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280. And the third animal had a face like a man. That this signifies the appearance in ultimates of the Divine guardianship and providence as to wisdom, is evident from the signification of the face of a man, as denoting the affection of truth, the face signifying affection, and man signifying one who receives Divine truth; and because his Rational is therefrom, by man is signified wisdom; for man was created that he might be rational and wise, by which he is distinguished from the brute animals; this is why man in the Word signifies wisdom. The reason why man signifies the affection of truth and at the same time wisdom is that the affection of truth, and wisdom, act as one. For he who is in the spiritual affection of truth, that is, who is affected with truth, or who loves truth because it is truth, is conjoined to the Lord, because the Lord is present in His own truths, and is His own truth with man; hence a man has wisdom, and hence he is a man. Some suppose that a man is a man from his face and his body, and that by these he is distinguished from the beasts; but they are in error; a man is a man from wisdom, therefore so far as any one is wise, so far is he a man. This is why those who are wise appear in heaven and in the light of heaven as men, graceful and beautiful according to their wisdom; whereas those who are not wise (and such are those who have no spiritual affection, but merely natural affection, in which a man is when he does not love truth for its own sake but for the sake of glory, honour and gain), these, in the light of heaven, do not appear as men, but as monsters in various forms (as may be seen in the work, Heaven and Hell 70, 72, 73-77, 80; and what wisdom is, and what non-wisdom, may be seen in the same, n. 346-365).
[2] That by man in the Word is signified the affection of truth, and thence wisdom, is evident from the following passages, as in Isaiah:
"O Lord, how long? He said, Until the cities shall be laid waste so that they shall be without an inhabitant, and the houses so that a man shall not be in them, and the land be utterly desolate; Jehovah shall remove man, and deserts shall be multiplied in the midst of the land" (6:11, 12).
These things are not said of the laying waste of the land, that there should be no more any cities or houses therein, and that these should be without inhabitant, and without man; but they are said of the laying waste of good and truth in the church. By cities are there signified the truths of doctrine; by inhabitant is signified the good of doctrine; by houses are signified the interior things of man's mind; and by man the spiritual affection of truth and thence wisdom. This is signified by the houses being laid waste that there be no man in them; by the land which shall be utterly desolate, is signified the church; hence it is evident what is signified by removing man, and by multiplying deserts in the midst of the land; a desert signifies where there is no good because no truth.
[3] In the same:
"I will make a man (vir homo) more rare than pure gold; and a man (homo) than the gold of Ophir" (13:12).
By a man (vir homo) is signified intelligence, and by a man (homo) wisdom; and that these were about to cease is signified by its being said that they shall be made rare. Intelligence is distinguished from wisdom by this, that intelligence is the understanding of truth such as the spiritual man has, and wisdom is the understanding of truth such as the celestial man has; the understanding of the latter being from the will of good. It is therefore evident what is signified by man (vir homo), and what by man (homo), in the above passage.
[4] Again:
"The inhabitants of the earth are burned up, and few men are left" (24:6).
By the inhabitants of the earth, are signified the goods of the church, and these are said to be burned up when the loves of self and of the world begin to reign; and that in such case the spiritual affection of truth, and of wisdom thence derived, would cease is signified by few men being left.
[5] Again:
"The highways lie waste; he that traverses the way hath ceased; he hath rendered the covenant vain, he hath despised the cities, he regardeth not man" (33:8).
The devastation of the church is also here spoken of; the highways which lie waste, and he that traverses the way, who has ceased, signify that the goods and truths which lead to heaven were no more; the covenant being rendered vain, signifies that, there was no conjunction with the Lord; he hath despised the cities signifies that they spurn doctrine; he regardeth not man, signifies that they make no account of wisdom.
[6] In Jeremiah:
"I beheld the earth, and, lo, it was empty and void and the heavens, and they had no light. I beheld, and, lo, there was no man, and all the birds of the heavens were fled" (4:23, 25).
