----中文待译----
31. (Verse 6) And hath made us kings and priests. That this signifies, that from Him we are in His spiritual and celestial kingdom, is evident from the signification of kings as being those who are in truths from good, and, because these constitute the spiritual kingdom of the Lord, as being those who are in His spiritual kingdom - that such are signified by kings in the Word, will be evident from what follows; and from the signification of priests, as denoting those who are in the good of love, and, because these constitute the celestial kingdom of the Lord, as denoting those who are in His celestial kingdom. (That there are two kingdoms into which the heavens are in general distinguished, may be seen in the work, Heaven and Hell 20-28; and that the spiritual kingdom is called the regal kingdom of the Lord, and the celestial kingdom His priestly kingdom, may be seen in the same work, n. 24.) Mention is made of kings in many places in the prophetic Word, and those who are ignorant of the internal sense, believe that kings are there meant; kings, however, are not meant, but all those who are in truths from good, or in faith from charity, from the Lord; the reason is, that the Lord is the only King, and those who, from the Lord, are in truths from good, are called His sons. This is why, by princes, sons of the kingdom, sons of kings, and also by kings such are meant; and that abstractedly from persons, as is the case in heaven, truths from good are meant, or, what is the same thing, faith from charity; because truth pertains to faith, and good to charity.
[2] That kings are not meant, may be evident from the expression alone here used, namely, that Jesus Christ hath made us kings and priests; and afterwards,
"Thou hast made us unto our God kings and priests, and we shall reign on the earth" (Arcana Coelestia 3373, 10248, 10249). Every one also may perceive that the Lord will not make all those who are there treated of kings, that He calls them kings from the power and the glory belonging to those who are in truths from good from the Lord.
From these considerations it may now be seen, that by king, in the prophetic Word, is meant the Lord as to Divine truth, and by kings and princes, those who are in truths from good from the Lord; and, as most terms used in the Word have also an opposite sense, in that sense kings signify those who are in falsities from evil.
[3] That by king in the Word is meant the Lord as to Divine truth, is evident from the words of the Lord Himself to Pilate:
"Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. For this was I born, and for this came I into the world, that I should bear witness unto the truth. Every one that is in the truth heareth my voice. Pilate saith unto him, What is truth?" (John 18:37, 38).
From the question of Pilate, What is truth? it is evident that he understood that the Lord called truth a king; but because he was a Gentile, and knew nothing from the Word, he could not be instructed that Divine truth was from the Lord, and that He was Divine truth; therefore, immediately after his question, "He went out to the Jews, saying, I find no fault in him"; and afterwards put upon the cross,
"This is Jesus, the king of the Jews. And when the chief priests said unto him, Write not, The king of the Jews, but that he said, I am the king of the Jews, Pilate answered, What I have written, I have written" (John 19:19-22).
[4] These things being understood, it may be known what is meant by kings in the following passages in the Apocalypse:
"The sixth angel poured out his vial upon the great river Euphrates, and the water thereof was dried up, that the way of the kings from the rising of the sun might be prepared" (Arcana Coelestia 1458, 3708, 3195, 5672, 9642, and the north those who are in the darkness of falsity from evil, n. 3708, and in general in the work, Heaven and Hell 141-153; where the four quarters in heaven are treated of.)
[5] Kings are also frequently mentioned by the prophets in the Old Testament, where also are likewise meant those who are in truths from good from the Lord, and, in an opposite sense, those who are in falsities from evil; as in Isaiah:
"He shall disperse many nations; kings shall shut their mouths upon him; because what was [not] told them they have seen, and what they have not heard they have understood" (52:15).
And in the same:
"Zion of the Holy One of Israel, thou shalt suck the milk of the nations, and shalt suck the breasts of kings" (60:16).
Also, in the same:
"Kings shall be thy nursing fathers and princesses thy nursing mothers; they shall bow down to thee with their face to the earth" (49:23).
