420、圣言提到了各种乐器，它们各有各的含义；蒙主的神性怜悯，我们将在适当地方说明这一点；在此仅从诗篇引用以下经文：
我要在耶和华的帐棚里，献上欢呼的祭；我要歌唱，我要歌颂耶和华。（诗篇27:6）
此处“帐棚”用来表达属天之物，“欢呼”、“歌唱”和“歌颂”则用来表达由此而来的属灵之物。又：
义人哪，你们向耶和华歌唱！正直人赞美祂是合宜的。你们应当用竖琴称谢耶和华，用十弦瑟歌颂祂。应当向祂唱新歌，弹得巧妙，声音洪亮。因为耶和华的言语正直，祂的一切作为尽都信实。（诗篇33:1-4）
这表示信之真理，这些吩咐都与它们有关。
属灵事物，或信之真理和良善，通过竖琴和十弦瑟，唱歌和类似乐器来颂扬；而信的神圣事物或属天事物则通过管乐器，如小号之类的来颂扬。这解释了为何那么多的乐器与圣殿有关，又为何经上多次说，某些乐器用来庆祝这样或那样的事。正因如此，这些乐器被用来表示它们所颂扬的主题，如此处所提到的乐器。
又：
我的神啊，我要用十弦瑟称谢你，称谢你的真理；以色列的圣者啊，我要用竖琴歌颂你。我歌颂你的时候，我的嘴唇，和你所赎我的灵魂都必歌唱。（诗篇71:22-23）
这同样论及信之真理。又：
你们要以称谢回应耶和华，用竖琴歌颂我们的神。（诗篇147:7）
此处“称谢”与信的属天事物有关，这就是为何经上提到了“耶和华”；而“用竖琴歌颂”与信的属灵事物有关，这就是为何经上又提到“神”。又：
愿他们跳舞赞美耶和华的名，愿他们用手鼓和竖琴歌颂祂。（诗篇149:3）
“手鼓”表示良善，“竖琴”表示他们正在赞美的真理。
又：
要用角声赞美神，用十弦瑟和竖琴赞美祂。击鼓跳舞赞美祂，用丝弦的乐器和风琴赞美祂。用大响的钹赞美祂，用高声的钹赞美祂。（诗篇150:3-5）
这些乐器表示作为赞美主题的信之良善与真理；不要让人以为此处只是提到如此多的乐器，其实它们各有各的独特含义。又：
求你发出你的亮光和真理，好引导我，带我到你的圣山，到你的居所。我就走到神的祭坛，到神，我的欢喜快乐那里；神啊，我的神，我要用竖琴称谢你。（诗篇43:3-4）
这论及良善与真理的知识或认知。
以赛亚书：
拿起竖琴来，走遍全城，巧弹多唱，好让人记得你。（以赛亚书23:16）
这论及信的事物和信的认知或知识。这一点在启示录更明显：
四活物和二十四位长老就俯伏在羔羊面前，各拿着竖琴和盛满了香的金炉，这香就是众圣徒的祈祷。（启示录5:8）
谁都能清楚看出，活物和长老并未拿竖琴；相反，“竖琴”表示信之真理，“盛满了香的金炉”表示信之良善。在诗篇，弹奏这些乐器被称为“赞美”和“称谢”（诗篇42:5；69:31）。启示录：
我听见从天上有响声，像众水的响声。并且我听见竖琴师弹奏的竖琴声。他们唱新歌。（启示录14:2，3）
另一处：
我看见他们都站在玻璃海上，拿着神的竖琴。（启示录15:2）
值得一提的是，天使和灵人根据良善与真理的不同来区分声音。这不仅适用于歌唱和乐器所发出的声音，还适用于嗓音发出的声音。他们不接受任何不一致的声音，以便声音、因而乐器能与良善和真理的性质和本质一致。
New Century Edition
Cooper(2008,2013)
[NCE]420. The Word mentions various instruments, each of which has its own symbolism. These will, by the Lord's divine mercy, be explained in the appropriate places.{*1} For the moment let me restrict myself to the following in David:
I will offer in Jehovah's tent the sacrifices of shouting; I will sing and make music to Jehovah. (Psalms 27:6)
The tent expresses the idea of something heavenly, and the shouting, singing, and music-making something spiritual that grows out of it. In the same author:
Sing [for joy] in Jehovah, you who show justice. For the upright, praise of him is beautiful. Give thanks to Jehovah on a harp; on a ten-string lute make music to him. Sing him a new song, make your strumming excel in its clamor, because Jehovah's word is upright, and every work of his is done in truth. (Psalms 33:1-2, 3, 4)
These stand for religious truth; everything said applies to that truth.