That the earth as being empty and void is not here meant, nor the heavens as having no light, nor that there was no man upon the earth, nor that all the birds of heaven were fled, is evident; but the true import of these things can be evident only from the spiritual sense of the Word. In that sense, by the earth is signified the church; being empty and void signifies its being destitute of good and truth; by the heavens, where there is no light, are signified the interiors of man's mind, which are the receptacles of the light of heaven; the light which is not there denotes the Divine truth and wisdom therefrom: therefore it is said, "I beheld, and, lo, there was no man;" by the birds of heaven which were fled are signified the Rational and Intellectual.
[7] In the same:
"Behold the days come, saith Jehovah, when I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast" (Arcana Coelestia 7424, 7523, 7872).
[8] In Zephaniah:
"I will consume man and beast, I will consume the bird of the heavens and the fish of the sea; I will cut off man from the surfaces of the earth" (1:3).
To consume man and beast, denotes the spiritual affection of truth and the natural affection of the same; to consume the bird of the heavens and the fish of the sea denotes spiritual truths and natural truths; and to cut off man from the surfaces of the earth denotes the affection of truth and wisdom.
[9] In Ezekiel:
"Ye, my flock, the flock of my pasture; ye are man, I am your God" (34:31).
The flock of the pasture signifies spiritual good and truth; the pasture denotes the reception thereof from the Lord; hence it is said, "ye are man, I am your God," man denoting the spiritual affection of truth, and wisdom.
[10] In the same:
"Behold, I am with you, and I will have respect unto you, and ye shall be tilled and sown; then I will multiply man upon you, all the house of Israel, even the whole of it; and the cities shall be inhabited, and the wastes shall be builded; I will cause man to walk upon you, even my people Israel. Thus saith the Lord Jehovih, Inasmuch as ye say, Thou art consuming man and hast bereaved thy peoples, therefore thou shalt not consume man any more," and thy sword shall not bereave any more, "the devastated cities shall be full of the flock of man" (36:9-14, 38).
The subject here treated of is the restoration of the church. By Israel is signified the spiritual church, or the church that is in spiritual good, which is the good of charity; this church is here called man from the spiritual affection of truth, which constitutes the church; wherefore it is said:
"I will multiply man upon you, all the house of Israel. I will cause man to walk upon you, even my people Israel."
By the waste cities being filled with the flock of man is signified that the doctrines of the church shall be full of spiritual truths; by the sword which shall not bereave any more is signified that falsity shall no more destroy truth.
[11] In the same prophet:
"Thy mother is a lioness; she lay down among lions, one of her whelps rose up, which learned to catch the prey, it devoured men" (19:2, 3, 6).
Mother denotes the church, in this case the church perverted the falsity of evil destroying truth is signified by the lioness lying down among lions; by her whelp which learned to catch the prey, and which devoured men, is signified the primary falsity of their doctrine, which destroyed truths and consumed every affection thereof. These things are said concerning the princes of Israel, by whom are signified primary truths, but here, in an opposite sense, primary falsities.
[12] In Jeremiah:
"Hazor shall become a dwelling for dragons, a desolation even for an age; there shall not dwell there a man (vir), nor a son of man (homo) abide in her" (49:33).
Here the subject is the church which is in falsities, and in no truths. Hazor signifies the knowledges (cognitiones) of truth; and the knowledges (cognitiones) of falsity are signified by a dwelling for dragons; that there is consequently no truth, or doctrine of truth is signified by there shall not dwell there a man, nor a son of man abide in her; man denotes truth, and the son of man the doctrine of truth.
[13] Again, in the Apocalypse:
"He measured the wall" of the Holy Jerusalem, "an hundred and forty and four cubits, the measure of a man, that is, of an angel" (1.)
[14] Because by man is signified the spiritual affection of truth, and thence wisdom, therefore by man is also signified the church, because the church with man is a church from the spiritual affection of truth and of wisdom therefrom.
