9406.“祂脚下”表最低层的含义，即字义本身。这从“脚”的含义清楚可知，“脚”是指属世事物（参看2162，3147，3761，3986，4280，4938-4952节），因此，脚下或脚底是指自然界的最低层事物。此处“脚下”之所以表示圣言最低层的含义，即字义，是因为这些话论及来自主且就是主的神性真理或圣言，这从前文可以看出来。神之真理或圣言的最低层，就是诸如存在于字义，也就是属世意义中的圣言，因为它面向属世人。字义包含一个内义在里面，内义相对来说是属灵和属天的，这一点从迄今为止关于圣言的一切说明清楚看出来。不过，一个人越世俗和肉体化，就越不明白这一点，因为他不允许自己被提升到属灵之光中，从那里看到圣言是何性质，即：圣言在字面上是属世的，在内义上是属灵的。事实上，从灵界，或天堂之光能看到低层事物，直至最低层事物的性质，但反过来不行（9401e节）；由此可见，圣言在字面上就如前面所描述的那样。
由于圣言在字面上是属世的，而“脚”表示属世事物，所以圣言的最低层，和教会的最低层一样，被称为“耶和华的脚踏之地”，也被称为“祂的脚凳”，以及相对来说“云”和“昏暗”，如以赛亚书：
你的城门要时常开放，昼夜不关，使人把列族的军队带来归你，他们的王也必在仪仗中被引来。黎巴嫩的荣耀，就是松树、杉树、黄杨树，都必来归你。为要修饰我圣所之地，我也要使我脚踏之地得荣耀。（以赛亚书60:11，13）
此处论述的主题是主，祂的国度和教会。“列族的军队”表示那些处于信之良善的人；“王”表示那些处于信之真理的人。“列族”表示那些处于信之良善的人（参看1259，1328，1416，1849，4574，6005节）；“王”表示那些处于真理的人（1672，2015，2069，3009，4575，4581，4966，5044，5068，6148节）。“黎巴嫩的荣耀”或香柏树是指属灵良善和真理；“松树、杉树、黄杨树”是指相对应的属世良善和真理；“圣所之地”是指天堂和教会，以及圣言；“脚踏之地”是指最低层的天堂和教会，以及圣言。在此之所以也表示圣言，是因为天堂之为天堂，教会之为教会，凭的是从主发出的神性真理，构成教会和天堂的神性真理是圣言。这也解释为何会幕最里面的部分，就是盛有律法的约柜所在之处，被称为“圣所”，因为“律法”就是圣言（6752节）。同一先知书：
天是我的座位，地是我的脚凳。（以赛亚书66:1）
诗篇：
你们当尊崇耶和华我们的神，在祂脚凳前敬拜；祂本为圣！在祂的祭司中有摩西和亚伦。祂在云柱中对他们说话。（诗篇99:5-7）
他们要敬拜的“耶和华脚凳”是指最低层的神性真理，因而是指圣言。“摩西和亚伦”在代表意义上是指圣言（参看7089，7382，9373，9374节）；“云”是指字面上的圣言，或最低层的神性真理（参看创世记18章序言；4060，4391，5922，6343e，6752，8106，8781节）；由此明显可知“在云柱中说话”表示什么。
又：
我们听说祂在以法他，我们在森林的田野找到祂。我们要进祂的居所，在祂脚凳前下拜。（诗篇132:6，7）
此处论述的主题是主，以及祂自己在圣言中的显示；“以法他找到祂”表示在圣言的属灵-属天意义中找到祂（4585，4594节）；“在森林的田野”是指在圣言的属世意义或字义中（3220，9011e节）；“脚凳”表示存在于圣言最低层的从主发出的神性真理。
又：
耶和华使天下垂，幽暗在祂脚下。祂以黑暗为藏身之处，就是水的黑暗、天空的厚云。因祂面前的光辉，祂的厚云行过。（诗篇18:9，11，12）
此处论述的主题是主在圣言中的降临和同在；“祂脚下的幽暗”表示圣言的字义，“水的黑暗和天空的厚云”也是。“祂以黑暗为藏身之处”表示这层意义含有诸如存在于天上的神性真理在自己里面；“因祂面前的光辉，祂的厚云行过”表示因主的同在，那时，诸如存在于天上、在其荣耀中的内义显现。那鸿书：
耶和华的路在狂风暴雨中，云彩为祂脚下的尘土。（那鸿书1:3）
此处“云彩”也表示字义上的圣言，也由“耶和华的路所在的狂风暴雨”来表示。
当诸如在天上的神之真理从实际的字义中向一个人闪耀时，这层意义就被描述为“脚”，这脚明亮“如擦亮的铜那么闪耀”；在但以理书也是如此：
我举目观看，看哪，有一人身穿细麻衣，腰束乌法的黄金带。祂身体如水苍玉，面貌如闪电的形状，眼目如火把，手臂和脚如擦亮的铜那么闪耀，说话的声音如大众的声音。（但以理书10:5-6）
此处“身穿细麻衣的一人”在至高意义上表示主；由于所表示的是主，所以也表示从祂发出的神性真理。因为从主发出的神性真理就是在天堂和教会的主自己；“手臂和脚如擦亮的铜那么闪耀”，以及“说话的声音如大众的声音”表示在最低层的神之真理或主；在以西结书（1:7）所表相同。
但以理书中尼布甲尼撒所见的像也表示就对于从主发出的神之真理的接受而言，地球上的教会的相继状态：
这像的头是精金的，胸和臂是银的，腹和股是铜的，腿是铁的，脚是半铁半泥，彼此不相合。从岩石凿出的石头把铁、泥、铜、银、金砸得粉碎。（但以理书2:32-35，43）
就对于从主发出的神之真理的接受而言，教会的第一个状态是“精金”，因为“金”表示属天良善，也就是对主之爱的良善（113，1551，1552，5658，8932节）；“银”表示第二个状态，因为“银”表示属灵良善，也就是对主之信和对邻之仁的良善（参看1551，2954，5658，7999节）；“铜”表示第三个状态，也就是属世良善（425，1551节）；“铁”表示第四个状态，也就是属世真理（425，426节）；“泥”表示与真理和良善不一致的虚假。“从岩石凿出的石头把铁、铜、银、金砸得粉碎”表示当圣言的字义被用来强化或确认虚假和邪恶时，就接受来自圣言的真理而言，教会的毁灭。当教会处于最后状态时，这种事就会发生；此时，教会不再处于任何天堂之爱，只处于世俗和肉体之爱。当主降世时，就犹太民族当中对圣言的接受而言，圣言就是这个样子。在现代大多数人当中，圣言也是这个样子。他们甚至没有意识到圣言里面有什么内在之物；即便被告知内在之物的存在及其性质，他们也不会接受。然而，在“黄金”所表示的上古时代，人们在圣言的字义中看不见别的，只看见天上的事物，几乎从文字中抽象出来，或说几乎与文字无关。由此可见，“以色列的神”和在“脚下”所看到的东西表示最低层意义，也就是字义上的圣言。
Potts(1905-1910) 9406
9406. And under His feet. That this signifies the ultimate sense which is the sense of the letter itself, is evident from the signification of "feet," as being natural things (see n. 2162, 3147, 3761, 3986, 4280, 4938-4952); thus the soles, which are under the feet, denote the ultimate things of nature. That "under the feet" here denotes the ultimate sense of the Word, which is the sense of the letter, is because it is said of the Divine truth or Word, which is from the Lord, and which is