5313.“惟独在宝座上的我比你大”表属世层被视为君主，因为属灵层的属天层通过属世层行动。这从“比别人大”和“宝座”的含义清楚可知：“比别人大”在此是指表面上看更大；“宝座”在此是指属世层。因为当坐宝座的表示属灵层的属天层时，“宝座”表示属世层；事实上，属世层对属灵层，或此处的属灵层的属天层来说就像宝座。一般来说，低层之物对高层之物来说就像宝座，因为高层在低层里面存在并行动，事实上通过低层行动。它所行的看似是低层所行的，因为如刚才所述，它通过低层行动。这就是法老对约瑟所说的话，即“惟独在宝座上的我比你大”的意思。
在圣言中，当论述的主题是神性真理和基于此的审判时，经上经常提及“宝座”。在这些地方，就内义而言，“宝座”表示属于神性王权之物，或为神性王权本质之物，而“坐在宝座上的”是指作为王或审判官的主自己。不过，和许多其它事物的含义一样，“宝座”的准确含义取决于语境。当“坐宝座的”表示神性本身和主的神性人身时，“宝座”表示从主发出的神性真理。然而，当“坐宝座的”表示从主发出的神性真理时，“宝座”表示充满神性真理的整个天堂。但是，当“坐宝座的”表示高层天堂中的神性真理方面的主时，“宝座”表示最低层天堂，以及教会中的神性真理。因此，“宝座”的具体含义取决于语境。“宝座”之所以表示属于神性真理之物，是因为在圣言中，“王”，以及“国”表示真理。“王”表示真理（参看1672，1728，2015，2069，3009，3670，4581，4966，5044，5068节）；“国”也表示真理（1672，2547，4691节）。
至于在圣言中，“宝座”的具体含义是什么，这从论及它的整个思路明显看出来，如马太福音：
只是我告诉你们：什么誓都不可起。不可指着天起誓，因为天是神的宝座；不可指着地起誓，因为地是祂的脚凳；也不可指着耶路撒冷起誓，因为它是大君王的城。（马太福音5:34-35）
另一处：
人指着天起誓，就是指着神的宝座和那坐在上面的起誓。（马太福音23:22）
此处明确指出，天是“神的宝座”；被称为祂“脚凳”的“地”表示在天下面的，因而表示教会。“地”表示教会（参看566，662，1066，1068，1262，1413，1607，1733，1850，2117，2118，2928，3355，4447，4535节）。在以赛亚书也是同样的用法：
耶和华如此说，天是我的宝座，地是我的脚凳。（以赛亚书66:1）
诗篇：
耶和华在天上立定宝座。（诗篇103:19）
马太福音：
当人子在祂荣耀里，众圣天使同祂降临的时候，祂要坐在祂荣耀的宝座上。（马太福音25:31）
这论及最后的审判，坐在宝座上的被称为“王”（马太福音25:34，40）。就内义而言，此处“荣耀的宝座”是指从天上的神性良善流出的神性真理；“坐在那宝座上的”是主，主凭神性真理而为审判官，在此被称为“王”。
路加福音：
祂要为大，称为至高者的儿子，主神要把祂祖大卫的宝座给祂。（路加福音1:32）
这些话是天使说给马利亚的。谁都能看出，此处大卫的宝座不是大卫所拥有的王国，或世上的王国，而是指天国；因此，“大卫”不是指大卫，而是主的神性王权；“宝座”则表示发出并构成主国度的神性真理。启示录：
我在灵里。见有一个宝座安置在天上，又有一位坐在宝座上。看那坐着的，好像碧玉和红宝石；又有虹围着宝座，好像绿宝石。宝座的周围又有二十四个宝座；我看见二十四位长老坐在宝座上。有闪电、雷轰、声音从宝座中发出；又有七盏火灯在宝座前点着，这七灯就是神的七灵。宝座前有一个好像水晶的玻璃海。宝座中间和宝座周围有四个活物，前后都长满了眼睛。每逢四活物将荣耀、尊贵、感谢归给那坐在宝座上、活到世世代代者的时候，那二十四位长老就俯伏在坐宝座的面前，敬拜那活到世世代代的，又把他们的冠冕放在宝座前。（启示录4:2-10）
对主荣耀宝座的这段描述是用来描绘从主发出的神性真理的。所用的是代表，但是，人若不知道这些代表的含义，几乎不可能知道这些预言是什么意思，还以为所有这些细节除了字义外，缺乏更深层的神性内容。在这种情况下，不明白的人只会将天国想象为世上的国。而事实上，“安置在天上的宝座”表示那里的神性真理，因而表示神性真理方面的天堂；“坐在宝座上的”表示主；祂之所以看上去“好像碧玉和红宝石”，是因为这些宝石和圣言中提到的所有宝石一样，表示神性真理（参看114，3858，3862节）；而“石头”一般表示信之真理（643，1298，3720，3769，3771，3773，3789，3798节）。
“围着宝座的虹”表示因良善而透明的真理；因为在来世，颜色是天堂之光的产物，而天堂之光是神性真理（关于来世的彩虹，参看1042，1043，1053，1623-1625节；关于那里的颜色，参看1053，1624，3993，4530，4677，4741，4742，4922节）。“宝座周围的二十四个宝座”表示整体上真理的全部事物，和“十二”所表相同；因为“十二”表示整体上真理的全部事物（参看577，2089，2129，2130，3272，3858，3913节）。“从宝座中发出的闪电、雷轰、声音”表示神性真理在那些未处于良善的人里面所产生的恐惧感。“点着的七盏火灯”是指对植根于良善的真理的情感，它们同样会伤害那些未处于良善的人，因而被称为“神的七灵”；从接下来的几节明显看出，“神的七灵”也会造成伤害。
“宝座前的玻璃海”是指属世层里面的一切真理，因而是指那里的事实知识；因为“海”表示这些事物（28，2850节）。“宝座中间和宝座周围前后都长满了眼睛的四个活物”是指从天堂里的神性所得来的理解力的事物；“四”表示这些事物与意愿事物的结合；因为真理属于人心智的理解力部分，良善属于人心智的意愿部分。这解释了为何经上说它们“前后都长满了眼睛”，因为“眼睛”表示理解力的事物，因而在更高意义上表示信的事物（参看2701，3820，4403-4421，4523-4534节）。“四”表示结合，和“二”意思一样（参看1686，3519，5194节）。接下来的经文则描述了从主发出的神性真理的圣洁。
由于“二十四个宝座”和“二十四位长老”表示整体上真理的全部事物，或信的全部事物，“十二”具有同样的含义，如刚才所述，故显而易见，十二个门徒要坐于其上的“十二个宝座”在内义上表示什么，即表示真理的全部事物，它们是进行审判的依据和标准。关于他们的宝座，我们在马太福音中读到：
耶稣却对门徒说，我实在告诉你们，你们这跟从我的人，到重生的时候，人子坐在祂荣耀的宝座上，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：
我将国赐给你们，正如我父赐给我一样；叫你们在我国里，坐在我的席上吃喝，并且坐在宝座上，审判以色列十二个支派。（马太福音22:29-30）
“十二门徒”表示真理的全部事物（参看2129，2553，3354，3488，3858节）；“雅各的十二个儿子”，因而“以色列的十二个支派”也是（3858，3913，3926，3939，4060，4603节）；门徒根本没有审判任何人的权柄（2129，2553节）。
同样在启示录：
我又看见几个宝座，他们坐在上面，并有审判的权柄赐给他们。（启示录20:4）
此处“宝座”也表示真理的全部事物，它们是进行审判的依据和标准。同主来审判的“众天使”（马太福音25:31）所表相同；在圣言中，“天使或使者”表示主里面的某种事物或主的某种属性（参看1705，1925，2319，2821，3039，4085节），他们在此表示从神性所得来的真理，在圣言中，这些真理就被称为“审判”（2235节）。
在其它许多地方，“宝座”也被归给耶和华或主，这是因为宝座里面体现了代表王国的东西。当在高层天堂，他们谈论神性真理和审判时，在最低层的天堂就会看见一个宝座。这就是为何如前所述，“宝座”具有代表性，经常在圣言的预言部分被提及的原因。这也是为何自上古时代起，宝座就成为王的标志，又为何这种标志现表示王室成员或君主职位的原因。宝座归给主的例子还出现在以下经文中。摩西五经：
摩西筑了一座坛，起名叫“耶和华尼西”。他又说，手在耶和华的宝座上，耶和华必世世代代和亚玛力人争战。（出埃及记17:15-16）
若不凭借内义，若非知道“宝座”和“亚玛力人”是什么意思，没有人知道“在耶和华的宝座上的手”或“耶和华必世世代代和亚玛力人争战”是什么意思。在圣言中，“亚玛力人”表示攻击真理的虚假（1679节），“宝座”表示被攻击的神性真理。
诗篇：
耶和华啊，你已经为我伸冤，为我辨屈；你坐在宝座上，按公义审判。惟耶和华直到永远！祂已经为审判设摆他的宝座。（诗篇9:4，7）
又：
神啊，你的宝座是永永远远的，你国的权杖是正直的权杖。（诗篇45:6）
又：
密云和幽暗在祂的四围；公义和公平是祂宝座的根基。（诗篇97:2）
耶利米书：
那时，人必称耶路撒冷为耶和华的宝座，列族必聚集到耶路撒冷。（耶利米书3:17）
“耶路撒冷”表示主的属灵国度。该国度由以西结书中的“新耶路撒冷”和启示录中“从天而降的圣耶路撒冷”来表示。主的属灵国度就存在于含有神性良善在里面的神性真理为主要事物所在之处，而属天国度则存在于神性真理所来自的神性真理为主要事物所在之处。由此可见为何耶路撒冷被称为“耶和华的宝座”；又为何诗篇上这样说：
在耶路撒冷设立审判的宝座。（诗篇122:5）
而在耶利米书，锡安被称为“耶和华荣耀的宝座”：
你全然弃掉犹大吗？你的灵魂厌恶锡安吗？求你为你名的缘故，不辱没你荣耀的宝座。（耶利米书14:19，21）
“锡安”表示主的属天国度。
在天堂，如先知书各处所描述的可见场景就出现在人们眼前，那里代表施行审判时的主的方式可见于但以理书：
我观看，直到宝座设立，亘古常在者就坐上去，祂的衣服洁白如雪，头发如纯净的羊毛，宝座乃火焰，其轮乃烈火。从祂面前有火，像河发出，事奉祂的有千千，在祂面前侍立的有万万。审判已经开始，案卷都展开了。（但以理书7:9-10）
像这样的景象在天堂经常看到，全部都是代表。它们来源于高层天堂的天使正在讨论的东西，这种讨论从那里降下来，以可见的场景显现。主所赋予觉知的天使灵知道这类场景是什么意思。他们知道“亘古常在者”、“衣服洁白如雪”、“头发如纯净的羊毛”、“宝座乃火焰”、“其轮乃烈火”、“从祂面前有火，像河发出”分别表示什么。“火焰”和“像河一样的火”在此代表神性之爱的良善（参看934，4906，5071，5215节）。
以西结书所说的也一样：
在基路伯的头以上的穹苍之上有宝座的形像，仿佛蓝宝石的样子；在宝座形像以上有仿佛人的形状。（以西结书1:26；10:1）
列王纪上所说的同样如此：
（先知米迦说）我看见耶和华坐在宝座上，天上的万军侍立在祂左右。（列王记上22:19）
人若不知道这些描述代表，因而表示什么，必以为主像世上的君王一样拥有一个宝座，并且诸如先知所描述的那类事物真实存在。然而，这类现象在高层天堂不会出现；相反，它们都是如此呈现给那些在最低层天堂之人的景象，他们在这些景象里面，如同在形像或图像里面那样看见神性奥秘。
主的王权表示从祂发出的神性真理，它也由所罗门所建造的宝座来代表；列王纪上对该宝座的描述如下：
所罗门王用象牙造了一个大宝座，用精金包裹。宝座有六层台阶，宝座的后背有一个圆顶，座位之处两旁有扶手，靠近扶手有两个狮子站立。六层台阶上有十二个狮子站立，分站左边和右边。（列王记上10:18-21）
这一切所代表的，正是荣耀的宝座，“狮子”是指进行争战并得胜的神性真理，“十二个狮子”是指整体上的所有这些真理。
由于在圣言中，几乎一切事物都有一个反面意义，所以“宝座”也是。它在反面意义上表示虚假的国度，如启示录：
你要写信给别迦摩教会的天使说，我知道你的行为，也知道你住在哪里，就是有撒但宝座之处。（启示录2:12-13）
又：
从海中上来的那龙将自己的能力，宝座，和大权柄，都给了兽。（启示录13:2）
又：
第五位天使把他的香瓶倒在兽的宝座上，兽的国就黑暗了。（启示录16:10）
以赛亚书：
你心里曾说，我要升到天上！我要高举我的宝座在神众星以上。（以赛亚书14:13）
这论及巴比伦。
Potts(1905-1910) 5313
