687# 启11:16.“在神面前坐在宝座上的二十四位长老”表示处于来自主的光和能力的高层天堂，以在很快就要到来的最后审判之日之前，将恶人与善人分离。这从“二十四位长老”和“坐在宝座上”的含义清楚可知：“二十四位长老”是指高层天堂(参看AE 322, 362, 462节)；“坐在宝座上”是指在审判的工作或行动中，因为“宝座”表示天堂，“坐在宝座上”表示审判。由于天堂天使不审判，唯独主审判，还由于主通过祂的流注和同在来安排这些天堂，以施行由此而来的对那些已经聚集在天堂之下的人的审判，所以这句话表示高层天堂处于来自主的光和能力，以在最后审判之日之前，将恶人与善人分离。
这就是这句话的内义，这一点从本章接下来的内容，以及前面关于这个主题所说的明显看出来。从本章接下来的内容明显可知，高层天堂处于来自主的光和能力，因为这就是为何“他们俯面拜主，感谢祂执掌大权进入王国了”，又为何后来“殿在天上开了，在殿中现出约柜”，这句话表示那里的光，前一句表示那里唯独来自主的能力。它表示在最后审判之日之前，将恶人与善人分离，这也是很明显的，因为经上说“列族发怒，你的愤怒临到了，审判死人的时候到了”；后来又说“随有闪电、响声、雷轰、地震、大冰雹”，这表示恶人与善人的分离，是最后的审判即将来临的一个迹象。由于这些就是所论述的事，还由于“在神面前坐在宝座上的二十四位长老”表示为由此施行最后的审判而安排的高层天堂，所以可推知，这一切事就包含在这些话中。
从前面关于这个主题所说的明显可知，在最后审判之前，高层天堂被带入光和能力的状态，以便流注能从它们进入低层部分，通过这流注，恶人能与善人分离，最后被投入地狱(参看AE 411a, 413a, 418a, 419a, 426, 493, 497, 674, 675a, 676节)。
“宝座”表示总体上的天堂，以及具体的主的属灵国度所在的诸天堂，在抽象意义上表示从主发出的神性真理，这一点可参看前文(AE 253, 297, 343, 460, 482节)；前文也说明，尽管经上说二十四位长老坐在宝座上，同样说使徒坐在十二个宝座上审判以色列十二个支派，还说天使要来与主一起审判；然而，唯独主审判，因为“二十四位长老”、“十二使徒”和“天使”表示教会的一切真理，简言之，表示审判从中发生的神性真理。由于这些表示神性真理，而一切神性真理都从主发出，所以审判唯独属于主。谁看不出，审判千千万万的人，照着在各人的内在人和外在人中的爱和信的状态而审判各人对任何天使来说都是不可能的，只有主出于在祂里面，并从祂发出的神性才有可能？谁又看不出，审判天上和地上的所有人属于无限的智慧和无限的能力，一丁点也不会落到诸如天使、以色列的长老和主的使徒那样的有限存在身上？这些人合在一起都不能审判哪怕一个人，或一个灵人。因为进行审判的人必须看到那被审判的人从婴儿时期直到在世生命结束的一切状态，然后又必须看到他将来直到永恒的生命状态。在整个目的中，以及在审判的每个细节中，永恒和无限之物都必须在那里，而这永恒和无限之物只在神性里面，并且只来自神性，因为它是无限和永恒的。
687b.圣言经常提到“行在神面前”、“站在神面前”，如此处“坐在神面前”(“站在神面前”表示什么，可参看AE 414节；“行在神面前”表示什么，可参看AE 97节)。如此处当论及“二十四位长老”时，“坐在神面前”表示什么，这可从圣言中提到“坐”的经文看出来。在灵界，属于人的活动或休息的一切都属于他的生命，因为它们从他的生命发出。行走和前进属于人的活动，因而表示生命的进程，或来自一个意愿的意图或目的的思维的进程；但站和坐属于人的休息，因而表示实存或显现所来自的生命存在(实体)；因此，它们表示使……存活。所以“坐在宝座上”当论及审判时，表示处于审判的功能或行为，因而也表示审判；“坐着审判”这种表述由此而来，这意味着施行审判。因此，“坐在宝座上”当论及一个国时，表示作王或掌权。
此处，“坐”在灵义上表示什么，这可从以下经文清楚看出来。诗篇：
不行在恶人的计谋中，不站在罪人的道路上，不坐在亵慢人的座位上，那人有福了。(诗篇1:1)
此处经上用了“行”、“站”和“坐”这些词，这些一个接一个到来，因为“行”属于来自意图的思维的生命，“站”属于来自意愿的意图的生命，“坐”属于意愿的生命，因而属于生命的存在(实体)。此外，“行”所论及的“计谋”与思维有关，“站”所论及的“道路”与意图有关，“坐在座位上”与意愿，也就是人生命的存在(实体)有关。
由于耶和华是所有人生命的真正存在(实体)，所以经上说祂“坐着”。诗篇：
惟耶和华坐着，直到永远。(诗篇9:7)
又：
耶和华坐在洪水之上，坐着为王，直到永远。(诗篇29:10)
又：
神作王治理列族；神坐在祂的圣宝座上。(诗篇47:8)
马太福音：
当人子在祂荣耀里，就是祂所有的圣天使与祂一同降临的时候，祂要坐在祂荣耀的宝座上。(马太福音25:31)
“坐在祂荣耀的宝座上”表示处于祂的神性真理，审判从神性真理发生。又：
当人子坐在祂荣耀的宝座上时，你们也要坐在十二个宝座上，审判以色列十二个支派。(马太福音19:28; 路加福音22:30)
由于“天使”，以及“十二使徒”和“以色列十二个支派”表示教会的一切真理，在至高意义上表示神性真理，所以“坐在宝座上”不是说他们自己要坐着，而是说神性真理方面的主坐着，审判从神性真理发生；“审判以色列十二个支派”表示照其教会的真理审判所有人。由此明显可知，“坐在宝座上”当论及主时，表示那进行审判的人，或处于审判的行为，因而表示审判。经上说“荣耀的宝座”，是因为“荣耀”表示神性真理(参看AE 33, 288, 345, 678节)。
在福音书：
大卫在诗篇书上说，主对我主说，你坐在我的右手边，等我使你的仇敌作你的脚凳。(路加福音20:42, 43; 马可福音12:36; 诗篇110:1)
“主对我主说”表示被称为父的神性本身对神性人身，也就是子说；“你坐在我右手边”表示通过神性真理而拥有的神性能力，或全能；“等我使你的仇敌作你的脚凳”表示直到地狱被战胜和征服，恶人被投入地狱，“仇敌”是指地狱，因而是指恶人，“脚凳”表示天堂之下的最低区域，该区域之下就是地狱；因为当主在世时，祂就是神性真理，全能属于神性真理，祂凭神性真理战胜并征服地狱。
同一福音书：
耶稣说，从今以后，你们要看见人子坐在权能的右手边，驾着天上的云降临。(马太福音26:63, 64; 马可福音14:61, 62; 路加福音22:69)
“坐在权能的右手边”表示主征服地狱，并荣耀祂的人身之后，掌管众天堂和大地的神性全能；“驾着天上的云降临”表示凭天堂里的神性真理；主将祂的人身与神性本身合一后，神性真理就从祂发出，祂自己与天使并世人一起处于神性真理，因为祂在圣言，也就是神性真理中，神性全能在神性真理中并来自神性真理。
马可福音：
主和他们说完了话，就被接到天上，坐在神的右手边。(马可福音16:19)
“坐在神的右手边”具有同样的含义，即：祂通过神性真理所拥有的神性全能。由此明显可知，“坐”表示存在或是，“坐在右手边”表示是全能的。由于“坐”表示存在或是，所以“坐在宝座上”表示是王并掌权(如出埃及记11:5; 申命记17:18; 列王纪上1:13, 17, 20; 耶利米书17:25; 22:2, 30; 以及别处)。同样：
坐在你右手边和左手边。(马太福音20:21, 23; 马可福音10:37, 40)
以赛亚书：
巴比伦的女儿啊，你下来坐在尘土中，坐在地上；迦勒底的女儿啊，你没有宝座；迦勒底的女儿啊，你要静坐，进入黑暗中，因你必不再称为列国之后。你这好享乐、安然坐着的人，现在当听这话，说，我必不像寡妇那样坐着，也不知道丧子之事。(以赛亚书47:1, 5, 8)
