62# “既转过来，就看见七个金灯台”表示一个新天堂和一个新教会，它们处于爱之良善。这从“转过来看见”、“七”、“灯台”和“金”的含义清楚可知：“转过来看见”是指出于光照来理解(参看AE61节)；“七”是指完全和所有，论及天堂和教会的神圣事物(参看AE20, 24节)；“灯台”是指新天堂和新教会，这一点可见于下文；“金”是指爱之良善(参看《属天的奥秘》，113, 1551–1552, 5658, 6914, 6917, 9510, 9874, 9881节)。“七个灯台”表示天堂和教会，这一点从本章最后一节经文明显看出来，那里说：“你所看见的七灯台就是七个教会。”“七个教会”表示所有属主的教会之人，因而表示总体上的教会(AE20节)；它们还表示天堂，因为天堂和教会构成一体。此外，那些拥有教会在里面的人也拥有天堂在里面，因为爱与信之良善构成与人同在的教会，也构成与他同在的天堂，就像构成与天使同在的天堂一样；因此，那些在世上拥有教会，也就是教会的良善和真理在里面的人死后进入天堂；事实的确如此(对此，参看《新耶路撒冷及其属天教义》12节；《天堂与地狱》57, 221–227节)。此处“七个灯台”表示新天堂和新教会，是因为这些在启示录(参看21章)末尾被论述，从而形成其中一切事物的结论；由于末后的也是首先的，所以关于这些的预言出现在这本书的开头。此外，圣言通常在开头提到那些在末尾要发生的事，因为居间物包括在它们里面；事实上，首要事物在灵义上是所有其它事物为之存在的目的，因为目的既是首先的，也是末后的，所有其它事物都关注它(参看《新耶路撒冷及其属天教义》，98节)。
“灯台”表示天堂和教会，这一点从对帐幕中的灯台的描述明显看出来，因为帐幕代表总体上的整个天堂；其中的灯台代表属灵天堂，也就是第二层天堂(参看《属天的奥秘》，3478, 9457, 9481, 9485, 9548–9577, 9783节)。事实就是如此，这一点从约翰看见“七灯台中间有一位好像人子”很清楚地看出来；“人子”是指神性人身方面的主，神性真理，也就是天堂和教会全部中的全部，从神性人身发出。极其辉煌的灯台也出现在属灵天堂；这些灯台代表属灵天堂；我也得以看见它们。由此可见在圣言中，就灵义而言，以下经文中的“灯台”和“灯”表示什么；启示录：
你若不悔改，我要把你的灯台从原处挪去。(启示录2:5)
“把你的灯台挪去”是指把天堂或教会从他们那里夺走。撒迦利亚书：
天使问先知说，你看见了什么？我说，我看见了，看哪，一个灯台，全是金的，其顶上有油碗，灯台上有七盏灯，灯上有七个管子。(撒迦利亚书4:2, 3)
此处论述的是所罗巴伯，他立了神家的根基，并完成了它。所罗巴伯代表即将降临，并恢复天堂和教会的主；灯台表示天堂和教会；其中的神圣真理就是七盏灯。
由于一个灯台从灯取得其代表意义，灯则从光取得其代表意义，天堂里的光是神性真理，所以主也被称为“一盏灯”，如在启示录：
圣耶路撒冷不需要日月照耀它，因有神的荣耀光照它，又有羔羊为城的灯。(启示录21:23; 22:5)
这就是为何大卫和他以后的诸王被称为“以色列的灯”(撒母耳记下21:17; 列王纪上11:36; 15:4; 列王纪下8:19)。因为大卫表示王权方面的主，犹太和以色列的诸王同样代表王权方面的主。关于“大卫”的代表，可参看《属天的奥秘》(1888, 9954节)；关于“王”的代表，可参看前文(AE31节)。被看到的灯台是金的；因为“金”表示爱之良善，从主发出的一切都来自神性之爱；因此，主在天堂的神性是对主之爱，以及对邻之爱，也就是仁爱(可参看《天堂与地狱》，13–19节)。这就是为何此处的灯台，以及帐幕中的灯台是金的。
62. And being turned, I saw seven golden lampstands. That this signifies, the New Heaven and the New Church, which are in the good of love, is evident from the signification of turned to see, as denoting to understand from enlightenment (concerning which see what has just been said, n. 61); and from the signification of seven, as denoting all and what is full, and as being said of the holy things of heaven and the church (concerning this see above, n. 20, 24); from the signification of lampstands, as being the New Heaven and the New Church, as will be seen in what follows; and from the signification of gold, as being the good of love (respecting which, see Arcana Coelestia 113, 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881). That the seven lampstands signify heaven and the church, is evident from the last verse of this chapter, where it is said, "The seven lampstands which thou sawest are the seven churches." That the seven churches signify all who belong to the church of the Lord, thus the church in general, may be seen above (n. 20); the reason why they also signify heaven, is, that heaven and the church make one. Heaven also is in those in whom the church is; the reason is, that the good of love and the good of faith constitute the church with man, and also constitute heaven with him, as with the angels; therefore those who, while in the world, had the church in them, that is to say, the goods and truths of the church, come into heaven after death. (That this is the case, may be seen in The Doctrine of the New Jerusalem 12; and in the work, Heaven and Hell 57, 221-227.) The reason why the New Heaven and the New Church are here meant by the seven lampstands is, that these are ultimately treated of in the Apocalypse (as may be seen, chap. xxi.), and thus form the conclusion of all things therein; and since that which is ultimate is also the primary, therefore a prediction concerning them is presented in the beginning of that book.
