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12. (Verse 3) Blessed. That this signifies those in whom heaven is, is evident from the signification of blessed, as denoting one who is happy to eternity, that is, one in whom heaven is. The blessedness which is not eternal is indeed called blessedness, but yet respectively it is not; for it passes away, and that which passes away compared with that which does not pass away, is as nothing. It is said, "in whom heaven is," because heaven is in man; the heaven which is without man flows into the heaven which is in him, and is received in so far as they correspond. (That heaven is in man, and that the internal of the man who is in celestial love is heaven in its least form, corresponding to the greatest, may be seen in the work, Heaven and Hell 51-58; and that he comes into heaven who has heaven in himself, may be seen in The Doctrine of the New Jerusalem 232-236.)
12. Verse 3. Blessed, signifies those in whom is heaven. This is evident from the signification of "the blessed," as meaning those who are happy to eternity, thus in whom is heaven. Blessedness that is not eternal is indeed called blessedness, yet comparatively it is not, for it passes away, and that which passes away, in comparison with that which does not pass away, is as nothing. It is said, "in whom is heaven," because heaven is in man; the heaven that is outside of man flows into the heaven that is within him, and is received so far as there is correspondence. (That heaven is in man, and that the internal of a man who is in heavenly love is heaven in the least form, corresponding to the greatest, may be seen in the work on Heaven and Hell 51-58; and that he who has heaven in himself comes into heaven may be seen in New Jerusalem and Its Heavenly Doctrine, n. 232-236.)
12. (Vers. 3.) "Beatus." - Quod significet illos in quibus caelum, constat ex significatione "beati", quod sit qui in aeternum felix est, ita in quo est caelum: beatitudo quae non aeterna est, vocatur quidem beatitudo, sed usque respective non est; transit enim, et quod transit respective ad id quod non transit est sicut nihil. Dicitur in quo caelum, quia caelum est in homine; caelum quod extra hominem est, influit in caelum quod in illo, et recipitur quantum correspondent. (Quod caelum sit in homine, et quod internum hominis, qui in amore caelesti est, sit caelum in minima forma correspondens maximo, videatur in Opere De Caelo et Inferno 51-58; et quod is in caelum veniat qui caelum in se habet, in Doctrina Novae Hierosolymae, n. 232-236.)