此处论述的主题是对良善和真理的亵渎；因为“巴比伦的女儿或女子”表示对良善的亵渎，“迦勒底的女儿或女子”表示对真理的亵渎；这两者都是因为在圣言里面并来自圣言的神性良善和真理被用作获得权柄的手段；因此，巴比伦人和迦勒底人视自己，也就是自己的权柄为目的，视来自圣言的教会圣物为手段；他们因此不将主及其权柄，以及邻舍和对邻之爱视为目的。“下来坐在尘土中和地上”表示在地狱中，由此在诅咒中。“你要静坐，进入黑暗中”表示在虚假中，由此在诅咒中。“安然坐着”表示自信，即相信他们的权柄将持续下去，他们不会灭亡；“不像寡妇那样坐着，也不知道丧子之事”表示不缺乏追随者，依靠者和敬拜者；“迦勒底的女儿啊，你没有宝座，他们必不再称你为列国之后”表示他们必不再拥有权柄，因为在最后审判之日，他们被推翻并受到诅咒；对此，这一章还要论述。
同一先知书：
你心里曾说，我要升到天上，我要高举我的宝座在神的众星以上；我要坐在聚会的山上，在北方的极处。(以赛亚书14:13)
这些话也论及在此被称为“路西弗”的巴比伦，以及它对统治天堂的一切的亵渎之爱的欲望。下文论述巴比伦的地方会说明，“高举宝座在神的众星以上；坐在聚会的山上，在北方的极处”具体表示什么；此处“坐”也表示存在或是，与权柄有关。
以西结书：
海上的一切君王都要从他们的宝座上下来，坐在地上。(以西结书26:16)
这话论及推罗，推罗表示在真理的知识方面的教会，但在此表示被荒废的教会，在该教会，这些知识被歪曲了；因此，“海上的一切君王都要从他们的宝座上下来”表示真理的知识在教会之人里面将不再掌权为王，因为一切主权都属于神性真理。“从宝座上下来”表示不再管理，因而不再掌权，“海上的君王”表示真理的知识和那些处于其中的人。“他们要坐在地上”表示他们将处于歪曲，从而处于虚假；“在宝座上”表示处于天堂的真理，但“坐在地上”表示处于虚假，因为在灵界，陆地下面就是地狱，邪恶和虚假不断从地狱散发出来。
在以下经文中，“坐”具有同样的含义。路加福音：
坐在黑暗中死荫里的。(路加福音1:79)
以赛亚书：
开瞎子的眼，领被囚的出监狱，领坐黑暗的出牢房。(以赛亚书42:7)
耶利米书：
我并未坐在亵慢人的计谋中欢乐；因你的手，我就独自坐着，你使我充满愤慨。(耶利米书15:17)
诗篇：
我未曾与虚妄的人同坐，也不与掩饰的人来往。(诗篇26:4)
路加福音：
那日子要如同罗网一样，临到坐在全地面上的所有人。(路加福音21:35)
由于“坐”表示存在或是，以及继续处于一种状态，属于意愿，所以诗篇上说：
耶和华啊，你已经鉴察我，认识我。我坐下，我起来，你都晓得，我的意念你从远处就明白。(诗篇139:1, 2)
“晓得他坐下”与一个人生命的存在，也就是意愿有关，“起来”与由此而来的意图有关；由于思维随意愿的意图而来，所以经上补充说：“我的意念你从远处就明白。”
弥迦书：
那时他必靠着耶和华的名站起来，并牧养；他们必坐着，因为现在他必增长，直到地极。(弥迦书5:4)
这些话论及主和来自祂的神性真理的教义，这由“那时他必靠着耶和华的名站起来，并牧养”来表示；“他们必坐着”表示教会之人将处于这种教义；“他必增长，直到地极”表示神性真理的教义将持续到永远。
同样在以赛亚书：
耶路撒冷啊，抖去尘土，起来坐着；锡安被掳的女儿哪，解开你颈项的锁链。(以赛亚书52:2)
这些话论及主建立一个新教会；“耶路撒冷”和“锡安的女儿”在此表示该教会及其教义；“抖去尘土，起来坐着”，以及“锡安被掳的女儿哪，解开颈项的锁链”表示弃绝虚假和邪恶，并处于真理和良善，“颈项的锁链”表示阻止真理进入的虚假。
687c.“坐”是表示一个事物和生命的状态的存在和永久性的词，这一点可从圣言中提到“坐在耶和华面前”、“站在祂面前”和“行在祂面前”的经文清楚看出来。“坐在耶和华面前”表示与祂在一起，因而从祂那里意愿并行动；“站在祂面前”表示关注并理解祂所意愿的；“行在祂面前”表示照祂的戒律，因而从祂生活。由于“坐”涉及这些事，所以相对应的希伯来词语表示留下来，并住下去。
由于“坐”的这种含义，所以：
只见主的使者坐在他从坟墓门口滚开的石头上。(马太福音28:2)
约翰福音：
就见天使在坟墓中，一个坐在头那边，一个坐在脚那边。(约翰福音20:12; 马可福音16:5)
所看见的这些事物都代表主的荣耀，代表被祂引入天堂；因为放在坟墓前、被使者滚开的“石头”表示神性真理，因而表示圣言，犹太人关闭了圣言，但主打开了它。“石头”表示真理，在至高意义上表示神性真理(可参看AE 417a节；《天堂与地狱》，534节)。由于“坟墓”，尤其主所在的坟墓，在灵义上表示复活，以及重生，“天使或使者”在圣言中表示神性真理，所以只见天使一个坐在头那边，一个坐在脚那边；“在头那边的天使”表示在最初事物中的神性真理，“在脚那边的天使”表示在终端中的神性真理，两者都是从主发出的；当神性真理被接受时，重生就实现了，也有了复活。“被埋葬”、“埋葬”和“坟墓”表示重生和复活(可参看AE 659节)；“天使或使者”在至高意义上表示神性真理方面的主，在相对意义上表示神性真理的接受者，因而在抽象意义上表示来自主的神性真理(参看AE 130, 200, 302节)。此外，当他们处于大的喜乐时，经上就说“他们坐在耶和华面前”；当他们处于大的悲伤时，经上也说他们“坐着”，原因在于，“坐”与人的存在有关，这存在属于他的意愿和爱。他们坐在耶和华面前哭泣(参看士师记20:26; 21:2)。
687. And the four and twenty elders, who sit before God upon their thrones.- That this signifies the higher heavens in light and power from the Lord to separate the evil from the good before the day of the Last Judgment, which is shortly to come, is evident from the signification of the four and twenty elders, as denoting the higher heavens (concerning which see above, n. 322, 362, 462); and from the signification of sitting upon thrones, as denoting to be in the act of judging, for thrones signify the heavens, and sitting upon thrones signifies to judge. And because the angels of heaven do not judge, but the Lord alone, and since the Lord arranges those heavens by influx and presence in order to perform judgment therefrom upon those who have been gathered together below the heavens, therefore these words signify that the higher heavens are in light and power from the Lord to separate the evil from the good before the day of the Last Judgment.