5313. Only in the throne will I be greater than thou. That this signifies that nevertheless it will appear as if from the natural, because from the celestial of the spiritual through the natural, is manifest from the signification of "being greater than another," as here being to be greater in appearance or to the sight; and from the signification of a "throne," as here being the natural. For the natural is meant by a "throne" when the celestial of the spiritual is meant by "him that sitteth upon it;" for the natural is like a throne for the spiritual, here the celestial of the spiritual. In general that which is lower is like a throne for the higher; for the higher is and acts therein, and indeed through the lower, and what is done appears as if done by the lower, because, as just said, it is done through it. This is what is meant by Pharaoh saying to Joseph, "Only in the throne will I be greater than thou." [2] A "throne" is often mentioned in the Word where the subject treated of is Divine truth and judgment therefrom; and by "throne" in the internal sense is signified that which belongs to the Divine royalty, and by "him that sitteth upon it," the Lord Himself as King or Judge. But the signification of "throne," like that of many other things, is according to the application. When the Divine Itself and the Lord's Divine Human are meant by "him that sitteth on the throne," then the Divine truth which proceeds from Him is meant by the "throne;" but when the Divine truth that proceeds from the Lord is meant by "him that sitteth on the throne," then the universal heaven filled with Divine truth is meant by the "throne;" but when the Lord as to the Divine truth in the higher heavens is meant by "him that sitteth on the throne," then the Divine truth in the lowest heaven and also in the church, is meant by the "throne." Thus the significations of "throne" are relative. That by a "throne" is signified that which belongs to Divine truth, is because truth is signified in the Word by a "king," and also by a "kingdom." (That truth is signified by a "king" may be seen above, n. 1672, 1728, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5068; and by a "kingdom," n. 1672, 2547, 4691.) [3] But what is specifically meant in the Word by a "throne" is plain from the connection in which it is spoken of, as in Matthew:
I say unto you, Swear not at all; neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King (Matt. 5:34-35). Again in another place:
He that shall swear by heaven, sweareth by the throne of God, and by Him that sitteth thereon (Matt. 23:22). Here it is expressly said that heaven is "God's throne;" and by the "earth," called His "footstool," is signified that which is below heaven, thus the church. (That the "earth" is the church may be seen above, n. 566, 662, 1066, 1068, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535.) Likewise in Isaiah:
Thus saith Jehovah, The heavens are My throne, and the earth is My footstool (Isa. 66:1);
and in David:
Jehovah hath made firm His throne in the heavens (Ps. 103:19). In Matthew:
When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory (Matt. 25:31);
speaking of the Last Judgment, and He that sitteth on the throne is called the "King" (Matt. 25:34, 40). Here the "throne of glory" in the internal sense is the Divine truth that is from the Divine good in heaven; "He that sitteth on that throne" is the Lord, who, being the Judge from Divine truth, is here called the "King." [4] In Luke:
He shall be great, and shall be called the Son of the Most High; and the Lord God will give unto Him the throne of His father David (Luke 1:32);
said by the angel to Mary. Everyone can see that the throne of David here is not the kingdom David had, or a kingdom on earth, but a kingdom in heaven; and therefore by "David" is not meant David, but the Lord's Divine royalty; and by "throne" is signified the Divine truth that goes forth and makes the Lord's kingdom. In Revelation:
I was in the spirit; and behold a throne was set in heaven, and on the throne was one sitting. And He that sat was to look upon like a jasper stone and a sardius; and there was a rainbow round about the throne in look like an emerald. And round about the throne were four and twenty thrones, and upon the thrones I saw four and twenty elders sitting. And out of the throne went forth lightnings and thunderings and voices. And there were seven lamps of fire burning before the throne that are the seven spirits of God. And before the throne there was a glassy sea like unto crystal; and in the midst of the throne, and round about the throne, four animals full of eyes before and behind. And when the animals have given glory and honor and thanks to Him that sitteth upon the throne, who liveth forever and ever, the four and twenty elders shall fall down before Him that sitteth upon the throne, and shall worship Him that liveth forever and ever, and shall cast their crowns before the throne (Rev. 4:2-10). [5] In these verses is representatively described the throne of the Lord's glory, and thereby the Divine truth proceeding from Him, but if the signification of these representatives is not known, scarcely anything can be known of the meaning of these prophetic words, and they will be supposed to be devoid of anything more deeply Divine than the sense of the letter; in which case the heavenly kingdom will be thought of as if it were an earthly kingdom. And yet by a "throne set in heaven" is signified the Divine truth there, thus heaven as to Divine truth; and by "Him that sat upon the throne" is meant the Lord. That "to look upon He appeared like a jasper stone and a sardius" is because by these stones, as by all the precious stones spoken of in the Word, is signified Divine truth (see n. 114, 3858, 3862); and by "stones" in general the truths of faith (n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798). [6] By the "rainbow round about the throne" are signified truths pellucid from good; and this because colors in the other life are from the light of heaven, and the light of heaven is Divine truth (in regard to rainbows in the other life see what is said above, n. 1042, 1043, 1053, 1623-1625; and also in regard to colors, n. 1053, 1624, 3993, 4530, 4677, 4741, 4742, 4922). By the "twenty-four thrones round about the throne" are signified all things of truth in one complex, the like as is signified by "twelve." (That "twelve" denotes all things of truth in a complex may be seen above, n. 577, 2089, 2129, 