the Lord, as can be seen from what goes before; and the ultimate of truth Divine, or the Word, is such as is the sense of the letter, which is natural, because for the natural man. That the sense of the letter contains within it an internal sense, which is relatively spiritual and celestial, is evident from all that has been hitherto shown about the Word. But the more worldly and bodily a man is, the less he apprehends this, because he does not suffer himself to be raised into spiritual light, and thereby to see what is the nature of the Word; namely, that in the letter it is natural, and in the internal sense spiritual; for the nature of lower things, down to ultimate ones, can be seen from the spiritual world, or from the light of heaven; but not the reverse (n. 9401e); thus it can be seen that such is the Word in the letter. [2] As the Word in the letter is natural, and by "the feet" are signified natural things, therefore the ultimate of the Word, like the ultimate of the church, is called "the place of the feet" of Jehovah, and also His "footstool," and likewise relatively a "cloud" and "darkness;" as in Isaiah:
They shall open thy gates continually, to bring unto thee the army of the nations, and their kings shall be brought. The glory of Lebanon shall come unto thee, the fir-tree, the pine-tree, and the box together; to adorn the place of My sanctuary; and I will make the place of My feet honorable (Isa. 60:11, 13). The subject here treated of is the Lord, and His kingdom and church. By "the army of the nations" are meant those who are in the goods of faith; and by "kings," those who are in the truths of faith. (That "nations" denote those who are in the goods of faith, see n. 1259, 1328, 1416, 1849, 4574, 6005; and that "kings" denote those who are in truths, n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148). "The glory of Lebanon," or the cedar, denotes spiritual good and truth; "the fir-tree, the pine-tree, and the box," denote the natural goods and truths that correspond; "the place of the sanctuary" denotes heaven and the church, and also the Word; "the place of the feet" denotes heaven, the church, and also the Word, in ultimates. The reason why the Word also is here signified, is that heaven is heaven from the Divine truth that proceeds from the Lord; in like manner the church; and the Divine truth which makes the church and heaven is the Word. Consequently also the inmost of the tent, where was the ark containing the law, is called "the sanctuary," for the law is the Word (n. 6752). [3] Again:
The heavens are My throne, and the earth is My footstool (Isa. 66:1). Exalt ye Jehovah our God, and adore ye toward His footstool; holy is He. Moses and Aaron among His priests. He spoke unto them in the pillar of cloud (Ps. 99:5-7). "The footstool of Jehovah toward which they were to adore" denotes Divine truth in ultimates, thus the Word. That in the representative sense "Moses and Aaron" denote the Word, see n. 7089, 7382, 9373, 9374; and that a "cloud" denotes the Word in the letter, or Divine truth in ultimates, see the preface to Genesis 18; n. 4060, 4391, 5922, 6343, 6752, 8106, 8781; from which it is plain what is meant by "speaking in the pillar of cloud." [4] Again:
We heard of Him in Ephrathah; we found Him in the fields of the forest. We will enter into His tabernacles; we will bow down ourselves at His footstool (Ps. 132:6, 7). The subject here treated of is the Lord and the revelation of Himself in the Word; "to find Him in Ephrathah" denotes to do so in the spiritual celestial sense of the Word (n. 4585, 4594); "in the fields of the forest" denotes in the natural or literal sense of the Word (n. 3220, 9011); "the footstool" denotes the Divine truth that proceeds from the Lord, in ultimates. [5] Again:
Jehovah bowed the heaven, and thick darkness was under His feet. He made darkness His hiding place, darkness of waters, clouds of the heavens. At the brightness before Him His clouds passed (Ps. 18:9, 11, 12). The subject here treated of is the coming and presence of the Lord in the Word; "thick darkness under His feet" denotes the sense of the letter of the Word; in like manner "darkness of waters and clouds of the heavens." That nevertheless the Divine truth, such as it is in the heavens, is in this sense is signified by "making darkness His hiding place;" and that at the presence of the Lord the internal sense appears in its glory, such as it is in heaven, is signified by "His clouds passing at the brightness before Him." In Nahum:
The way of Jehovah is in the storm and tempest, and the clouds are the dust of His feet (Nah. 1:3);
where also "the clouds" denote the Word in the sense of the letter, which also is "the storm and tempest in which is the way of Jehovah." [6] When truth Divine, such as it is in heaven, shines through with a man from the very sense of the letter, then this sense is described by "feet whose brightness is like that of burnished brass"; as also in Daniel:
I lifted up mine eyes, and saw, and behold a man clothed in linen, whose loins were girded with gold of Uphaz. His body also was like a beryl, and His face as the face of lightning, and His eyes as torches of fire, His arms and His feet like the shining of burnished brass, and the voice of His words like the voice of a crowd (Dan. 10:5-6);
where by "a man clothed in linen" is meant in the supreme sense the Lord, and because the Lord is meant, the Divine truth that is from Him is also meant, for the Divine truth that is from the Lord is the Lord Himself in heaven and in the church; truth Divine, or the Lord in ultimates, is meant by "arms and feet like the shining of burnished brass;" and also by "the voice of his words like the voice of a crowd." In like manner in Ezekiel 1:7. [7] The successive states of the church on this earth in respect to the reception of the truth Divine that proceeds from the Lord are also meant by the image seen by Nebuchadnezzar; in Daniel:
The head of the image was gold, his breast and his arms silver, his belly and thighs brass, his legs iron, his feet part iron and part clay, which did not cohere. And a stone out of the rock broke in pieces the iron, the clay, the brass, the silver, and the gold (Dan. 2:32-35, 43). The first state of the church in respect to the reception of the truth Divine that proceeds from the Lord is the "gold," because by "gold" is signified celestial good, which is the good of love to the Lord (n. 113, 1551, 1552, 5658, 8932); the second state is signified by the "silver," which denotes spiritual good, which is the good of faith in the Lord and of charity toward the neighbor (see n. 1551, 2954, 5658, 7999); the third state is signified by the "brass," which denotes natural good (n. 425, 1551); and the fourth state by the "iron," which denotes natural truth (n. 425, 426); the "clay" denotes falsity which does not cohere with truth and good. That "a stone out of the rock broke in pieces the iron, the brass, the silver, and the gold" signifies that the church perishes in respect to the reception of truth from the Word, when falsity and evil are confirmed by the sense of the letter of the Word, as is the case when the church is in its last state, when it is no longer in any heavenly love, but only in worldly and bodily love. Such was the Word in respect to its reception among the Jewish nation when the Lord came into the world; and such is the Word with many at this day, insomuch that it is not even known that there is anything internal in the Word; and if it were to be said that there is, and its nature were to be told, it would not be received; when yet in the most ancient times, which were signified by "gold," nothing else was seen in the sense of the letter of the Word than what is heavenly, almost abstractedly from the letter. From all this it can now be seen that by "the God of Israel" as seen "under His feet" is signified the Word in the ultimate sense, which is the sense of the letter.
Elliott(1983-1999) 9406
9406. 'And under His feet' means the lowest level of meaning, which is that of the letter itself. This is clear from the meaning of 'feet' as natural things, dealt with in 2162, 3147, 3761, 3986, 4280, 4938-4952, so that the soles under the feet are the lowest things in the natural order. The reason why the lowest level of meaning in the Word, which is the sense of the letter, is meant here by 'under the feet' is that these words refer to Divine Truth or the Word, which comes from the Lord and is the Lord, as may be recognized from what has come before. And the lowest level of God's truth or the Word is the Word as it exists in the sense of the letter, that is, the natural sense since it is intended for the natural man. The fact that the sense of the letter contains an internal sense, which in comparison is spiritual and heavenly, is clear from all those things which have been shown up to now regarding the Word. But the more worldly- and bodily-minded a person is, the less he understands this, because he does not allow himself to be raised into spiritual light and from there to see what the Word is like, namely that in the letter it is natural and in the internal sense is spiritual. For it is possible to see from the spiritual world or the light of heaven what lower things down to the lowest are like, but not from below upwards, 9401 (end), and so to see that the Word in the letter is as described above.