[2] That this is the internal sense of these words is clear from what follows in this chapter, and also from what has been said above upon this subject. From the things that follow in this chapter it is plain that the higher heavens are in light and power from the Lord; this is the reason why they fell upon their faces and adored the Lord, and gave thanks that He had taken His great power and entered upon the kingdom, and why afterwards, the temple was opened in heaven, and the ark of the covenant was seen in the temple, this signifying the light there, and the former signifying the power there, from the Lord alone. It is also plain that it means to separate the evil from the good before the day of the Last Judgment, for it is said that "the nations were angered, and that Thine anger is come, and the time of judging the dead"; and afterwards, that there were lightnings, and voices, and thunders, and an earthquake, and great hail, which signifies the separation of the evil from the good, and the sign that the Last Judgment was at hand. Because these are the things treated of, and as the four and twenty elders sitting before God upon the thrones mean the higher heavens arranged for effecting therefrom the Last Judgment, it follows that such things are involved in these words.
[3] From what has been said above upon this subject it is clear that the higher heavens, before the Last Judgment, were brought into a state of light and power, in order that there might be influx from them into the lower parts, by means of which the evil might be separated from the good, and the evil afterwards cast down into the hells, as may be seen above (n. 411, 413, 418, 419, 426, 493, 497, 674, 675, 676).
[4] That a throne signifies in general heaven, and in particular the heavens where the spiritual kingdom of the Lord is, and in an abstract sense, the Divine Truth proceeding from the Lord, and that this is said of judgment, may also be seen above (n. 253, 297, 343, 460, 482). It is also shewn there, that although it is said of the four and twenty elders that they sat upon thrones, and similarly of the apostles that they should sit upon twelve thrones judging the twelve tribes of Israel, and also of the angels, that they will come with the Lord to judgment, yet it is the Lord alone who will judge. For the four and twenty elders, the twelve apostles, and the angels, mean all the truths of the church, and, briefly, the Divine Truth, from which judgment takes place. And because Divine Truth is meant by these, and all Divine Truth proceeds from the Lord, therefore judgment belongs to the Lord alone. Who cannot see that it would not be possible for any angel to judge myriads of myriads, every one according to the state of his love and faith, both in his internal man and in his external, but for the Lord alone, from the Divine which is in Him, and which proceeds from Him; also, that to judge all in the heavens, and all in the earths, belongs to infinite wisdom and infinite power, not the least part of which falls to finite beings such as angels are, and such as the elders of Israel, and the apostles of the Lord were? All of these taken together, could not judge even a single man or a single spirit. For he who is to judge must see all the states of the man who is to be judged, from infancy to the end of his life in the world, and the future state of his life afterwards to eternity; for in the entire purpose, and thence in each and every particular of judgment, there must be what is eternal and infinite, and this is in and from the Divine alone, for it is the Divine that is infinite and eternal.
[5] In the Word mention is made of walking before God, of standing before God, and, as here, of sitting before God; what standing before God signifies may be seen above (n. 414); and what by walking before God (n. 97). What sitting before God signifies, as here in reference to the four and twenty elders, is evident from the passages in the Word where to sit is mentioned. For in the spiritual world everything pertaining to man's movements or rest signifies things pertaining to his life, because they proceed therefrom. Walking and progressions relate to the movements of man, and consequently signify progress of life, or progress of the thought from a purpose of the will. But standing and sitting have reference to man's rest, and therefore signify the esse of life, from which is its existere, thus they signify causing to live. Therefore to sit upon thrones, in reference to judgment, signifies to be in the act of judging, thus also to judge; from this the expression "to sit in judgment" is used, which means to execute judgment. So "to sit upon a throne" in reference to a kingdom signifies to be king or to reign.
[6] What sitting moreover signifies, in the spiritual sense, is evident from the following passages.
In David:
"Blessed is the man that walketh not in the counsel of the wicked, and standeth not in the way of sinners, and sitteth not in the seat of the scornful" (Psalm 1:1).
Here it is said, to walk, to stand, and to sit, because these follow one another, for to walk pertains to the life of thought from intention, to stand pertains to the life of intention from the will, and to sit to the life of the will, thus to the esse of the life. Counsel also, of which to walk is said, regards the thought; way, in which one is said to stand, regards intention, while to sit in a seat refers to the will, which is the esse of a man's life.
[7] Since Jehovah, that is, the Lord, is the very esse of the life of all, therefore to sit is said of Him.
In David:
"Jehovah shall sit to eternity" (34, 288, 345, 678).
[8] In the Evangelists;
"David said in the book of Psalms, The Lord said to my Lord, Sit thou at my right hand, until I make thine enemies the footstool of thy feet" (Luke 20:42, 43; Mark 12:36; Psalm 110:1).
The Lord said to my Lord, signifies the Divine itself, which is called the Father, to the Divine Human, which is the Son. Sit Thou at My right hand, signifies Divine Power, or Omnipotence by means of Divine Truth; until I make Thine enemies the footstool of Thy feet, signifies until the hells are conquered and subjugated, and the evil are cast into them, enemies meaning the hells, thus the evil, and the footstool of the feet signifies the lowest region under the heavens, under which are the hells; for the Lord, while in the world, was Divine Truth, to which belongs omnipotence, and by means of which He conquered and subjugated the hells.
[9] In the same:
"Jesus said, Henceforth shall ye see the Son of man sitting on the right hand of power, and coming on the clouds of heaven" (Matthew 26:63, 64; Mark 14:61, 62; Luke 22:69).
To sit on the right hand of power signifies the Divine Omnipotence of the Lord over the heavens and over the earths, after He had subjugated the hells and glorified His Human. To come on the clouds of heaven signifies by means of Divine Truth in the heavens; for after the Lord had united His Human with the Divine itself, Divine Truth went forth from Him; and He Himself is therein with angels and with men, because He is in the Word, which is Divine Truth, in which and from which is the Divine Omnipotence.
[10] And again:
"The Lord, after he had spoken with them, was taken up into heaven, and sat down at the right hand of God" (Mark 16:19).
To sit down at the right hand of God has a similar signification, namely, His Divine Omnipotence by means of Divine Truth; from which it is clear that to sit denotes to be, and to sit at the right hand denotes to be omnipotent.
Because to sit signifies to be, therefore to sit upon a throne signifies to be king and to reign, as in Exodus 11:5; Deuteronomy 17:18; 1 Kings 1:13, 17, 20; Jeremiah 17:25; 22:2, 30; and elsewhere; similarly, "To sit on the right hand and on the left" (Matthew 20:21, 23; Mark 10:37, 40).