From this it is evident that man in the first chapter of Genesis, signifies the church which was the first and the most ancient on this earth; this is meant by Adam, or man (homo). The establishment of that church is described in the first chapter by the creation of the heaven and the earth, its intelligence and wisdom, are signified by paradise, and its fall is described by man's eating of the tree of knowledge.
[15] But by man in the highest sense, is meant the Lord Himself, because from Him are heaven and the church, and also the spiritual affection of truth and wisdom with every one of those who constitute heaven and the church. This is why, in the highest sense, the Lord alone is man, and that others, in both the natural and the spiritual worlds, are so far man as they receive from Him truth and good, thus so far as they love the truth and live according to it. Hence also it is that the whole angelic heaven appears as one man, and also each society there; and hence also it is that the angels appear in a perfect human form (concerning these things more may be seen in the work, Heaven and Hell 59-67, 68-72, 73-77, 87-102).
[16] It is for this reason that the four cherubim, by which are signified the guardianship and providence of the Lord lest the higher heavens should be approached except by the good of love, were seen as men, although they had each four faces; and also that the Lord was seen above them as a man. That the four cherubim were seen as men, is evident in Ezekiel:
"This was the aspect" of the four animals, "they had the likeness of a man, but four faces to each" (1:5, 6).
Similarly the two cherubim over the mercy seat were, as to the face, like men. Again, that the Lord was seen above the cherubim as a man, is expressly affirmed by the same prophet:
"Above the expanse which was over the head" of the cherubim, "as it were the appearance of a sapphire stone, the likeness of a throne, and upon the likeness of a throne, a likeness as it were the appearance of a man upon it above" (1:26).
280. And the third animal had a face like a man, signifies the appearance in ultimates of the Divine guard and providence in respect to wisdom. This is evident from the signification of "the face of a man," as being the affection of truth, "face" signifying affection, and "man" the recipient of Divine truth; and because man's rational is from this, "man" signifies wisdom; for man was created that he might be rational and wise; by this he is distinguished from the brute animals; for this reason "man" in the Word signifies wisdom. "Man" signifies both the affection of truth and wisdom, because the affection of truth and wisdom act as one; for he who is in the spiritual affection of truth, that is, who is affected by truth, or who loves truth because it is truth, is conjoined to the Lord, since the Lord is in His own truths, and is His truth with man; from this man has wisdom, and from this it is that man is a man. Some suppose that man is a man by reason of his face and body, and that by these he is distinguished from beasts, but they are in an error; man is a man by reason of his wisdom, consequently so far as anyone is wise so far is he a man. Those, therefore, who are wise, appear in heaven and in the light of heaven as men, with a brightness and beauty according to their wisdom; while those who are not wise-which is true of those who are in no spiritual affection, but merely in natural affection, in which man is when he loves truth not because it is truth but because he thence receives glory, honor, and gain-these in the light of heaven appear not as men but as monsters in various forms (See in the work on Heaven and Hell 70, 72, 73-77, 80; and what wisdom is, and what non-wisdom is, n. 346-356).
[2] That "man" in the Word signifies the affection of truth and wisdom therefrom, is evident from the following passages. In Isaiah:
Lord, how long? He said, until cities be devastated that they may be without inhabitant, and the houses that there may be no man in them, and the ground be devastated to a waste. Jehovah shall remove man, and forsaken places shall be multiplied in the midst of the land (Isaiah 6:11-12).
These things were not said of the devastation of the earth, that there should no longer be cities and houses therein, or that in these there should be no inhabitant or man, but they were said of the devastation of good and truth in the church; "cities" signifying the truths of doctrine; "inhabitant" the good of doctrine; "houses" the interiors of man which are of his mind; and "man" the spiritual affection of truth and wisdom therefrom. This is signified by "the houses shall be devastated, that there may be no man in them." The "land" that shall be devastated to a waste signifies the church. From this it is clear what is signified by "removing man," and by "multiplying the forsaken places in the midst of the land;" "a forsaken place" signifying where there is no good because there is no truth.
