中，“云”表示字义，也就是终端中的神性真理，这一点可从以下经文清楚看出来。马太福音：
耶稣带着彼得，雅各和约翰，上了一座高山；就在他们面前变了形像；祂的脸面明亮如日头，衣裳如光。看哪，有摩西，以利亚显现，同耶稣说话。彼得还说话的时候，看哪，有一朵明亮的云彩遮盖他们；看哪，又有声音从云彩里出来说，这是我的爱子，你们要听祂。(马太福音17:1–10; 马可福音9:1–11)
路加福音：
彼得说这话的时候，有一朵云彩来遮盖他们；因此，他们进入云彩里就惧怕。但有声音从云彩里出来，说，这是我的爱子；你们要听祂。(路加福音9:34, 35)
主以这次变像代表神性真理，也就是圣言；因为当主在世时，祂把祂的人身变成神性真理，当祂离开世界时，通过将祂的人身与自成孕时就在祂里面的神性本身合一而将这人身变成神性良善。主在世时，将祂的人身变成神性真理，后来变成神性良善(可参看《新耶路撒冷及其属天教义》，303–306节)；主就是圣言(NJHD 263节)。因此，当主变了形像时，所看到的具体事物或一切情况都表示神性真理从主的神性良善发出。“祂的脸面明亮如日头”代表祂里面的神性之爱的神性良善，祂从神性良善拥有在祂人身里面的神性真理；因为“脸面”代表内层，这些内层透过脸面闪耀出来；“日头”表示神性之爱(参看AE 401b, 412b节)。如光的“衣裳”代表神性真理；在圣言中，“衣裳”表示真理，“主的衣裳”表示神性真理(也可参看AE 64, 271, 395d节)；这就是为何它们看起来“如光”；因为神性真理构成天使天堂里的光，因而在圣言中由“光”来表示(对此，可参看《天堂与地狱》，126–140节)。由于所代表的，正是圣言，也就是神性真理，所以“有摩西，以利亚显现，同耶稣说话”；“摩西，以利亚”表示圣言；“摩西”表示历史圣言，“以利亚”表示预言圣言。“遮盖门徒，他们所进入的云彩”代表字面上的圣言；因为在圣言中，“门徒”代表教会，那时和后来，教会只处于来自字义的真理。由于如前所述，终端中的神性真理作出启示和回应，还由于这真理就是圣言字义的真理，所以“有声音从云彩里出来，说，这是我的爱子；你们要听祂”表示祂是神性真理，或圣言。
594b.人若不知道“云”在圣言的灵义上表示字面上的圣言，就不能知道这些话涉及什么奥秘：
在时代的完结，他们要看见人子，有能力，有荣耀，驾着天上的云降临。(马太福音24:30; 马可福音13:26; 14:61, 62; 路加福音21:27)
启示录：
看哪，耶稣基督驾云而来；众目要看见祂。(启示录1:7)
又：
我又观看，见有一片白云，云上坐着一位好像人子。(启示录14:14)
但以理书：
我在夜间的异象中观看，看哪，有一位像人子的，驾着天云而来。(但以理书7:13)
人若不知道“天云”表示字义上的圣言真理，就只知道在时代的完结，也就是教会结束时，主将驾着天云而来，向世人显现祂自己；但众所周知，既然圣言已经赐下，那么主就只通过圣言显现祂自己，因为圣言，也就是神性真理，就是在天堂和教会的主自己。由此可见，此处所论及的显现表示祂在圣言中的显现；祂在圣言中的显现是通过祂打开并揭示圣言的内在或属灵意义实现的，因为如在天堂那样的神性真理本身就是在这层意义中，天上的神性真理就是那里的主自己。这清楚表明，“主驾着天上的云降临，有荣耀”表示从圣言的灵义揭示圣言字义中的祂。“天上的云”表示属于字义的事物，“荣耀”表示属于灵义的事物(参看《天堂与地狱》，1节)，也表示对灵义的揭示本身(参看小著《白马》)；“人子”也表示神性真理方面的主(可参看AE 63, 151节)。
“云”表示终端中的神性真理，因而表示字义上的圣言，这一点可从以下经文进一步看出来。以赛亚书：
看哪，耶和华驾轻快的云临到埃及，埃及的偶像在祂面前动摇，埃及人的心在祂中间消溶。(以赛亚书19:1)
“埃及”在此不是指埃及，而是指与属灵人分离的属世人，这时属世人处于虚假和邪恶，并通过这些败坏教会的一切真理和良善；根据内义来理解的先知的这些话描述了当来自良善的真理从主流入时，这些虚假和邪恶摧毁属世人。“耶和华驾轻快的云”表示主以真理光照理解力；“驾”当论及耶和华或主时，表示光照理解力，“轻快的云”表示真理；那时“埃及的偶像动摇，埃及人的心消溶”表示那时与属灵人分离的属世人的邪恶和虚假摧毁属世人；“偶像”表示虚假，“心”表示邪恶，“埃及”表示属世人。
摩西五经：
没有谁能比耶书仑的神，祂驾云乘在天空和祂的壮丽之中，亘古之神的居所，下面是世界的膀臂。(申命记33:26, 27)
此处“驾云乘在天空之中”也表示通过属灵真理进入属世真理，也就是圣言字义的真理的流注光照理解力。由于天堂里的神性真理是属灵的，地上的神性真理是属世的，后者被前者光照，所以经上说“驾云乘在祂的壮丽之中”；“亘古之神的居所”表示天使中间的神性真理，“世界的膀臂”表示世人中间的神性真理；圣言字义的真理就是“世界的膀臂”所表示的，因为这层意义就是神性真理的真正力量，“膀臂”表示力量。神性真理的力量在字义中，这一点可见于前文。
诗篇：
神骑着基路伯飞行，载在风的翅膀上。祂以黑暗为藏身之处，以水的黑暗、天空的密云作祂四围的帐棚。因祂面前的光辉，厚云行过。(诗篇18:10–12)
这段经文也描述了圣言的光照，因而描述了教会的光照。“神骑着基路伯飞行”表示来自天堂的神性真理的流注的光照；“风的翅膀”、“水的黑暗”、“天空的密云”表示被光照的终端中的神性真理；这些事物表示接受光照的各种层级的理解力；“因祂面前的光辉，厚云行过”表示终端意义的模糊由此消散。
又：
们要向神歌唱，歌颂祂的名；颂扬那驾云的。(诗篇68:4)
此处“那驾云的”表示光照方面的主；“云”表示被光照的终端中的真理，这种光照通过光，也就是从灵界或天堂而降的神性真理的流注实现。
那鸿书：
耶和华在旋风和暴风之中有祂的道路，云彩为祂脚下的尘土。(那鸿书1:3)
终端中的真理，也就是圣言字义的真理，被称为“云彩，耶和华脚下的尘土”，是因为它是属世和最低的真理，天上的属灵神性真理就终止于其中，也在其上存在。终端中的神性真理因很少被理解，除非从天堂被光照，故是讨论和争论的主题，这由耶和华有祂的道路所在的“旋风和暴风”来表示，属灵的旋风和暴风是指关于圣言的真正意义的讨论或争论；然而，对那些渴望真理的人来说，主通过流注光照这真正意义。
诗篇：
他的种要存到永远，他的宝座在你面前如太阳。又如月亮永远坚立，如云中忠实的见证。(诗篇89:36, 37)
这些话论及主，“要存到永远的种”表示来自祂的神性真理。如太阳，又如月亮的“宝座”表示爱之良善和信之真理方面的天堂和教会；“宝座”表示天堂和教会；“如太阳”表示在爱之良善方面，“如月亮”表示在信之真理方面。“云中忠实的见证”表示祂是神性真理，因为“见证”当论及主时，表示从祂发出之物，它因出于主，故为祂作见证。
又：
耶和华在水中立楼阁的栋梁；祂以云彩为战车；乘驾风的翅膀而行。(诗篇104:3)
这几句话描述了天堂和教会，同时描述了取自圣言的教义。“耶和华在水中立楼阁的栋梁”表示主从神性真理形成天堂和教会；“水”表示神性真理；“耶和华的楼阁”表示天堂和教会，“立栋梁”表示形成。“祂以云彩为战车”表示来自终端神性真理的教义；“云彩”表示终端神性真理，就是圣言字义中的那种，“战车”表示教义；之所以说这些话，是因为教会的一切教义都要从圣言字义中形成并被它确认。“乘驾风的翅膀而行”表示教义从属灵流注所传达的生活；“行”表示生活，当论及主时，表示生命或生活本身；“风的翅膀”表示圣言的属灵事物。“水”表示真理(参看AE 71, 483, 518, 537, 538节)。
以赛亚书：
我必使我的葡萄园荒废，甚至命云不降雨在其上。(以赛亚书5:6)
这些话表示教会将没有对神性真理或圣言的理解；“葡萄园”表示教会，“云”表示字面上的圣言，“它们不降雨”表示必没有对来自圣言的神性真理的理解。
诗篇：
耶和华用云遮天，为地预备雨，使草生长在山上。(诗篇147:8)
“用云遮天”表示通过诸如在圣言字义中的属世真理保卫和保存在天堂里的圣言的属灵事物；“为地预备雨”表示由此而来的为了教会的教导；“使草生长在山上”表示由此给那些处于爱之良善的人的营养。
594c.下面这些话所表相同。以赛亚书：
诸天哪，自上而滴，让云降下公义；让大地裂开，产出救恩的果子。(以赛亚书45:8)
士师记：
耶和华啊，你从西珥出来，从以东田野向前行的时候，地震动天滴下，云也滴水。(士师记5:4)
“从西珥出来，从以东田野向前行”当论及耶和华时，表示当主取得人身时，祂对外邦人的光照；“地震动”表示那时完全改变的教会状态；“天滴下，云也滴水”表示神性真理的教导、流注和对它的感知；“滴”表示教导和流注；“水”表示真理；“天”表示真理的内层事物，“云”表示外层，就是诸如在圣言字义中的那种。
诗篇：
云中倒出水来，天空发出响声，你的箭也射出去。(诗篇77:17)
“云中倒出水来”表示纯正真理来自圣言的字义；“天空发出响声”表示来自天堂的流注；“你的箭也射出去”表示由此而来的神性真理。约伯记：
神将水包在密云中，水下面的云却不破裂。祂将云铺在祂的宝座上。(约伯记26:8, 9)
此处“云”也表示在次序中的终端真理，由于这些包含并包括属灵真理在自己里面，以至于它们不可以消散，所以这一事实由“神将水包在密云中，云却不破裂”来描述和表示；由于被称为属世的外层真理也包含和包裹被称为属灵并适合天堂天使的内层真理，所以这一事实由“祂将云铺在祂的宝座上”来描述和表示。
