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313. (253); from the signification of the four animals, as denoting the Lord's Providence and protection, that He should not be approached except by the good of love (concerning which see above, n. 277). And because that guard is especially in the third or inmost heaven, for all who are there are in the good of love to the Lord from the Lord, therefore that heaven is specifically signified by the four animals; this will more clearly appear from the following contents of this chapter; and from the signification of the elders, as denoting those who are in truths from good (concerning, which also see above, n. 270); here, therefore, those who are in the middle or second heaven, because all who are there are in truths from good; for those two heavens, the third and second, are distinguished from each other by this, that those who are in the third heaven, are in love to the Lord; and those who are in the second, in charity towards the neighbour; those who are in charity towards the neighbour are in truths from good; hence it may appear what is specifically signified by the four animals and by the elders.
[2] But in general, by the four animals is signified all Divine good which guards in the whole heaven, and in general by the elders all Divine truth proceeding from the Divine good also in the whole heaven; both guard, because they are united; thus by the four animals and elders together is signified Divine good united to the Divine truth proceeding from the Lord, and hence the whole angelic heaven, but specifically the two inner heavens. The reason of this is, that the angels are not angels from their proprium, but from the Divine good and the Divine truth which they receive; for the Divine with them, or received by them, causes them to be angels, and causes heaven to be called heaven from them (as may be seen in the work concerning Heaven and Hell 2-12, and 51-86).
[3] That the midst, or in the midst, signifies the inmost and thence the whole, is clear from many passages in the Word; but something shall first be said to explain how it is that the midst, because it signifies the inmost, signifies also the whole. This may be illustrated by comparison with light, with the sun, with the arrangement of all in the heavens, and also of all who belong to the church on earth. By comparison with light, thus; The light in the midst propagates itself round about, or from the centre, into the circumferences in every direction; and because it is propagated from the inmost, and fills the spaces around, hence by, "in the midst," is also signified the whole. By comparison with the sun; The sun is in the midst because it is the centre of its universe; and because from it are the heat and light in its world, therefore by the sun in the midst is signified its presence in every direction, or through the whole. By comparison with the arrangement of all in the heavens; There are three heavens, and the inmost of them is the third heaven; this flows into the two lower heavens, and makes them to be one with it by communication, which is effected by influx from the inmost; in every society of the heavens also the inmost is the most perfect; hence these who are round about in that society are in light and intelligence, according to the degree of distance from the inmost (as may be seen in the work concerning Heaven and Hell 43, 50, 189). By comparison with those who are of the church on the earth: The Lord's church is spread through the whole world, but its inmost is where the Lord is known and acknowledged, and where the Word is; from that inmost, light and intelligence are propagated to all who are around and belong to the church, but this propagation of light and intelligence takes place in heaven (concerning which circumstance, see the work concerning Heaven and Hell 308). From these things it is evident that the midst, or in the midst, because it signifies the inmost, signifies also the whole. Hence it is evident what is meant by, "I beheld, and lo, in the midst of the throne, and of the four animals, and in the midst of the elders, stood a Lamb," namely, the Lord as to His Divine Human, in the whole heaven, and specifically in the inmost heavens.
[4] The midst also signifies the inmost, and hence the whole, in many passages of the Word, as in the following. In Isaiah:
"Cry out and shout, thou inhabitant of Zion, for great is the Holy [One] of Israel, in the midst of thee" (12:6).
By the inhabitant of Zion is signified the same as by the daughter of Zion, namely, the celestial church, or the church which is in the good of love to the Lord; great is the Holy [One] of Israel in the midst of thee, signifies the Lord, that He is everywhere and throughout the whole there.
[5] In David:
"We have considered thy mercy, O God, in the midst of thy temple. According to thy name, O God, so is thy praise unto the ends of the earth" (Psalms 48:9, 10).
By temple is signified the church, which is In truths from good, which is called the spiritual church; in the midst thereof, denotes in the inmost, and thence in the whole thereof; therefore it is said, "According to thy name, so is thy praise unto the ends of the earth." "To the ends of the earth," denotes even to the last things of the church, the earth denoting the church.
[6] In the same:
"God is my King of old, working salvations in the midst of the earth" (Psalms 74:12).
Working salvations in the midst of the earth, signifies in every direction.
[7] In the same:
"God standeth in the assembly of God, in the midst of the gods he will Judge" (24, 130, 220, 222, 302).
[8] In Moses:
"Behold, I send an angel before thee; beware of his faces, for my name is in the midst of him" (102, 135, 224).
[9] In Luke,
Jesus said concerning the last times, "Then let them that are in Judea flee to the mountains; and let them that are in the midst of it go forth out" (21:21).
Here the consummation of the age is treated of, by which is signified the last time of the church when judgment takes place. By Judea is not meant Judea, but the church; and by the mountains are not meant mountains, but the good of love to the Lord; and because these things are said concerning the end of the church, it is evident what is signified by, "Let them that are in Judea flee to the mountains; and let them that are in the midst of it go forth"; namely, that when judgment takes place, all those of the church who are in the good of love to the Lord will be safe.
