----中文待译----
294. Because thou hast created all things. That this signifies that from Him is all existence and life, and heaven for those who receive is evident from the signification of creating, as denoting not only that all things exist from the Lord, but also that all life is from Him. And because the spiritual sense of the Word treats only of heaven and the church, therefore by creating is here primarily signified to reform, thus to give heaven to those who receive, for this is to reform. (That the existence of all things is from the Lord, may be seen in the work, Heaven and Hell 7-12 137; and that all life is from the Heaven and Hell 9, in the same work, and in The Doctrine of the New Jerusalem 278). But by creating, in this passage, is not signified natural existence and life, but spiritual existence and life; this latter is everywhere signified by creating, when mentioned in the Word; the reason is that the existence of heaven and earth is not the end of creation, but a means to the end. The end of creation is, that the human race may exist and that from it there may be an angelic heaven; this therefore being the end, to create signifies to reform, which is to give heaven to those who receive. Ends are what are meant in the spiritual sense of the Word, but, in the sense of the letter, only the means which involve ends are mentioned; in this manner does what is spiritual lie hidden in the letter of the Word.
[2] That to create signifies to reform and regenerate men, and so to establish the church, is evident from those passages in the Word where the term occurs; as in the following: In Isaiah:
"I will give in the wilderness the cedar of shittah, and the myrtle and the oil tree. That they may see, and know, and consider, and understand together, that the hand of Jehovah hath done this, and the Holy One of Israel hath created it" (41:19, 20).
The subject here treated of is the establishment of the church among the nations; the wilderness signifies their not being in good because in ignorance of truth, for all good into which man is reformed is imparted only by truths. The cedar of shittah signifies genuine truths; the myrtle and the oil tree signify spiritual good and celestial good. It is evident therefore what is signified by giving in the wilderness the cedar of shittah, the myrtle and the oil tree, when treating of the nations who are not in the good of heaven and of the church, because in ignorance of truths. That they may see, and know, and consider and understand together, signifies the knowledges, understanding, perception and affection of the love of good and truth; from these significations it is evident that by the Holy One of Israel creating this is signified reformation; consequently, that to create is to reform.
[3] In the same:
"Thus saith Jehovah, thy Creator, O Jacob, and thy Former, O Israel; for I have redeemed thee; I have called thee by thy name; thou art mine. Bring my sons from far, and my daughters from the end of the earth; even every one that is called by my name I have created for my glory, I have formed and made. I, Jehovah, your Holy One, the Creator of Israel, your King" (43:1, 6, 7, 15).
The subject here treated of is also the establishment of the church among the nations; and from their reformation, Jehovah, is called creator and former; therefore it is said, "I have redeemed thee, I have called thee by thy name, thou art mine." Bring my sons from far, and my daughters from the end of the earth, signifies the nations that are out of the church but which receive its truths and goods from the Lord; from far, and from the end of the earth, signifying those who are out of the church, earth denoting the church, sons those who receive truths, and daughters those who receive goods; these are said to be created, formed and made for glory. Glory is the Divine truth which they receive.
[4] In David:
"Create in me a clean heart, O God, and renew a firm spirit in the midst of me" (Psalms 51:10).
To create a clean heart signifies to reform as to the good of love; to renew a firm spirit in the midst of me, signifies to reform as to the truth of faith; for heart signifies the good of love, and spirit a life according to Divine truth, which is the faith of truth.
[5] Again:
"Wherefore hast thou created the sons of man in vain? Lord, where are thy former mercies?" (Psalms 89:47, 49).
To create the sons of man signifies to reform by means of Divine truth; the sons of man are all those who are in Divine truths, thus in the abstract Divine truths themselves.
[6] Again:
"The nations shall fear the name of Jehovah, and all the kings of the earth thy glory, because Jehovah hath built up Zion; it shall be written for the generation to come; and the people which shall be created shall praise Jah" (Psalms 102:15, 16, 18).
This passage treats of reformation. By the nations which shall fear the name of Jehovah are meant those who are in good; and by the kings of the earth, those who are in truths from good. By building Zion is signified to establish the church, Zion denoting the church; by the people which shall be created and shall praise Jah, are signified all those who are reformed.
[7] Again:
"Thou givest to them, they gather; thou openest thine hand, they are filled with good. Thou sendest forth thy spirit, they are created; and thou renewest the faces of the earth" (Psalms 104:28, 30).