以赛亚书：
耶和华说，我要安静，在我的居所观看，如同光中的清热，又如收割时炎热中有露水的云彩。(以赛亚书18:4)
“露水的云彩”表示从良善产出果实的真理。同一先知书：
耶和华必在锡安山的一切居所和她的会众以上，白天创造云，黑夜创造火焰的烟和光亮；因为在一切荣耀之上必有遮盖。(以赛亚书4:5)
“锡安山的居所”表示属天教会的良善，“她的会众”表示这良善的真理；“白天的云，黑夜火焰的烟和光亮”表示保护，免得因太多的光或太多的荫造成伤害；由于属世良善和真理保护一切属灵良善和真理免受伤害，所以经上说“在一切荣耀之上必有遮盖”，“荣耀”表示属灵良善和真理。
白天会幕上的云彩和夜间的火(出埃及记40:36–38; 民数记9:15–23; 10:11, 12, 34; 14:14; 申命记1:33)所表相同；下面的话也所表相同，出埃及记：
日间耶和华在云柱中，夜间在火柱中走在他们前面。(出埃及记13:21)
又：
云柱立在埃及人的营和以色列营之间。(出埃及记14:19–21)
诗篇：
神白日用云彩，终夜用火光引导他们。(诗篇78:14)
又：
他们出来的时候，埃及便欢喜，因为对他们的惧怕临到埃及人。祂铺张云彩当遮盖，夜间使火光照。(诗篇105:38, 39)
白天会幕上有云彩，夜间有火，是因为“会幕”代表天堂和教会，“云彩”表示主通过神性真理的同在，“火”表示祂通过被称为信之良善的神性良善的同在，两者在次序上都是终端；因此，它们作会幕上的遮盖；因此，在前面从以赛亚书和大卫诗篇所引用的经文中，经上说“在一切荣耀之上必有遮盖”、“祂铺张云彩当遮盖”。
594d.下面出埃及记中的云和云柱所表相同：
遮盖何烈山的云，摩西进入这云。(出埃及记24:15–18)
又：
耶和华降临西乃山所在的云。(出埃及记19:16, 18; 34:5)
又：
立在摩西会幕门口的云柱。(出埃及记33:9, 10)
这也是以西结书中的“云”的含义：
我观看，看哪，狂风从北方刮来，有一朵大云，把自己包裹在自己里面的火和它周围的光辉。(以西结书1:4)
又：
那人进去的时候，基路伯站在房屋的右边；云彩充满了内院；耶和华的荣耀从基路伯上面上升，停在房屋门槛上；房内满了云彩；院子也充满了耶和华荣耀的光辉。(以西结书10:3, 4)
“基路伯”表示守卫方面的主，或主的守卫，免得不通过爱之良善就靠近祂；所以“基路伯”也表示天堂，尤表至内层或第三层天堂，因为那里的天使以爱之良善接受神性真理，故进行守卫的，正是本质上为爱之良善的神性真理。随着这神性真理从至内层天堂降至低层天堂，最后降至世人所在的世界，它从纯净逐渐变得密集。这就是为何它在最低层级看起来像云，“云”表示适合在最低层天堂的属灵-属世天使理解，最后适合在自然界的世人理解的神性真理。此外，由于在这个层级上的神性真理类似于圣言字义中的神性真理，所以“云”表示字义上的圣言。正是这神性真理像云彩一样充满院子，最终充满房屋，基路伯就站在房屋的右边。由于这神性真理内在是属灵的，从天堂之光发光，所以它被称为“荣耀”，经上说：“院子充满了耶和华荣耀的光辉。”因此，经上也在约伯记说：
当神使云中的闪电闪耀时。(约伯记37:15)
由于高层天堂在那些在低层天堂的人眼前看上去就像被一层薄薄的亮云遮盖，因低层天使若不照着自己的品质，就不能看见更高或内层神性，所以在圣言的一些经文中，“云”也表示高层天堂的神性真理，或也可说，高层天堂本身。无论你说神性真理，还是说天堂，都是一回事，因为天堂凭神性真理而为天堂，那里的天使凭对神性真理的接受而为天使。以赛亚书正是在这层意义上提到“云”：
路西弗啊，你心里曾说，我要升到高云之上，我要与至高者同等。(以赛亚书14:13, 14)
耶利米书：
离弃巴比伦，让我们各人各归本地去吧；因为她受的审判通于上天，它把自己抬到了云霄。(耶利米书51:9)
诗篇：
你们要将力量归给神；祂的威荣在以色列之上，祂的力量在云霄之上。(诗篇68:34)
在这些经文中，“云”与穹苍以上的水(创世记1:7)，以及天上的水(诗篇148:4)所表相同；因为云是由水形成的。“水”表示神性真理(可参看AE 71, 483, 518a–d节)。
由于有些云又薄又亮，有些云又密集又黑暗，又薄又亮的云出现在天堂下面，而又密集又黑暗的云则出现在许多地狱周围，所以显而易见，“云”在反面意义上表示与来自良善的真理相反的邪恶之虚假；如在以下经文中。因此，在以西结书：
至于埃及，密云必遮蔽她，她的女儿必被掳掠。(以西结书30:18)
同一先知书：
他必像密云遮盖那地。(以西结书38:9)
又：
羊在密云幽暗的日子四散。(以西结书34:12)
因此，当那些处于邪恶之虚假的人即将灭亡时，最后的审判被称为
一个密云、乌黑的日子(约珥书2:2; 西番雅书1:15)。当律法从西乃山上赐下时，出现在以色列人面前的密云和幽暗(申命记4:11, 12, 15; 5:22–26)所表相同。因为尽管耶和华，也就是主，在亮云中降至那山，但这云仍在处于邪恶之虚假的百姓眼前显为幽暗的密云(参看《属天的奥秘》，1861, 6832, 8814, 8819, 9434, 10551节)。
594. Encompassed with a cloud.- That this signifies the ultimate of the Word, is evident from the signification of being encompassed, as denoting what is outside of one, for that which is around is also outside, since it is beyond in the circumference; in this case therefore it denotes the ultimate; and from the signification of a cloud, as denoting Divine Truth in the ultimates, consequently the Word in the sense of the letter. This signification of cloud is evident from appearances in the spiritual world; also from the Word, where clouds are mentioned. From appearances in the spiritual world, as follows; the whole angelic heaven consists solely of the Divine Truth which proceeds from the Lord, the reception of which makes angels. In the highest heaven this truth appears like the pure aura which is called ether; in the lower heaven, as less pure, almost like the atmosphere, which is called air; in the lowest heaven it appears like a thin watery element, upon which vapour rests like a cloud. Such is the appearance of Divine Truth according to degrees in descent. A similar appearance is seen when the angels of the higher heavens speak concerning Divine truths, their discourse, in such case, appearing to the sight of those who are in the lowest heaven under the aspect of a cloud, which flies hither and thither, while the more intelligent among them know from its motion, brightness, and form, what the angels of the higher heavens are mutually discoursing about. The reason why a cloud signifies Divine Truth in ultimates is therefore evident. Because many expressions in the Word are chosen from appearances in the spiritual world, and consequently have a similar signification, therefore this is the case also with respect to clouds.