And moreover in Isaiah 14:9; 24:21; 60:10; Jerem. 2:26; 4:9; 49:38; Lament. 2:6, 9; Ezekiel 7:26, 27; Hosea, 3:4; Zeph. 1:8; Psalm 2:10; 110:5. Falsities, Genesis 49:20.
[6] Because kings signify those who are in truths from good from the Lord, therefore it became a custom from ancient times, that kings, when they were crowned, should be distinguished by certain insignia which signify truths from good; as, for example, that the king should be anointed with oil, that he should wear a crown of gold, that he should hold a sceptre in the right hand, that he should be clothed with a crimson robe, that he should sit upon a throne of silver, and that he should ride with his insignia upon a white horse. (For oil signifies good from which is truth, as may be seen, Arcana Coelestia 886, 4683, 9780, 9954, 10011, 10261, 10268; a crown of gold upon the head has a similar signification, n. 9930; a sceptre, which is a staff, signifies the power of truth from good, n. 4581, 4876, 4966; a robe and cloak signifies Divine truth in the spiritual kingdom, n. 9825, 10005; and crimson, the spiritual love of good, n. 9467; a throne, the kingdom of truth from good, n. 5313, 6397, 8625; and silver, that truth itself, n. 1551, 1552, 2954, 5658.) A white horse signifies the understanding enlightened from truths (as may be seen in the little work, The White Horse 1-5. That rituals observed at the coronation of kings involve such things, but that the knowledge thereof is at this day lost, see also n. 4581, 4966).
[7] Since it is evident from these things what is signified by king in the Word, I will add to the above, why the Lord, when He entered Jerusalem, sat upon the foal of an ass, and why the people then proclaimed Him king, and also strewed their garments in the way (6; that garments signify truths clothing good, and ministering to it, may be seen in Arcana Coelestia, n. 1073, 2576, 5248, 5319, 5954, 9212, 9216, 9952, 10536, and in the work, Heaven and Hell 177-182.)
[8] From these things it is now evident what is signified by king and by kings in the Word, so also, what by the Anointed, Messiah, and Christ; for Anointed, Messiah, and Christ, just as King, signify the Lord as to Divine truth going forth from His Divine good; for a king is called the anointed, and the term signifying anointed is Messiah in Hebrew and Christ in Greek. (But that the Lord, as to His Divine Human was alone "the Anointed of Jehovah," because in Him alone was the Divine good of the Divine love from conception, because He was conceived of Jehovah; but all the anointed only represented Him, as may be seen, n. 9954, 10011, 10269. But that priests signified the good that exists in the celestial kingdom may be seen in Arcana Coelestia, where it is shown that priests represented the Lord. as to Divine good, n. 2015, 6148; that the priesthood was representative of the Lord as to the work of salvation, because this was from the Divine good of His Divine love, see n. 9809; that the priesthood of Aaron, of his sons, and of the Levites was representative of the work of salvation in successive order, see n. 10017; that hence by the priesthood, and by priesthoods in the Word, is signified the good of love which is from the Lord, see n. 9806, 9809. That by the two names, Jesus and Christ, is signified both His Priestly and His regal function, that is, by Jesus is signified the Divine good, and by Christ the Divine truth, n. 3004, 3005, 3009. That priests who do not acknowledge the Lord, and also kings, represent the contrary of the above, or evil and the falsity from evil, n. 3670.)