[2] Since the Word in the letter is natural, and natural things are meant by 'the feet', the lowest level of the Word, like the lowest of the Church, is called 'the place of Jehovah's feet', also 'His footstool',a as well as 'clouds and darkness' in comparison, as in Isaiah,
They will keep Your gates open continually, to bring to You the armyb of the nations, and their kings in procession.c The glory of Lebanon will come to You, the fir, the pine, and the box tree together, to beautify the place of My sanctuary; and I will make the place of My feet glorious. Isa 60:11, 13.
This refers to the Lord and to His kingdom and Church. 'The army of the nations' is used to mean those with whom forms of the good of faith exist, and 'kings' to mean those with whom the truths of faith are present. For the meaning of 'nations' as those with whom forms of the good of faith exist, see 1259, 1328, 1416, 1849, 4574, 6005, and for that of 'kings' as those with whom truths are present, 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148. 'The glory of Lebanon', or the cedar, is spiritual good and truth; 'the fir, the pine, and the box tree' are corresponding, natural forms of good and truth; 'the place of the sanctuary' is heaven and the Church, and the Word as well; 'the place of the feet' is heaven, the Church, and the Word as well, on their lowest levels. The reason why the Word as well is meant is that heaven is heaven, and the Church likewise the Church, by virtue of Divine Truth emanating from the Lord, and Divine Truth which makes the Church and heaven is the Word. This also explains why the inmost part of the tent in which the ark containing the law was is called 'the sanctuary'; for 'the law' is the Word, 6752. In the same prophet,
The heavens are My throne and the earth My footstool. Isa 66:1.
[3] In David,
Exalt Jehovah our God, and worship at His footstool. Holy is He! Moses and Aaron were among His priests; He spoke to them in the pillar of cloud. Ps 99:5-7.
'Jehovah's footstool' which they were to worship at is Divine Truth on its lowest levels, thus the Word. 'Moses and Aaron' in the representative sense are the Word, see 7089, 7382, 9373, 9374, and 'cloud' is the Word in the letter or Divine Truth on its lowest levels, see Preface to Genesis 18, and 4060, 4391, 5922, 6343 (end), 6752, 8106, 8781; and from all this it is evident what 'speaking in the pillar of cloud' means.
[4] In the same author,
We heard of Him in Ephrathah, we found Him in the fields of the wood. We will enter His dwelling-places, and we will bow down at His footstool. Ps 132:6, 7.
This refers to the Lord and the revelation of Himself in the Word. 'Finding Him in Ephrathah' means doing so in the spiritual-celestial sense of the Word, 4585, 4594, 'in the fields of the wood' in the natural or literal sense of the Word, 3220, 9011 (end). 'Footstool' stands for Divine Truth emanating from the Lord, as it exists on the lowest levels of the Word.
[5] In the same author,
Jehovah bowed heaven, and thick darkness was under His feet. He made darkness His hiding-place - darkness of waters, clouds of the heavens. From the brightness before Him His clouds passed away. Ps 18:9, 11, 12.
This refers to the Lord's coming and presence in the Word. 'Thick darkness under His feet' stands for the sense of the letter of the Word, as does 'darkness of waters' and 'clouds of the heavens'. The fact that this very sense holds within itself Divine Truth as this exists in the heavens is meant by 'He made darkness His hiding-place'; and the fact that at the presence of the Lord the internal sense then appears, as it exists in heaven, and in its glory, is meant by 'from the brightness before Him His clouds pass away'. In Nahum,
The way of Jehovah is in storm and tempest, and the clouds are the dust of His feet. Nahum 1:3.
Here also 'the clouds' stands for the Word in the sense of the letter, which is also meant by 'storm and tempest', in which 'the way of Jehovah' lies.