[11] In Isaiah:
"Come down and sit upon the dust, O virgin daughter of Babel, sit on the earth, there is no throne, O daughter of the Chaldeans; sit in silence and go into darkness, O daughter of the Chaldeans; for they shall no more call thee mistress of kingdoms; hear this thou voluptuous one, that sittest carelessly, saying, I shall not sit as a widow, neither shall I know bereavement" (47:1, 5, 8).
The subject treated of here is the profanation of good and truth; for the daughter of Babel signifies the profanation of good, and the daughter of the Chaldeans the profanation of truth; for the reason that the Divine goods and truths which are in the Word and from the Word, are used as the means of gaining dominion. For this reason the Babylonians and Chaldeans regard themselves, that is their own dominion, as ends, and the holy things of the church from the Word as means; thus they do not look to the Lord and His dominion as an end, nor to their neighbour and to love towards him. Come down and sit upon the dust and on the earth, signifies to be in evils, and in consequent damnation. Sit in silence and go into darkness, signifies to be in falsities, and in consequent damnation. To sit carelessly signifies to be in the confident belief that their dominion will continue, and that they will not perish. Not to sit as a widow, and not to know bereavement, signifies to be in no lack of followers, dependents, and worshippers. There is no throne for thee, O daughter of the Chaldeans, they shall no more call thee mistress of kingdoms, signifies that such shall no longer have dominion because of their overthrow and damnation in the day of the Last Judgment, of which this chapter treats.
[12] In the same:
"Thou hast said in thine heart, I will ascend into the heavens, I will exalt my throne above the stars of God, and I will sit on the mount of assembly, on the sides of the north" (14:13).
These things also are spoken of Babel, who is here called Lucifer, and of the lust of his profane love of ruling over all things of heaven; but what in particular is meant by exalting a throne above the stars of God, and by sitting on the mount of assembly and on the sides of the north, will be shown in the following pages when Babylon is treated of; here also to sit signifies to be, and has reference to dominion.
[13] In Ezekiel:
"All the princes of the sea shall come down from their thrones; they shall sit upon the earth" (26:16):
This is said of Tyre, which signifies the church as to the knowledges of truth, but here the church vastated, in which these knowledges have been falsified; therefore by all the princes of the sea coming down from their thrones is signified that knowledges of truth shall no more reign in the men of that church, for all sovereignty belongs to Divine Truth. To come down from the thrones signifies from governing, thus not to rule; and the princes of the sea denote the knowledges of truth, and those who are in them. They shall sit upon the earth signifies that they will be in falsifications, thus in falsities; upon thrones signifies to be in the truths of heaven, and to sit upon the earth signifies to be in falsities, since under the lands (sub terris) in the spiritual world are the hells, from which evils and falsities are continually exhaling. The signification of sitting in the following passages is similar.
[14] In Luke:
"Who sit in darkness and in the shadow of death" (1:79).
In Isaiah:
"To open the blind eyes, to lead the bound out of prison, and them that sit in darkness out of the prison house" (42:7)
In Jeremiah:
"I sat not in the council of mockers, and I rejoiced; I sat solitary because of thy hand, for thou hast filled me with indignation" (15:17).
In David:
"I have not sat with men of vanity, nor have I gone in with the hidden" (Psalm 26:4).
In Luke:
That day "shall come as a snare upon all who sit upon the faces of the whole earth" (21:35).
Since to sit signifies to be and also to abide in one state, and pertains to the will, it is therefore said in David,
"Jehovah, thou hast searched me and known me; thou knowest my sitting and my rising, thou understandest my thought afar off" (Psalm 139:1, 2).
To know his sitting has reference to the esse of life which is the will; rising, has reference to the intention therefrom; and because thought follows from the intention of the will, it is added, "Thou understandest my thought afar off."
[15] In Micah:
"Then shall he stand and feed in the name of Jehovah, and they shall sit, for now shall he increase unto the ends of the earth" (5:4).
This is said of the Lord and of the doctrine of Divine Truth from Him, which is meant by then shall he stand and feed in the name of Jehovah; and that the men of the church will be in that doctrine is signified by they shall sit; and that the doctrine of Divine Truth will endure to eternity is signified by he shall increase unto the ends of the earth.
[16] Similarly in Isaiah:
"Shake thyself from the dust, arise, sit, O Jerusalem, loose the bands of thy neck, O captive daughter of Zion" (52:2).
This is said of the establishment of a new church by the Lord; that church, together with its doctrine, is here signified by Jerusalem, and by the daughter of Zion; to reject falsities and evils and to be in truths and goods is signified by shaking herself from the dust, arising and sitting, also by loose the bands of the neck, O captive daughter of Zion, bands of the neck signifying falsities, that prevent the entrance of truths.
[17] That to sit is an expression significative of the existence and permanence of the state of an object and of life, is evident from those passages in the Word where the expressions to sit before Jehovah, to stand before Him, and to walk before Him, occur. To sit before Jehovah denotes to be with Him, thus also to will and to act from Him; and to stand before Him denotes to have regard for and to understand what He wills; while to walk before Him denotes to live according to His precepts, thus from Him. Because to sit involves such things, therefore the corresponding Hebrew word signifies to remain and to dwell. Because to sit has this signification, therefore an angel of the Lord was seen sitting upon the stone, which he had rolled away from the entrance to the tomb (Matthew 28:2); and also angels were seen in the tomb, sitting one at the head, and the other at the feet (John 20:12; Mark 16:5). The things that were seen were representative of the Lord's glorification and of introduction into heaven by Him; for the stone which was placed before the sepulchre, and was rolled away by the angel, signifies Divine Truth, consequently the Word, which was closed by the Jews, but opened by the Lord. That stone signifies truth, and, in the highest sense, Divine Truth, may be seen above (n. 20:26; 21:2),
687. Verse 16. And the twenty-four elders who sit before God upon their thrones, signifies the higher heavens in light and power from the Lord to separate the evil from the good before the day of the Last Judgment which is to come shortly. This is evident from the signification of "the twenty-four elders," as being the higher heaven (See above, n. 322, 362, 462); and also from the signification of "to sit upon thrones," that it is to be in the work of judging, for "thrones" signify the heavens, and "to sit upon thrones" signifies to judge. Since the angels of heaven do not judge, but the Lord alone, and since the Lord arranges those heavens by His influx and presence for effecting judgment therefrom upon those who have been gathered together below the heavens, therefore these words signify that the higher heavens are in light and power from the Lord, to separate the evil from the good before the day of the Last Judgment.
[2] That this is the internal sense of these words is evident from what follows in this chapter, also from what has been said above on this subject. From what follows in this chapter it is evident that the higher heavens are in light and power from the Lord, for this is why "they fell upon their faces and worshipped the Lord, and gave thanks that He had taken His great power and entered upon the kingdom," and afterwards "the temple was opened in heaven, and there was seen in the temple the ark of the covenant," this signifying the light there, and the former signifying the power there, from the Lord alone. It is also clear that it means to separate the evil from the good before the day of the Last Judgment, for it is said that "the nations were angered, and Thy anger is come, and the time of the dead to be judged;" and afterwards that "there were lightnings and voices and thunders and an earthquake and great hail," which signifies the separation of the evil from the good, and is a sign of the presence of the Last Judgment. As these are the things treated of, and as "the twenty-four elders sitting before God upon the thrones" mean the higher heavens arranged for effecting therefrom the Last Judgment, it follows that all this is what is involved in these words.