[2] That a cloud signifies in the Word the sense of the letter, which is Divine Truth in ultimates, is evident from the following passages.
Thus in Matthew:
"Jesus taketh Peter, James, and John up to a high mountain, and was transfigured before them; and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. While Peter "was yet speaking, behold, a bright cloud overshadowed them; and, behold, a voice out of the cloud, which said, This is my beloved Son, hear ye him" (Doctrine of the New Jerusalem 303, 304, 305, 306), and that the Lord is the Word (n. 263). For this reason all the circumstances of the transfiguration of the Lord, signify Divine Truth proceeding from the Divine Good of the Lord. The Divine Good of the Divine Love, which was in Him, and from which was the Divine Truth in His Human, was represented by His face shining as the sun, for the face represents the interiors, therefore these shine forth through the face, and the sun signifies the Divine Love; see above (n. 401:3, 412:1-10). The Divine Truth was represented by the Lord's garments which were like the light. Garments in the Word signify truths, and the garments of the Lord the Divine Truth; see above (n. 64, 271, 395); on this account also they appeared like the light; for Divine Truth is the cause of light in the angelic heaven, and is therefore signified by light in the Word; concerning which more may be seen in Heaven and Hell 126-140). Because the Word, which is the Divine Truth, was represented, therefore Moses and Elias were seen speaking with him, Moses and Elias signifying the Word, Moses the historical, and Elias the prophetical Word; but the Word in the letter was represented by the cloud which overshadowed the disciples, and into which they entered. For the disciples, in the Word, represented the church, which, at that time and afterwards, was only in truths from the sense of the letter. And because revelation and responses are given by means of the Divine Truth in ultimates, as stated in the article above, and this truth is the truth of the sense of the letter of the Word, therefore a voice was heard out of the cloud, saying, "This is my beloved Son, hear ye him," denoting that He is the Divine Truth, or the Word.
[3] He who does not know that a cloud in the spiritual sense of the Word means the Word in the letter, cannot know the interior truth involved in these words; That in the consummation of the age "they shall see the Son of man coming in the clouds of heaven with power and glory" (Heaven and Hell 1); and the revelation itself of the spiritual sense, in the White Horse; the Son of man also signifies the Lord as to Divine Truth, as may be seen above (n. 63, 151).
[4] That a cloud signifies the Divine Truth in ultimates, consequently the Word in the sense of the letter, is still further evident from the following passages.
Thus in Isaiah:
"Behold, Jehovah rideth upon a light cloud, and cometh into Egypt; and the idols of Egypt are put in commotion before Him, and the heart of the Egyptian melteth in the midst of him " (19:1).
By Egypt in these words is not meant Egypt, but the natural man separated from the spiritual, which is then in falsities and evils, and by means of these perverts all the truths and goods of the church. That those falsities and evils destroy it, when truth from good flows in from the Lord, is described by these words of the prophet understood in the internal sense. Jehovah riding upon a light cloud, signifies the Lord enlightening the understanding with truths, to ride, when used in reference to Jehovah, or the Lord, denoting to enlighten the understanding, and a light cloud denoting truth; that then the idols of Egypt are put in commotion, and the heart of the Egyptian melteth, signifies, that the evils and falsities of the natural man separated from the spiritual, then destroy him, idols denoting falsities, the heart denoting evils, and Egypt, the natural man.
[5] So in Moses:
"There is none like unto the God of Jeshurun, who rideth in heaven and in his magnificence upon the clouds, the dwelling-place of the God of antiquity, and underneath (are) the arms of the world" (Deuteronomy 33:26, 27).
Here also by riding in the heaven on the clouds, is signified to enlighten the understanding by the influx of spiritual truth into natural truth, which is the truth of the sense of the letter of the Word. Because the Divine Truth in the heavens is spiritual, and the Divine Truth in the earths (terris) is natural, and the latter is enlightened by the former, therefore it is said, "and in his magnificence upon the clouds." "The dwelling-place of the God of antiquity," denotes the Divine Truth with the angels, while the expression "the arms of the world" denotes truths with men; the truths of the sense of the letter of the Word are meant by the arms of the world, for that sense is the very strength of Divine Truth, arms signifying strength. That the strength of Divine Truth is in the sense of the letter of the Word may be seen in the article above.
[6] So in David:
God "rode upon a cherub, and did fly; yea he was carried upon the wings of the wind. He made darkness his hiding-place; his pavilion round about him, darkness of waters, clouds of the heavens. At the brightness before him the clouds passed" (Psalm 18:10-12).
Here also the enlightenment of the Word is described, and thence the enlightenment of the church. Enlightenment by the influx of Divine Truth out of the heavens is signified by, he rode upon a cherub, and did fly. Divine truth in ultimates, which is enlightened, is signified by the wings of the wind, darkness of waters, and clouds of the heavens; the various degrees of the understanding which receives enlightenment are signified by those things. That the obscurities of the ultimate sense are consequently removed, is meant by, at the brightness before him the clouds passed.
[7] So again:
"Sing unto God, praise his name; extol him that rideth upon the clouds" (Psalm 68:4).
By Him that rideth upon the clouds, is here also meant the Lord as to enlightenment. Clouds denote truths in the ultimates, which are enlightened, and this enlightenment takes place by the influx of light, which is Divine Truth, out of the spiritual world or heaven.
[8] So in Nahum:
"The way of Jehovah is in storms and tempest, and the clouds are the dust of his feet" (1:3).
Truth in ultimates, which is the truth of the sense of the letter of the Word, is called the clouds, the dust of the feet of Jehovah, because it is the natural and lowest [truth], in which the Divine Truth in heaven, which is spiritual, terminates, and upon which also it subsists. Divine Truth in ultimates, because little understood unless it be enlightened out of heaven, and therefore a ground of disputation and controversy, is meant by the storm and the tempest, in which is the way of Jehovah, spiritual storm and tempest denoting disputation concerning the genuine sense [of the Word], which nevertheless the Lord enlightens by influx in the case of those who desire the truth.
[9] So in David:
"His seed shall be for ever, and his throne as the sun before thee. It shall be established for ever as the moon, and as a faithful witness in the clouds" (89:36, 37).
These things are said of the Lord, and by the seed which shall endure for ever, is signified the Divine Truth from Him. His throne which shall be as the sun, and as the moon, signifies heaven and the church, as to the good of love, and as to the truth of faith; throne signifies heaven and the church, "as the sun" signifies as to the good of love, and "as the moon" signifies as to the truth of faith. A faithful witness in the clouds, signifies that He is the Divine Truth; for "witness," when used in reference to the Lord, signifies that which goes forth from Him, and this bears witness concerning Him because it is of Him.
[10] Again:
Jehovah "layeth his chambers in the waters; who maketh the clouds his chariot; who walketh upon the wings of the wind" (71, 483, 518, 537, 538).
[11] So in Isaiah:
"I will lay" my vineyard "waste; I will even command the clouds that they rain no rain upon it" (5:5, 6).
These words mean that then there shall be no understanding of Divine Truth or the Word in the church; the vineyard denotes the church, clouds denote the Word in the letter, and by their raining no rain, is meant that there shall be no understanding of Divine Truth from the Word.
[12] Again, in David:
Jehovah, "who covereth the heavens with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains" (Psalm 147:8).
To cover the heavens with clouds, signifies to defend and keep together the spiritual things of the Word which are in the heavens, by natural truths such as are in the sense of the letter of the Word. Who prepareth rain for the earth, signifies instruction thence for the church; who maketh grass to grow upon the mountains, signifies nourishment by means of it for those who are in the good of love.
[13] The same is signified by the following words in Isaiah:
"Drop down, ye heavens, from above, and let the clouds pour down with justice; let the earth open, and bring forth salvation" (45:8).
And in Judges:
"Jehovah, when thou wentest out of Seir, when thou marchedest out of the field of Edom, the earth trembled, and the heavens also dropped, the clouds also dropped waters" (5:4).
Going forth out of Seir, and marching out of the field of Edom, signifies in reference to Jehovah, the enlightenment of the Gentiles by the Lord, when He assumed the Human. By the earth trembling, is signified the completely changed state of the church at that time. By the heavens dropping, and the clouds dropping waters, are signified instruction, influx, and the perception of Divine Truth; to drop signifies instruction and influx, water denotes truths, the heavens denote the interior things of truth, and clouds, the exterior, such as they are in the sense of the letter of the Word.
[14] Again, in David:
"The clouds dropped waters; the skies uttered a voice, thy darts also went forth" (Psalms 77:17).