31. Verse 6. And hath made us kings and priests, signifies that from Him we are in His spiritual and celestial kingdom. This is evident from the signification of "kings," as meaning those who are in truths from good; and since they constitute the Lord's spiritual kingdom, as meaning those who are in His spiritual kingdom. That these are signified by "kings" in the Word, will appear from what follows. The above is evident also from the signification of "priests," as meaning those who are in the good of love; and since these constitute the Lord's celestial kingdom, they also are those who are in His celestial kingdom. (That there are two kingdoms, into which the heavens are in general divided, see in the work on Heaven and Hell 20-28, and that the spiritual kingdom is called the Lord's regal kingdom, and the celestial kingdom His priestly kingdom, n. 24.) In any places in the prophetic Word, kings are mentioned, and he that is ignorant of the internal sense believes that by "kings" are there meant kings; kings, however, are not meant, but all those who are in truths from good, or in faith from charity, from the Lord. The reason of this is, that the Lord is the sole king, and those who from Him are in truths from good are called His "sons;" for this reason the same are meant by "princes," by "sons of the kingdom," by "sons of kings," and also by "kings;" and in a sense abstracted from the idea of persons, as it is in heaven, truths from good are meant, or, what is the same, faith from charity; since truth is of faith, and good is of charity.
[2] That kings are not meant can be seen simply from its here being said that Jesus Christ "hath made us kings and priests"; and afterwards:
And hast made us to be unto our God kings and priests, and we shall reign upon the earth (Arcana Coelestia 3373, 10248, 10249). Everyone, moreover, may perceive that the Lord will not make all those here treated of to be kings, but that he calls them kings from the power and the glory which those have who from the Lord are in truths from good. From this it can now be seen that by "king," in the prophetic Word, is meant the Lord as to Divine truth, and by "kings" and "princes," those who from the Lord are in truths from good, and as most things in the Word have also an opposite sense, that "kings" signify in that sense those who are in falsities from evil.
[3] That by "King" in the Word is meant the Lord in respect to Divine truth, is clear from the words of the Lord Himself to Pilate:
Pilate said, Art thou a king then? Jesus answered, Thou sayest it, because I am a king. For this have I been born, and for this am I come into the world, that I should bear witness unto the truth. Everyone that is in the truth heareth My voice. Pilate said unto Him, What is truth? (John 18:37-38).
From the question of Pilate, "What is truth," it is clear that he understood that truth was called "king" by the Lord; but as he was a Gentile, and knew nothing from the Word, he could not be taught that Divine truth is from the Lord, and that He is Divine truth; therefore, immediately after his question:
He went out to the Jews, saying, I find no fault in him; and afterwards put upon the cross, This is Jesus, the king of the Jews. And when the chiefs of the priests said unto him, Write not, The king of the Jews, but that He saith I am the king of the Jews, Pilate answered, What I have written, I have written (John 19:4, 19:14-22).
[4] When these things are understood, it may be known what is meant by "kings" in the following passages in Revelation:
The sixth angel poured out his bowl upon the great river Euphrates, and the water thereof was dried up, that the way might be made ready for the kings that come from the sun rising (Arcana Coelestia 1458, 3708, 3195, 5672, 9642; and "north" those who are in the darkness of falsity from evil, n. 3708, and in general, in the work on Heaven and Hell 141-153, where The Four Quarters in Heaven are treated of.)
[5] "Kings" are also frequently mentioned by the prophets in the Old Testament; and there likewise are meant those who, from the Lord, are in truths from good, and in a contrary sense, those who are in falsities from evil; as in Isaiah:
He shall disperse 1many nations: kings shall shut their mouths upon Him; for that which had not been told them they have seen, and that which they have not heard they have understood (Isaiah 52:15).
In the same:
The Zion of the Holy One of Israel, thou shalt suck the milk of the nations, and shalt suck the breast of kings (Isaiah 40:14, 16).
Kings shall be thy nursing fathers, and the chief women thy nursing mothers; they shall bow down to thee with their face toward the earth (Isaiah 49:23; and 14:9 elsewhere, as in Isaiah 14:9; 24:21; 60:10; Jeremiah 2:26; 4:9; 49:38; Lamentations 2:6, 9; Ezekiel 7:26, 27; Hosea 3:4; Zephaniah 1:8; Psalms 2:10; 110:5; Genesis 49:20).