[3] From what has been said above upon this subject, it is evident that the higher heavens before the Last Judgment were brought into a state of light and power, that there might be effected influx from them into the lower parts, whereby the evil might be separated from the good and the evil finally cast down into hell (See above, n. 411, 413, 418, 419, 426, 493, 497, 674, 675, 676).
[4] That a "throne" signifies heaven in general, and in particular the heavens where the Lord's spiritual kingdom is, and in an abstract sense Divine truth proceeding from the Lord, and that it is predicated of judgment, may also be seen above (n. 253, 297, 343, 460, 482), where it is also shown that although it is said that the twenty-four elders "sat upon thrones," likewise that "the apostles would sit upon twelve thrones judging the twelve tribes of Israel," and also that "angels would come with the Lord to judgment," yet it is the Lord alone who will judge, for "the twenty-four elders," "the twelve apostles," and the "angels," mean all the truths of the church, and in brief, the Divine truth from which is judgment. And as by these Divine truth is meant, and all Divine truth proceeds from the Lord, therefore judgment belongs to the Lord alone. Who cannot see that to judge myriads of myriads, each one according to the state of his love and faith both in his internal and in his external man, would be impossible for any angel, and would be possible only for the Lord from the Divine that is in Him and that proceeds from Him; also that to judge all in the heavens and in the earths belongs to infinite wisdom and infinite power, not the least part of which falls to finite beings such as the angels are, and such as the elders of Israel and the apostles of the Lord were? These taken together would not be able to judge even a single man or a single spirit. For he who is to judge must see every state of the man who is to be judged from infancy to the end of his life in the world, and afterward what the state of his life is to be to eternity. For in every view and in each and every particular of judgment, there must be what is eternal and infinite, and that is in the Divine alone, and from the Divine alone, because it is infinite and eternal.
[5] The expressions "to walk before God," "to stand before God," and as here "to sit before God," are used in the Word; what "to stand before God" signifies may be seen above (n. 414); and what "to walk before God" signifies n. 97. What "to sit before God" signifies, as here in reference to "the twenty-four elders," can be seen from passages in the Word where the expression "to sit" occurs. For in the spiritual world all things that pertain to man's movement or rest signify the things pertaining to his life, because they proceed from his life. Walking and journeying pertain to man's movements, and thence signify progression of life, or progression of the thought from an intention of the will; but standing and sitting pertain to man's rest, and thence signify the being [esse] of life, from which is its existence [existere]; thus they signify making to live. Therefore "to sit upon thrones," in reference to judgment, signifies to be in the function of judging, thence also to judge; from which comes the expression "to sit in judgment," which means to execute judgment. So "to sit upon a throne," when concerning a kingdom, signifies to be a king or to reign.
[6] What further is signified by "to sit" in the spiritual sense, can be seen from the following passages. In David:
Blessed is the man that walketh not in the counsel of the wicked, and standeth not in the ways of sinners, and sitteth not in the seat of scoffers (Psalms 1:1).
Here the expressions "to walk," "to stand," and "to sit," are used as following one another, for "to walk" pertains to the life of thought from intention, "to stand" to the life of the intention from the will, and "to sit" to the life of the will, thus it is life's being [esse]. Moreover, "counsel," of which "walking" is predicated, has respect to thought, "way," of which "standing" is predicated, has respect to the intention, and "to sit in a seat" has respect to the will, which is the being [esse] of man's life.
[7] As Jehovah, that is, the Lord, is the very being [esse] of everyone's life, therefore He is said "to sit." In David:
Jehovah shall sit to eternity (33, 288, 345, 678).
[8] In the Gospels:
David said in the book of Psalms, The Lord said to my Lord, Sit Thou at My right hand, until I make Thine enemies the footstool of Thy feet (Luke 20:42, 43; Mark 12:36; Psalms 110:1).
"The Lord said to my Lord" signifies the Divine Itself, which is called the Father, to the Divine Human, which is the Son; "Sit Thou at My right hand" signifies Divine power, or omnipotence through Divine truth; "until I make Thine enemies the footstool of Thy feet" signifies until the hells are overcome and subjugated, and the evil are cast into them, "enemies" being the hells, and thus the evil, and "footstool of the feet" signifies the lowest region under the heavens, beneath which are the hells; for while the Lord was in the world He was the Divine truth, which is omnipotent, and by means of which He conquered and subdued the hells.
[9] In the same:
Jesus said, Henceforth shall ye see the Son of man sitting at the right hand of power, and coming on the clouds of heaven (Matthew 26:63, 64; Mark 14:61, 62; Luke 22:69).
"To sit at the right hand of power" signifies the Lord's Divine omnipotence over the heavens and over the earths, after He had subjugated the hells and glorified His Human; "to come upon the clouds of heaven" signifies by means of Divine truth in the heavens; for after the Lord united His Human to the Divine Itself, then Divine truth proceeds from Him, and He Himself with angels and with men is in Divine truth, because He is in the Word, which is Divine truth, in which and from which is Divine omnipotence.
[10] And again:
The Lord, after He had spoken with them, was taken up into heaven, and sat down at the right hand of God (Mark 16:19).
"To sit at the right hand of God" has a like signification, namely, His Divine omnipotence by means of Divine truth. From this it is evident that "to sit" means to be, and "to sit at the right hand" means to be omnipotent. As "to sit" signifies to be, so "to sit upon a throne" signifies to be a king and to reign (Exodus 11:5; Deuteronomy 17:18; 1 Kings 1:13, 17, 20; Jeremiah 17:25; 22:2, 30; and elsewhere). Likewise:
To sit at the right hand and at the left (Matthew 20:21, 23; Mark 10:37, 40).
[11] In Isaiah:
Come down and sit upon the dust, O virgin daughter of Babylon; sit on the earth, there is no throne, O daughter of the Chaldeans. Sit thou in silence and enter into darkness, O daughter of the Chaldeans; for they shall no longer call thee the mistress of kingdoms. Hear this, thou voluptuous one, that sittest securely, saying, I shall not sit as a widow, neither shall I know bereavement (Isaiah 47:1, 5, 8).
This treats of the profanation of good and truth; for "daughter of Babylon" signifies the profanation of good, and "daughter of the Chaldeans" the profanation of truth; both for the reason that Divine goods and truths, which are in the Word and from the Word, are employed as means of gaining dominion; whence those who are "Babylonians and Chaldeans" regard themselves, that is, their own dominion, as ends, and the holy things of the church from the Word as means; thus they do not look to the Lord and His dominion, nor the neighbor and love towards the neighbor as the end. "Come down and sit upon the dust and on the earth" signifies to be in evils, and thence in damnation. "Sit thou in silence and enter into darkness" signifies to be in falsities, and thence in damnation. "To sit securely" signifies to be confident that their dominion will endure, and that they will not perish; "not to sit as a widow, and not to know bereavement," signifies to have no lack of followers, dependents, and worshipers; "there is no throne for thee, O daughter of the Chaldeans, they shall no longer call thee the mistress of kingdoms," signifies that they shall no longer have dominion, because of their overthrow and damnation in the day of the Last Judgment (of which this chapter also treats).
[12] In the same:
Thou hast said in thy heart, I will ascend into the heavens, I will exalt my throne above the stars of God, and I will sit on the mount of meeting, on the sides of the north (Isaiah 14:13).