By the clouds dropping waters, is signified that genuine truths are from the sense of the letter of the Word; by the skies uttering a voice is signified influx from the heavens; by thy darts also went forth, are signified Divine Truths therefrom.
So in Job:
God "bindeth up the waters in his clouds; and the cloud is not rent under them. He spreadeth his cloud upon" his throne (26:8, 9).
Here, also, clouds denote ultimate truths in order, and because these contain in themselves and include spiritual truths, so that they may not be dissipated, this is expressed and signified by God binding up the waters in His clouds, and by the cloud not being rent. Because exterior truths which are called natural, also encompass and enclose interior truths, which are called spiritual, and are proper to the angels of the heavens, this fact is expressed and signified by, "He spreadeth his cloud upon his throne."
[15] And in Isaiah:
"Jehovah said, I will take my rest, and I will behold in my dwelling-place as a clear heat upon light, and like a cloud of dew in the heat of harvest" (18:4).
A cloud of dew signifies truth fructifying from good.
Again, in the same prophet:
"Jehovah will create upon every dwelling-place of Mount Zion, and upon all her assemblies, a cloud by day, and the smoke and shining of a flaming fire by night; for over all the glory shall be a covering" (4:5).
Here the dwelling-place of Mount Zion signifies the good of the celestial church, and her assemblies signify the truths of that good; its defence, lest it should be injured from too much light or from too much shade, is signified by the cloud by day, and the smoke and shining of a flaming fire by night. And since all spiritual good and truth are preserved by natural good and truth from being injured, it is therefore said that upon all the glory shall be a covering, glory denoting spiritual good and truth.
[16] The same is signified by, "The cloud upon the tabernacle by day and the fire by night" (Exodus 40:36-38; Num. 9:15-17 to end; 10:11, 12, 34; 14:14; Deuteronomy 1:33). Also by Jehovah going before them by day in a pillar of a cloud, and by night in a pillar of fire (Exodus 13:21), and by the pillar of a cloud that stood between the camp of the sons of Israel and the camp of the Egyptians (Exodus 14:19-21).
And in David:
God led them in a cloud by day, and all the night in the light of fire (Psalm 78:14).
And again:
"Egypt was glad when they departed; for the fear of them fell upon them. He spread a cloud for a covering; and fire to give them light in the night" (Psalm 105:38, 39).
The reason why a cloud was upon the tabernacle by day, and a fire by night, was, that the tabernacle represented heaven and the church, the cloud, the presence of the Lord by means of Divine Truth, and the fire, His presence by means of Divine Good, which is called the good of faith, each ultimate in order, therefore they were as coverings for the tabernacle; on this account it is said in the passages adduced above from David and Isaiah: "Over all the glory shall be a covering and, "be spread a cloud for a covering."
The same is signified by the cloud which covered Mount Horeb, and into which Moses entered; also by the cloud in which Jehovah descended on Mount Sinai, and by the pillar of a cloud which stood at the door of the tent of Moses (Exodus 24:15-17, 18; 19:16, 18; 34:5; 33:9, 10).
[17] This is also the signification of the cloud in the following passages in Ezekiel:
"I looked, and behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it" (1:4).
And again:
"The cherubim stood on the right side of the house, when the man went in; and the cloud filled the inner court. Then the glory of Jehovah went up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of Jehovah's glory" (10:3, 4).
The cherubim here signify the Lord's care, that he may not be approached except through the good of love; hence cherubim signify the heavens, particularly, the inmost or third heaven, because the angels of that heaven receive Divine Truth in the good of love, therefore it is Divine Truth that defends, which, in its essence, is the good of love. This Divine Truth, as it descends out of the inmost heaven into the lower heavens, and at length into the world where men are, from being pure becomes gradually denser. This is the reason why it appears in the lowest degree like a cloud, which signifies the Divine Truth accommodated to the apprehension of the angels in the lowest heaven, who are spiritual-natural, and, lastly, to the apprehension of men in the natural world. And because the Divine Truth in this degree is similar to the Divine Truth as it is in the sense of the letter of the Word, therefore a cloud signifies the Word as to the sense of the letter. This Divine Truth is that which filled the court like a cloud, and lastly the house, at the right side of which the cherubim stood. And because this Divine Truth is interiorly spiritual, and shines from celestial light, therefore it is called glory, and it is said that the court was filled with the brightness of the glory of Jehovah. Hence also it is said in Job:
"When" "God causeth the light of his cloud to shine?" (Job 36:15).
[18] Since the higher heavens appear to the eyes of those who are in the lower heavens as though covered over with a thin bright cloud, because the lower angels cannot behold the higher or interior Divine except according to their quality, therefore also the Divine Truth in the higher heavens, or what is the same thing, the higher heavens themselves, are in some passages of the Word meant by clouds. For whether we say Divine Truth, or the heavens, it is the same thing, since the heavens are heavens from the Divine Truth, and the angels there are angels from the reception of it. In this sense clouds are mentioned in Isaiah:
Lucifer, "thou saidst in thine heart, I will ascend above the heights of the cloud; I will become like the Most High" (7, 483, 518).
[19] Since there are clouds of a thinner and brighter quality, and also of a denser and darker kind, and because the thinner and brighter appear beneath the heavens, but the denser and darker about many of the hells, it is therefore evident that, in the opposite sense, clouds also signify the falsities of evil, which are contrary to truths from good; as in the following passages.
Thus in Ezekiel:
As for Egypt, "a cloud shall cover her, and her daughters shall go into captivity" (Arcana Coelestia 1861, 6832, 8814, 8819, 9434, 10551).
594. Encompassed with a cloud, signifies the ultimate of the Word. This is evident from the signification of "encompassed," as being by what is outside of one, for that which is round about is also without, for it is more remote in the circumference; so here it means the ultimate. Also from the signification of a "cloud," as being Divine truth in ultimates, consequently the Word in the sense of the letter. This signification of "cloud" is evident from appearances in the spiritual world; also from the Word wherever "clouds" are mentioned. From appearances in the spiritual world, as follows: the universal angelic heaven consists solely of the Divine truth that proceeds from the Lord; the reception of this constitutes angels. In the highest heaven this truth appears like a pure aura which is called ether; in the next lower heaven as less pure, almost like the atmosphere that is called air; in the lowest heaven it appears like something thinly aqueous over which is a vapor like a cloud; such is the appearance of Divine truth according to degrees in its descent. There is a like appearance when angels of the higher heavens speak about Divine truths; what they say is then presented to the view of those who are in the lowest heaven under the appearance of a cloud that floats hither and thither; the more intelligent of them know from its movement and brightness and form what the angels of the higher heavens are speaking about with each other. This makes evident why a "cloud" signifies Divine truth in ultimates. As most things in the Word were taken from the appearances in the spiritual world, and thence have a like significance as they have there, so is it with "clouds."
[2] That a "cloud" signifies in the Word the sense of the letter, which is Divine truth in ultimates, can be seen from the following passages. In the Gospels:
Jesus took Peter, James, and John into a high mountain; and He was transfigured before them; and His face did shine as the sun, and His garments became as the light. And behold, there appeared Moses and Elijah speaking with Him. While Peter was yet speaking, behold a bright cloud overshadowed them; and behold a voice out of the cloud, saying, This is My beloved Son, hear ye Him (The Doctrine of the New Jerusalem 303-306; and that the Lord is the Word, n. 263.) Consequently the particular things that were seen when He was transfigured signify the proceeding of Divine truth from the Lord's Divine good. The Divine good of Divine love which was in Him, and from which He had Divine truth in His Human, was represented by "His face did shine as the sun;" for the "face" represents the interiors, since these shine forth through the face; and the "sun" signifies the Divine love (See above, n. 401, 412). The Divine truth was represented by the "garments" which became as the light; "garments" in the Word signify truths, and "the Lord's garments" Divine truth (See also above, n. 64, 271, 395); this is why they appeared "as the light;" for Divine truth makes the light in the angelic heaven, and is therefore signified by "light" in the Word (respecting which see in the work on Heaven and Hell 126-140). Because it was the Word, which is Divine truth, that was represented, therefore "there appeared Moses and Elijah speaking with Him;" "Moses and Elijah" signifying the Word; "Moses" the historical Word, and "Elijah" the prophetical Word. The Word in the letter was represented by the "cloud that overshadowed the disciples, and into which they entered;" for the "disciples" represented in the Word the church, which at that time and afterwards was only in truths from the sense of the letter; and because, as has been said in the article above, revelations and responses are made by Divine truth in ultimates, and because this truth is such as is the truth of the sense of the letter of the Word, it came to pass that "a voice was heard out of the cloud, saying, This is My beloved Son, hear ye Him," meaning that He is Divine truth, or the Word.