[3] In the same:
I will make a man [virum hominem] more rare than pure gold; and [the son of] man6 than the gold of Ophir (Isaiah 13:12).
A [son of] "man" [virum hominem] signifies intelligence, and "man" [hominem] wisdom, and that these were about to be at an end is signified by their being "made rare." Intelligence is distinguished from wisdom by this, that intelligence is the understanding of truth such as the spiritual man has, and wisdom is the understanding of truth such as the celestial man has, whose understanding is from the will of good. From this it is clear what is here signified by [son of] "man" [virum hominem], and what by "man" [hominem].
[4] In the same:
The inhabitants of the earth shall be burnt up, and few men shall be left (Isaiah 24:6).
The "inhabitants of the earth" signify the goods of the church, and these are said "to be burnt up" when the loves of self and of the world begin to rule; that the spiritual affection of truth and wisdom therefrom will then be at an end is signified by "few men will be left."
[5] In the same:
The highways have been laid waste; he that passeth through the way hath ceased; he hath made void the covenant, he hath rejected the cities, he regardeth not man (Isaiah 33:8).
This treats of the devastation of the church; "the highways that are laid waste" and "he that passeth through the way who hath ceased" signify that the goods and truths which lead to heaven are no more; "he hath made void the covenant" signifies no conjunction then with the Lord; "he hath rejected the cities" signifies that they spurn doctrine; "he regardeth not man" signifies that he makes no account of wisdom.
[6] In Jeremiah:
I saw the earth, when lo, it was void and empty; and towards the heavens, and their light was not. I saw, when lo there was no man, and all the fowl of the heavens were fled away (Jeremiah 4:23, 25).
This evidently does not mean the earth, that it was void and empty, nor the heavens that there was no light thence nor that there was not a man on the earth, nor that all the fowl of heaven were fled; what is really meant can be seen only from the spiritual sense of the Word. In that sense "earth" signifies the church; that it was "void and empty" signifies that there is no good and truth in the church; the "heavens," where there is no light, signify the interiors of man's mind which are the receptacles of the light of heaven; (the "light" that is not there is Divine truth and wisdom therefrom); therefore it is said, "I saw and lo there was no man"; the "fowl of heaven which were fled away" signify the rational and the intellectual.
[7] In the same:
Behold the days come, that I will sow the house of Israel and the house of Judah with the seed of man and with the seed of beast (Arcana Coelestia 7424, 7523, 7872).
[8] In Zephaniah:
I will take away man and beast; I will take away the fowl of the heavens and the fishes of the sea; I will cut off man from the surfaces of the earth (Zephaniah 1:3).
"To take away man and beast" means to take away the spiritual affection of truth and the natural affection of truth; "to take away the fowl of the heavens and the fishes of the sea" means to take away spiritual truths and natural truths; and "to cut off man from the surfaces of the earth" means to cut off the affection of truth and wisdom.
[9] In Ezekiel:
Ye My flock, the flock of My pasture, ye are man; I am your God (Ezekiel 34:31).
The "flock of the pasture" signifies spiritual good and truth; the "pasture" is the reception of these from the Lord; it is therefore said, "ye are man, I am your God," "man" standing for the spiritual affection of truth and wisdom.
[10] In the same:
Behold, I am with you, and I will look unto you, and ye shall be tilled and sown; then I will multiply man upon you, the whole house of Israel; and the cities shall be inhabited, and the waste places shall be builded. I will cause man to walk upon you, My people Israel. Thus the Lord Jehovah hath said, Because ye say, Thou hast been a devourer of man and a bereaver of thy peoples, therefore thou shalt devour man no more, and thy sword shall not bereave any more; the desolate cities shall be full of the flock of man (Ezekiel 36:9-14, 38).