[10] In Isaiah:
"In that day shall Israel be the third with Egypt and Assyria, a blessing in the midst of the land; whom Jehovah shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance" (19:24, 25).
By Israel is meant the Spiritual of the church; by Assyria, the Rational of the men thereof, and by Egypt, the knowledges (cognitiones) and scientifics. Hence it is evident what is signified by Israel being the third with Egypt and Assyria, a blessing in the midst of the land; namely, that the Spiritual shall be the everything there, as well the Rational as the Cognitive and Scientific; for when the Spiritual, which is truth from good, is the inmost, then also the Rational, which is thence, is spiritual too, and also the Cognitive and Scientific; for both are formed from the inmost, which is truth from good or the Spiritual.
[11] In Jeremiah:
"My heart is broken in the midst of me, all my bones are shattered" (23:9).
The heart broken in the midst of me, signifies grief from inmost to ultimates, or throughout the whole; therefore it is said, "All my bones are shattered," the bones signifying the ultimates.
In the following passages, also, "in the midst," signifies in the whole, or through the whole.
[12] In Isaiah:
It shall be in the midst of the earth, in the midst of the peoples, as the shaking of an olive tree, as the gleanings when the vintage is done" (24:13).
These things are said concerning the church vastated as to good and as to truth, in which there is nothing but evil and falsity. In the midst of the earth, denotes that throughout the whole of the church there is evil; and in the midst of the peoples, denotes that throughout the whole of it there is falsity; therefore it is compared to the shaking of an olive tree, and to the gleanings left when the vintage is done, the olive signifying the good of the church, the vintage the truth thereof, and the shaking and gleaning thereof signifying vastation.
[13] In David:
"They search out perversities; for the midst of man and the heart are deep" (Psalms 64:6).
The midst of man denotes the Intellectual where truth should be, and the heart the Voluntary, where good should be; in the present case, both perverted, the latter into evil, and the former into falsity.
[14] In the same:
"There is nothing sure in the mouth of any one; their midst are destructions" (Psalms 5:9).
In the same:
"They bless with their mouth, but in their midst they curse" (Psalms 62:4).
In the same:
"The saying of prevarication to the impious in the midst of my heart, there is no fear of God before his eyes" (Psalms 36:1).
In Jeremiah:
"They have taught their tongue to speak a lie; it is theirs to dwell in the midst of deceit; through deceit they refuse to know me" (9:5, 6).
In these passages also, besides others, in the midst, signifies in the whole because in the inmost; for such as is the inmost such is the whole; because from the inmost all other things are produced and derived, as the body is from its soul. The inmost of any thing whatever is also that which is called the soul. For example: the inmost of man is his will and the understanding therefrom, and according to the quality of the will and of the understanding, therefrom, such is the whole man; also, the inmost of man is his love and the faith therefrom, and according to the quality of his love and the faith therefrom, such is the whole man.
[15] That the whole man is such as is his midst or inmost, is also meant by the Lord's words in Matthew:
"The lamp of the body is the eye; if the eye be good, the whole body is light; if the eye be evil, the whole body is dark" (37, 152), which, if good, that is, if from truths that are from good, then the whole man is such, which is signified by the whole body being then full of light; but, on the other hand, if the understanding is from the falsities of evil, that the whole man is such, is signified by the whole body being then full of darkness. The eye is called good, but, in the original tongue, it is said, single eye, and single signifies that it is one; and it is one when truth is from good, or the understanding from the will. By the right eye also is signified the understanding of good, and by the left eye the understanding of truth, which, if they make one, constitute the single eye, thus the good eye.
313. Verse 6. And I saw, and behold, in the midst of the throne and of the four animals, and in the midst of the elders, signifies in the whole heaven, and especially in the inmost heavens. This is evident from the signification of "in the midst," as being the inmost, and therefore the whole (of which presently); from the signification of "throne," as being heaven in the whole complex (of which above, n. 253; from the signification of "the four animals" as being the Lord's providence and guard that heaven be not approached except through the good of love (of which see above, n. 277; and as that guard is especially in the third or inmost heaven, since all who are there are in the good of love to the Lord from the Lord, that heaven is signified especially by "the four animals" (which will be more clearly seen from what follows in this chapter). It is also evident from the signification of "elders" as being those who are in truths from good (of which also see above n. 270; here, therefore, those who are in the middle or second heaven, since all who are there are in truths from good; for there are these two heavens, the third and second, distinguished from each other by this, that those in the third heaven are in love to the Lord, and those in the second in charity towards the neighbor; those in charity towards the neighbor are in truths from good. From this it can be seen what is especially signified by the "four animals" and the "elders."