[2] Spiritual things, which are the truth and goodness involved in faith, were celebrated by harp and lute, by song, and by similar music. The holy or heavenly aspects of faith were celebrated by wind instruments — horns and so on. This is why so many instruments were connected with the Temple and why it says so many times that certain instruments were used in celebrating this thing or that. So the instruments are taken to mean the very qualities themselves that the instruments were honoring, as those just discussed are.
[3] In the same author:
I will give thanks to you on the lute; your truth, my God, I will play as music to you on the harp, Holy One of Israel. My lips will sing when I make music to you, as will my soul, which you redeemed. (Psalms 71:22-23)
This too is about religious truth. In the same author:
Answer Jehovah with thanksgiving; make music to our God on a harp. (Psalms 147:7)
The giving of thanks here is about the heavenly aspects of faith, which is why the name Jehovah is used, and making music with a harp is about the spiritual aspects, which is why the name God is used. In the same author:
Let them praise Jehovah's name in dance; on tambourine and harp let them make music to him. (Psalms 149:3)
The tambourine stands for good, and the harp, for truth, which the people are praising.
[4] In the same author:
Praise God with the blare of a horn. Praise him on lute and harp. Praise him on tambourine and in dance. Praise him on strings and organ. Praise him with loud cymbals. Praise him with shouting cymbals. (Psalms 150:3-4, 5)
These stand for religious goodness and truth, for which the people are offering praise. Do not imagine that so many instruments would be named if they did not each symbolize something. In the same author:
Send your light and your truth. Let them lead me; let them bring me to your holy mountain and to your dwelling places. And I will go in to God's altar, to the God of my happiness and joy, and I will give thanks to you with a harp, God, my God. (Psalms 43:3-4)
These things stand for knowledge of goodness and truth.
[5] In Isaiah:
Take a harp, circle the city, strum well, multiply your singing, in order to be remembered. (Isaiah 23:16)
These types of music stand for the attributes of faith and of religious knowledge. Still more clearly in John:
The four living creatures and the twenty-four elders fell down before the Lamb, each of them having harps and golden bowls full of pieces of incense, which are the prayers of the godly. (Revelation 5:8)
Anyone can see that they did not have harps but rather that the harps symbolize religious truth, and the golden bowls full of incense symbolize religious good. In David, in Psalms 42:4 and 69:30, the music made by instruments is called praise and thanksgiving. Elsewhere in John:
I heard a sound from the sky like that of many waters. I heard the sound of harpists strumming on their harps; they were singing a new song. (Revelation 14:2-3)
And in another place:
Men were standing next to the glassy sea, having God's harps. (Revelation 15:2)
It is noteworthy that angels and spirits distinguish sounds on the basis of differences in goodness and truth. They do this with the sounds not only of singing and instruments but also of words, and they refuse to listen to any but those that harmonize. The result is concord between the sounds (and so the instruments) on one hand and the nature and essence of good and truth on the other.