2130, 3272, 3858, 3913.) The "lightnings, thunderings, and voices that proceeded out of the throne" signify the terrors caused by the Divine truth with those who are not in good. The "seven lamps of fire burning" are affections of truth from good, which do hurt to those who are not in good, and therefore are called the "seven spirits of God who do hurt," as is plain from the following verses. [7] The "glassy sea before the throne" is all the truth in the natural, thus knowledges (that these things are the "sea" may be seen above, n. 28, 2850). The "four animals in the midst of the throne and round about the throne full of eyes before and behind" are things of the understanding from the Divine in the heavens, "four" signifying their conjunction with the things of the will. For truths are of the intellectual part and goods are of the will part, whence it is said that they were "full of eyes before and behind," because "eyes" signify things of the understanding, and hence in a higher sense the things of faith (see n. 2701, 3820, 4403-4421, 4523-4534). (That "four" denotes conjunction, the same as "two," may be seen above, n. 1686, 3519, 5194.) The holiness of the Divine truth proceeding from the Lord is described in the rest of the passage. [8] As by the "twenty-four thrones and the twenty-four elders" are signified all things of truth or all things of faith in one complex, and the like by "twelve," it is evident that all things of truth, from which and according to which Judgment is effected, are what is meant in the internal sense by the "twelve thrones on which the twelve apostles were to sit," of which we read thus in Matthew:
Jesus said to the disciples, Verily I say unto you, that ye who have followed Me, in the regeneration, when the Son of man shall sit upon the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel (Matt. 19:28);
and in Luke:
I appoint unto you a kingdom, as the Father hath appointed unto Me; that ye may eat and drink upon My table in My kingdom, and sit on thrones judging the twelve tribes of Israel (Matt. 22:29-30). That the "twelve apostles" denote all things of truth may be seen above (n. 2129, 2553, 3354, 3488, 3858); and also the "twelve sons of Jacob," and hence the "twelve tribes of Israel" (n. 3858, 3913, 3926, 3939, 4060, 4603); and that the apostles cannot judge even one person (n. 2129, 2553). [9] Likewise in Revelation:
I saw thrones, and they sat upon them, and judgment was given unto them (Rev. 20:4);
where also by "thrones" are signified all things of truth, from which and according to which Judgment is effected. The like is also meant by the "angels with whom the Lord is to come to judgment" (Matt. 25:31); that by "angels" in the Word something in the Lord is signified may be seen above (n. 1705, 1925, 2319, 2821, 3039, 4085), in this instance they signify truths from the Divine, which truths in the Word are also called "judgments" (n. 2235). [10] In very many other places also a "throne" is attributed to Jehovah or the Lord, and this because there is in thrones what is representative of a kingdom. When there is discourse in a higher heaven about Divine truth and Judgment, a throne appears in the ultimate heaven. This is the reason why a "throne" is representative, and is so often spoken of in the prophetic Word, and why from most ancient times thrones became the mark of kings, and as such a mark signify royalty, as in the following passages. In Moses:
Moses built an altar, and called the name of it Jehovah-nissi, and he said, Because a hand is upon the throne of Jah, there shall be the war of Jehovah against Amalek from generation to generation (Exod. 17:15-16). What is meant by a "hand upon the throne of Jah," and by the "war of Jehovah against Amalek from generation to generation," no one can know except from the internal sense, and unless he knows what is meant by a "throne," and what by "Amalek." By "Amalek" in the Word are signified the falsities that assail truths (n. 1679), and by a "throne" the Divine truth itself that is assailed. [11] In David:
Jehovah, Thou hast maintained my judgment and my cause; Thou hast sat upon the throne, the Judge of justice. Jehovah shall remain to eternity, He hath prepared His throne for judgment (Ps. 9:4, 7). Again:
Thy throne, O God, is forever and to eternity, a scepter of rectitude is the scepter of Thy kingdom (Ps. 45:6). Again:
Clouds and thick darkness are round about Him; justice and judgment are the support of His throne (Ps. 97:2). In Jeremiah:
In that time they shall call Jerusalem the throne of Jehovah; and all the nations shall be gathered unto it (Jer. 3:17);
"Jerusalem" denotes the Lord's spiritual kingdom. [12] This kingdom is meant also by the "new Jerusalem" in Ezekiel, and by the "holy Jerusalem coming down from heaven" in Revelation. The Lord's spiritual kingdom is where Divine truth in which is good is the chief thing, and the celestial kingdom is where the chief thing is Divine good from which as Divine truth, and this shows why Jerusalem is called the "throne of Jehovah;" and why it is said in David:
In Jerusalem are set thrones for judgment (Ps. 122:5). But Zion is called the "throne of the glory of Jehovah" in Jeremiah:
Hast Thou utterly renounced Judah? Hath Thy soul loathed Zion? Despise it not for Thy name's sake, defile not the throne of Thy glory (Jer. 14:19, 21);
where by "Zion" is meant the Lord's celestial kingdom. [13] The manner in which the Lord in respect to judgment is represented in heaven, where things such as are occasionally related in the prophets are visibly presented to the sight, is seen in Daniel:
I beheld till the throne were cast down, and the Ancient of days did sit; His garment was white as snow, and the hair of His head like clean wool; His throne was a flame of fire, and the wheels thereof burning fire; a stream of fire issued and went forth before Him; thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him; the judgment was set, and the books were opened (Dan. 7:9-10). Such things are constantly seen in heaven, all being representative, and they appear from the discourse of the angels in the higher heavens, which on descending presents such objects to the sight. Angelic spirits to whom perception is given by the Lord know what these things signify, as for instance the "Ancient of days," the "garment white as snow," the "hair like clean wool," the "throne like a flame of fire," the "wheels a burning fire," the "stream of fire issuing from him." By the "flame of fire" and the "stream of fire" is there represented the good of Divine love (see n. 934, 4906, 5071, 5215). [14] So in Ezekiel:
Above the expanse that was over the head of the cherubim was the likeness of a throne, as the look of a sapphire stone; and upon the likeness of the throne was a likeness as the look of a man upon it above (Ezek. 1:26; 10:1). And also in the first book of Kings:
I saw, said Micaiah the prophet, Jehovah sitting on His throne, and the universal army of the heavens standing by Him on His right hand and on His left (1 Kings 22:19). One who is not aware what these terms represent, and thence signify, must believe that the Lord has a throne like kings on earth, and that there are such things as are here mentioned; yet there are not such things in the heavens, but they are so presented to view before those who are in the ultimate heaven, and from them as from pictures they see Divine arcana. [15] The Lord's royalty, by which is signified the Divine truth that proceeds from Him, was represented also by the throne constructed by Solomon, regarding which it is thus written in the first book of Kings:
Solomon made a great throne of ivory, and overlaid it with the finest gold. There were six steps to the throne, and the top of the throne was round behind; and there were hands on either side by the place of the seat, and two lions standing beside the hands, and twelve lions stood there on the one side and on the other upon the six steps (1 Kings 10:18-21). Thus was represented the "throne of glory," the "lions" being Divine truths fighting and conquering, and the "twelve lions" all these truths in one complex. [16] As almost all the things in the Word have also an opposite sense, so too has a "throne," and in this sense it signifies the kingdom of falsity, as in Revelation:
To the angel of the church in Pergamos: I know thy works, and where thou dwellest, even where Satan's throne is (Rev. 2:12-13). The dragon gave the beast that came up out of the sea his power, and his throne, and great authority (Rev. 13:2). The fifth angel poured out his vial upon the throne of the beast; and his kingdom was darkened (Rev. 16:10). And in Isaiah:
Thou hast said in thy heart, I will ascend into the heavens, I will exalt my throne above the stars of God (Isa. 14:13);
speaking of Babylon.
Elliott(1983-1999) 5313
5313. 'Only in the throne will I be great, more than you' means that the natural will be seen as sovereign, because the celestial of the spiritual acts through the natural. This is clear from the meaning of 'being great, more than another' as being greater, in this case so far as what is seen or appears to be so; and from the meaning of 'the throne' at this point as the natural. The natural is meant by 'the throne' when the celestial of the spiritual is meant by the one who is seated on it; for the natural is like a throne for the spiritual or in this case the celestial of the spiritual. Generally what is lower is like a throne for what is higher; for the higher exists and acts within the lower, indeed acts through the lower. What is done by it seems to be the work of the lower because, as stated, it acts through the lower. This is the meaning of what Pharaoh said to Joseph - Only in the throne will I be great, more than you.
[2] 'Throne' is used frequently in the Word when reference is made to Divine Truth and judgement based on this. In these places 'throne' means in the internal sense that which is the essence of Divine kingship, and 'the one seated on it' is the Lord Himself acting as King or Judge. But the exact meaning of 'the throne', as with the meaning of quite a number of other things, is determined by the context. When the Lord's essential Divine Being and His Divine Human are meant by 'the one seated on the throne', Divine Truth going forth from Him is meant by 'the throne'. When however Divine Truth going forth from the Lord is meant by 'the one seated on the throne', the whole of heaven, which Divine Truth suffuses, is meant by 'the throne'. And when the Lord present with Divine Truth in the higher heavens is meant by 'the one seated on the throne', Divine Truth as this exists in the lowest heaven, and also as it exists in the Church, is meant by 'the throne'. Thus the context decides whatever specific meaning 'the throne' may have. The reason 'the throne' means that which belongs to Divine Truth is that in the Word 'king' means truth, and so too does 'kingdom'. For the meaning of 'king', see 1672, 1728, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5068; and for that of 'kingdom', 1672, 2547, 4691.
[3] The specific meaning that 'throne' has at any point in the Word is evident from the train of thought in which it occurs, as in Matthew,
I say to you, You shall not swear at all, neither by heaven, for it is God's throne, nor by the earth, for it is His footstool, nor by Jerusalem, for it is the city of the great King. Matt 5:34, 35.
And elsewhere in the same gospel,
He who swears by heaven swears by God's throne and by Him who sits on it. Matt 23:22.