In the Word it is also usual to mention those things in the first place which are done in the last, because intermediate things are included in them; for the primary thing, in the spiritual sense, is the end for which all the other things exist, inasmuch as the end is the primary and the ultimate, and all other things have respect to it (as may be seen in The Doctrine of the New Jerusalem 98).
[2] That a lampstand signifies heaven and the church, may be evident from the description of the lampstand which was in the tabernacle; for by the tabernacle was represented heaven in its whole extent; and by the lampstand therein the spiritual heaven, which is the second heaven (see Arcana Coelestia 1888, 9954; and by kings, above, n. 31.) The reason why the lampstands that were seen were of gold, was, that gold signifies the good of love, and all that proceeds from the Lord is from Divine love; wherefore the Divine of the Lord in the heavens is love to Him and love towards the neighbour, which is charity (as may be seen in the work, Heaven and Hell 13-19). This is the reason why the lampstands here mentioned, and also the lampstand lit the tabernacle, was of gold.
62. And having turned, I saw seven golden lampstands, signifies a new heaven and a new church, which are in the good of love. This is evident from the signification of "having turned to see," as being to understand from illustration (See just before, n. The Doctrine of the New Jerusalem 98).
[2] That "lampstand" signifies heaven and the church is evident from the description of the lampstand which was in the tabernacle, for by the tabernacle the whole heaven in the complex was represented; and by the lampstand therein, the spiritual heaven, which is the second heaven (See Arcana Coelestia (Revelation 2:5).
"To remove thy lampstand" is to take away from them heaven or the church. In Zechariah:
The angel said to the prophet, What seest thou? And I said, I have seen, and behold a lampstand all of gold, its bowl on the top of it, and its seven lamps thereon, with seven pipes to the lamps (Zechariah 4:2, 3).
Here Zerubbabel is treated of, who was to lay the foundation of the house of God, and to finish it. By Zerubbabel is represented the Lord, that He was about to come and restore heaven and the church: these are the "lampstands" and the holy truths there are "the seven lamps."
[3] Because a lampstand takes its representative meaning from the lamps, and the lamps from light, which in heaven is Divine truth, so the Lord is also called "a lamp," as in Revelation:
The holy Jerusalem hath no need of the sun, neither of the moon, to shine in it; the glory of God shall lighten 1it, and the Lamb is the lamp thereof (Arcana Coelestia 1888, 9954; and by "kings," n. 31, above.) The lampstands that were seen were of gold; because "gold" signifies the good of love, and all that proceeds from the Lord is from Divine love; consequently the Divine of the Lord in the heavens is love to Him and love towards the neighbor, which is charity (as may be seen in the work on Heaven and Hell 13-19). This is why the lampstand here, as well as the lampstand in the tabernacle, was of gold.
Footnotes:
1. The Greek has "did lighten," as also found in Apocalypse Revealed 897, 919, 940; though elsewhere we also find "will lighten" and "lightens."
62. "Et conversus vidi septem candelabra aurea." - Quod significet novum caelum et novam ecclesiam, quae in bono amoris, constat ex significatione "conversus videre", quod sit intelligere ex illustratione (de qua mox supra, n. 61); ex significatione "septem", quod sint plenum et omnes, et quod dicantur ubi agitur de sanctis quae caeli et ecclesiae sunt (de qua supra, n. 20, 24); ex significatione "candelabrorum", quod sint novum caelum et nova ecclesia (de qua sequitur); et ex significatione "auri" quod sit bonum amoris (de qua n. AC 113, 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881).