[3] He who does not know that a "cloud" in the spiritual sense of the Word means the Word in the letter, cannot know what arcanum is involved in this:
That in the consummation of the age they shall see the Son of man coming in the clouds of heaven with power and glory (Heaven and Hell 1), also the revelation itself of the spiritual sense (in the small work on The White Horse); "Son of man" also signifies the Lord in relation to Divine truth (as may be seen above, n. 63, 151).
[4] That a "cloud" signifies Divine truth in ultimates, consequently the Word in the sense of the letter, can be seen further from the following passages. In Isaiah:
Behold, Jehovah rideth upon a light cloud, and cometh into Egypt, and the idols of Egypt are moved before Him, and the heart of the Egyptian melteth in the midst of him (19 Isaiah 19:1).
"Egypt" here does not mean Egypt, but the natural man when separated from the spiritual, which is then in falsities and evils, and through these perverts all the truths and goods of the church; that the natural man is destroyed by these falsities and evils when truth from good flows in from the Lord is described by these words of the prophet understood in the internal sense. Jehovah is said "to ride upon a light cloud" to signify that the Lord enlightens the understanding with truths; "to ride" in reference to Jehovah or the Lord, signifying to enlighten the understanding, and "a light cloud" signifying truth; that then "the idols of Egypt are moved, and the heart of the Egyptian melteth," signifies that the evils and falsities of the natural man, separated from the spiritual, then destroy the natural man; "idols" meaning falsities, the "heart" evils, and "Egypt" the natural man.
[5] In Moses:
There is none like unto the God of Jeshurun, who rideth in heaven and in His magnificence upon the clouds, the abode of the God of antiquity, and underneath are the arms of the world (Deuteronomy 33:26, 27).
Here, too, "riding in heaven upon the clouds" signifies to enlighten the understanding by the influx of spiritual truth into natural truth, which is the truth of the sense of the letter of the Word. Because Divine truth in the heavens is spiritual, and Divine truth on the earth is natural, and the latter is enlightened by the former, therefore it is said, "and in His magnificence upon the clouds;" "the abode of the God of antiquity" means Divine truth with the angels, and "the arms of the world," mean Divine truths with men; the truths of the sense of the letter of the Word are what are meant by "the arms of the world," for that sense is the very strength of Divine truth, "arms" signifying strength. (That the strength of Divine truth is in the sense of the letter can be seen in the article just above.)
[6] In David:
God rode upon a cherub and did fly, and was borne upon the wings of the wind. He made darkness His hiding place; His tent round about Him the darkness of waters, the clouds of the heavens. At the brightness before Him the clouds passed (Psalms 18:10-12).
This, too, describes the enlightenment of the Word, and thus of the church; enlightenment by the influx of Divine truth from the heavens is signified by "God rode upon a cherub and did fly;" Divine truth in ultimates which is enlightened is signified by "the wings of the wind," "the darkness of waters," and "the clouds of the heavens," these signifying the various degrees of the understanding receiving enlightenment; that the obscurities of the ultimate sense are thereby dissipated is meant by "at the brightness before Him the clouds passed."
[7] In the same:
Sing unto God, praise His name; extol Him that rideth upon the clouds (Psalms 68:4).
Here, too, "Him that rideth upon the clouds" means the Lord as to enlightenment; "clouds" meaning truths in ultimates, which are enlightened, and these are enlightened by the influx of light, which is Divine truth, from the spiritual world or heaven.
[8] In Nahum:
Jehovah hath His way in the storm and in the tempest, and the clouds are the dust of His feet (Nahum 1:3).
Truth in ultimates, which is the truth of the sense of the letter of the Word, is called "clouds, the dust of the feet of Jehovah," because it is the natural and lowest truth, into which Divine truth in heaven, which is spiritual, closes, and upon which it subsists. Divine truth in ultimates, because it is but little understood unless there is enlightenment from heaven, is a subject of discussion and controversy, and this is meant by "storm and tempest in which Jehovah hath His way," spiritual "storm and tempest" meaning discussion concerning the genuine sense, which nevertheless, with those who desire truth, the Lord enlightens by means of influx.
[9] In David:
His seed shall be to eternity, and His throne as the sun before Thee. 1It shall be established as the moon to eternity, and as a faithful witness in the clouds (Psalms 89:36, 37).
This is said of the Lord, and the "seed that shall be to eternity" signifies Divine truth which is from Him. The "throne that shall be as the sun and as the moon" signifies heaven and the church as to the good of love and as to the truth of faith; "throne" signifying heaven and the church; "as the sun" in respect to the good of love, and "as the moon" in respect to the truth of faith. "A faithful witness in the clouds" signifies that He is Divine truth, for "witness" in reference to the Lord, signifies that which proceeds from Him, and as that is His, it witnesses respecting Him.
[10] In the same:
Jehovah layeth the beams of His chambers in the waters; He maketh the cloud 2His chariot; He walketh upon the wings of the wind (71, 483, 518, 537, 538.)
[11] In Isaiah:
I will lay waste My vineyard, I will even command the clouds that they rain no rain upon it (Isaiah 5:6).
This means that the church shall have no understanding of Divine truth or of the Word; "vineyard" signifying the church, "clouds" the Word in the letter, and "their raining no rain," that there shall be no understanding of Divine truth from the Word.
[12] In David:
Jehovah who covereth the heavens with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains (Psalms 147:8).
"To cover the heavens with clouds" signifies to defend and preserve the spiritual things of the Word which are in the heavens, by means of natural truths such as are in the sense of the letter of the Word; "who prepareth rain for the earth" signifies instruction therefrom for the church; "who maketh grass to grow upon the mountains" signifies nourishment thereby for those who are in the good of love.
[13] The like is signified by the following words in Isaiah:
Drop down, ye heavens, from above, and let the clouds stream down with righteousness; let the earth open and bring forth the fruit of salvation (Isaiah 45:8).
And in Judges:
Jehovah, when Thou didst go forth out of Seir, when Thou didst march out of the field of Edom, the earth trembled, the heavens also dropped, yea, the clouds dropped waters (Judges 5:4).
"To go forth out of Seir, and to march out of the field of Edom," signifies, in reference to Jehovah, the enlightenment of the Gentiles by the Lord when He assumed the Human; "the earth trembling" signifies the state of the church then changed; "the heavens dropped, and the clouds dropped waters," signifies instruction, influx, and perception of Divine truth; "to drop" signifying instruction and influx; "waters" truths; "the heavens" the interior things of truth, and "clouds," the exterior, such as are in the sense of the letter of the Word.
[14] In David:
The clouds poured out waters; the skies gave forth a voice, and Thine arrows went forth (Psalms 77:17).
"The clouds poured out waters" signifies that there are genuine truths from the sense of the letter of the Word; "the skies gave forth a voice" signifies influx from the heavens; "Thine arrows went forth" signifies Divine truths therefrom. In Job:
God bindeth up the waters in His clouds, and the cloud is not rent under them. He spreadeth His cloud upon His throne (Job 26:8, 9).
Here, too, "clouds" stand for truths ultimate in order, and because these contain in themselves and enclose spiritual truths that they may not be dispersed, this is described and signified by "God bindeth up the waters in His clouds, and the cloud is not rent;" because exterior truths, which are called natural, also encompass and enclose interior truths, which are called spiritual, and are proper to the angels of the heavens, this is described and signified by "He spreadeth His cloud upon His throne."
[15] In Isaiah:
Jehovah said, I will be quiet, and I will behold in My dwelling place like clear heat upon light, and like a cloud of dew in the heat of harvest (Isaiah 18:4);
a "cloud of dew" signifying truth bringing forth fruit from good. In the same:
Jehovah will create over every dwelling place of Mount Zion and upon her convocations a cloud by day, and a smoke and the brightness of a flame of fire by night; for over all the glory shall be a covering (Isaiah 4:5).
"The dwelling place of Mount Zion" signifies the good of the celestial church, and "her convocations" signify the truths of that good; protection lest it should be hurt by too much light or too much shade is signified by "a cloud by day and a smoke, and the brightness of a flame of fire by night," and as every spiritual good and truth is preserved from harm by natural good and truth, it is said that "upon all the glory shall be a covering," "glory" meaning spiritual good and truth.
[16] The same is signified by:
The cloud that was upon the tabernacle by day, and the fire by night (Exodus 40:36-38; Numbers 9:15-23to the end;Numbers 10:11, 12, 34;14:14;Deuteronomy 1:33).
Jehovah went before them by day in a pillar of cloud, and by night in a pillar of fire (Exodus 13:21).
The pillar of the cloud stood between the camp of the sons of Israel and the camp of the Egyptians (Exodus 14:19-21).
In David:
God led them in the daytime in a cloud, and all the night in the light of fire (Psalms 78:14).
And elsewhere in the same:
Egypt was glad when they went forth, for the dread of them had fallen upon them. He spread out a cloud for a covering, and fire to make light the night (Psalms 105:38, 39).