That to create here denotes to reform is evident; for by giving, and their gathering is signified that they receive the truths which are given by the Lord. By thou openest thine hand, they are filled with good is signified that they receive the good that flows from the Lord; by thou sendest forth thy spirit, they are created, is signified that they are reformed as to life according to Divine truth; and by thou renewest the faces of the earth, is signified the establishment of the church.
[8] In Isaiah:
"Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number; he calleth them all by name; God from eternity; Jehovah, the creator of the ends of the earth, is not weary" (40:26, 28).
Here also reformation is treated of, which is signified by creating; by the host which Jehovah bringeth out are signified all truths and goods; by calling them all by name is signified reception according to the quality of every one; by creating the ends of the earth is signified the establishment of the church, thus the reformation of those who are therein.
[9] In Ezekiel:
"Thou hast been in Eden the garden of God, every precious stone was thy covering, in the days in which thou wast created, they were prepared. Thou wast perfect in thy ways from the day in which thou wast created, until perversity was found in thee" (28:13, 15).
These things are spoken of the king of Tyre, by whom are signified those who are in truths and thence in good; concerning whom it is said that they had been in the garden of God, and that every precious stone was their covering. By the garden of God is signified intelligence, and by the precious stones which are also named in the passage are signified the knowledges (cognitiones) of truth and good; these are called a covering, became they are in the natural man, and the natural man covers the spiritual. These are said to have been prepared in the day in which they were created, that is in the day in which they were reformed: hence it is evident what is meant by thou wast perfect in thy ways from the day that thou wast created.
[10] In Isaiah:
"Jehovah will create upon every dwelling of Zion, and upon her assemblies, a cloud by day and the shining of a flame of fire by night; for upon all the glory shall be a covering" (4:5).
By Zion is signified the church as to the Word; the internal or spiritual sense of the Word, as to good, is meant by the dwelling thereof; the external or literal sense, as to truths, is meant by the cloud by day, and as to good, by the shining of a flame of fire by night. This sense, because it covers, and is the repository of, the spiritual sense, is called a covering upon all the glory, glory denoting the spiritual sense; these are also said to be created, because they are the truths of heaven and the church.
[11] In Malachi:
"Hath not one God created us? wherefore do we act perfidiously?" (2:10).
Because by created us is signified reformed, that they might be a church, it is therefore said, "wherefore do we act perfidiously?"
[12] In Isaiah:
"Thus saith God, Jehovah, he that createth the heavens, and stretcheth them out; he that spreadeth forth the earth, giveth breath to the people upon it, and spirit to them that walk therein" (42:5).
By creating the heavens and stretching them out, and by spreading forth the earth, is signified to reform; by the heavens are signified both the heavens and the internals of the church - the internals of the church also are heavens with those who are in them; the earth signifies the externals of the church, which are said to be spread forth when truths from good are multiplied: that reformation by truths is hereby signified is evident, for it is said, "he that giveth breath unto the people upon it, and spirit to them that walk therein."
[13] In the same:
"Jehovah, creating the heavens, forming the earth and making it. He hath not created it an emptiness, he formed it to be inhabited" (45:12, 18).
By heavens and by earth, and by creating, are signified similar things as in the passage adduced above. By not creating it an emptiness is signified that it is not without truth and good, in which they are who are reformed; the lack of these is emptiness. By he hath formed it to be inhabited, is signified that they should live according to good and truth, and from them; for to inhabit signifies to live.
[14] Again:
"Behold, I create a new heaven and a new earth. Be ye glad and rejoice for ever in that which I create; for, behold, I am about to create Jerusalem a rejoicing, and her people gladness" (65:17, 18).
By creating a new heaven and a new earth are not meant the visible heaven and the habitable earth, but a new church, internal and external, heaven denoting the internal of the church, and earth its external (what the internal of the church is, and what the external, may be seen in 66:22), and by the new heaven and the new earth in the Apocalypse (21:1).
[15] And similarly by the things in the first chapter of Genesis:
"In the beginning Jehovah created the heaven and the earth; and the earth was void and empty, and darkness was upon the faces of the abyss. And the spirit of God moved upon the faces of the waters. And God said, Let there be light, and there was light. And God created man into his own image, into the image of God created he him; male and female created he them" (Heaven and Hell 59-67, 68-72, 73-77, 78-86, 87-102). That He created them male and female signifies that He reformed them as to truth and as to good; male, in the Word, denotes truth, and female denotes good. From these considerations it is evident that it is not the creation of heaven and earth, but the new creation and reformation of those who composed the first church, which is described in this chapter and in the following chapters; and that similar things are there meant by the creation of heaven and earth as by the creation of the new heaven and new earth in the passages above adduced.