Here it is explicitly stated that heaven is 'God's throne'. 'The earth', which is called 'a footstool', means that which is beneath heaven, and so means the Church - the Church being meant by 'the earth', see 566, 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535. A similar usage is seen in Isaiah,
Thus said Jehovah, The heavens are My throne and the earth My footstool. Isa 66:1.
And in David,
Jehovah has established His throne in the heavens. Ps 103:19.
In Matthew,
When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory. Matt 25:31.
This refers to a last judgement, 'the one seated on the throne' being called 'the King', in verses 34, 40 In the internal sense here 'the throne of glory' is the Divine Truth that flows from Divine Good in heaven, 'the one seated on the throne' being the Lord, who - inasmuch as He is a judge by virtue of Divine Truth - is called 'the King'.
[4] In Luke,
He will be great and will be called Son of the Most High; and the Lord will give Him the throne of David His father. Luke 1:32.These words were spoken by the angel to Mary. It is clear to anyone that here 'the throne of David' is not the kingdom which David possessed; for it is not a kingdom on earth but one in heaven. Nor therefore is David meant by 'David' but the Lord's Divine kingship, while 'the throne' means Divine Truth that goes forth and constitutes His kingdom. In John,
I was in the spirit, and behold, a throne set in heaven, and one seated upon the throne. And the one seated was in appearance like a jasper stone and a sardis. There was a rainbow around the throne, in appearance like an emerald. Around the throne were twenty-four thrones, and on the thrones I saw twenty-four elders sitting. From the throne were coming forth lightnings and thunders and voices, and likewise seven lamps of fire burning before the throne, which are the seven spirits of God. In addition, before the throne there was a sea of glass, like crystal. Then in the midst of the throne, and around the throne, were four living creatures, full of eyes in front and behind. Whenever the four living creatures gave glory and honour and thanks to the one seated on the throne, who lives for ever and ever, the twenty-four elders would fall down before the one seated on the throne and would worship the one who lives for ever and ever, and would cast their crowns before the throne. Rev 4:2-end.
[5] This description of the throne of the Lord's glory is used to depict Divine Truth which goes forth from Him. Representatives are used, but if someone has no knowledge of what is meant by these he will hardly be able to know anything at all about what the details of this prophecy hold within them and will suppose that all such details are devoid of any deeper Divine content. The person who knows no better cannot do other than conceive of the heavenly kingdom as one that is similar to a kingdom in the world. But in fact 'a throne set in heaven' means Divine Truth there, and so heaven as regards Divine Truth. 'One seated upon a throne' is used to mean the Lord; and the reason why in appearance He looked like 'a jasper stone and a sardis' is that those stones, like all precious stones in the Word, mean Divine Truth, 114, 3858, 3862, while stones in general mean the truths of faith, 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798.
[6] 'A rainbow around the throne' means truths made translucent by good, for in the next life colours are products of the light of heaven, and the light of heaven is Divine Truth. Regarding rainbows in the next life. see 1042, 1043, 1053, 1623-1625; and regarding colours there, 1053, 1624, 3993, 4530, 4922, 4677, 4741, 4742. By 'the thrones of the twenty-four elders around the throne' are meant all aspects of truth in their entirety, like the things meant by 'twelve'; for 'twelve' means all aspects of truth in their entirety, see 577, 2089, 2129, 2130, 3272, 3858, 3913. 'The lightnings, thunders, and voices which were coming forth from the throne' means the feelings of terror which Divine Truth produces in those who are not governed by good. 'The seven lamps of fire burning' are affections for truth which is rooted in good, which likewise usher in harmful consequences for those who are not governed by good and which are therefore called 'the seven spirits of God', who, as is evident from what comes later on,a did usher in harmful consequences.
[7] 'The sea of glass before the throne' is every truth within the natural, thus the cognitions and the factual knowledge present there; for these are meant by 'the sea', see 28, 2850.'The four living creatures which were in the midst of the throne and around the throne, and which were full of eyes in front and behind' are ideas in the understanding which are received from the Divine in heaven. 'Four' means the joining of those ideas to desires present in the will; for truths belong to the understanding part and forms of good to the will part of the human mind. This explains why it is said that 'they were full of eyes in front and behind', for 'the eyes' means ideas in the understanding and therefore in a higher sense matters of belief, 2701, 3820, 4403-4421, 4523-4534. 'Four' means a joining together, as likewise does 'two', 1686, 3519, 5194. The holiness of Divine Truth going forth from the Lord is described in what follows at this point [in the Book of Revelation].
[8] Because 'the twenty-four thrones' and 'the twenty-four elders' mean all aspects of truth, or all aspects of faith, in their entirety, and 'twelve' has a similar meaning, as has just been stated, one may consequently see what 'the twelve thrones on which the twelve apostles were seated' is used to mean in the internal sense, namely all aspects of truth, the grounds upon which, and the standard by which judgement takes place. Their thrones are referred to in Matthew as follows,
Jesus said to the disciples, Truly I say to you, that you who have followed Me, in there generation, when the Son of Man sits on the throne of His glory, will also sit on twelve thrones, judging the twelve tribes of Israel. Matt 19:28.
And in Luke,
I bestow on you, just as My Father bestowed on Me, a kingdom, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel. Luke 22:29, 30.
'The twelve apostles' means all aspects of truth, see 2129, 2553, 3354, 3488, 3858, as do 'the twelve sons of Jacob' and therefore 'the twelve tribes of Israel', 3858, 3921, 3926, 3939, 4060, 4603. The apostles have no power to judge anyone at all, 2129, 2557.
[9] Similarly in John,
I saw thrones, and they sat on them, and judgement was given to them. Rev 20:4.
Here also 'thrones' means all aspects of truth, which are the grounds upon which, and the standard by which judgement takes place. Much the same is also meant by 'the angels' with whom the Lord will come to the judgement, in Matt. 25.31. When 'angels' are mentioned in the Word some attribute of the Lord is meant, see 1705, 1925, 2320, 2821, 3039, 4085, in this case truths received from the Divine, which truths are called 'judgements' in the Word, 2235.
[10] There are very many more places in which Jehovah or the Lord has a throne attributed to Him because thrones embody within themselves that which is representative of the kingdom. When in a higher heaven they are talking about Divine Truth and judgement, a throne is seen in the lowest heaven. This is the reason why a throne is, as has been stated, representative and therefore why a throne is mentioned so many times in the prophetical part of the Word. It is also the reason why in most ancient times a throne became the sign to distinguish the king and why as such a sign it now denotes the office of a monarch. Further examples of the attribution of a throne to the Lord occur in the following places: In Moses,
Moses built an altar, and called its name Jehovah Nissi. Moreover he said, Because the hand is upon the throne of Jah, Jehovah will have war against Amalek from generation to generation. Exod 17:15, 16.
No one can know what is meant by 'the hand upon the throne of Jah' or by 'Jehovah having war against Amalek from generation to generation except from the internal sense, and so unless he knows what is meant by 'the throne' and by 'Amalek'. In the Word 'Amalek' means falsities which assail truths, 1679, and 'the throne' the Divine Truth that is assailed.
[11] In David,
O Jehovah, You have maintained my judgement and my cause; You sat upon the throne, a Judge of righteousness. Jehovah will remain there for ever; He has prepared His throne for judgement. Ps 9:4, 7.