The restoration of the church is here treated of; "Israel" signifies the spiritual church, or the church that is in spiritual good, which is the good of charity; this church is here called "man" from the spiritual affection of truth that makes the church; therefore it is said, "I will multiply man upon you, the whole house of Israel, and I will cause man to walk upon you, My people Israel." "The flock of man," of which "the desolate cities shall be full," signifies spiritual truths of which the doctrines of the church shall be full; "the sword which shall not bereave any more" signifies that falsity shalt no longer destroy truth.
[11] In the same:
Thy mother is a lioness, she lay down among lions; one of her whelps rose up, it learned to tear the prey, it devoured men (Ezekiel 19:2, 3, 8).
"Mother" means the church, here the church perverted; the falsity of evil destroying truth is signified by "the lioness lying down among lions;" "her whelp which learned to tear the prey and devoured men" signifies the primary falsity of their doctrine, which destroyed truths and consumed every affection of them. These things were said of the princes of Israel, by whom primary truths are signified, but here, in a contrary sense, primary falsities.
[12] In Jeremiah:
Hazor shall become an abode of dragons, a waste even forever; a man [vir] shall not dwell there, nor a son of man [hominis] sojourn in her (Jeremiah 49:33).
The church that is in falsities and in no truths is here treated of; "Hazor" signifies the knowledges of truth; the knowledges of falsity are signified by "an abode of dragons;" that there is there no truth and no doctrine of truth is signified by "a man [vir] shall not dwell there, nor the son of man [hominis] sojourn in her," "man" meaning truth, and "the son of man" a doctrine of truth.
[13] In Revelation:
He measured the wall of the holy Jerusalem, a hundred and forty-four cubits, the measure of a man, which is that of an angel (The Doctrine of the New Jerusalem 1 .)
[14] Because "man" signifies the spiritual affection of truth and wisdom therefrom, "man" also signifies the church, because the church with man is a church from the spiritual affection of truth and wisdom therefrom. This makes clear what is meant by "Man" in the first chapters of Genesis, namely, the church that was the first of this earth and the most ancient; this is what is meant by "Adam," or "Man." The establishment of this church is described in the first chapter by the creation of heaven and earth; its intelligence and wisdom by paradise; and its fall by the eating of the tree of knowledge.
[15] But in the highest sense, by "man" is meant the Lord Himself, since from Him are heaven and the church, and the spiritual affection of truth and wisdom with each one of those who constitute heaven and the church; therefore in the highest sense the Lord alone is man; and men in both worlds, spiritual and natural, are men so far as they receive from the Lord truth and good, thus so far as they love truth and live according to it. And from this also it is that the whole angelic heaven appears as one man, and also each society there; and moreover, that the angels appear in a perfect human form. (See further on this in the work on Heaven and Hell 59-67, 68-72, 73-77, 87-102)
[16] It was on this account that the four cherubim, which signify the guard and providence of the Lord that the higher heavens be not approached except through the good of love, were seen as men, although they each had four faces; and that the Lord was seen above them as a Man. That the four cherubim were seen as men is evident in Ezekiel:
This was the appearance of the four animals; they had the likeness of a man, but each one had four faces (Ezekiel 1:5-6).
Likewise the two cherubim upon the mercy-seat were in face like men. That the Lord was seen above the four cherubim as a man is also stated in the same prophet:
Above the expanse which was over the head of the cherubim was as it were the appearance of a sapphire stone, the likeness of a throne, and upon the likeness of the throne a likeness as the appearance of a man upon it above (Ezekiel 1:26).
280. "Et tertium Animal habens faciem sicut homo." Quod significet in ultimis apparentiam Divinae custodiae ct providentiae quoad sopientiam, constat ex significatione "faciei hominis", quod sit affectio veri; per "faciem" significatur affectio, et per "hominem" recipiens Divinum Verum; et quia inde ei rationale, per "hominem" significatur sapientia; homo enim creatus est ut sit rationalis et sapiens, per hoc distinguitur a brutis animalibus: inde est quod per "hominem" in Verbo significetur sapientia.