[16] That creation in the Word signifies reformation and the establishment of the church, which is effected by the Divine truth proceeding from the Lord is also evident from these words in John:
"In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness, and the darkness comprehended it not. That was the true light, which lighteth every man that cometh into the world. And the world was made by him, and the world knew him not. And the Word was made flesh and dwelt among us, and we beheld his glory" (Heaven and Hell 137, 139; and in The Doctrine of the New Jerusalem 263). Hence also it is clear that to make or create here also signifies to make man new or to reform him; for here, as in the book of Genesis, mention is immediately made of light. (That by light is signified that proceeding Divine truth whereby all are reformed, may be seen in the work, Heaven and Hell 126-140, and in The Doctrine of the New Jerusalem 49).
294. For Thou hast created all things, signifies that from Him are all existence and life, and heaven also for those who receive. This is evident from the signification of "to create," as being not only that all things came into existence from the Lord, but also that all life is from Him; and as the spiritual sense of the Word treats only of heaven and the church, therefore "to create" signifies primarily here to reform, thus to give heaven to those who receive, for this is to reform. That the existence of all things is from the Lord, see in the work on Heaven and Hell 7-12, 137); and that all life is from the Lord (n. 9); and in The Doctrine of the New Jerusalem 278). But here "to create" does not signify natural existence and life, but spiritual existence and life; and this is what is everywhere signified in the Word by "creating;" and for the reason that the existence of heaven and earth is not the end of creation, but a means to the end; the end of creation is that the human race may exist so that from it there may be an angelic heaven; and as this is the end, "to create" signifies to reform, which is to give heaven to those who receive. In the spiritual sense of the Word ends are meant, but in the sense of the letter only the means that involve the ends are spoken of; in this way the spiritual lies hid in the letter of the Word.
[2] That "to create" signifies to reform and regenerate men, and thus to establish the church, can be seen from the passages in the Word where this term occurs, as in the following. In Isaiah:
I will give in the wilderness the cedar of Shittah, and the myrtle, and the oil tree; that they may see and know, and consider and understand together, that the hand of Jehovah hath done this, and the Holy One of Israel hath created it (Isaiah 41:19, 20).
This treats of the establishment of the church among the Gentiles; "wilderness" signifies the absence of good, because of the ignorance of truth, for every good into which man is reformed is given only through truths; "the cedar of shittah" signifies genuine truth; "the myrtle and the oil tree" signify spiritual good and celestial good; whence it is clear what is signified by, "I will give in the wilderness the cedar of shittah, and the myrtle, and the oil tree," when the Gentiles that are not in the good of heaven and of the church, because in ignorance of the truth, are treated of; "that they may see and know, and consider and understand together," signifies the knowledges, understanding, perception, and affection, that are of the love of good and truth; from this signification it is clear that "the Holy One of Israel hath created it" signifies reformation, the that "to create" is to reform.
[3] In the same:
Thus said Jehovah thy Creator, O Jacob, and thy Former, O Israel, for I have redeemed thee, I have called thee by thy name; thou art Mine. Bring My sons from far, and My daughters from the end of the earth, everyone that is called by My name; into My glory I have created, I have formed, and I have made him. I am Jehovah your Holy One, the Creator of Israel, your King (Isaiah 43:1, 6, 7, 15).
This also treats of the establishment of a church among the Gentiles; and with reference to their reformation Jehovah is called "Creator" and "Former;" therefore it is said, "I have redeemed thee, I have called thee by thy name, thou art Mine." "Bring My sons from far, and My daughters from the end of the earth," signifies the Gentiles that are outside of the church, but that receive the truths and goods of the church from the Lord; "from far" and "from the end of the earth" signify those who are outside of the church, "earth (or land)" meaning the church, "sons" those who receive truths, and "daughters" those who receive goods. These are said to be "created, formed, and made into glory," "glory" meaning the Divine truth that they receive.
[4] In David:
Create for me a clean heart, O God, and renew a firm spirit in the midst of me (Psalms 51:10).
"To create a clean heart" signifies to reform in respect to the good of love; "to renew a firm spirit in the midst of me" signifies to reform in respect to the truth of faith; for "heart" signifies the good of love, and "spirit" a life according to the Divine truth, which is the faith of truth.