Footnotes:
{*1} Swedenborg's statement here that explanations of individual instruments in Scripture will occur at the "appropriate places" may be another indication that at the time of writing, he planned Secrets of Heaven as a full exegesis of all Scripture; see note 3 in 66 and the reader's guide, pages 24-25 note 14 [NCBSP: Available from Swedenborg Foundation]. Ultimately, however, the primary exegesis in Secrets of Heaven was limited to Genesis and Exodus. The musical instruments mentioned in these two biblical books are the organ (Latin organum), whose meaning is given here; the harp (Latin cithara), here and at 4138; the tambourine (Latin tympanum), in 4138, 8337; one type of trumpet (Latin jobel), at 8802; and another type of trumpet (Latin buccina), at 8815, 8823, 8915. [LHC, JSR]
Potts(1905-1910) 420
420. In the Word mention is made of various instruments, each having its own signification, as will be shown, of the Lord's Divine mercy, in its proper place; here however we shall adduce only what is said in David:
I will sacrifice in the tent of Jehovah sacrifices of shouting, I will sing, yea, I will sing praises unto Jehovah (Ps. 27:6), where by "tent" is expressed what is celestial, and by "shouting" "singing" and "singing praises" what is spiritual thence derived. Again:
Sing unto Jehovah, O ye righteous, for His praise is comely for the upright; confess ye to Jehovah on the harp, sing unto Him with the psaltery, an instrument of ten strings. Sing unto Him a new song, play skillfully with a loud noise; for the Word of Jehovah is right, and all His work is in the truth (Ps. 33:1-4), denoting the truths of faith, concerning which these things are said. [2] Spiritual things, or the truths and goods of faith, were celebrated with the harp and psaltery, with singing and analogous instruments, but the holy or celestial things of faith were celebrated with wind instruments, such as trumpets and the like; and this was why so many instruments were used about the temple and so often, in order that this or that subject might be celebrated with certain instruments; and in consequence of this the instruments came to be taken and understood for the subjects that were celebrated with them. [3] Again:
I will confess to Thee with the psaltery, even Thy truth, O my God; unto Thee will I sing praises with the harp, O Thou Holy One of Israel; my lips shall sing when I sing praises unto Thee, and my soul which Thou hast redeemed (Ps. 71:22, 23), where also the truths of faith are signified. Again:
Answer to Jehovah in confession, sing praises upon the harp unto our God (Ps. 147:7) "confession" has respect to the celestial things of faith, and therefore mention is made of "Jehovah;" and to "sing praises upon the harp" has reference to the spiritual things of faith, wherefore "God" is spoken of. Again:
Let them praise the name of Jehovah in the dance, let them sing praises unto Him with the timbrel and harp (Ps. 49:3), where the "timbrel" signifies good, and the "harp" truth, which they praise. [4] Again:
Praise God with the sound of the trumpet; praise Him with the psaltery and harp; praise Him with the timbrel and dance; praise Him with stringed instruments and the organ; praise Him upon the loud cymbals; praise Him upon the cymbals of shouting (Ps. 150:3, 4, 5). These instruments denote the goods and the truths of faith which were the subjects of praise; for let no one believe that so many different instruments would have been here mentioned unless each had a distinct signification. Again, referring to the knowledges of good and truth:
O send out Thy light and Thy truth, let them lead me, let them bring me unto the mountain of Thy holiness, and to Thy habitations, and I will go in to the altar of God, unto God, the gladness of my exultation; yea, I will confess unto Thee upon the harp, O God, my God (Ps. 43:3, 4). [5] In Isaiah, referring to the things that are of faith, and the knowledges thereof:
Take a harp, go about the city, play well, sing many songs, that thou mayest be called to remembrance (Isa. 23:16). The same is expressed still more plainly in John:
The four animals and the four and twenty elders fell down before the Lamb, having everyone of them harps, and golden vials full of incense offerings, which are the prayers of the saints (Rev. 5:8), where it must be evident to everyone that the animals and elders had not harps, but that by "harps" are signified the truths of faith, and by "golden vials full of incense offerings" the goods of faith. In David the performances on the instruments are called "praises" and "confessions" (Ps. 42:5; 69:31). And in another place in John:
I heard a voice from heaven as the voice of many waters, and I heard the voice of harpers harping with their harps, and they sang a new song (Rev. 14:2-3). And in another place:
I saw them standing by the sea of glass having the harps of God (Rev. 15:2).It is worthy of mention that angels and spirits distinguish sounds according to their differences with respect to good and truth, not only those produced in singing and by instruments, but also those of voices; and they admit none but such as are in accord, so that there may be a concord of the sounds, and consequently of the instruments, with the nature and essence of the good and the true.