"There was a cloud upon the tabernacle by day, and a fire by night," because the "tabernacle" represented heaven and the church, the "cloud" the Lord's presence through Divine truth, and the "fire" His presence through Divine good, which is called the good of faith, each ultimate in order; therefore they were as coverings over the tabernacle; for this reason it is said in the passages cited above from Isaiah and David, "over all the glory shall be a covering," and "He spread out a cloud for a covering."
The like is signified by:
The cloud that covered Mount Horeb, into which cloud Moses entered (Exodus 24:15-18).
And the like by:
The cloud in which Jehovah came down upon Mount Sinai (Exodus 19:16, 18; 34:5).
And the like by:
The pillar of cloud that stood at the door of Moses' tent (Exodus 33:9, 10).
[17] So again of the "cloud" in Ezekiel:
I looked, and behold a wind of a tempest came out of the north, a great cloud, and a fire infolding itself in itself, and a brightness round about it (Ezekiel 1:4).
And in the same:
The cherubim stood on the right side of the house when the man entered in; and the cloud filled the inner court; and the glory of Jehovah mounted up from above the cherub upon the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of Jehovah's glory (Ezekiel 10:3, 4).
The "cherubim" signify the Lord in respect to guarding, that there be no approach except through the good of love; so, too, the "cherubim" signify the heavens, in particular the inmost or third heaven, because the angels who are there receive Divine truth in the good of love, therefore it is Divine truth, which is in its essence the good of love, that guards. This Divine truth, as it comes down out of the inmost heaven into the lower heavens, and at length into the world where men are, from being pure becomes thus by degrees more dense, consequently in the lowest degree it appears like a cloud; this is why it signifies Divine truth accommodated to the apprehension of the angels who are in the lowest heaven, who are spiritual-natural, and finally to the apprehension of men in the natural world. Moreover, as Divine truth in this degree is similar to the Divine truth in the sense of the letter of the Word, "cloud" signifies the Word as to the sense of the letter. It was this Divine truth that filled the court like a cloud, and at length the house, at the right side of which stood the cherubim; and as this Divine truth is inwardly the spiritual that shines from heavenly light, therefore it is called "glory," and it is said that "the court was full of the brightness of Jehovah's glory." Also in Job:
When God maketh the light of His cloud to be bright (Job 37:15).
[18] Because the higher heavens appear before the eyes of those who are in the lower heavens as covered by a light and bright cloud (for the reason that the lower angels are unable to see the higher or interior Divine otherwise than in accordance with their own quality), therefore also Divine truth in the higher heavens, or what is the same thing, the higher heavens themselves, are meant in some passages in the Word by "clouds;" for whether you say Divine truth or the heavens it is the same, since the heavens are heavens from Divine truth, and the angels there are angels from the reception of Divine truth. It is in this sense that "clouds" are mentioned in Isaiah:
Lucifer, thou hast said in thy heart, I will ascend above the heights of the cloud; I will become like the Most High (71, 483, 518).
[19] As there are clouds that are lighter and brighter, also clouds that are denser and blacker, and lighter and brighter clouds appear beneath the heavens, but dense and black clouds are seen about many of the hells, it is evident that "clouds" in the contrary sense signify the falsities of evil which are contrary to truths from good, as in the following passages. In Ezekiel:
Egypt a cloud shall cover her, and her daughters shall go into captivity (Arcana Coelestia 1861, 6832, 8814, 8819, 9434, 10551).
Footnotes:
1. Latin has "Thee," the Hebrew "Me," as found also in AE 205, 401, 684, 768.
2. Latin has "cloud," the Hebrew "clouds," as found in AE 26, 283, 319.
594. "Circumdatum nube." - Quod significet ultimum Verbi, constat ex significatione "circumdari", quod sit ab extra illum esse; nam quod circum est hoc quoque est extra, est enim ulterius in circumferentia, hic itaque ultimum: et ex significatione "nubis", quod sit Divinum Verum in ultimis, proinde Verbum in sensu litterae: quod "nubes" id significet, patet ex apparentiis in mundo spirituali, tum ex Verbo ubi "nubes" dicitur. Ex apparentiis in mundo spirituali: - Universum caelum angelicum unice consistit ex Divino Vero quod procedit a Domino; receptio ejus facit angelos. Illud in supremo caelo apparet sicut aura pura quae vocatur aether; in inferiori caelo sicut minus pura, paene sicut atmosphaera quae vocatur aer; in infimo caelo apparet illud sicut tenue aqueum, super quo vapor sicut nubes: talis apparentia est Divini Veri secundum gradus in descensu. Simile apparet quando angeli superiorum caelorum loquuntur de Divinis veris; tunc loquela illorum, apud illos qui in infimo caelo sunt, sistitur sub aspectu nubis, quae huc illuc volat; angeli intelligentiores ibi norunt ex lapsu, candore et forma, quid inter se angeli superiorum caelorum loquuntur; inde constare potest, unde est quod "nubes" significet Divinum Verum in ultimis. Quoniam pleraque in Verbo ex apparentiis in mundo spirituali desumpta sunt, et inde similia quae ibi significant, ideo etiam "nubes."
[2] Quod "nubes" in Verbo significet sensum litterae, qui est Divinum Verum in ultimis, constare potest ex sequentibus:
- Apud Evangelistas,
"Jesus assumpsit Petrum, Jacobum et Johannem.... in montem altum.., et transformatus coram iis, splenduit facies Ipsius sicut sol, vestimenta Ipsius facta sicut lux; et ecce visi sunt Moses et Elias cum Ipso loquentes." .... Petro "adhuc loquente, ecce nubes lucida obumbravit illos, et ecce vox e nube dicens, Hic est Filius meus dilectus, .... Ipsum audite" (Matthaeus 17:1-10; Marcus 9:1-11);
et apud Lucam,
Petro "haec loquente, facta est nubes, et obumbravit illos; unde territi sunt, dum ingressi sunt in nubem: sed vox facta est e nube dicens, Hic est Filius meus dilectus, Hunc audite" (9:34, 35):
Dominus in hac transformatione etiam repraesentavit Divinum Verum, quod est Verbum; nam Dominus Humanum suum, cum in mundo fuit, fecit Divinum Verum, et cum exivit e mundo fecit Humanum suum Divinum Bonum per unitionem cum ipso Divino, quod in Ipso fuit ex conceptione: (quod Dominus Humanum suum fecerit Divinum Verum cum fuit in mundo, et postea Divinum Bonum, videatur in Doctrina Novae Hierosolymae, n. 303-306: et quod Dominus sit Verbum, n. 263): inde est quod singula, quae visa sunt dum transformatus, significent Divinum Verum procedens ex Divino Bono Domini. Divinum Bonum Divini Amoris, quod in Ipso, a quo Ipsi in Humano Divinum Verum fuit, repraesentatum est per quod "splenduerit facies Ipsius sicut sol": facies enim repraesentat interiora, quare haec per faciem elucent; et "sol significat Divinum Amorem (videatur supra, n. 401 [b] . 1
412 [b]): Divinum Verum repraesentatum est per vestimenta, quod facta sint sicut lux; "vestimenta" in Verbo significant vera, ac "vestimenta Domini" Divinum Verum (videatur etiam supra, n. 64, 271, 395 [d]); quapropter etiam apparuerunt "sicut lux"; nam Divinum Verum facit lucem in caelo angelico, et inde "lux" in Verbo id significat (de qua re in opere De Caelo et Inferno 126-140). Quoniam Verbum quod est Divinum Verum, repraesentatum est, ideo "visi sunt Moses et Elias cum Ipso loquentes"; per "Mosen" et per "Eliam" significatur Verbum, per "Mosen" Verbum Historicum et per "Eliam" Verbum Propheticum. Verbum autem in littera repraesentatum est per "nubem" quae obumbravit discipulos, et in quam discipuli ingressi sunt; per discipulos enim in Verbo repraesentata est ecclesia, quae eo tempore et postea solum in veris ex sensu litterae fuerat; et quia revelata et responsa fiunt per Divinum Verum in ultimis, ut in superiori articulo dictum est, et hoc verum est quale est verum sensus litterae Verbi, ideo factum est quod "vox e nube audita sit, dicens, Hic est Filius meus dilectus, Ipsum audite"; hoc est, quod Ipse sit Divinum Verum seu Verbum.