Quod "homo" significet affectionem veri et simul sapientiam, est quia affectio veri et sapientia unum agunt; qui enim in affectione veri spirituali est, hoc est, qui afficitur vero seu amat verum quia est verum, is conjunctus est Domino, quoniam Dominus in suis veris est, et est suum Verum apud hominem; inde ei sapientia, et inde est quod homo sit. Quidam putant quod homo sit homo ex facie et ex corpore, et quod per illa distinguatur a bestiis; sed in errore sunt; homo est homo ex sapientia, quare quantum aliquis sapiens est tantum est homo. Inde est quod qui sapientes sunt, in caelo et in ejus luce appareant ut homines, in decore et pulchritudine secundum sapientiam: at vero qui non sapientes sunt, qui sunt qui in nulla affectione spirituali sunt, sed mere in affectione naturali, in qua homo est cum non amat verum quia est verum, sed quia inde ei gloria, honor et lucrum illi in luce caeli non apparent sicut homines, sed sicut monstra in varia forma (videatur in opere De Caelo et Inferno 70, 72, 73-77, 80; et quid sapientia et non sapientia, n. 346-356 ibi).
[2] Quod per "hominem" in Verbo significetur affectio veri et inde sapientia, constat ex sequentibus his locis: Apud Esaiam,
"Quousque Domine? Dixit, Usque dum devastabuntur urbes, ut sint sine habitatore; et domus, ut non sit in iis homo; et terra redigetur in solitudinem: removebit Jehovah hominem; et multiplicabuntur deserta in medio terrae" (6:11, 12);
haec non dicta sunt de vastatione terrae, quod ibi non amplius urbes et domus, et in illis non habitator et homo, sed de vastatione boni et veri in ecclesia; per "urbes" ibi significantur doctrinae vera; per "habitatorem" doctrinae bonum; per "domos" significantur interiora hominis quae mentis ejus sunt; et per "hominem" affectio veri spiritualis et sapientia; hoc significatur per quod "devastabuntur domus ut non sit in iis homo"; per "terram", quae "redigetur in solitudinem", significatur ecclesia: inde patet quid significatur per "removere hominem", et per "multiplicare deserta in medio terrae"; "desertum" significat ubi non bonum quia non verum.
[3] Apud eundem,
"Rarum reddam virum hominem prae auro puro, et hominem prae auro Ophiris" (13:12);
per "virum hominem" significatur intelligentia, et per "hominem" sapientia; quae quod cessaturae sint, significatur per quod "reddentur rari." Intelligentia distinguitur a sapientia per id, quod intelligentia sit intellectus veri qualis est spirituali homini, et sapientia intellectus veri qualis est caelesti homini; hujus intellectus est ex voluntate boni; inde patet quid per "virum hominem", et quid per "hominem" ibi significatur.
[4] Apud eundem,
"Exurentur habitatores terrae, et relictus erit homo rarus" (24:6);
per "habitatores terrae" significantur bona ecclesiae, quae "exuri" dicuntur quando amores sui et mundi regnare incipiunt; quod tunc affectio veri spiritualis et inde sapientia cessatura sit, significatur per "relictus erit homo rarus."
[5] Apud eundem,
"Devastatae sunt semitae, cessavit transiens viam, irritum reddidit foedus, fastidivit urbes, non reputat hominem" (33:8);
etiam ibi agitur de vastatione ecclesiae; "semitae" quae "devastatae", et "transiens viam" qui "cessavit", significat quod non amplius bona et vera quae ducunt ad caelum; "foedus" quod "irritum reddidit" significat conjunctionem tunc nullam cum Domino; "fastidivit urbes" significat quod respuant doctrinam; "non reputat hominem" significat quod nihili 1
faciant sapientiam.