[6] Since "kings" signify those who, from the Lord, are in truths from good, it was a custom derived from ancient times for kings, when they were crowned, to receive such insignia as signify truths from good: as for the king to be anointed with oil, to wear a crown of gold, to hold a scepter in his right hand, to be clothed with a purple cloak, to sit upon a throne of silver, and to ride with the royal insignia upon a white horse; for "oil" signifies good from which is truth (See Arcana Coelestia 886[1-2], 4638, 9780, 9954, 10011, 10261, 10268-10269); a "crown of gold" upon the head has a like meaning (n. 9930); a "scepter," which is a staff, signifies the power of truth from good (n. 4581, 4876, 4966); a "cloak" and a "robe," Divine truth in the spiritual kingdom (n. 9825, 10005); and "purple," the spiritual love of good (n. 9467); a "throne," the kingdom of truth from good (n. 5313, 6397, 8625); "silver," that truth itself (n. 1551-1552, 2954, 5658); a "white horse," the understanding enlightened from truths (See the small work on The White Horse 1-5. That the ceremonies observed at the coronation of kings involve such things, but that the knowledge thereof is at this day lost, see also Arcana Coelestia 4581, 4966).
[7] As it is known from these things what is meant by a "king" in the Word, I will add to the above:
Why the Lord, when He entered Jerusalem, sat upon the foal of an ass, and the people then proclaimed Him king, and also strewed their garments in the way (The New Jerusalem and Its Heavenly Doctrine 6; and that "garments" signify truths clothing and serving good, may be seen in the Arcana Coelestia 1073, 2576, 5248, 5319, 5954, 9212, 9215-9216, 9952, 10536; and in the work on Heaven and Hell 177-182).
[8] From this it is now clear what is signified by the "King" and by "kings," in the Word, so also what by the "Anointed," "Messiah," and "Christ;" for "Anointed," "Messiah," and "Christ," like "King," signify the Lord as to Divine truth proceeding from His Divine good; for a king is called "anointed;" and "anointed" in the Hebrew is Messiah, and in the Greek Christ. But that the Lord, as to the Divine Human, was alone "the Anointed of Jehovah," since in Him alone was the Divine good of Divine Love from conception, for He was conceived of Jehovah, but that all that were anointed were only representatives of Him (See Arcana Coelestia (Arcana Coelestia 9954), n. 9954, 10011, 10268-10269). But "priests" signify such good as exists in the celestial kingdom (See in Arcana Coelestia, namely, that priests represented the Lord, as to Divine good, n. 2015, 6148; that the priesthood was representative of the Lord as to the work of salvation, since this was from the Divine good of His Divine Love, see n. 9809; that the priesthood of Aaron, of his sons, and of the Levites, was representative of the work of salvation, in successive order, see n. Arcana Coelestia 10017; that from this "the priesthood," and "priesthoods," in the Word signified good of love, which is from the Lord, see n. 9806, 9809; that by the two names, "Jesus" and "Christ," is signified both His priesthood and His royalty, that is, by "Jesus" is signified Divine good, and by "Christ" Divine truth, n. 3004, 3005, 3009; that priests and likewise kings who do not acknowledge the Lord signify the opposite, namely, evil, and falsity from evil, n. 3670).
Footnotes:
1. The Hebrew has "sprinkle," as found also in Arcana Coelestia 2015.
31. (Vers. 6.) "Et fecit nos reges et sacerdotes." - Quod significet quod ab Ipso simus in regno Ipsius spirituali et caelesti, constat ex significatione "regum", quod sint qui in veris ex bono, et quia illi constituunt regnum spirituale Domini, quod sint qui in regno spirituali Ipsius; (quod "reges" in Verbo illos significent, patebit a sequentibus;) et a significatione "sacerdotum", quod sint qui in bono amoris, et quia illi constituunt regnum caeleste Domini, quod sint qui in regno caelesti Ipsius. (Quod duo regna sint, in quae caeli in communi distincti sunt, videatur in opere De Caelo et Inferno 20-28; et quod regnum spirituale dictatur regnum regium Domini, et quod regnum caeleste dicatur regnum sacerdotale Ipsius, ibid., n. 24.) Plurimis in locis in Verbo Prophetico nominantur reges; et qui non sensum internum scit, credit quod per "reges" ibi intelligantur reges; ast non intelliguntur reges, sed omnes illi qui in veris ex bono sunt, seu in fide ex charitate a Domino. Causa est, quia Dominus est solus Rex, et illi qui in veris ex bono sunt ab Ipso, "filii" Ipsius vocantur. Inde est quod per "principes", "filios regni", "filios Regis", et quoque per "reges", intelligantur illi; et quod abstracte ab idea personarum, ut fit in caelo, intelligantur vera ex bono; seu quod idem, fides ex charitate, quia Verum est fidei et bonum est charitatis.
[2] Quod non reges intelligantur, constare potest solum ex eo, quod hic dicatur quod Jesus Christus "fecerit nos reges et sacerdotes"; et postea,
"Fecisti nos Deo nostro reges et sacerdotes, et regnabimus super terram" (5:10);
et apud Matthaeum,
"Semen (bonum)" in agro seminatum "sunt filii regni" (13:38);
"semen agri" sunt vera ex bono a Domino apud hominem (videatur n. 3373, 10248, 10249). Quisque etiam percipere potest quod Dominus non facturus sit omnes illos, de quibus ibi agitur, reges, sed quod illos dicat reges ex potentia et ex gloria quae illis qui in veris ex bono sunt a Domino. Ex his nunc videri potest quod per "Regem" in Verbo Prophetico intelligatur Dominus quoad Divinum Verum, et per "reges" et "principes" illi qui in veris ex bono sunt a Domino; et quia pleraque in Verbo etiam sensum oppositum habent, quod in eo sensu per "reges" significentur illi qui in falsis ex malo sunt.
[3] Quod per "Regem" in Verbo intelligatur Dominus quoad Divinum Verum, patet ab Ipsius Domini Verbis ad Pilatum:
"Dixit... Pilatus, Num ergo Rex es Tu? Respondit Jesus, Tu dicis, quia Rex sum Ego; Ego in hoc natus sum, et ad hoc veni in mundum, ut tester veritati; omnis existens in veritate audit vocem meam. Dixit ei Pilatus, Quid est Veritas?" (Johannes 18:37, 38.)
Ex interrogatione Pilati, "Quid est veritas?" patet quod intellexerit quod Dominus veritatem appellaverit "regem"; sed quia gentilis fuit, et non ex Verbo aliquid novit, non instrui potuit quod Divinum Verum esset a Domino, et quod Ipse esset Divinum Verum; ideo post interrogationem statim
Exivit ad Judaeos, dicens, "Ego nullam causam invenio in Eo"; et dein posuit super cruce, "Hic est Jesus Rex Judaeorum." Et cum principes sacerdotum dicerent ei, "Ne scribe Rex Judaeorum, sed quod Ipse dixerit sum Rex Judaeorum, respondit Pilatus, Quod scripsi, scripsi" (Joh. 19:[4,] 14-22, 14-22).