[3] Qui non scit quod per "nubem" in Verbi sensu spirituali intelligatur Verbum in littera, non scire potest arcanum quod involvit,
Quod in consummatione saeculi "visuri sint Filium hominis venientem in nubibus caeli cum virtute et gloria" (Matthaeus 24:30; Matthaeus 13:26; 14bb61, 62; Luca 21:27);
tum in Apocalypsi,
"Ecce" Jesus Christus "venit cum nubibus, et videbit Ipsum omnis oculus" (1:7);
et alibi,
"Vidi, et ecce nubes alba, et super nube sedens similis Filio hominis" (14:14);
et apud Danielem,
"Videns fui in visionibus noctis, et ecce cum nubibus caeloram sicut Filius hominis veniens fuit" (7:13):
qui ignorat quod "nubes caeli" significent vera Verbi in sensu litterae, non scire aliter potest quam quod Dominus in consummatione saeculi, hoc est, in fine ecclesiae, venturus sit in nubibus caeli, et Se mundo manifestaturus; at notum est quod postquam Verbum datum est Dominus per id solum Se manifestet, nam Verbum, quod est Divinum Verum, est Ipse Dominus in caelo et ecclesia: ex hoc primum constare potest quod manifestatio ibi praedicta significet manifestationem Ipsius in Verbo; et manifestatio Ipsius in Verbo facta est per quod aperuerit et revelaverit sensum internum seu spiritualem Verbi, in hoc enim sensu est ipsum Divinum Verum quale est in caelo, ac Divinum Verum in caelo est Ipse Dominus ibi. Inde nunc patet quod per "adventum Domini in nubibus caeli cum gloria" significetur Ipsius revelatio in sensu litterae Verbi ex sensu spirituali ejus; "nubes caeli" significant illa quae sunt sensus litterae, et "gloria" illa quae sunt sensus spiritualis (videatur in opere De Caelo et Inferno 1), ac ipsa revelatio sensus spiritualis (in opusculo De Equo Albo) "Filius hominis" etiam significat Dominum quoad Divinum Verum (ut supra, n. 63, 151).
[4] Quod "nubes" significet Divinum Verum in ultimis, proinde Verbum in sensu litterae, adhuc ex sequentibus locis constare potest:
- Apud Esaiam,
"Ecce Jehovah equitans super nube levi, et venit in Aegyptum; unde commoventur idola Aegypti coram lpso, et cor 2
Aegyptii liquefit in medio ejus" (19:1):
per "Aegyptum" ibi non intelligitur Aegyptus, sed naturalis homo separatus a spirituali; qui tunc in falsis et malis est, et per illa pervertit omnia vera et bona ecclesiae; quod falsa et mala illa destruant illum quando influit verum ex bono a Domino, describitur per illa verba Prophetae in sensu interno intellecta: quod Jehovah dicatur "equitare super nube levi" significat quod cum Dominus illustrat intellectum veris; "equitare", cum de Jehovah seu Domino, significat illustrare intellectum, et "nubes levis" significat verum: quod tunc "commoveantur idola Aegypti, et cor 3
Aegyptii liquefiat", significat quod tunc destruant illum falsa et mala quae sunt naturalis hominis separati a spirituali; "idola" sunt falsa, "cor" sunt mala, et "Aegyptus" est naturalis homo.
[5] Apud Mosen,
"Non sicut Deus Jeschurum equitans in caelo..., et in magnificentia sua super nubibus; habitaculum Dei antiquitatis, et inferius brachia mundi" (Deuteronomius 33:26, 27):
hic quoque per "equitare in caelo super nubibus" significatur illustrare intellectum per influxum veri spiritualis in verum naturale, quod est verum senSus litterae Verbi; quia Divinum Verum in caelis est spirituale, et Divinum Verum in terris est naturale, et hoc illustratur per illud, ideo dicitur "in magnificentia sua super nubibus": "habitaculum Dei antiquitatis" est Divinum Verum ubi angeli, et "brachia mundi" sunt Divina vera ubi homines; vera sensus litterae Verbi sunt quae intelliguntur per "brachia mundi", ille enim sensus est ipsum robur Divini Veri; brachia" significant robur. (Quod in sensu litterae sit robur Divini veri, videatur in mox superiori articulo.)
[6] Apud Davidem,
Deus "equitavit super cherubo et volavit, ac vectus est super alis venti, posuit tenebras latibulum suum, circuitus suos tentorium suum, 4
tenebras aquarum, nubes caelorum; a splendore ante Ipsum nubes.. transierunt" (Psalms 18:11-13 [B.A. 10-12]):
hic quoque describitur illustratio Verbi et sic ecclesiae illustratio per influxum Divini Veri e caelis significatur per quod "Deus equitavit super cherubo et volavit"; Divinum Verum in ultimis quod illustratur, significatur per "alas venti", "tenebras aquarum", "nubes caelorum"; varii gradus intellectus recipientis illustrationem significantur per illa; quod obscura illius sensus inde dissipentur, intelligitur per "A splendore ante Ipsum nubes transierunt."
[7] Apud eundem,
"Cantate Deo, laudate nomen Ipsius, extollite equitantem super nubibus" (Psalms 68:5 [B.A. 4]):
per "equitantem super nubibus" etiam hic intelligitur Dominus quoad illustrationem; "nubes" sunt vera in ultimis quae illustrantur, et haec illustrantur per influxum lucis, quae est Divinum Verum, e mundo spirituali seu caelo.
[8] Apud Nahum,
"Jehovae in procellis et tempestate via, et nubes pulvis pedum Ipsius" (1:3):
verum in ultimis, quod est verum sensus litterae Verbi, vocatur "nubes pulvis pedum Jehovae", quia est naturale et infimum, in quod desinit, et super quo subsistit Divinum Verum in caelo, quod est spirituale; Divinum Verum in ultimis, quia parum intelligitur nisi e caelo illustratur, et ideo disceptatur et controvertitur de eo, intelligitur per "procellam et tempestatem", in qua Jehovae est via; "procella et tempestas" spiritualis est disceptatio de genuino sensu, quem tamen Dominus illustrat per influxum apud illos qui verum desiderant.
[9] Apud Davidem,
"Semen Ejus in aeternum erit, et thronus Ejus sicut sol coram 5
Te, sicut luna firmus erit in aeternum, et testis in nubibus fidelis" (Psalms 89:37, 38 [B.A. 36, 37]):
haec de Domino; et per "semen" quod in aeternum erit, significatur Divinum Verum quod ab Ipso: per "thronum" qui "sicut sol et sicut luna" significatur caelum et ecclesia quoad bonum amoris et quoad verum fidei; per "thronum" caelum et ecclesia, per "sicut sol" quoad bonum amoris, et per "sicut luna" quoad verum fidei: "testis in nubibus fidelis" significat quod Ipse sit Divinum Verum; "testis" enim, cum de Domino, significat id quod procedit ab Ipso; et id, quia Ipsius est, testatur de Ipso.
[10] Apud eundem,
Jehovah " 6
contignat aquis triclinia sua, ponit 7
nubes currum suum, ambulat super alis venti" (Psalms 104:3):
hic paucis verbis describitur caelum et ecclesia, et simul doctrina ex Verbo: " 8
contignat aquis triclinia" significat quod Dominus formet caelos et ecclesiam ex Divinis veris; "aquae" significant Divina vera, "triclinia Jehovae" caelos et ecclesiam, et "contignare" significat formare: "ponit nubes currum suum" significat doctrinam ex Divinis veris ultimis; "nubes " sunt Divina vera ultima, qualia sunt in Verbi sensu litterae, et "currus" est doctrina; hoc dicitur quia omne doctrinae ecclesiae formandum et confirmandum est ex Verbi sensu litterae: "ambulat super alis venti" significat vitam ei ex influxu spirituali; "ambulare" significat vivere, et cum de Domino ipsam vitam; "alae venti" sunt spiritualia Verbi.
(Quod "aquae" significent vera, videatur supra, n. 71, 483, 518, 537, 538.)
[11] Apud Esaiam,
"Ponam" vineam meam "in desolationem, .... immo nubibus praecipiam, ut non faciant pluere super eam pluviam" (5:6):
per haec intelligitur quod non erit ecclesiae aliquis intellectus Divini Veri seu Verbi; per "vineam" significatur ecclesia, per "nubes" Verbum in littera, et per "non pluere pluviam" non ex Verbo aliquis intellectus Divini Veri.
[12] Apud Davidem,
Jehovah "qui obtegit caelos nubibus, qui praeparat terrae pluviam, qui germinare facit montes gramen" (Psalms 147:8):
"obtegere caelos nubibus" significat tutari et conservare spiritualia Verbi, quae sunt in caelis, per vera naturalia qualia sunt in sensu litterae Verbi; "qui praeparat terrae pluviam" significat instructionem inde pro ecclesia; "qui germinare facit montes gramen" significat nutritionem sic illis qui in bono amoris sunt.
[13] Simile significatur per haec apud Esaiam,
"Stillate caeli desuper, et nubes defluant justitia, aperiat se terra, et 9
fructificent salutem" (45:8).