Elliott(1983-1999) 420
420. Various types of instruments are mentioned in the Word, each one having its own particular meaning, which will in the Lord's Divine mercy be shown when they occur. For the present let just the following in David be quoted,
I will sacrifice in the tent of Jehovah the sacrifices of shouts of joy; I will sing and make melody to Jehovah. Ps 27:6.
Here 'tent' is used to express that which is celestial, and 'shouts of joy', 'singing', and 'making melody' that which is spiritual deriving from it. In the same author,
Sing to Jehovah, O you righteous! His praise befits upright men. Confess Jehovah with the harp, make melody to Him on a ten-stringed lyre. Sing to Him a new song, play skillfully with a loud note, for the word of Jehovah is upright, and all His work is done in truth. Ps 33:1-4.
This stands for truths of faith, to which these commands have reference.
[2] Spiritual things, which are the truths and goods of faith, were extolled by means of the harp, ten-stringed lyres, singing, and the like, whereas the holy or celestial things of faith were praised by means of wind instruments, such as trumpets and others like them. This explains why so many instruments were used around the Temple, for so often particular instruments were needed to celebrate this occasion or that. As a consequence those instruments came to mean the actual things in praise of which they were used.
[3] In the same author,
I will confess to You on a ten-stringed instrument, Your truth, O my God. I will make melody to You with the harp, O Holy One of Israel. My lips will sing when I make melody to You; and my soul which You have redeemed. Ps 71:22, 13.
This similarly refers to the truths of faith. In the same author,
Reply to Jehovah with confession; make melody to our God with the harp. Ps 147:7.
Here 'confession' has regard to the celestial things of faith, which is why the name 'Jehovah' is used, while 'making melody with the harp' has regard to the spiritual things of faith, which is why the name 'God' is used. In the same author,
Let them praise the name of Jehovah with dancing; with timbrel and harp let them make melody to Him. Ps 149:3.'Timbrel' stands for the good and 'harp' for the truth which they are praising.
[4] In the same author,
Praise God with trumpet-sound; praise Him with a ten-stringed lyre and with a harp, praise Him with timbrel and dance; praise Him with stringed instruments and organs, praise and Him with sounding cymbalsa praise Him with high-sounding cymbals.b Ps 150:3-5.
These stand for the goods and truths of faith, which occasion praise. Let no one think that so many instruments are mentioned by name without each one having some particular meaning. In the same author,
Send out Your light and Your truth; let them lead me, let them bring me to Your holy mountain and to Your dwellings. Then I will go in to the altar of God, to God my exceeding joy, and I will confess You with the harp, O God, my God. Ps 43:3, 4.
This stands for cognitions of good and truth.
[5] In Isaiah,
Take a harp, encompass the city, strike a good note, increase your song, that you may be called to memory. Isa 23:16.
This stands for matters of faith and cognitions of faith. The point is plainer still in John,
The four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp, and with golden bowls full of incense, which are the prayers of the saints. Rev 5:8.
'Harps' being held is not the meaning, as may be clear to anyone. Instead the truths of faith are meant by 'harps', and the goods of faith by 'golden bowls full of incense'. In David sounds made on instruments are referred to as 'praises and confessions', in Ps 42:4; 69:70. And elsewhere in John,
I heard a voice from heaven, like the sound of many waters. I heard the sound of harpers playing on their harps. They were singing a new song. Rev 14:2, 3.
And elsewhere in the same book,
I saw them standing beside the sea of glass holding harps of God. Rev 15:2.
It deserves to be mentioned that angels and spirits distinguish sounds on the basis of the differences that exist with good and truth. This applies not only to the sounds made by singing and instruments, but also to those made by voices. They do not entertain any sounds other than those that are accordant, so that there may be an accordance of the sounds, and therefore of the instruments, with the very nature and essence of good and truth.