In the same author,
Your throne, O God, will be for ever and ever (in saeculum et aeternum); a sceptre of uprightness is the sceptre of Your kingdom. Ps 45:6.
In the same author,
Cloud and thick darkness are round Him, righteousness and judgement are the foundation of His throne. Ps 97:2.
In Jeremiah,
At that time they will call Jerusalem the throne of Jehovah, and all the nations will be gathered to it. Jer 3:17.
[12] 'Jerusalem" stands for the Lord's spiritual kingdom. This kingdom is again meant by the new Jerusalem in Ezekiel, and also by 'the holy Jerusalem coming down from heaven' in the Book of Revelation. The Lord's spiritual kingdom exists where that which is pre-eminent is Divine Truth holding Divine Good within it, whereas the Lord's celestial kingdom exists where that which is pre-eminent is Divine Good from which Divine Truth flows. From this one may see why Jerusalem is called 'the throne of Jehovah'. And in David,
In Jerusalem they sit - the thrones for judgement. Ps 122:5.
But Zion is called 'the throne of Jehovah's glory' in Jeremiah,
Have you utterly rejected Judah, has your soul loathed Zion? Do not spurn [us], for Your name's sake; do not dishonour the throne of your glory. Jer 14:19, 21.
'Zion' is used to mean the Lord's celestial kingdom.
[13] The way in which the Lord when executing judgement is represented in heaven, where visual scenes like those described in various places in the Prophets come before people's eyes, may be seen in Daniel,
I saw, until thrones were placed, and the Ancient of Days was seated. His clothing was white as snow, and the hair of His head like pure wool. His throne was a flame of fire, its wheels burning fire. A river of fire issued and came forth before Him, a thousand thousands served Him, and ten thousand times ten thousand stood before Him. The judgement sat down, and the books were opened. Dan 7:9, 10.
Sights like this occur constantly in heaven; all are representatives. They have their origin in what angels are discussing in the higher heavens, which discussion comes down from there and manifests itself in visual scenes. The angelic spirits to whom the Lord imparts perception know what is meant by such scenes. They know what is meant by 'the Ancient of Days', 'clothing white as snow', 'hair of the head like pure wool', 'a throne like a flame of fire', 'wheels that are a burning fire', and 'a river of fire going forth from Him'. 'A flame of fire' and 'a river of fire' in this case represent the Good of Divine Love, 974, 4906, 5071, 5215.
[14] It is similar with what is said in Ezekiel,
Above the expanse that was above the heads of the cherubim, in appearance like a sapphire stone, there was the likeness of a throne, and above the likeness of a throne there was a likeness as the appearance of a man upon it. Ezek 1:26; 10:1.
Likewise with what is said in the first Book of Kings,
I saw - the prophet Micah said - Jehovah sitting on His throne, and the entire host of heaven standing beside Him, on His right hand and on His left. 1 Kings 22:19.
Anyone who does not know what these particular descriptions represent, or what their consequent spiritual meanings are, cannot help supposing that the Lord has a throne in the way kings on earth do, and that things actually do exist as they are described by the prophets. But no such phenomena occur in the [higher] heavens; rather they are sights presented to those in the lowest heaven, within which - as within images - they see Divine arcana.
[15] The Lord's kingship, by which one means the Divine Truth that goes forth from Him, was also represented by the throne that Solomon built, described in the first Book of Kings as follows,
Solomon made a large throne of ivory, and overlaid it with pure gold. There were six steps to the throne, and a rounded top to the throne at the back of it; there were armrestsb on either side at the place of the seat, and two lions standing beside the armrests,b and twelve lions standing there, above the six steps on either side. 1 Kings 10:18-20.
It was a throne of glory that was represented by all this. 'Lions' are Divine Truths engaged in conflict and overcoming, 'twelve lions' being all those Truths in their entirety.
[16] Since almost everything in the Word has a contrary meaning, 'a throne' has such too. Its contrary meaning is a kingdom of falsity, as in John,
To the angel of the Church which is in Pergamum, I know your works, and where you dwell, where Satan's throne is. Rev. 1:12, 13.
In the same book,
The dragon gave the beast coming up out of the sea his power, and his throne, and great authority. Rev. 13:2.
In the same book,
The fifth angel poured out his bowl onto the throne of the beast, and his kingdom became darkened. Rev. 16:10.
In Isaiah,
You said in your heart, I will go up into the heavens, above the stars of God I will raise my throne. Isa. 14:13.
This refers to Babel.
Latin(1748-1756) 5313
5313. `Tantum solio magnus ero prae te': quod significet quod apparebit usque sicut e naturali, quia a caelesti spiritualis per illud, constat ex significatione `magnus esse prae {1}altero' quod sit major esse, hic quoad apparentiam seu {2}quoad conspectum; et ex significatione `solii' seu throni, quod hic sit naturale; naturale enim intelligitur per `solium' quando caeleste spiritualis per `sedentem super illo', (m)naturale enim instar solii est spirituali, hic caelesti spiritualis; in genere id quod inferius, est instar solii {3} superiori, {4}superius enim inibi est et agit, et quidem per {5}inferius, et quod agitur, apparet sicut {6}ab inferiore, quia, ut dictum, per (e)id; hoc intelligitur per quod Pharaoh dixit ad Josephum `tantum solio magnus ero prae te'.