[6] Apud Jeremiam,
"Vidi terram cum ecce vacuum et inane, et versus caelos et non lux eorum; .... vidi cum ecce non homo, et omnes aves caeli avolarunt" (4:23, 25);
quod hic non intelligatur terra quod illa vacua et inanis, nec 2
caeli quod inde non lux, nec quod in terra non homo, et quod omnes aves caeli avolaverint, patet; quid autem intelligitur, non aliunde constare potest quam a sensu spirituali Verbi: in illo sensu per "terram" significatur ecclesia; quod "vacuum et inane" ibi, significatur quod in ecclesia non bonum et verum; per "caelos" ubi "non lux" significantur interiora mentis hominis, quae sunt receptacula lucis caeli ("lux" quae non ibi est Divinum Verum et inde sapientia); quare dicitur, "Vidi et ecce non homo": per "aves caeli", quae avolarunt, significatur rationale et intellectuale.
[7] Apud eundem,
"Ecce dies venturi, .... quibus seminabo domum Israelis et domum Jehudae semine hominis et semine bestiae" (31:27);
per "domum Israelis" et per "domum Jehudae" significatur ecclesia quoad verum et quoad bonum; per "semen hominis" et per "semen bestiae" significatur affectio veri spiritualis et affectio veri naturalis; ubi enim in Verbo dicitur "homo et bestia" significatur spirituale et naturale seu internum et externum (videatur n. 7424, 7523, 7872).
[8] Apud Zephaniam,
"Consumam hominem et bestiam, consumam avem caelorum et pisces maris; .... exscindam hominem a superficiebus terrae" (1:3);
"consumere hominem et bestiam" est affectionem veri spiritualem et affectionem veri naturalem; "consumere avem caelorum et pisces maris" est vera spiritualia et vera naturalia; "exscindere hominem a superficiebus terrae" est affectionem veri et sapientiam.
[9] Apud Ezechielem,
"Vos grex mi, grex pascui mei; homo vos, Ego Deus Vester" (34:31);
"grex pascui" significat bonum et verum spirituale; "pascuum" est receptio illorum a Domino: inde dicitur "Homo vos, Ego Deus vester"; "homo" pro affectione veri spirituali et sapientia.
[10] Apud eundem,
"Ecce Ego apud vos, et respiciam ad vos ut excolamini et conseramini; tunc multiplicabo super vobis hominem, omnem domum Israelis totam, et habitabuntur urbes, et vastitates aedificabuntur; .... ambulare faciam super vobis hominem, populum meum Israelem. .... Sic dixit Dominus Jehovih, Quoniam dicitis, Consumens hominem tu, et orbans populos tuos fuisti, ideo hominem non consumes amplius", et gladius tuus non orbabit amplius: .... "erunt urbes devastatae plenae grege hominis" (36:9-14, 38);
agitur ibi de restauratione ecclesiae; per "Israelem" significatur ecclesia spiritualis, quae est ecclesia quae in bono spirituali, quod bonum est bonum charitatis; haec ecclesia ibi vocatur "homo" ex affectione veri spirituali, quae facit ecclesiam; quare dicitur "Multiplicabo super vobis hominem, omnem domum Israelis, .... et ambulare faciam super vobis hominem, populum meum Israelem: "per "gregem hominis" quo "urbes devastatae plenae erunt" significantur vera spiritualia, quibus doctrina ecclesiae plena erit; per "gladium" qui "non orbabit amplius", significatur quod non falsum destruet verum amplius.
[11] Apud eundem,
"Mater tua leaena, inter leones cubuit; .... surrexit unus de catulis ejus, qui didicit rapere rapinam, homines devoravit" (19 [2,] 3, 6);
"mater" est ecclesia, hic ecclesia perversa; falsum mali destruens verum significatur per "leaenam cubantem inter leones"; per "catulum ejus" qui "didicit rapere rapinam", et qui "devoravit homines", significatur primarium falsum doctrinae eorum, quod destruxit vera et consumpsit omnem affectionem eorum: haec dicta sunt de principibus Israelis, per quos significantur primaria vera, hic autem in opposito sensu primaria falsa.