[5] In the same:
Wherefore hast Thou created in vain the sons of man? where are Thy former mercies? (Psalms 89:47, 49).
"To create the sons of man" signifies to reform through Divine truth; "the sons of man" are those who are in Divine truths, thus, abstractly, Divine truths.
[6] In the same:
The nations shall fear the name of Jehovah, and all the kings of the earth Thy glory, because Jehovah hath built up Zion. This shall be written for the generation to come; and a people that shall be created shall praise Jah (Psalms 102:15, 16, 18). This treats of reformation; "the nations that shall fear the name of Jehovah" mean those who are in good; and "the kings of the earth" those who are in truths from good; "to build up Zion" signifies to establish the church, "Zion" meaning the church "the people that shall be created and shall praise Jah" signifies all those who are reformed.
[7] In the same:
Thou givest to them, they gather; Thou openest Thine hand, they are satisfied with good. Thou sendest forth Thy spirit, they are created; and Thou renewest the faces of the earth (Psalms 104:28, 30).
It is plain here that "to create" means to reform; for "Jehovah giveth to them, they gather," signifies that they receive the truths that are given by the Lord; "Thou openest Thine hand, they are filled with good," signifies that they receive the good that flows in from the Lord; "Thou sendest forth Thy spirit, they are created," signifies that in respect to the life they are reformed according to Divine truth; "and Thou renewest the faces of the earth" signifies the establishment of the church.
[8] In Isaiah:
Lift up your eyes on high, and see; who hath created these? He that bringeth out their host in number, that calleth them all by name: God from eternity; Jehovah, the Creator of the ends of the earth, wearieth not (Isaiah 40:26, 28).
This also treats of reformation, which is signified by "creating;" "the host that Jehovah doth bring out" signifies all truths and goods; "to call by name" signifies reception according to each one's quality; "to create the ends of the earth" signifies to establish the church, thus to reform those who are therein.
[9] In Ezekiel:
Thou hast been in Eden, the garden of God; every precious stone was thy covering; in the day that thou wast created they were prepared. Thou wast perfect in thy ways in 1the day that thou wast created, until perversity was found in thee (Ezekiel 28:13, 15).
This is said of the king of Tyre, by whom those who are in truths and through truths are in good are signified; of such it is said that they "have been in the garden of God, and that every precious stone was their covering;" "garden of God" signifies intelligence, and the "precious stones" here named signify the knowledges of truth and good; these are called a "covering" because they are in the natural man, and the natural man covers the spiritual; these are said to have "been prepared in the day that they were created," that is, in the day that they were reformed. This makes clear what is signified by "thou wast perfect in thy ways from the day thou wast created."
[10] In Isaiah:
Jehovah will create over every dwelling place of Mount Zion, and over her assemblies, a cloud by day, and the brightness of a flame of fire by night; for over all the glory shall be a covering (Isaiah 4:5).
"Zion" signifies the church in respect to the Word; the internal or spiritual sense of the Word in respect to good is meant by its "dwelling place;" the external or literal sense in respect to truths is meant by "the cloud by day," and in respect to good by "the brightness of the flame of fire by night." Because this sense covers and hides the spiritual sense it is called "a covering over all the glory," "glory" meaning the spiritual sense; these are said to be "created" because they are the truths of heaven and the church.
[11] In Malachi:
Hath not one God created us? wherefore do we act perfidiously? (Malachi 2:10).
Here "hath created us" signifies hath reformed that they might be a church; therefore it is said, "wherefore do we act perfidiously?"
[12] In Isaiah:
Thus said God Jehovah, He hath created the heavens, and spreadeth them out; He that stretcheth out the earth; He that giveth breath unto the people upon it, and spirit to them that walk therein (Isaiah 42:5).
"Creating the heavens and spreading them out" and "stretching out the earth" signifies to reform; "the heavens" signify both the heavens and the internals of the church; for the internals of the church are the heavens with the men that are in them; "the earth" signifies the external of the church, which is said to be "spread out" and "stretched out" when truths from good are multiplied. It is plain that reformation by truths is signified, for it is said, "He that giveth breath unto the people upon it, and spirit to them that walk therein. "
[13] In the same:
Jehovah, creating the heavens, forming the earth and making it; He hath not created it a void. He formed it to be inhabited (Isaiah 45:12, 18).