This, too, is said of Babylon, which is here called "Lucifer," and of the lust of its profane love of ruling over all things of heaven. But what is meant in particular by "exalting the throne above the stars of God, and sitting on the mount of meeting and on the sides of the north," will be told in what follows, where Babylon will be treated of; here also "to sit" signifies to be, and has respect to dominion.
[13] In Ezekiel:
All the princes of the sea shall come down from their thrones, they shall sit upon the earth (Ezekiel 26:16).
This is said of Tyre, which signifies the church in respect to the knowledges of truth, but here of the church vastated, in which these knowledges are then falsified; therefore "all the princes of the sea shall come down from their thrones" signifies that the knowledges of truth shall reign no more with the men of that church, for all sovereignty belongs to Divine truth; "to come down from thrones" signifies from governing, and thus to cease to rule, and "princes of the sea" mean the knowledges of truth, and those who are in them. "They shall sit upon the earth" signifies that they will be in falsifications, thus in falsities; "upon thrones" signifies to be in the truths of heaven, but "to sit upon the earth" signifies to be in falsities, since under the lands in the spiritual world are the hells, from which evils and falsities are continually exhaling.
[14] "To sit" has a like signification in the following passages. In Luke:
Who sit in darkness and in the shadow of death (Luke 1:79).
In Isaiah:
To open the blind eyes, to lead him that is bound out of prison, and them that sit in darkness out of the prison house (Isaiah 42:7).
In Jeremiah:
I sat not in the council of mockers, and I rejoiced; I sat solitary because of Thy hand, for thou hast filled me with indignation (Jeremiah 15:17).
In David:
I have not sat with men of vanity, nor have I gone in with the hidden (Psalms 26:4).
In Luke:
That day shall come as a snare upon all that sit upon the face of the whole earth (Luke 21:35).
Since "to sit" signifies to be, and also to continue in one state and pertains to the will, it is said in David:
O Jehovah, Thou hast searched me and known me; Thou knowest my sitting and my rising, Thou understandest my thought afar off (Psalms 139:1, 2).
"To know his sitting" has reference to the being [esse] of one's life, which is the will, "rising" has reference to intention therefrom; and as thought follows from the intention of the will it is added, "Thou understandest my thought afar off."
[15] In Micah:
Then shall he stand and feed in the name 1of Jehovah; and they shall sit, for now shall he increase unto the ends of the earth (Mic. Micah 5:4).
This is said of the Lord and of the doctrine of Divine truth from Him, which is meant by "Then shall he stand and feed in the name of Jehovah;" that men of the church will be in that doctrine is signified by "they shall sit;" and that the doctrine of Divine truth will endure to eternity is signified by "he shall increase unto the ends of the earth."
[16] Likewise in Isaiah:
Shake thyself from the dust; arise, sit, O Jerusalem; loose thyself from the bands of thy neck, O captive daughter of Zion (Isaiah 52:2).
This is said of the establishment of a New Church by the Lord; that church with its doctrine is here signified by "Jerusalem" and "the daughter of Zion;" to reject falsities and evils and to be in truths and goods is signified by "shaking herself from the dust, arising, and sitting," also by "loose the bands of the neck, O captive daughter of Zion," "bands of the neck" signifying falsities that prevent the entrance of truths.
[17] That "to sit" is an expression significative of the being and permanence of state of a thing and of life, can be seen from those passages in the Word where the expressions "to sit before Jehovah," "to stand before Him," and "to sit 2before Him" are used. "To sit before Jehovah" means to be with Him, thus to will and to act from Him; "to stand before Him" means to have regard for and to understand what He wills; and "to walk before Him" means to live according to His precepts, thus from Him. As such things are involved in "to sit," therefore the corresponding word in Hebrew means to remain and to dwell.
[18] Because of this signification of "to sit":
An angel of the Lord was seen sitting upon the stone which he had rolled away from the entrance to the tomb (417, 3and in the work on Judges 20:26; 21:2.)
Footnotes:
1. The Hebrew has "strength," as also found in 482; Arcana Coelestia 5201, 9422.
2. The Latin has here "sit," probably for "walk," as this is found immediately below.
3. The Latin for "above, n. 417," etc., has "Heaven and Hell, 417, 534."
687. [Vers. 16.] "Et viginti et quatuor seniores, qui coram Deo sedentes super thronis suis." - 1
Quod significet caelos superiores in luce et potentia a Domino ad separandum malos a bonis ante diem ultimi judicii brevi venturum, constat ex significatione "viginti et quatuor seniorum", quod sint caeli superiores (de qua supra, n. 2
322, 362, 462); et ex significatione "sedere super thronis", quod sit esse in opere ad judicandum, nam per "thronos" significantur caeli, ac per "sedere super thronis" significatur judicare; et quia angeli caeli non judicant, sed solus Dominus, et quia Dominus disponit illos caelos per influxum et praesentiam ad faciendum inde judicium super illos qui infra caelos congregati sunt, ideo per illa verba significatur quod superiores caeli in luce et potentia sint a Domino ad separandum malos a bonis ante diem ultimi judicii.
[2] Quod hic sensus internus illorum verborum sit, constat ex illis quae in hoc capite sequuntur, tum ex illis quae de hac re supra dicta sunt. Ex illis quae in hoc capite sequuntur, patet quod caeli superiores in luce et potentia sint a Domino, nam propterea "ceciderunt super facies suas et adoraverunt Dominum, et gratias egerunt quod adeptus sit potentiam suam magnam et quod inierit regnum", et postea quod "apertum sit templum in caelo, ac visa sit arca foederis in templo"; per haec significatur lux ibi, et per priora potentia ibi a solo Domino: quod sit ad separandum malos a bonis ante diem ultimi judicii, etiam patet, nam dicitur quod "gentes iratae sint", et quod "veniat ira tua, et tempus mortuos judicandi"; et dein quod "facta sint fulgura et voces et tonitrua et terrae motus et grando magna", per quae significatur separatio malorum a bonis, ac signum praesentiae ultimi judicii; quia haec sunt de quibus agitur, et quia per "viginti et quatuor seniores sedentes coram Deo super thronis" intelliguntur caeli superiores dispositi ad faciendum inde ultimum judicium, sequitur quod illa verba involvant talia quae dicta sunt.
[3] Ex illis quae de hac re supra dicta sunt, patet quod caeli superiores ante ultimum judicium missi sint in statum lucis et potentiae, ut ex illis influxus fieret in inferiora, per quem separarentur mali a bonis, et dein mali dejicerentur in inferna (videatur supra, n. 411 [a] 413 [a] 418 [a] 419 [a] , 426, 493, 497, 674, 675 [a] , 676).