Quod "septem candelabra" significent caelum et ecclesiam, constat ex ultimo Versu hujus capitis, ubi dicitur, "Septem candelabra quae vidisti septem Ecclesiae sunt." Quod "septem Ecclesiae" significent omnes qui ab ecclesia Domini sunt, ita ecclesiam in communi, videatur supra (n. 20); quod etiam caelum, est quia caelum et ecclesia unum faciunt; etiam in illis in quibus ecclesia est, caelum est: causa est, quia bonum amoris et fidei facit apud hominem ecclesiam, et facit apud illum sicut apud angelos caelum; quare illi in caelum veniunt post mortem, qui in se ecclesiam, hoc est, ecclesiae bona et vera, habuerunt in mundo. (Quod ita sit, videatur in Doctrina Novae Hierosolymae, n. 1
12, et in opere De Caelo et Inferno 57, 221-227.) Quod sit novum caelum et nova ecclesia, quae per "septem candelabra" hic intelliguntur, est quia de illis ultimo agitur in Apocalypsi (videatur caput 21), et sic faciunt conclusum omnium ibi; et quod ultimum est, hoc quia etiam primum est, ideo in principio sistitur praedictio de illis: in Verbo etiam solenne est memorare illa primo loco quae ultimo fiunt, quia intermedia concludunt illa; primum enim in spirituali sensu est finis propter quem, quoniam is est primus et ultimus, ac ad illum spectant reliqua (videatur in Doctrina Novae Hierosolymae, n. 98).
[2] Quod "candelabrum" significet caelum et ecclesiam, constare potest ex descriptione candelabri quod fuit in Tabernaculo; per Tabernaculum enim repraesentabatur totum caelum in complexu, et per candelabrum ibi caelum spirituale, quod est caelum secundum (videatur n. 3478, 9457, 9481, 9485, 9548, 9577, 9783): quod ita sit, patet manifeste ex eo, quod Johannes viderit "in medio septem candelabrorum similem Filio hominis", et Filius hominis est Dominus quoad Divinum Humanum, ex quo Divinum Verum, quod est omne in omnibus caeli et ecclesiae. In caelo etiam spirituali apparent candelabra in multa magnificentia, per quae repraesentatur eorum caelum; illa quoque mihi videre datum est. Inde constare potest quid in Verbo per "candelabra" et per "lucernas" in sequentibus his locis in spirituali sensu intelligitur:
- In Apocalypsi,
"Removebo candelabrum tuum e loco suo, si non egeris paenitentiam" (2:5);
"removere candelabrum" est auferre caelum aut ecclesiam ab illis.
Apud Sachariam:
Angelus dixit ad Prophetam, "Quid tu vides? Cui dixi, Vidi, et ecce candelabrum auri totum, lecythus ejus super capite ejus, septemque lucernae ejus super eo, septena infundibula lucernis" (4:2 2
).
Agitur ibi de Serubabele, qui fundaturus domum Dei, et perfecturus illam; per quem repraesentatur Dominus, quod venturus et restauraturus caelum et ecclesiam, quae sunt "candelabrum", et sancta vera ibi sunt "septem lucernae."
[3] Quia candelabrum trahit repraesentativum a lucernis, et lucernae ex luce, quae in caelo est Divinum Verum, ideo Dominus quoque (vocatur) "Lucerna"; ut in Apocalypsi:
Sancta Hierosolyma "non opus habet sole neque luna, ut luceant in ea; gloria Dei 3
illustravit eam, et Lucerna ejus Agnus" ( 4
Apoc. 21:23; 22:5).
Inde etiam est quod David et reges post illum dicti fuerint "Lucernae Israelis" (2 Samuelis 21:17: 1 Regnum 11:36; 15:4: 2 Regnum 8:19);
per Davidem enim repraesentabatur Dominus quoad regium, similiter per reges Jehudae et Israelis. (Quod per Davidem, videatur in Arcanis Caelestibus, n. 1888, 9954; et quod per reges, supra, n. 31.) Quod candelabra essent "aurea", quae visa sunt, erat causa quia "aurum" significat bonum amoris, et omne quod procedit a Domino est ex Divino Amore; quapropter Divinum Domini in caelis est amor in Ipsum et amor erga proximum qui est charitas (videatur in opere De Caelo et Inferno, n 13-19): haec causa est quod "candelabrum", et quoque candelabrum in Tabernaculo, esset ex auro.
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.
4. The editors made a correction or note here.