[12] Apud Jeremiam,
"Fiet Chazor in habitaculum draconum, desolationem usque in saeculum; non habitabit ibi vir, nec commorabitur in ea filius hominis" (49:33);
agitur ibi de ecclesia quae in falsis et in nullis veris; "Chazor" significat cognitiones veri; cognitiones falsi significantur per "habitaculum draconum"; quod ibi non verum et non doctrina veri, significatur per quod "non habitabit ibi vir, nec commorabitur in ea filius hominis" ("vir" est verum, et "filius hominis" est doctrina veri).
[13] In Apocalypsi,
"Mensus est murum" sanctae Hierosolymae "centum quadraginta quatuor cubitorum, mensura hominis quae est angeli" (21:17);
nemo intellecturus est quid significat quod murus sanctae Hierosolymae esset centum quadraginta quatuor cubitorum, et quod haec mensura esset "hominis quae est angeli", nisi sciat quid significat "sancta Hierosolyma", quid "murus" ejus, quid numerus "centum quadraginta quatuor", tum quid "homo" et quid "angelus": "sancta Hierosolyma" significat ecclesiam quoad doctrinam; "murus" verum tutans; numerus "centum quadraginta quatuor" significant omnia vera ex bono in complexu; "homo" significat receptionem eorum ex affectione, simile "angelus"; ideo dicitur quod sit "mensura hominis quae est angeli" ("mensura" significat quale): ex his patet quomodo illa verba spiritualiter intelligenda sunt (sed haec clarius explicata videantur in Doctrina Novae Hierosolymae, n. 1).
[14] Quoniam per "hominem" significatur affectio veri spiritualis et inde sapientia, ideo per illum etiam significatur ecclesia, quia ecclesia apud hominem est ecclesia ex affectione veri spirituali et inde sapientia: ex quo patet quid in primis capitibus Geneseos intelligitur per "Hominem", quod nempe ecclesia quae prima hujus telluris et Antiquissima fuit; haec intelligitur per "Adamum" seu "Hominem"; ejus instauratio describitur in primo capite per creationem Caeli et Terrae; ejus intelligentia et sapientia per Paradisum; et ejus lapsus per esum Arboris Scientiae.
[15] Per "Hominem" autem in Supremo sensu intelligitur Ipse Dominus, quoniam ab Ipso caelum et ecclesia, et apud unumquemvis ex quo caelum et ecclesia affectio veri spiritualis et sapientia; inde est quod solus Dominus in supremo sensu sit Homo, et quod tantum homines sint in utroque mundo, spirituali et naturali, quantum ab Ipso recipiunt verum et bonum, ita quantum amant verum et vivunt secundum illud. Inde quoque est quod universum caelum angelicum appareat sicut unus Homo; et quoque unaquaevis societas ibi: et inde quoque est quod angeli appareant in perfecta forma humana. (Sed de his videantur plura in opere De Caelo et Inferno 59-67, 68-72, 73-77, 87-102.)
[16] Ex hac causa est quod quatuor cherubi, per quos significatur custodia et providentia Domini ne adeatur nisi per bonum amoris, visi sint sicut homines, tametsi quatuor facies cuivis; et quod Dominus supra illos visus sit ut Homo. Quod quatuor cherubi visi sint ut homines, constat apud Ezechielem,
"Hic aspectus" quatuor Animalium, "similitudo hominis illis, sed quatuor facies unicuique" (1:5, 6).
Similiter duo cherubi super propitiatorio erant facie sicut homines. Quod Dominus visus sit supra quatuor cherubos ut Homo, dicitur etiam apud eundem Prophetam:
"Supra expansum, quod super capite" cheruborum, "quasi aspectus lapidis sapphiri, similitudo throni; et super similitudine throni similitudo quasi aspectus Hominis super illo superius" (1:26).
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.