[4] Ex his intellectis sciri potest quid per "reges" in sequentibus locis intelligitur, in Apocalypsi:
- "Sextus angelus effudit phialam suam in flumen magnum Euphratem, et exsiccata est aqua ejus, ut pararetur via regum ab ortu solis" (16:12);
Cum meretrice magna sedente super aquis multis "scortati sunt reges terrae" (17:1, 2);
"Septem capita sunt septem montes ubi mulier 1
sedet, et reges septem sunt; quinque ceciderunt, (et unus est, ) alius nondum venit:... et decem cornua quae vidisti, decem reges sunt, qui regnum nondum acceperunt; sed potestatem sicut reges unam horam accipiunt cum bestia:... hi cum Agno pugnabunt, et Agnus vincet illos, quoniam Dominus dominorum est et Rex regum" (17:9, 10, 12, 14);
"Et mulier, quam vidisti, est urbs magna, habens regnum super reges terrae" (17:18);
"De vino irae scortationis" Babyloniae "biberunt omnes gentes, et reges terrae cum illa scortati sunt" (18:3);
"Et vidi bestiam et reges terrae, et exercitus eorum congregatos facere proelium cum sedente super equo, et cum exercitu Ipsius" (19:19);
"Et gentes quae servatae sunt, in lumine 2
ejus ambulabunt, et reges terrae afferent gloriam et honorem suum in illam" (21:24);
in his locis per "reges" non intelliguntur reges, sed omnes qui vel in veris ex bono sunt vel in falsis ex malo, ut supra dictum est. Similiter apud Danielem,
Per "regem meridiei" et per "regem septentrionis", qui bellum inter se gesserunt (cap. 11:1 ad fin. );
per "regem meridiei" ibi intelliguntur illi qui in luce veri ex bono sunt, et per "regem septentrionis" illi qui in tenebris ex malo sunt.
(Quod "meridies" in Verbo significet illos qui in luce veri ex bono sunt, videatur n. 1458, 3708, 3195, 5672, 9642; et "septentrio" illos qui in tenebris falsi ex malo, n. 3708; et in genere in opere De Caelo et Inferno 141-153, ubi agitur De Quatuor Plagis in Caelo.)
[5] Reges etiam pluries nominantur apud Proplletas in Veteri Testamento, et per eos similiter intelliguntur illi qui in veris ex bono a Domino sunt, et in opposito sensu qui in falsis ex malo:
- Ut apud Esaiam,
" 3
Asperget gentes multas; super eo claudent reges os suum, quia quod narratum est illis viderunt, et quod non audiverunt intellexerunt" (52:15);
apud eundem,
"Zion Sancti Israelis, ... suges lac gentium, et ubera regum suges' (40 [14,] 16, 16);
apud eundem,
"Erunt reges nutricii tui, et principes mulieres lactatrices tuae; facic tenam incurvabunt se tibi" (49:23).
(Et praeterea Esaias 14:9; 24:21; 60:10; Jeremias 2:26; 4:9; cap. 49:38 4
; Threni 2:6, 9; Ezechiel 7:26, 27; Hoschea 3:4; Zephanias 1:8; Psalms 2:10; 110:5.) (Falsa, Genesis 49:20.)
[6] Quia "reges" significant illos qui in veris ex bono a Domino sunt, ideo ab antiquis temporibus derivatum est, quod reges, cum coronabantur, insignirentur talibus quae significant vera ex bono; ut quod rex oleo ungeretur, quod portaret coronam ex auro, teneret dextra sceptrum, indueretur chlamyde purpurea, Sederet super throno argenteo, et cum insignibus equitaret super equo albo. ("Oleum" enim sgnificat bonum ex quo verum, n. 886, 4638, 9780, 9954, 10011, 10261, (10268,) 10269: "corona ex auro" super caput, simile, n. 9930: "sceptrum", quod est baculis, potentlam veri ex bono, n. 4581, 4876, 466: "chlamys" et "pallium", Divinum Verum in redo spirituali, n. 9825, 10005; et "purpura" amorem spiritualem boni, n. 9467: "thronus", regnum veri ex bono, n. 5
5313, 6397, 8625; "argentum", ipsum illud verum, n. 1551, 1552, 2954, 5658: "equus albus" intellectum illis statum ex illud in opusculo De Equo Angelis. Quod ritualia circa coronationes ragum involvant mala, sed quod cognitio de illis hodie perierit, n. 4581, 4966.)