(n) [2] In Verbo pluries nominatur solium ubi agitur de Divino Vero et de judicio ex illo, et per `solium' ibi in sensu interno significatur {7}id quod est Divini regii, (e)et per `sedentem super illo' Ipse Dominus sicut Rex aut sicut Judex; sed significatio solii, sicut significatio plurium aliarum rerum, se habet respective: cum Ipsum Divinum et Divinum Humanum Domini intelligitur per `sedentem super solio', tunc Divinum Verum quod procedit ab Ipso, intelligitur per `solium': cum autem Divinum Verum quod procedit a Domino, intelligitur per `sedentem super solio', tunc universum caelum, quod Divinum Verum implet, intelligitur per `solium': cum autem Dominus quoad Divinum Verum in superioribus caelis intelligitur per `sedentem super solio', tunc Divinum Verum quod {8} in infimo caelo, et quoque quod est in Ecclesia, intelligitur per `solium' {9}; ita significationes `solii' se habent respective. Quod per `solium' significetur id quod est Divini Veri, est causa quia per `regem' in Verbo significatur verum, et quoque per `regnum'; quod per regem, videatur n. 1672, 1728, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5068; et quod per regnum, n. 1672, 2547, 4691: [3] quid {10}autem per solium seu thronum in Verbo intelligitur in specie, patet ibi ex serie; ut apud Matthaeum, Ego dico vobis, Non jurabitis omnino, neque per caelum, quia thronus Dei est, neque per terram, quia scabellum pedum Ipsius; neque per Hierosolymam, quia urbs magni regis, v 34, 35: et alibi apud eundem, Qui juraverit per caelum, jurat per thronum Dei, et per Ipsum Qui sedet super illo, xxiii 22; ibi aperte dicitur quod caelum sit `thronus Dei'; per terram quae vocatur `scabellum pedum', significatur id quod infra caelum est, ita Ecclesia; {11}quod terra sit Ecclesia, videatur n. 566, 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535: (m)similiter {12} apud Esaiam, Sic dixit Jehovah, caeli thronus Meus, et terra scabellum pedum Meorum, lxvi 1: et apud Davidem, Jehovah in caelis firmavit thronum Suum, Ps. (x)ciii 19:(n) apud Matthaeum, Quando venerit Filius hominis in gloria Sua, et omnes sancti angeli cum Ipso, tunc sedebit super throno gloriae Suae, xxv 31; ibi agitur de ultimo judicio, et `sedens super throno' vocatur rex, ibi vers. 34, 40; `thronus gloriae' in sensu interno ibi est Divinum Verum quod ex Divino Bono in caelo, `sedens super throno illo' est Dominus, qui quatenus judex ex Divino Vero, vocatur ibi Rex: [4] apud Lucam, Hic erit magnus, et Filius Altissimi vocabitur, et dabit Illi Dominus Deus thronum Davidis patris Ipsius, i 32; haec angelus ad Mariam; quod ibi `thronus Davidis' non sit regnum {13}quod habuit David, seu regnum in terra sed regnum in caelo, cuivis constat, quare nec per `Davidem' significatur David, sed regium Divinum Domini, {15}et per thronum significatur' Divinum Verum quod procedit, et quod facit regnum Domini: apud Johannem, Fui in spiritu, cum ecce thronus positus in caelo, et super throno sedens, et qui sedens erat similis aspectu lapidi jaspidi et {15}sardio: iris autem circa thronum similis aspectu smaragdino: circa thronum throni viginti quatuor, et super thronis vidi viginti et quatuor seniores sedentes: . . . e throno exibant fulmina et tonitrua et voces, item septem lampades ignis ardentes coram throno, quae sunt septem spiritus Dei. Insuper ante thronum mare vitreum, simile crystallo; in medio tandem throni, et circa thronum quatuor animalia plena oculis ante et retro. . . . Ceterum quando dederunt animalia gloriam, et honorem, et gratiarum actionem sedenti, super throno viventi in saecula saeculorum, cadent viginti quatuor seniores ante sedentem super throno, et adorabunt viventem in saecula saeculorum, et {16}projicient coronas suas ante thronum, Apoc. iv 2 ad fin.;[5] ibi describitur thronus gloriae Domini, et per illum Divinum Verum quod procedit ab Ipso, at per repraesentativa quae quid significant si quis non novit, vix scire poterit quicquam {17}quid his propheticis inest, sed credet omnia talia esse absque altiore Divino; qui non aliud novit, {18}non potest aliter quam de regno caelesti similem regno mundano capere ideam; cum tamen per `thronum positum in caelo' significatur Divinum Verum ibi, ita caelum quoad Divinum Verum; per `sedentem super throno' intelligitur Dominus, quod Is apparuit similis aspectu `lapidi jaspidi et {15}sardio' est quia per lapides illos, ut per omnes (t)lapides pretiosos in Verbo, significatur Divinum Verum, n. 114, 3858, 3862, et per lapides in genere vera fidei, n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798; [6] per `iridem circa thronum' significantur vera pellucentia a bono, et hoc quia colores in altera vita sunt ex luce caeli, et lux caeli est Divinum Verum; de iridibus in altera vita, videatur n. 1042, 1043, 1053, 1623-1625; de coloribus ibi, n. 1053, 1624, 3993, 4530, 4922, 4677, 4741, 4742; per `thronos viginti quatuor circa (x)thronum' significantur omnia veri in uno complexu, similia quae significantur per `duodecim'; quod `duodecim' sint omnia veri in uno complexu, videatur n. 577, 2089, 2129, 2130, 3272, 3858, 3913; `fulmina, tonitrua et voces quae exibant ex throno' significant terrores qui ex Divino Vero illis qui non in bono sunt; `septem lampades ignis ardentes' sunt affectiones veri ex bono, quae etiam illis qui non in bono damna inferunt, quapropter vocantur `septem spiritus Dei', qui quod damna intulerint, patet a sequentibus ibi; [7] `mare vitreum ante thronum' est omne verum in naturali, ita sunt cognitiones et scientifica; quod `mare' illa sint, videatur n.28, (x)2850; `quatuor animalia in medio throni et circa thronum plena oculis ante et retro' sunt intellectualia a Divino in caelis, `quatuor' significant conjunctionem (e)eorum cum voluntariis, vera enim sunt partis intellectualis, et bona sunt partis voluntariae hominis; inde dicitur quod `plena essent oculis ante et retro', quia `oculi' significant intellectualia, et inde in sensu superiore illa quae sunt fidei, n. 2701, 3820, 4403-4421, 4523-4534; quod `quatuor' sint conjunctio, simile ac `duo', n. 1686, 3519, 5194; sanctitas Divini Veri procedentis a Domino in sequentibus {19} describitur. [8] Quia per `viginti quatuor thronos et viginti quatuor seniores' significantur omnia veri seu omnia fidei in uno complexu, et per 'duodecim' similia, ut mox dictum, inde patet quid per `duodecim thronos super quibus sedebunt duodecim apostoli' in sensu interno intelligitur, quod nempe omnia veri, ex quibus et secundum quae fit judicium; de quibus ita apud Matthaeum, Jesus dixit discipulis, Amen dico vobis, quod vos qui secuti estis Me, in regeneratione, quando sedebit Filius hominis super throno gloriae Suae, sedebitis etiam vos super duodecim thronis, judicantes duodecim tribus Israelis, xix 28: et apud Lucam, Ego dispono vobis, sicut disposuit Mihi Pater Meus regnum, ut comedatis et {20}bibatis super mensa Mea in regno Meo, et sedeatis super thronis, judicantes duodecim tribus Israelis, xxii 29, 30; quod `duodecim apostoli' sint omnia veri, videatur n. 2129, 2553, 3354, 3488, 3858; {21}quodque `duodecim filii Jacobi' et inde `duodecim tribus Israelis', n. 3858, 3921, 3926, 3939, 4060, (x)4603, et quod apostoli ne quidem unum judicare queant, {22} n. 2129, 2553: [9] similiter apud Johannem, Vidi thronos, et consederunt super illis, et judicium datum est illis, Apoc. xx 4; per `thronos' ibi etiam