[4] Quod "thronus" significet in genere caelum, in specie caelos ubi regnum spirituale Domini, et abstracte Divinum Verum procedens a Domino, et quod dicatur de judicio, videatur etiam supra (n. 253, 297, 3
343, 460, 482); et ibi etiam quod tametsi dicitur de viginti et quatuor senioribus quod "sederent super thronis", similiter de apostolis quod "sederent super duodecim thronis judicantes duodecim tribus Israelis", et quoque de angelis quod "venturi cum Domino ad judicium", usque solus Dominus judicaturus sit; nam per "viginti et quatuor seniores", per "duodecim apostolos", et per "angelos", intelliguntur omnia vera ecclesiae, et in summa Divinum Verum, ex quo judicium: et quia Divinum Verum per illos intelligitur, et omne Divinum Verum procedit a Domino, ideo est soli Domino judicium. Quis non videre potest quod judicare myriades myriadum, quemvis secundum statum amoris et fidei ejus, tam in interno homine quam in externo ejus, non possint aliqui angeli, sed solum potest Dominus ex Divino quod est in Ipso et quod procedit ab Ipso? tum quod judicare omnes in caelis et in terris sit infinitae sapientiae et infinitae potentiae, quae ne quidem ad minimam partem cadit in entia finita, qualia sunt angeli, ac fuerunt seniores Israelis et apostoli Domini? Hi simul sumpti ne quidem judicare unum hominem aut unum spiritum possunt; nam qui judicaturus est, videbit omnem statum hominis qui judicandus est ab infantia ad ultimum vitae ejus in mundo, ac postea statum vitae ejus futurum in aeternum; erit enim aeternum et infinitum in omni visu et inde in omnibus et singulis judicii, quod in solo et ex solo Divino est, quia id infinitum et aeternum.
[5] Dicitur in Verbo "ambulare coram Deo", "stare coram Deo", et "sedere coram Deo", ut hic; quid per "stare coram Deo" significatur, videatur supra (n. 414); et quid per "ambulare coram Deo" (n. 97); quid per "sedere coram Deo", ut hic de "viginti quatuor senioribus" dicitur, constare potest ex locis in Verbo ubi "sedere" legitur; nam in mundo spirituali omnia quae sunt motus et quae sunt quietis hominis significant illa quae vitae hominis sunt, quia inde procedunt: ambulationes et profectiones sunt motus hominis, et inde significant progressionem vitae, seu progressionem cogitationis ex intentione voluntatis; at stationes et sessiones sunt quietis hominis, et inde significant esse vitae ex quo existere ejus, ita facere ut vivat; quare "sedere super thronis", cum de judicio, significat esse in opere ad judicandum, proinde etiam judicare; inde dicitur "sedere judicium" quod est facere judicium; tum "sedere super throno", cum de regno, significat esse rex seu regnare.
[6] Quid praeterea "sedere" in spirituali sensu significat, constare potest a sequentibus his locis:
- Apud Davidem,
"Beatus vir qui non ambulat in consilio impiorum, et in via peccatorum non stat, et in sede irrisorum non sedet" (Psalms 1:1):
hic "ambulare", "stare" et "sedere" dicitur, quia unum sequitur alterum; "ambulare" enim est vitae cogitationis ex intentione, "stare" est vitae intentionis ex voluntate, ac "sedere" est vitae voluntatis, ita est esse vitae; etiam "consilium", de quo dicitur "ambulare", spectat cogitationem, "via" in qua dicitur "stare" spectat intentionem, ac "sedere in sede" voluntatem quae est esse vitae hominis.
[7] Quoniam Jehovah, hoc est, Dominus, est ipsum Esse vitae omnium, ideo de Ipso dicitur "sedere": - Apud Davidem,
"Jehovah in aeternum sedebit" (Psalms 9:8 [B.A. 7]);
apud eundem,
"Jehovah ad diluvium sedet, et sedet Rex in aeternum" (Psalms 29:10);
apud eundem,
"Regnat Deus super gentes, Deus sedet super throno sanctitatis suae" (Psalms 47:9 [B.A. 8] .);
apud Matthaeum,
"Quando venerit Filius hominis in gloria sua, et omnes sancti angeli cum Ipso, tunc sedebit super throno gloriae suae" (25:31);
"sedere super throno gloriae suae" significat in Divino suo Vero esse, ex quo judicium: similiter alibi apud eundem,
"Quando sedebit Filius hominis super throno gloriae suae, sedebitis etiam vos super duodecim thronis, judicantes duodecim tribus Israelis" (19:28 4
; Luca 22:30):
quoniam per "angelos", tum per "duodecim apostolos", et quoque per "duodecim tribus Israelis", significantur omnia vera ecclesiae, et in supremo sensu Divinum Verum, ideo [per] "sedere super thronis" non intelligitur quod ipsi sessuri sint, sed quod Dominus quoad Divinum Verum, ex quo judicium; et per "judicare duodecim tribus Israelis" significatur judicare omnes secundum vera ecclesiae suae: inde patet, quod [per] "sedere super throno", cum de Domino, significetur esse judicans, ita judicare; "thronus gloriae" dicitur, quia "gloria" significat Divinum Verum (videatur supra, n. 5
[8] Apud Evangelistas,
"David dixit in Libro Psalmorum, Dixit Dominus Domino meo, Sede a dextris meis, donec posuero inimicos tuos scabellum pedum tuorum" ( 6
Luca 20:42, 43; Marcus 12:36; Psalms 110:1):
"Dixit Dominus Domino meo", significat Ipsum Divinum quod "Pater" vocatur, ad Divinum Humanum quod "Filius": "Sede a dextris meis", significat Divinam potentiam seu omnipotentiam per Divinum Verum: "donec posuero inimicos tuos scabellum pedum tuorum" significat usque dum victa et subjugata sunt inferna, et mali illuc conjecti; "inimici" sunt inferna, proinde mali, et "scabellum pedum" significat infimam regionem sub caelis, sub qua sunt inferna; nam Dominus dum in mundo erat, fuit Divinum Verum, cui omnipotentia est, et per quod inferna vicit et subjugavit.
[9] Apud eosdem,
Jesus dixit, "Ex nunc videbitis Filium hominis sedentem ex dextris potentiae, et venientem super nubibus caeli" (Matthaeus 26:63, 64; Marcus 14:61, 62; Luca 22:69):
"sedere a dextris potentiae" significat Divinam omnipotentiam Domini super caelos et super terras, postquam subjugavit inferna et glorificavit Humanum suum: "venire super nubibus caeli" significat per Divinum Verum in caelis; nam postquam Dominus univit Humanum suum ipsi Divino, tunc Divinum Verum procedit ab Ipso, ac Ipse apud angelos et apud homines in illo est, quia in Verbo, quod est Divinum Verum, in quo et ex quo est Divina omnipotentia.
[10] Et postea,
"Dominus, postquam locutus est cum illis, sublatus est in caelum, et consedit ex dextris Dei" (Marcus 16:19):
"sedere ex dextris Dei" simile significat, nempe Divinam Ipsius omnipotentiam per Divinum Verum: ex quibus patet quod "sedere" sit esse, et "sedere a dextris" sit esse omnipotens.
Quia "sedere" significat esse, inde "sedere super throno" significat esse rex et regnare (Ut Exodus 11:5; Deuteronomius 17:18:1 Regnum 1:13, 17, 20; Jeremias 17:25; 22:2, 30: et alibi);
pariter
"Sedere a dextris et a sinistris" (Matthaeus 20:21, 23; Marcus 10:37, 40).