[6] When God's truth as it is in heaven shines through for a person in the actual sense of the letter, this sense is then portrayed as 'the feet', which have a shine 'like that of burnished bronze', as also in Daniel,
I lifted up my eyes and saw, and behold, a Man clothed in linen whose loins were girded with gold of Uphaz, and His body was like tarshish;d and His face was like the appearancee of lightning, and His eyes were like fiery torches; His arms and His feet were like the shine of burnished bronze, and the sound of His words like the sound of a crowd. Dan 10:5, 6.
Here 'a Man clothed in linen' is used to mean in the highest sense the Lord; and since the Lord is meant it is also used to mean Divine Truth emanating from Him. For Divine Truth that emanates from the Lord is the Lord Himself in heaven and in the Church. God's truth or the Lord on lowest levels is meant by 'arms and feet like the shine of burnished bronze', and also by 'the sound of His words like the sound of a crowd'; and something similar is meant in Ezekiel 1:7.
[7] The successive state of the Church on this planet so far as reception of God's truth emanating from the Lord is concerned is also meant by the statue seen by Nebuchadnezzar, in Daniel,
The head of the statue was gold, its breast and its arms were silver, its belly and thighs were bronze, its legs were iron, its feet were partly iron and partly clay which did not cohere with each other. And the stone cut out of the rock smashed to pieces the iron, clay, bronze, silver, and gold. Dan 2:32-35, 43, 45.
The first state of the Church so far as reception of God's truth emanating from the Lord is concerned is 'the gold', because 'gold' means celestial good, which is the good of love to the Lord, 113, 1551, 1552, 5658, 8932. The second state is meant by 'the silver', this being spiritual good, which is the good of faith in the Lord and of charity towards the neighbour, 1551, 2954, 5658, 7999. The third state is meant by 'the bronze', which is natural good, 425, 1551. And the fourth state is meant by 'the iron', which is natural truth, 425, 426. 'The clay' means falsity, which does not cohere with truth and good. The smashing to pieces of the iron, bronze, silver, and gold by the stone cut out of the rock means the destruction of the Church so far as reception of truth from the Word is concerned when the sense of the letter of the Word is used to reinforce falsity and evil. This happens when the Church is in its final state, at which time it is no longer governed by any heavenly love, only by worldly and bodily love. This was how it was with the Word so far as reception of it among the Jewish nation was concerned when the Lord came into the world. And it is how it is with the Word among the majority at the present day. They are not even aware that there is anything inwardly present in the Word; and if they were told that there is and what it is like they would not accept it. Yet in most ancient times, which are meant by 'the gold', people saw within the sense of the letter of the Word nothing apart from what was heavenly, almost independently of the letter. From all this it may now be recognized that 'the God of Israel' and what was seen 'under His feet' means the Word on its lowest level of meaning, which is the sense of the letter.
Latin(1748-1756) 9406