"The heavens," "the earth," and "to create" have a like signification here as in the passage adduced above; "He hath not created it a void" signifies that it is not without truth and good, in which those are that have been reformed; lack of these is a void; "He hath formed it to be inhabited" signifies that they should live according to good and truth and from them, for "to inhabit" signifies to live.
[14] In the same:
Behold, I create a new heaven and a new earth. Rejoice and exult for ever in that which I create; behold, I will create Jerusalem an exultation, and her people a joy (The Doctrine of the New Jerusalem 246.) It is therefore said, "Behold, I will create Jerusalem an exultation, and her people a joy;" "Jerusalem" is the church, "exultation" its delight from good, and "joy" its delight from truth.
[15] "The new heavens and the new earth" in the same prophet (Isaiah 66:22), and in Revelation (Revelation 21:1) have a like signification; also the following in the first chapter of Genesis:
In the beginning Jehovah created heaven and earth. And the earth was void and empty; and darkness was upon the faces of the deep. And the spirit of God moved upon the faces of the earth. 2And God said, Let there be light; and there was light. And God created man in His own image, in the image of God created He him; male and female created He them (Heaven and Hell 59-67, 68-72, 73-77, 78-86, 87-102).
"Male and female created He them" signifies that He reformed them in respect to truth and good, "male" means truth, and "female" good. This makes clear that this and the following chapter describe not the creation of heaven and earth, but the new creation or reformation of the men of the first church, and that like things are meant by "the new heaven and the new earth" and their "creation" in the passages cited just above.
[16] That "creation" in the Word signifies the reformation and establishment of the church, which is effected by means of the Divine truth that proceeds from the Lord, is plain from the following. In John:
In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him, and without Him was not anything made that hath been made. In Him was life; and the life was the light of men. And the light shineth in the darkness, and the darkness apprehended it not. That was the true Light, which lighteth every man coming into the world. The world was made by Him, and the world knew Him not. And the Word became flesh and dwelt among us, and we beheld His glory (Heaven and Hell 137 Heaven and Hell 137[1-4], 139; and in The Doctrine of the New Jerusalem 263.) This also makes clear that "to make" or "to create" here also signifies to make man new, or to reform him; for here, like as in the book of Genesis, "light" is immediately mentioned, which signifies Divine truth proceeding, by which all are reformed (See in the work on Heaven and Hell 126-140; and in The Doctrine of the New Jerusalem 49).
Footnotes:
1. For "in the day" the Hebrew has "from the day," as found in Arcana Coelestia 114.
2. For "earth" the Hebrew has "waters," as found in Arcana Coelestia 17, etc.
294. "Quia Tu creasti omnia." Quod significet quod ab Ipso omnis existentia et vita sit, ac caelum illis qui recipiunt, constat ex significatione "creare", quod sit quod omnia non solum a Domino exstiterint, sed etiam quod ab Ipso omnis vita sit; et quia in spirituali sensu Verbi non nisi quam de caelo et ecclesia agitur, ideo per "creare" hic primario significatur reformare, ita caelum dare illis qui recipiunt, hoc enim est reformare. Quod omnium existentia a Domino sit, videatur in opere De Caelo et Inferno (n. 7-12, et 137 1
); et quod omnis vita (n. 9 ibi; et in Doctrina Novae Hierosolymae, n. 278): sed hic per "creare" non significatur existentia et vita naturalis, sed existentia et vita spiritualis; haec per "creare" in Verbo ubivis significatur. Causa est quia existentia caeli et terrae non est finis creationis, sed est medium ad finem; finis creationis est ut humanum genus existat, ut ex eo sit caelum angelicum; et quia hoc finis est, ideo per "creare" significatur reformare, quod est caelum dare illis qui recipiunt. Fines sunt qui in sensu spirituali Verbi intelliguntur, sed in sensu litterae dicuntur modo media quae involvunt fines; hoc modo spirituale reconditum latet in littera Verbi.