[7] Quia ex his scitur quid "rex" in Verbo significat, Velim his addere,
Cur Dominus, cum Hierosolymam intravit, sederit super pullo asinae, et populus proclamaverit Ipsum tunc Regem, et quoque straverint vestimenta super Viam (Matthaeus 21:1-8; Marcus 11:1-11; Luca 19:2; Johannes 12:14-16);
quod praedictum est apud Sachariam,
"Exulta filia Zionis, clange filia Hierosolymae, ecce Rex tuus veniet tibi justus et salvans, equitans super asino et super pullo asinae" (9:9; Matthaeus 21:5; Johannes 12:15).
Causa erat, quia sedere super asino et super pullo asinae erat insigne summi judicis et regis; quod constare potest ex his sequentibus:
"Cor meum ad legislatores Israelis qui equitatis super asinabus candidis" (Judicum 5:9, 10);
"Non recedet sceptrum de Jehudah, nec legislator ab inter pedes ejus, usque dum Venit Schilo;... qui ligabit ad vitem asininum pullum suum, et ad Vitem nobilem filium asinae suae" (Genesis 49:10, 11).
Quia sedere super asino et pullo asinae tale insigne erat, ideo
Judices equitabant super asinabus albis (Judicum 5:9, 10);
Et filii 6
eorum super pullis asinae (Judicum 10:4; et cap. 12:14);
Et ipse rex, cum coronabatur, super mala (1 Regnum 1:33);
Ac filii ejus super mulis (2 Samuelis 13:29).
Qui non scit quid per "equum", "mulum", et "pullum asinae" in sensu repraesentativo significatur, credet quod Domini equitatio super pullo asinae significaverit miseriam et humiliationem; sed significabat magnificentiam regiam; quapropter etiam populus tunc proclamabat Dominum Regem, et vestimenta straverunt super viam. (Quod hoc factum sit cum iret Hierosolymam, erat causa quia per "Hierosolymam" significatur ecclesia, videatur in opusculo De Nova Hierosolyma et ejus Doctrina Caelesti 6; et quod "vestimenta" significent vera induentia num, et servientia illi, in Arcanis Caelestibus, n. 1073, 2576, 5148, 5319, 5954, 9212, 9215, 9216, 9952, 10536; et in opere De Caelo et Inferno 177-182.)
[8] Ex his nunc patet quid per "Regem" et per "reges" in Verbo significatur; ita quoque quid per "Unctum", "Messiam", et "Christum"; nam "Unctus", "Messias", et "Christus", similiter ac "Rex", significant Dominum quoad Divinum Verum procedens ex Divino Bono Ipsius; Rex enim dicitur "Unctus", et Unctus vocatur Messias in lingua Hebraea, ac Christus in lingua Graeca. (Sed quod Dominus quoad Divinum Humanum solus fuerit "Unctus Jehovae", quia in Illo solo erat Divinum Bonum Divini Amoris a conceptione, conceptus enim erat a Jehovah, at quod omnes uncti modo repraesentaverint Ipsum, videatur n. 5954, 10011, (10268,) 10269. Quod autem "sacerdotes" significent bonum quale est in Regno caelesti, videatur in Arcanis Caelestibus: nempe quod sacerdotes repraesentaverint Dominum quoad Divinum Bonum, n. 2015, 6148. Quod sacerdotium esset repraesentativum Domini quoad opus salvationis, quia hoc erat ex Divino Bono Divini Amoris Ipsius, n. 9809. Quod sacerdotium Aharonis, filiorum ejus, et Levitarum, fuerit repraesentativum operis salvationis successivo ordine, n. 10017. Quod inde per "sacerdotium" et per "sacerdotia" in Verbo significetur bonum amoris quod a Domino, n. 9806, 9809. Quod per duo nomina "Jesus" et "Christus" significetur tam sacerdotale quam regium Ipsius; nempe per "Jesum" Divinum Bonum", et per "Christum Divinum Veram, n. 3004, 3005, 3009. Quod sacerdotes qui non agnoscunt Dominum significent contrarium, similiter reges; nempe malum, et falsum ex malo, n. 3670.)
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.
4. The editors made a correction or note here.
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6. The editors made a correction or note here.