[11] Apud Esaiam,
"Descende et sede super pulvere, virgo filia Babelis, sede in terra, non thronus, filia Chaldaeorum; .... sede in silentio, et intra in tenebras, filia Chaldaeorum; quia non amplius vocabunt te dominam regnorum: audi hoc, delicata, sedens secure, dicens Non sedebo vidua, nec cognoscam orbitatem" (47:1, 5, 8):
agitur hic de profanatione boni et veri; nam per "filiam Babelis" significatur profanatio boni, ac per "filiam Chaldaeorum" profanatio veri, utraque ex eo, quod Divinis bonis ac veris, quae in Verbo et ex Verbo, utantur pro mediis imperandi; unde ipsi Babylonici et Chaldaei spectant se, quia imperium suum, ut fines, et sancta ecclesiae ex Verbo ut media; ita non spectant Dominum, et non Ipsius dominium, ut finem, nec proximum et amorem erga illum: "Descende et sede super pulvere et in terra" significat esse in malis et inde in damnatione: "Sede in silentio et intra in tenebras" significat esse in falsis et inde in damnatione: "sedere secure" significat esse in fiducia quod imperium illorum permansurum sit, et quod illi non perituri; "non sedere vidua, et non cognoscere orbitatem", significat quod non defecturi asseclae, clientes et adoratores: "non thronus tibi, filia Chaldaeorum, non amplius vocabunt te dominam regnorum", significat quod non amplius imperium illis, quia subversio et damnatio illis die ultimi judicii (de quo etiam in eo capite agitur).
[12] Apud eundem,
"Tu dixisti corde tuo, Caelos ascendam, super stellas Dei exaltabo thronum meum, et sedebo in monte conventus, in lateribus septentrionis" (14:13):
etiam haec de Babele, quae ibi vocatur "Lucifer", et dicta sunt de ejus profani amoris concupiscentia dominandi Super omnia caeli: quid autem in specie intelligitur per "exaltare thronum super stellas Dei", perque "sedere in monte conventus, et in lateribus septentrionis", dicetur in sequentibus, ubi de Babylonia agendum est; ibi "sedere" etiam significat esse, et spectat imperium.
[13] Apud Ezechielem,
"Descendent desuper thronis suis omnes principes maris, .... super terra sedebunt" (26:16):
ibi de Tyro, per quam significatur ecclesia quoad cognitiones veri; hic eadem vastata, in qua tunc illae cognitiones falsificatae sunt: quare per "descendere de thronis omnes principes maris" significatur quod non amplius cognitiones veri apud homines illius ecclesiae regnaturae sint, nam omne regnum est Divini Veri; "descendere de thronis" significat de regimine, ita non regnare, ac "principes maris" sunt cognitiones veri, et ii qui in illis: "Super terra sedebunt" significat quod in falsificatis, ita in falsis erunt; "super thronis" significat in veris caeli esse, at "sedere super terra" significat in falsis esse, quoniam sub terris in mundo spirituali sunt inferna ex quibus mala et falsa continue exhalantur.
[14] Simile significatur per "sedere" in sequentibus locis:
- Apud Lucam,
"Qui in tenebris, et in umbra mortis sedent" (1:79);
apud Esaiam,
"Ad aperiendum oculos caecos, ad educendum e carcere vinctum, e domo claustri sedentes in tenebris" (42:7);
apud Jeremiam,
"Non sedi in consilio illusorum, et laetatus sum, propter manum tuam solitarius sedi, eo quod indignatione implevisti me" (15:17);
apud Davidem,
"Non sedi cum hominibus vanitatis, et cum occultis non intravi" (Psalms 26:4)
apud Lucam,
Dies ille "veniet sicut laqueus super omnes qui sedent super faciebus totius terrae" (21:35).
Quoniam "sedere" significat esse, et quoque permanere in eo statu, et est voluntatis, ideo dicitur apud Davidem,
"Jehovah, perscrutatus es me et cognovisti; Tu scis sedere meum et surgere meum, intelligis cogitationem meam e longinquo" (Ps. 139:12 7
):
nosse "sedere" ejus spectat esse vitae ejus, quod est voluntas; "surgere", intentionem inde; et quia ex intentione voluntatis sequitur cogitatio, additur "Intelligis cogitationem meam e longinquo."
[15] Apud Micham,
"Tunc stabit et pascet in 8
4]):
haec de Domino et de doctrina Divini Veri ab Ipso, quae intelligitur per "Tunc stabit et pascet in 9
nomine Jehovae"; et quod homines ecclesiae erunt in illa doctrina significatur per quod "sedebunt"; et quod doctrina Divini Veri permansura sit in aeternum, significatur per quod "crescet ad fines terrae."
[16] Similiter apud Esaiam,
"Excute te e pulvere, surge, sede Hierosolyma, aperire vinculis colli tui, captiva filia Zionis" (52:2):
haec de instauratione novae ecclesiae a Domino; illa ecclesia cum ejus doctrina hic per "Hierosolymam" et per "filiam Zionis" significatur: rejicere falsa et mala, ac esse in veris et bonis, significatur per "excutere se e pulvere, surgere et sedere", tum quoque per "aperire vincula colli, captiva filia Zionis"; "vincula colli" significant falsa inhibentia ne vera intrent.
[17] Quod "sedere" sit vox significativa essentiae et permanentiae in statu rei et vitae, constare potest e locis in Verbo ubi dicitur "sedere coram Jehovah", "stare coram Ipso", et " 10
ambulare coram Ipso"; quod "sedere coram Jehovah" sit esse cum Ipso, ita quoque velle et facere ab Ipso, et quod "stare coram Ipso" sit spectare et intelligere quod vult, et quod "ambulare coram Ipso sit vivere secundum praecepta Ipsius, ita ex Ipso. Quia "sedere" talia involvit, ideo eadem vox in lingua Hebraea significat permanere et habitare.
[18] Ex eo quod "sedere" talia significet, ideo
Angelus Domini visus est sedere super lapide quem devolverat ab ostio monumenti (Matthaeus 28:2);
et ideo
Angeli in monumento visi, sedebant unus a capite et alter a pedibus (Johannes 20:12; Marcus 16:5):
illa visa erant repraesentativa glorificationis Domini, ac intromissionis in caelum ab Ipso; nam per "lapidem", qui positus fuit ante sepulchrum, et qui devolutus ab angelo, significatur Divinum Verum, ita Verbum, quod occlusum fuit a Judaeis, sed apertum a Domino; (quod "lapis" significet Verum, et in supremo sensu Divinum Verum, videatur 11
supra, n. 417 [a] ; ac in opere De Caelo et Inferno 534); et quia per "sepulchrum" in sensu spirituali significatur resurrectio et quoque regeneratio, ac eminenter per "sepulchrum ubi Dominus fuit", et per "angelos" in Verbo significatur Divinum Verum, ideo visi sunt angeli, unus sedens a capite et alter a pedibus; ac per "angelum a capite" significabatur Divinum Verum in primis, ac per "angelum a pedibus" Divinum Verum in ultimis, utrumque procedens a Domino; per quod, dum recipitur, fit regeneratio et est resurrectio.
(Quod "sepeliri", "sepultura" et "sepulchrum" significet regenerationem ac resurrectionem, videatur supra, n. 659; quod "angeli" in supremo sensu significant Dominum quoad Divinum Verum, ac in sensu respectivo recipientes Divini Veri, ita abstracte Divina vera a Domino, supra, n. 130, 200, 302.) Praeterea etiam legitur quod "sederint coram Jehovah", quando in magno gaudio fuerunt; tum etiam quod "sederint" cum in magno luctu, ex causa quia "sedere" spectat esse hominis, quod est voluntatis et amoris ejus.
Quod fleverint et sederint coram Jehovah videatur Judicum 20:26; 21:2.
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.
5. The editors made a correction or note here.
6. The editors made a correction or note here.
7. The editors made a correction or note here.
8. The editors made a correction or note here.
9. The editors made a correction or note here.
10. The editors made a correction or note here.
11. The editors made a correction or note here.