[2] Quod "creare" significet reformare et regenerare homines et sic instaurare ecclesiam, constare potest ex locis in Verbo ubi dicitur, ut in sequentibus: Apud Esaiam,
"Dabo in deserto cedrum schittae, et myrtum et lignum olei, ...ut videant et cognoscant et attendant et intelligant una, quod manus Jehovae fecerit hoc, et Sanctus Israelis creaverit hoc" (41:19, 20);
agitur ibi de instauratione ecclesiae apud gentes; "desertum" significat non bonum quia in ignorantia veri, omne enim bonum, in quod reformatur homo, non datur nisi per vera; "cedrus schittae" significat genuinum verum; "myrtus et lignum olei" significant bonum spirituale et bonum caeleste; inde patet cum de gentibus qui non in bono ecclesiae aut caeli sunt quia in ignorantia veri, quid significat "Dabo in deserto cedrum schittae, et myrtum et lignum olei": "ut videant, cognoscant, attendant et intelligant una", significat cognitiones, intellectum, perceptionem et affectionem quae amoris boni et veri; haec quia significantur, patet quod "Sanctus Israelis creaverit hoc" significet reformationem, ita quod "creare" sit reformare.
[3] Apud eundem,
"Sic dixit Jehovah Creator tuus, Jacob, et Formator tuus, Israel, ...nam redemi te, vocavi nomine tuo, Mihi tu; ...adduc filios meos e longinquo, et filias meas ab extremitate terrae; omnem vocatum a nomine meo, in gloriam meam creavi, formavi, et feci; ...Ego Jehovah Sanctus vester, Creator Israelis, Rex vester" (43:1, 6, 7, 15);
agitur etiam ibi de instauratione ecclesiae apud gentes; ex reformatione eorum Jehovah dicitur "Creator et Formator"; quare dicitur "Redemi te, vocavi nomine tuo, Mihi tu." "Adduc filios meos e longinquo et filias meas ab extremitate terrae", significat gentes quae extra ecclesiam, quae recipiunt vera et bona ecclesiae a Domino; "longinquum" et "extremitas terrae" significat qui extra ecclesiam, "terra" est ecclesia; "filii" sunt qui recipiunt vera, et "filiae" qui recipiunt bona: hi dicuntur "creati, formati et facti in gloriam"; "gloria" est Divinum Verum quod recipiunt.
[4] Apud Davidem,
"Cor mundum crea mihi Deus, et spiritum firmum innova in medio mei" (Psalms 51:12 [B.A. 10]);
"cor mundum creare" significat reformare quoad bonum amoris; "spiritum firmum innovare in medio mei" significat reformare quoad verum fidei; "cor" enim significat bonum amoris, et "spiritus" vitam secundum Divinum Verum, quae est fides veri.
[5] Apud eundem,
"Quare frustra creasti filios hominis? ...Ubi misericordiae tuae priores?" (Psalms 89:48, 50 [B.A. 47, 49] ;)
"creare filios hominis" significat reformare per Divinum Verum; "filii hominis" sunt illi qui in Divinis veris, ita abstracte Divina vera.
[6] Apud eundem,
"Timebunt gentes nomen Jehovae, et omnes reges terrae gloriam tuam, quod aedificaverit Jehovah Zionem: ...scribetur hoc in generationem (posteriorem), et populus qui creabitur laudabit Jah" (Psalms 102:16, 17, 19 [B.A. 15, 16, [18]);
agitur ibi de reformatione; per "gentes quae timebunt nomen Jehovae" intelliguntur qui in bono sunt; et per "reges terrae", qui in veris ex bono sunt; per "aedificare Zionem" significatur instaurare ecclesiam ("Zion" est ecclesia); per "populum qui creabitur et laudabit Jah" significantur omnes illi qui reformantur.
[7] Apud eundem,
"Das illis, colligunt, aperis manum tuam, saturantur bono; ...emittis spiritum tuum, creantur, et renovas facies terrae" (Psalms 104:28, 30);
quod hic "creare" sit reformare, patet; nam per "dare illis, colligunt", significatur quod recipiant vera quae dantur a Domino; per "aperis manum, saturantur bono", significatur quod recipiant bonum quod a Domino influit; per "emittere spiritum, creantur", significatur quod quoad vitam secundum Divinum Verum reformentur; et per "renovas facies terrae" significatur instauratio ecclesiae.
[8] Apud Esaiam,
"Tollite in altum oculos, et videte, quis creavit haec? qui educit in numerum exercitum eorum, omnes nomine vocat: ...Deus ab aeterno, Jehovah creans fines terrae non fatigatur" (40:26, 28);
agitur etiam hic de reformatione, quae significatur per "creare"; per "exercitum" quem educet, significantur omnia vera et bona; per "nomine vocare", significatur receptio secundum quale cujusvis; per "creare fines terrae", significatur instaurare ecclesiam, ita reformare illos qui ibi.