significantur omnia veri ex quibus et secundum quae judicium; simile etiam per `angelos' intelligitur cum quibus `venturus Dominus ad judicium', Matth. xxv 31; quod per `angelos' in Verbo significetur aliquid Domini, videatur n. 1705, 1925, (x)2320, 2821, 3039, 4085, {23}ibi vera quae ex Divino; quae vera etiam in Verbo judicia vocantur, n. 2235. [10] Alibi etiam plurimis in locis tribuitur Jehovae seu Domino thronus, et hoc quia in thronis est repraesentativum regni; cum {24} in superiore caelo sermo est de Divino Vero et de judicio, tunc in ultimo caelo {25}apparet thronus; inde est quod, ut dictum, thronus repraesentativum sit, et quod ideo toties in Verbo prophetico thronus nominetur, et quoque quod ab antiquissimis temporibus thronus factus sit insigne regis, et quod sicut insigne {26}significet regium{27}; ut quoque in {28} sequentibus locis: apud Mosen, Aedificavit Moses altare, et vocavit nomen ejus Jehovah Nissi: praeterea dixit, Quia manus super throno Jah, bellum erit Jehovae contra Amalekum a generatione in generationem, Exod. xvii 15, 16; quid `manus super throno Jah', et {29}quid `Jehovae bellum contra Amalekum a generatione in generationem', nemo scire potest nisi ex sensu interno, ita nisi sciatur quid thronus, et quid Amalek; per `Amalekum' in Verbo significantur falsa quae oppugnant vera, n. 1679, et per `thronum{30}' ipsum Divinum Verum quod oppugnatur: [11] apud Davidem, Jehovah fecisti judicium meum, et causam meam, sedisti super throno Judex justitiae, . . . Jehovah in aeternum manebit, praeparavit ad judicium thronum Suum, Ps. ix 5, 8 [A.V. 4, 7]: apud eundem, Thronus Tuus Deus in saeculum et aeternum, sceptrum rectitudinis sceptrum regni Tui, Ps. xlv 7 [A.V. 6]: apud eundem, Nubes et caligo circum Ipsum, justitia et judicium fulcrum throni Ipsius, Ps. xcvii 2: apud Jeremiam, In tempore illo vocabunt Hierosolymam thronum Jehovae, et congregabuntur ad illam omnes gentes, iii 17; [12] `Hierosolyma' pro regno spirituali Domini. Hoc regnum etiam per novam Hierosolymam apud Ezechielem intelligitur, et quoque per `sanctam Hierosolymam descendentem e caelo' in Apocalypsi. Regnum spirituale Domini est {31} ubi {32}principale est Divinum Verum in quo {33}Bonum, at regnum caeleste{34}, ubi {35}principale est Divinum Bonum (e)a quo Divinum Verum; inde patet cur Hierosolyma dicitur `thronus Jehovae': et apud Davidem, In Hierosolyma sedent throni ad judicium, Ps. cxxii 5:
Zion autem {36}dicitur thronus gloriae Jehovae apud Jeremiam, Num reprobando reprobasti Jehudam, num Zionem fastidivit anima tua? Ne spernito propter nomen Tuum, ne deturpes thronum gloriae Tuae, xiv [19,] 21; per `Zionem' intelligitur regnum caeleste Domini. [13] Quomodo repraesentatur Dominus quoad judicium in caelo, ubi ad oculos sistuntur videnda talia quae passim apud Prophetas memorantur, patet apud Danielem, Videns fui usque dum throni projecti sunt, et Antiquus dierum (x)sedit; vestis Ipsius sicut nix alba, et crinis capitis Ipsius sicut lana munda; thronus Ipsius flamma ignis, rotae ejus ignis ardens; flumen ignis emanans et exiens coram Ipso, mille millia ministrabant Ipsi, et myrias myriadum coram Ipso stabant; judicium consedit, et libri aperti sunt, vii (x)9, 10; talia visa perpetua sunt in caelo, omnia repraesentativa, apparent ex sermone angelorum in superioribus caelis, qui delapsus sistit talia videnda; spiritus angelici quibus datur perceptio a Domino {37} sciunt quid significant, sicut quid `Antiquus dierum', quid `vestis quae sicut nix alba', `crinis capitis qui sicut lana munda', `thronus qui sicut flamma ignis', `rotae quae ignis ardens', `flumen ignis ab Ipso emanans'; per `flammam ignis' et per `flumen ignis' repraesentatur ibi {38}Bonum Divini Amoris, n. 934, 4906, 5071, 5215: [14] similiter quae apud Ezechielem, Supra expansum quod super capite cheruborum quasi aspectus lapidis sapphiri, similitudo throni; et super simili tudine throni similitudo quasi aspectus hominis super illo superius, i 26, x 1: pariter quae in Libro 1 Regum, Vidi, dixit Micah propheta, {39}Jehovam sedentem super throno Suo, et universum exercitum caelorum stantem juxta Ipsum, a dextra Ipsius, et a sinistra Ipsius, xxii 19;
qui non scit quid singula repraesentant, et inde significant, non aliter credere potest quam quod thronus sit Domino, sicut regibus in terra, et quod talia quae ibi memorantur; sed non sunt talia in caelis, verum sistuntur ita videnda coram illis qui in ultimo caelo sunt, ex quibus sicut ex imaginibus vident arcana Divina. [15] Regium Domini, per quod significatur Divinum Verum quod procedit ab Ipso, repraesentatum quoque fuit per solium a Salomone constructum, de quo ita in Libro 1 Regum, Fecit Salomo solium eboris magnum, et obtexit illud auro depurato; sex gradus ad solium, et caput rotundum solio a post illud; manus hinc et illinc ad locum sedis, et bini leones stantes juxta manus, et duodecim leones stantes ibi supra sex gradus hinc et illinc, x 18-20; fuit thronus gloriae ita repraesentatus; `leones' sunt Divina Vera pugnantia et vincentia, `duodecim leones' sunt omnia illa vera in uno complexu. [16] Quia paene omnia in Verbo etiam oppositum sensum habent, ita quoque solium seu thronus, et in eo sensu significat regnum falsi, ut apud Johannem, (x)Angelo Ecclesiae quae in Pergamo, Novi opera tua, et ubi habitas, ubi thronus Satanae est, Apoc. ii [12,] 13:
apud eundem, Draco dedit bestiae ascendenti ex mari virtutem suam, et thronum suum, et potestatem magnam, Apoc. xiii 2:
apud eundem, Quintus angelus effudit phialam suam super thronum bestiae, et factum est regnum ejus obscuratum, Apoc. xvi 10: apud Esaiam, Tu dixisti in corde tuo, In {40}caelos ascendam, supra stellas {41}Dei exaltabo thronum meum, xiv 13; ibi de Babele. @1 altera I$ @2 ad$ @3 i est$ @4 inibi enim$ @5 naturale$ @6 e naturali$ @7 i in genere$ @8 i est$ @9 i ita naturale$ @10 itaque$ @11 quod Ecclesia dicatur terra in Verbo$ @12 i ac$ @13 terrae$ @14 thronus ejus est$ @15 As A E and A R; A I sardino; Gk$ @16 projiciunt$ @17 quod$ @18 i is$ @19 i ibi$ @20 libatis I$ @21 difficult to read, probably quod etiam 12 filii Jacobi et inde duodecim tribus$ @22 i videatur$ @23 after Domini$ @24 i enim$ @25 apparent sicut throni$ @26 i etiam$ @27 i et inde est, quod thronus toties in Verbo prophetico nominetur$ @28 i his$ @29 cur$ @30 i Jah$ @31 i caelum Ipsius$ @32 after Bonum$ @33 i Divinum$ @34 i est$ @35 after Verum$ @36 vocatur$ @37 i inde$ @38 Divinum bonum$ @39 i vidi$ @40 coelis I$ @41 ibi I, caeli A, Sch; also Heb, incl. Dead Sea Scrolls, Dei$