In Libro Judicum,
"Jehovah, quando exivisti e Seir, quando egressus es ex agro Edomi, terra contremuit, etiam caeli stillarunt, etiam nubes stillarunt aquas" (5:4):
per "exire e Seir" et "egredi ex agro Edomi", cum de Jehovah, significatur illuminatio gentium a Domino quando assumpsit Humanum; per "contremiscere terram", significatur ecclesiae status tunc permutatus; per quod "caeli stillarint", et per quod "nubes stillarint aquas", significatur instructio, influxus et perceptio Divini Veri; "stillare" significat instructionem et influxum, "aquae" Vera, "caeli " interiora ejus, et "nubes" exteriora ejus qualia sunt in sensu litterae Verbi.
[14] Apud Davidem,
"Stillarunt aquas nubes, vocem dederunt aetheres, et tela tua iverunt" (Psalms 77:18 [B.A. 17]):
"stillarunt aquas nubes" significat quod ex sensu litterae Verbi genuina vera; "vocem dederunt aetheres" significat influxum e caelis; "tela tua iverunt" significat Divina vera inde.
Apud Hiobum,
Deus "ligat aquas in nubibus suis, et non rumpitur nubes sub illis; .... expandit super" solium "nubem suam" (26:8, 9):
etiam hic "nubes" pro veris ultimis in ordine; quae quia in se continent et includunt vera spiritualia, ut non dilabantur, dicitur et significatur per quod "Deus 10
liget aquas in nubibus suis, et non 11
rumpatur nubes"; quoniam vera exteriora, quae vocantur naturalia, etiam circumdant et concludunt vera interiora quae vocantur spiritualia, ac propria sunt angelis caelorum, dicitur et significatur per quod "expandat super solium nubem suam."
[15] Apud Esaiam,
"Dixit Jehovah..., Quiescam et spectabo in habitaculo meo, sicut aestus serenus super luce, et sicut nubes roris cum calet messis" (18:4):
"nubes roris" significat verum ex bono fructificans.
Apud eundem,
"Creabit Jehovah super omne habitaculum Montis Zionis, et super convocationes ejus, nubem interdiu, ac fumum et splendorem ignis flammae noctu; nam super omni gloria obtegumentum" (4:5):
per "habitaculum Montis Zionis" significatur bonum ecclesiae caelestis, et per "convocationes ejus" significantur vera illius boni; tutela ne laedatur a nimia luce et a nimia umbra, significatur per "nubem interdiu" et per "fumum et splendorem ignis flammae noctu"; et quia omne spirituale bonum et verum ne laedatur conservatur per naturale bonum et verum, ideo dicitur quod "super omni gloria tegumentum"; "gloria" est spirituale bonum et verum.
[16] Simile significatur per
Quod nubes super Tabernaculo fuerit interdiu, et ignis noctu (Exodus 40:36-38; Numeri 9:15-17, ad fin. ; cap. 10:11, 12, 34; 14:14; Deuteronomius 1:33);
Quod Jehovah praecesserit interdiu in columna nubis et noctu in columna ignis (Exod 13:21);
Quod steterit columna nubis inter castra filiorum Israelis et castra Aegyptiorum (Exodus 14:19-21).
Apud Davidem,
Deus "duxit eos in nube interdiu, et tota nocte in luce ignis" (Psalms 78:14);
et alibi apud eundem,
"Laetata est Aegyptus cum exirent, quia cecidit pavor eorum super illos; expandit nubem in tegumentum, et ignem ad illuminandum noctem" (Psalms 105:38, 39):
quod "super Tabernaculo fuerit nubes interdiu et ignis noctu", erat quia per "Tabernaculum" repraesentabatur caelum et ecclesia, ac per "nubem" praesentia Domini per Divinum Verum, et per "ignem" praesentia Ipsius per Divinum Bonum, quod bonum fidei vocatur, utrumque ultimum in ordine; ideo fuerunt tanquam tegumenta super Tabernaculum: quare in locis supra allatis apud Esaiam et Davidem dicitur, "Erit super omni gloria tegumentum"; et "Expandit nubem in tegumentum."
Simile significatur per
Nubem quae obtexit Montem Chorebum, in quam nubem intravit Moses (Exodus 24:15-18).
Simile etiam per
Nubem in qua descendit Jehovah super Montem Sinai (Exod. 19:16, 18; 34:5 12
).
Simile etiam per
Columnam nubis quae stetit ad ostium tentorii Mosis (Exodus 33:9, 10).
[17] Tum quoque per "nubem" apud Ezechielem,
"Vidi cum ecce ventus procellae Venit ex septentrione, nubes magna et ignis in se ipsum se recipiens, cui splendor circumcirca" (1:4).
Et apud eundem,
"Cherubi stantes a dextra domus cum intraret vir, et nubes implebat atrium interius; et sustulit se gloria Jehovae desuper cherubo super limen domus, et impleta est domus nube, et atrium plenum erat splendore gloriae Jehovae" ( 13
per "cherubos" significatur Dominus quoad tutelam, ne adeatur nisi quam per bonum amoris: inde quoque per "cherubos" significantur caeli, in specie caelum intimum seu tertium, quia angeli, qui ibi sunt, recipiunt Divinum Verum in bono amoris; est itaque Divinum Verum quod in sua essentia est bonum amoris, quod tutatur. Hoc Divinum Verum, sicut descendit e caelo intimo in caelos inferiores, et tandem in mundum ubi sunt homines, ita per gradus, a puro fit densius; inde est quod in infimo gradu appareat sicut nubes; per quam ideo significatur Divinum Verum accommodatum captui angelorum qui in infimo caelo, qui spirituales naturales sunt, et denique captui hominum in mundo naturali: et quia Divinum Verum in hoc gradu simile est Divino Vero quale est in Verbi sensu litterae, ideo per "nubem" significatur Verbum quoad sensum litterae. Hoc Divinum Verum est quod sicut nubes implebat atrium, et denique domum, a cujus dextra steterunt cherubi: et quia hoc Divinum Verum interius est spirituale, quod splendet a luce caelesti, ideo vocatur "gloria", et dicitur quod "atrium plenum esset splendore gloriae Jehovae." Et apud Hiobum,
"cum" Deus "splendere facit lucem nubis suae" (37:15).
[18] Quoniam caeli superiores apparent coram oculis eorum qui in caelis inferioribus sunt sicut circumtecti tenui et candida nube, (ex causa quia angeli inferiores non aliter Divinum superius seu interius spectare possunt quam secundum quale eorum, ) ideo etiam Divinum Verum in caelis superioribus aliquibus in locis in Verbo intelligitur per "nubes"; seu quod idem, quod caeli superiores per "nubem" intelligantur: sive enim dicas Divinum Verum sive dicas caelos, idem est; nam caeli sunt caeli ex Divino Vero, et angeli ibi sunt angeli ex receptione ejus. In hoc sensu dicitur "nubes" apud Esaiam,
Lucifer, "tu dixisti in corde tuo, .... Ascendam super excelsa nubis, similis fiam Altissimo" (14 [13,] 14);
apud Jeremiam,
"Deserite" Babelem, "et eamus quisque in terram suam; quia pertulit usque ad caelos judicium ejus, et extulit se usque ad nubes" (51:9);
et apud Davidem,
"Date robur Deo, super Israele exaltatio Ejus, et robur Ipsius super nubibus" (Psalms 68:35 [B.A. 34]).
Simile per "nubem" ibi significatur quod
Per "aquas super expansum" (Genesis 1:7);
Et per "aquas supra caelos" (Psalms 148:4);
nam ex aquis nubes: quod "aquae significent Divina vera, videatur supra (n. 71, 483, 518 [a-d]).
[19] Quoniam dantur nubes tenuiores et candidiores, tum nubes crassiores et nigriores, et quia nubes tenuiores et candidiores infra caelos apparent, at nubes crassae et nigrae circumcirca plura inferna conspiciuntur, inde patet quod etiam per "nubes" in opposito sensu significentur falsa mali contraria veris ex bono, ut in sequentibus locis:
- Apud Ezechielem,
Aegyptum "nubes obteget, et filiae ejus in captivitatem abibunt" (30:18);
apud eundem,
Ascendet "sicut nubes ad obtegendum terram" (38:9);
apud eundem,
Oves "dispersae in die nubis et caliginis" (34:12).
Inde ultimum judicium, quando perituri qui in falsis mali sunt, vocatur
"Dies nubis et obscuritatis" (Joel 2:2; Zephanias 1:15).
Simile quoque significatur per
"Nubem et caliginem", quae apparuerunt filiis Israelis, quando e Monte Sinai promulgabatur Lex (Deuteronomius 4:11, 12, 15; 5:19-23 [B.A. 22-26;]);
nam tametsi Jehovah, hoc est, Dominus, super illum montem descendit in nube candida, usque tamen illa coram oculis populi, qui in falsis mali fuit, ut nubes caliginosa apparuit (videantur Arcanis Caelestia, n. 1861, 6832, 8814, 8819, 9434, 10551).
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