[9] Apud Ezechielem,
"In Eden horto Dei fuisti, omnis lapis pretiosus tegumentum tuum, ...in die quo creatus es praeparata sunt: ...perfectus tu in viis tuis 2
a die quo creatus es, donec inventa est perversitas in te" (28:13, 15);
haec dicta sunt de rege Tyri, per quem significantur illi qui in veris sunt et per illa in bono; de illis dicitur quod "in horto Dei fuerint", et quod "omnis lapis pretiosus tegumentum eorum"; per "hortum Dei" significatur intelligentia, et per "lapides pretiosos", qui ibi etiam nominantur, significantur cognitiones veri et boni; hae dicuntur "tegumentum" quia in naturali homine sunt, ac naturalis homo tegit spiritualem: haec dicuntur "praeparata in die quo creati sunt", hoc est, in die quo reformati: inde patet quid significatur per "Perfectus tu in viis tuis a die quo creatus es."
[10] Apud Esaiam,
"Creabit Jehovah super omne habitaculum (montis) Zionis, et super convocationes ejus, nubem interdiu, ...et splendorem ignis flammae noctu; nam super omni gloria obtegumentum" (4:5);
per "Zionem significatur ecclesia quoad Verbum; sensus Verbi internus seu spiritualis quoad bonum intelligitur per "habitaculum ejus"; sensus externus seu litteralis quoad vera intelligitur per "nubem interdiu", et quoad bonum per "splendorem ignis flammae noctu"; hic sensus, quia tegit et recondit spiritualem, vocatur "tegumentum super omni gloria" ("gloria" est sensus spiritualis): haec quoque dicuntur "creata", quia sunt vera caeli et ecclesiae.
[11] Apud Malachiam,
"Nonne Deus unus creavit nos? Quare perfide agimus?" (2:10);
quia per "creavit nos" significatur reformavit ut essent ecclesia, ideo dicitur "Quare perfide agimus?"
[12] Apud Esaiam,
"Sic dixit Deus Jehovah, creans caelos et expandens illos, extendens terram, ...dans animam populo super illa, et spiritum ambulantibus in illa" (42:5);
per "creare caelos, et expandere illos", et per "extendere terram" significatur reformare; per "caelos" significantur et caeli et interna ecclesiae, interna etiam ecclesiae sunt caeli apud homines ibi; et per "terram" significatur externum ecclesiae; quae "expandi et extendi" dicuntur cum multiplicantur vera ex bono; quod reformatio per illa significetur, patet, nam dicitur "dans animam populo super illa, et spiritum ambulantibus in illa."
[13] Apud eundem,
"Jehovah creans caelos, ...formans terram et faciens illam, ...non inanitatem creavit eam, ad habitandum formavit eam" (45:12, 18);
per "caelos" et per "terram" et per "creare" hic similia quae in loco supra allato significantur; per "non inanitatem creavit eam" significatur quod non sit absque vero et bono, in quibus sunt reformati; carentia eorum est "inanitas"; per "ad habitandum formavit eam" significatur quod ad vivendum secundum illa et ex illis, "habitare" enim significat vivere.
[14] Apud eundem,
"Ecce Ego creans caelum novum et terram novam; ...laetamini et exultate in aeternum quae Ego creans: ecce Ego creaturus Hierosolymam exultationem, et populum ejus laetitiam" (65:17, 18);
per "creare caelum novum et terram novam" non intelligitur caelum aspectabile et terra habitabilis, sed nova ecclesia interna et externa; "caelum" est internum ecclesiae, et "terra" est externum ejus; (quid internum ecclesiae et quid externum ejus, videatur in Doctrina Novae Hierosolymae, n. 246); ideo dicitur, "Ecce Ego creaturus Hierosolymam exultationem et populum ejus laetitiam"; "Hierosolyma" est ecclesia, "exultatio" est jucundum ejus ex bono, et "laetitia" est jucundum ejus ex vero.