9406. `Et sub pedibus Ipsius': quod significet ultimum sensum, qui est sensus ipsius litterae, constat ex significatione `pedum' quod sint naturalia, de qua n. 2162, 3147, 3761, 3986, 4280, 4938-4952, ita plantae, quae sub pedibus, sunt ultima naturae; quod `sub pedibus' hic sit sensus ultimus Verbi, qui est sensus litterae, est quia dicitur de Divino Vero seu Verbo, quod a Domino et quod est Dominus, ut ex illis quae praecedunt constare potest; ac ultimum veri Divini seu Verbi est qualis est sensus litterae, qui est naturalis quia pro homine naturali; quod sensus litterae in se contineat sensum internum, qui est respective spiritualis et caelestis, constat ex omnibus illis quae de Verbo hactenus ostensa sunt; sed homo quo plus mundanus et corporeus est, eo minus hoc capit, quoniam is in lucem spiritualem non elevari se patitur, et inde videre quale est Verbum, quod nempe in littera sit naturale et in sensu interno spirituale; nam e mundo spirituali seu e luce caeli videri possunt inferiora usque ad ultima qualia sunt, non autem vicissim, n. 9401 fin., ita quod Verbum in littera tale sit. 2 Quia Verbum in littera est naturale, et per `pedes' significantur naturalia, ideo {1} ultimum Verbi, sicut ultimum Ecclesiae, {2} vocatur `locus pedum Jehovae,' ut et `scabellum pedum Ipsius,' et quoque `nubes et tenebrae' respective, ut apud Esaiam, Aperient portas Tuas jugiter, ad adducendum ad Te exercitum gentium, et reges eorum deducentur; gloria Libani ad Te veniet; abies, taeda, buxus simul ad decorandum locum sanctuarii Mei, et locum pedum Meorum honorabilem reddam, lx 11, 13;agitur hic de Domino ac Ipsius regno et Ecclesia; per `exercitum gentium' intelliguntur qui in bonis fidei, et per `reges' qui in veris fidei; quod `gentes' sint qui in bonis fidei, videatur n. 1259, 1328, 1416, 1849, 4574, 6005, et quod `reges' qui in veris, n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148; `gloria Libani' seu cedrus est bonum et verum spirituale, `abies, taeda, et buxus' {3}sunt bona et vera naturalia correspondentia, `locus sanctuarii' est caelum et Ecclesia, et quoque Verbum, `locus pedum' est caelum, Ecclesia, ut et Verbum, in ultimis; quod etiam sit Verbum, est quia caelum est caelum ex Divino Vero procedente a Domino, similiter Ecclesia; et Divinum Verum quod facit Ecclesiam et caelum est Verbum; inde quoque intimum tentorii, ubi arca in qua lex, vocatur sanctuarium, 3 lex enim est Verbum, n. 6752: apud eundem, Caeli thronus Meus, et terra scabellum pedum Meorum, lxvi 1:
apud Davidem, Exaltate Jehovam Deum nostrum, et adorate versus scabellum pedum Ipsius; sanctus Ille; Moscheh et Aharon inter sacerdotes Ipsius; in columna nubis locutus est ad illos, Ps. xcix 5-7;
`scabellum pedum Jehovae versus quod adorarent' est Divinum Verum in ultimis, ita Verbum; quod `Moscheh et Aharon' in sensu repraesentativo sint Verbum, videatur n. 7089, 7382, 9373, 9374, et quod `nubes' sit Verbum in littera, seu Divinum Verum in ultimis, Praefatio ad Gen. xviii, n. 4060, 4391, 5922, 6343 fin., 6752, 8106, 8781; inde patet quid sit `loqui in columna nubis': apud eundem, 4 Audivimus de Ipso in Ephrata, invenimus Ipsum in agris silvae; intrabimus in habitacula Ipsius, et incurvabimus nos scabello pedum Ipsius, Ps. cxxxii 6, 7;
agitur ibi de Domino ac de revelatione Ipsius in Verbo; `invenire Ipsum in Ephrata' est in sensu Verbi spirituali caelesti, n. 4585, 4594, `in agris silvae' est in Verbi sensu naturali seu litterali, n. 3220, 9011 fin., `scabellum pedum' pro Divino Vero procedente a Domino, {4} in ultimis Verbi: apud eundem, 5 Jehovah inclinavit caelum, et densae tenebrae sub pedibus Ipsius; posuit tenebras latibulum Suum, tenebrae aquarum, nubes caelorum; a splendore ante Ipsum nubes Ipsius transiverunt, Ps. xviii 10, 12, 13 [A.V. 9, 11, 12];