Latin(1748-1756) 420
420. In Verbo varia instrumenta memorantur, et singula Suam significationem habent, de quibus, ex Divina Domini misericordia, suis locis: nunc solum quae apud Davidem, Sacrificabo in tentorio Jehovae sacrificia vociferationis, canam et psallam Jehovae, Ps. xxvii 6;ubi per 'tentorium' coeleste, et per 'vociferationem, canere et psallere' spirituale inde, exprimitur: apud eundem, Cantate justi in Jehovah, rectis decora est laus ejus; confitemini Jehovae in cithara, in nablio decachordo psallite Illi; cantate Illi canticum novum, reddite egregium pulsare clangore; quia rectum verbum Jehovae, et omne opus Ipsius in veritate, Ps. xxxiii 1-4;
[2] pro veris fidei, de quibus praedicantur: spiritualia seu vera et bona fidei celebrabantur per citharam et nablia, per cantum, et similia; at sancta seu caelestia fidei per instrumenta flatus, ut buccinas, et similia; unde tot instrumenta circa templum, et toties quod certis instrumentis hoc aut illud celebraretur; inde instrumenta pro ipsis rebus quae celebrabantur per ea, assumpta et intellecta sunt, ut haec de quibus: [3] apud eundem, Confitebor Tibi instrumento nablii, veritatem Tuam, Deus mi; psallam Tibi cithara, Sancte Israelis; canent labia mea, cum psallo Tibi, et anima mea, quam redemisti, Ps. lxxi 22, 23;
ubi similiter de veris fidei: apud eundem, Respondete Jehovae in confessione, psallite Deo nostro in cithara, ps. cxlvii 7;
ubi 'confessio' spectat caelestia fidei, quare dicitur 'Jehovah'; et 'psallere cithara' spiritualia fidei, quare dicitur 'Deus:' apud eundem, Laudent nomen Jehovae in chorea, in tympano et cithara psallant Ipsi, Ps. cxlix 3;
[4] 'tympanum' pro bono, et 'cithara' pro vero, quod laudant: apud eandem, Laudate Deum in clangore buccinae: laudate Ipsum in nablio et cithara; laudate Ipsum in tympano et chorea; laudate Ipsum in fidibus et organo; laudate Ipsum cum cymbalis auditus; lauda' Ipsum cum cymbalis vociferationis, Ps. cl 3-5;
pro bonis et veris fidei, propter quae laudatio: nec quis credat quod tot instrumenta nominentur nisi quodlibet aliquid significet: apud eundem, Mite lucem Tuam et veritatem Tuam, hae ducant me, deducant ad montem sanctitatis Tuae, et ad habitacula Tua, et ingrediar ad altare Dei, ad Deum, laetitiae exsultationis meae, confiteborque Tibi cithara, Deus, Deus mi, Ps. xliii 3, 4;
[5] pro cognitionibus boni et veri: apud Esaiam, Accipe citharam, circui urbem,... bene pulsa, multiplica cantum, ut in memoriam revoceris, xxiii 16;
pro iis quae sunt fidei et cognitionum ejus: adhuc manifestius apud Johannem, Quatuor animalia, et viginti quatuor seniores ceciderunt ante Agnum, habentes quilibet citharas, et phialas aureas plenas suffimentis, quae sunt orationes sanctorum, Apoc. v 8; quod non habuerint citharas, cuique constare potest, sed quod significentur vera fidei per 'citharas' et bona fidei per 'phialas aureas plenas suffimentis.' Apud Davidem appellantur 'laudes et confessiones' quae per instrumenta fiebant, Ps. xlii 5 [A.V. 4]; lxix 31 [A.V. 30]: et alibi apud Johannem, Audivi vocem e caelo, tanquam aquarum multarum;... audivi vocem {x}citharoedorum pulsantium in citharis suis, canebant canticum novum, Apoc. xiv 2 [3]:
et alibi, Vidi stantes juxta mare vitreum habentes citharas Dei, Apoc. xv 2. Memorabile est quod angeli et spiritus secundum differentias quoad bonum et verum distinguant sonos, non solum cantus et instrumentorum sed etiam vocum; nec nisi tales admittant, quam quae concordant; ita ut sit concordantia sonorum, proinde instrumentorum, cum natura et essentia boni et veri.