[15] Simile per "caelum novum et terram novam" significatur apud eundem prophetam, cap. 66:22; et simile per "caelum novum et terram novam" in Apocalypsi 21:1; et simile per illa in capite primo Geneseos,
In principio creavit Jehovah caelum et terram; "et terra erat vacua et inanis, et tenebrae super faciebus abyssi; et Spiritus Dei se movebat super faciebus 3
aquarum: et dixit Deus, Fiat lux, et facta est lux; ...et creavit Deus hominem in imaginem suam, in imaginem Dei creavit eum: masculum et feminam creavit eos" (1:1-3, 27);
agitur ibi de instauratione Ecclesiae Primae in hac Tellure; reformatio hominum illius ecclesiae quoad internum et quoad externum eorum, intelligitur per creationem caeli et terrae, in eo capite; quod prius nulla ecclesia, quia homines absque bono et vero erant, significatur per quod "terra esset vacua et inanis"; et quod in densa ignorantia et quoque in falsis prius fuerint, significatur per quod "tenebrae super faciebus abyssi"; prima eorum illuminatio significatur per quod "Spiritus Dei se moverit super faciebus 4
aquarum; et dixerit Deus, Fiat lux, et facta est lux": per "Spiritum Dei" significatur Divinum Verum procedens a Domino, et per "movere se super faciebus 5
aquarum" significatur illustratio; simile per "lucem" significatur, et per "facta est lux" significatur receptio Divini Veri.
Quod "Deus creaverit hominem in imaginem suam", significat ut esset in amore boni et veri, et corresponderet caelo ut ejus instar; amor enim boni et veri est "imago Dei", et inde quoque caelum angelicum est imago Dei; quare etiam caelum angelicum in conspectu Domini est sicut unus Homo (videatur in opere De Caelo et Inferno 59-67, 68-72, 73-77, 78-86, 87-102); quod "masculum et feminam creaverit eos", significat quod reformaverit quoad verum et bonum; "masculus" est verum et "femina" est bonum. Ex his patet quod non creatio caeli et terrae, sed quod nova creatio seu reformatio hominum Ecclesiae Primae, in eo capite et sequente describatur; et quod similia ibi intelligantur per "novum caelum et novam terram" et per creationem eorum, quae in locis mox supra allatis.
[16] Quod "creatio" in Verbo significet reformationem et instaurationem ecclesiae, quae fit per Divinum Verum quod procedit a Domino, etiam patet ex his apud Johannem,
"In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. ...Omnia per Ipsum facta sunt, et sine Ipso factum est nihil quod factum est. In Ipso vita erat, et vita erat lux hominum; et lux in tenebris lucet, et tenebrae non comprehenderunt: ...erat lux vera quae illuminat omnem hominem venientem in mundum; ...et mundus per Ipsum factus est; et mundus Ipsum non cognovit; ...et Verbum Caro factum est, et habitavit in nobis et vidimus gloriam Ipsius" (1:1-5, 9, 10, 14);
per "Verbum" ibi intelligitur Dominus quoad Divinum Verum; quod omnia per illud creata sint, intelligitur per quod "omnia per Ipsum facta sint, et sine Ipso factum sit nihil quod factum est", et quod "mundus per Ipsum factus sit"; quia per "Verbum" intelligitur Dominus quoad Divinum Verum, ideo dicitur, "In Ipso vita erat, et vita erat lux hominem, ...erat lux vera"; "lux" significat Divinum Verum, ac "vita" omnem ex Divino Vero intelligentiam et sapientiam, nam haec facit ipsam vitam hominis, et quoque secundum illam est vita aeterna: praesentia Domini apud unumquemvis cum Divino suo Vero, ex quo vita et lux, intelligitur per "Lux in tenebris lucet, ...et illuminat omnem hominem venientem in mundum": sed quod illi qui in falsis mali sunt non percipiant ita nec recipiant illud, intelligitur per quod "tenebrae non comprehenderint", et quod "mundus Ipsum non cognoverit"; "tenebrae" significant falsa mali. Quod sit Dominus quoad Divinum Humanum, qui hic per "Verbum" intelligitur, patet clare, nam dicitur, "Et Verbum Caro factum est, et habitavit in nobis, et vidimus gloriam Ipsius"; "gloria" etiam significat Divinum Verum. (Quod omnia per Divinum Verum procedens a Domino, quod hic intelligitur per "Verbum", creata sint, videatur in opere De Caelo et Inferno 137, 139; et in Doctrina Novae Hierosolymae, n. 263.) Inde quoque patet quod "facere" aut "creare" hic quoque significet facere hominem novum seu reformare; nam similiter hic ut in Libro Geneseos dicitur statim de "Luce", quae quod significet Divinum Verum procedens, per quod omnes reformantur, videatur in opere De Caelo et Inferno (n. 126-140), et in Doctrina Novae Hierosolymae (n. 49).
Footnotes:
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