agitur hic de adventu et praesentia Domini in Verbo; `densae tenebrae sub pedibus Ipsius' pro Verbi sensu litterae, similiter `tenebrae aquarum et nubes caelorum'; quod usque isti (x)sensui insit Divinum Verum quale est in caelis, significatur per quod `posuerit tenebras latibulum Suum'; et quod ad praesentiam Domini {5}appareat sensus internus qualis est in caelo, in sua gloria, significatur per quod `a splendore ante Ipsum nubes Ipsius transeant': apud Nahum, Jehovae in procella et tempestate via, et nubes pulvis pedum Ipsius, i 3;
etiam ibi `nubes' pro Verbo in sensu litterae, qui etiam est `procella et tempestas, in qua Jehovae via.' Quando apud hominem translucet verum Divinum, quale est 6 in caelo, {6}ex ipso sensu litterae, tunc hic sensus describitur per `pedes' et per `splendorem eorum sicut aeris laevigati,' ut quoque apud Danielem, Sustuli oculos meos et vidi, ecce vir unus indutus linteis, cujus lumbi cincti auro Uphasi, et corpus ejus sicut tarshish, et facies Ipsius sicut facies fulguris, et oculi Ipsius sicut faces ignis, brachia Ipsius et pedes Ipsius sicut splendor aeris laevigati et vox verborum Ipsius sicut vox turbae, x 5, 6;
hic per `virum indutum linteis' in sensu supremo intelligitur Dominus, et quia Dominus, etiam intelligitur {7}Divinum Verum quod ab Ipso, nam Divinum Verum quod a Domino est Ipse Dominus in caelo et in Ecclesia; verum Divinum seu Dominus in ultimis intelligitur per `brachia et pedes sicut splendor aeris laevigati,' tum per `vocem verborum Ipsius sicut vox turbae'; similiter apud Ezechielem i 7. 7 Status Ecclesiae successivus in hac tellure (x)quoad receptionem veri Divini procedentis a Domino etiam intelligitur per statuam visam Nebuchadnezari, apud Danielem, Caput statuae aurum, pectus ejus et brachia ejus argentum, venter ejus et femora aes, crura ejus ferrum,pedes ejus ex parte ferrum et ex parte argilla, quae non cohaerebant; et lapis ex petra contrivit ferrum, argillam, aes, argentum, et aurum, ii 32, 33, [34, 35,] 43 [,45];
primus status Ecclesiae quoad receptionem veri {8} procedentis a Domino est `aurum,' quoniam per `aurum' significatur bonum caeleste, quod est bonum amoris in Dominum, n. 113, 1551, 1552, 5658, 8932, secundus per `argentum,' quod est bonum spirituale, quod est bonum fidei in Dominum et charitatis erga proximum, n. 1551, 2954, 5658, 7999, tertius per `aes,' {9}quod est bonum naturale, n. 425, 1551, et quartus per `ferrum,' quod est verum naturale, n. 425, 426; `argilla' est falsum, quod non cohaeret cum vero et bono; quod `lapis ex petra contriverit ferrum, aes, argentum, et aurum' significat (m)quod Ecclesia quoad receptionem veri ex Verbo pereat, cum falsum et malum confirmantur per sensum litterae Verbi,(n) quod fit cum Ecclesia in ultimo suo statu est, quando non amplius in aliquo caelesti amore sed solum in mundano et corporeo; tale fuit Verbum quoad receptionem ejus apud gentem Judaicam cum Dominus in mundum venit, et tale est apud plerosque Verbum hodie, usque adeo ut ne quidem sciatur quod aliquid internum sit in Verbo; et si diceretur quod sit et quale sit, non recipiatur; cum tamen in antiquissimis temporibus, quae significata sunt per `aurum,' in Verbi sensu litterae nihil aliud visum sit quam caeleste paene abstracte a littera. Ex his nunc constare potest quod per `Deum Israelis visum sub pedibus' significetur Verbum in sensu ultimo, qui est sensus litterae. @1 quoque$ @2 i in particulari apud unumquemvis hominem, qui est Ecclesia, et apud omnes in communi,$ @3 est bonum et verum naturale correspondens$ @4 i ita pro Ipso Domino,$ @5 pateat$ @6 in$ @7 Verum Divinum altered to Divinum Verum$ @8 i Divini$ @9 autem$