[2] But the "four animals" signify in general all Divine good in the whole heaven, which guards; and the "elders" signify in general all Divine truth proceeding from Divine good in the whole heaven; both guard because they are united; thus "the four animals and the elders," together, signify Divine good united to Divine truth proceeding from the Lord, and therefore the entire angelic heaven, but especially the two inmost heavens. This is so for the reason that angels are not angels from what is their own [ex proprio], but from the Divine good and the Divine truth that they receive; for it is the Divine with them, that is, the Divine received by them, that causes them to be angels, and causes heaven, which is made up of them, to be called heaven (See in the work on Heaven and Hell 2-12, 51-86).
[3] That "the midst" or "in the midst" signifies the inmost, and therefore the whole, can be seen from many passages in the Word; but first let something be said to explain whence it is that because "the midst" signifies the inmost it also signifies the whole. This may be illustrated by comparison with light, with the sun, with the arrangement of all in the heavens, and also of all who are of the church on earth. By comparison with light: Light in the midst propagates itself round about or from the center to circumferences in every direction; and because from the inmost it is propagated and fills the spaces around, thence "in the midst" signifies also the whole. By comparison with the sun: The sun is in the midst because it is the center of its universe; because from it are the heat and light in its system, therefore the sun "in the midst" signifies its presence in every direction, or throughout the whole. By comparison with the arrangement of all in the heavens: There are three heavens, and the inmost of them is the third heaven; this flows into the two lower heavens, and makes them to be one with it by communication which is effected by influx from the inmost. Moreover, in every society of the heavens that which is inmost is also the most perfect; those, therefore, who are round about in that society are in light and intelligence according to their degree of distance from the inmost (See in the work on Heaven and Hell, (Heaven and Hell 43) n. 43, 50, 189). By comparison with those who are in the church on earth: The Lord's church is spread through the whole world; but its inmost is where the Lord is known and acknowledged, and where the Word is; from that inmost, light and intelligence are propagated to all who are round about and are of the church, but this propagation of light and intelligence is effected in heaven ((Heaven and Hell 308) of which see in the work on Heaven and Hell 308). From this it can be seen that "the midst" or "in the midst," as it signifies the inmost, signifies also the whole. This makes clear what is meant by "I saw, and lo, in the midst of the throne, and of the four animals, and in the midst of the elders, a Lamb standing," namely, the Lord in respect to His Divine Human, in the whole heaven, and especially in the inmost heavens.
[4] "The midst" also signifies the inmost, and therefore the whole, in many passages in the Word, as in the following. In Isaiah:
Cry out and shout, thou inhabitant of Zion, for great is the Holy One of Israel in the midst of thee (Isaiah 12:6).
"Inhabitant of Zion" signifies the like as "daughter of Zion," namely, the celestial church, that is the church that is in the good of love to the Lord; "great is the Holy One of Israel in the midst of thee" signifies the Lord, that He is everywhere and throughout the whole there.
[5] In David:
We have considered Thy mercy, O God, in the midst of Thy temple. As is Thy name, so is Thy praise unto the ends of the earth (Psalms 48:9-10).
"Temple" signifies the church that is in truths from good which is called a spiritual church; "in the midst of it" is in its inmost, and thence in the whole of it; therefore it is said, "as is Thy name, so is Thy praise unto the ends of the earth," meaning even to the ultimates of the church, the "earth" is the church.
[6] In the same:
God is my King of old, working salvations in the midst of the earth (Psalms 74:12);
"working salvations in the midst of the earth" signifying in every direction.
[7] In the same:
God stood in the congregation of God, in the midst of the gods He will judge (130, 220, 222, 302).
[8] In Moses:
Behold, I send an angel before thee; beware of his face, since My name is in the midst of him (102, 135, 224).
[9] In Luke:
Jesus said of the last times, Then let them that are in Judea flee on the mountains; and let them that are in the midst of her depart out (Luke 21:21).
This treats of the consummation of the age, by which is meant the last time of the church, when judgment takes place. "Judea" does not mean Judea, but the church; and the "mountains" do not mean mountains, but the good of love to the Lord; and as these things are said respecting the end of the church, it is clear what is signified by "let them that are in Judea flee on the mountains; and let them that are in the midst of her depart out;" namely, that when judgment takes place all those of the church who are in the good of love to the Lord shall be safe.
[10] In Isaiah:
In that day shall Israel be third to Egypt and Assyria, a blessing in the midst of the land; whom Jehovah shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance (Isaiah 19:24-25).
"Israel" means the spiritual of the church; "Assyria" the rational of the men thereof; and "Egypt" cognitions and knowledges [cognitiones et scientifica]. From this it can be seen what is signified by "Israel shall be the third to Egypt and Assyria, a blessing in the midst of the land," namely, that everything there shall be spiritual, both the rational and the recognizing and knowing faculty [cognitivum et scientificum]; for when the inmost is spiritual, which is truth from good, then the rational also which is therefrom is spiritual, and likewise the knowing faculty, for both are formed from the inmost, which is truth from good, or the spiritual.
[11] In Jeremiah:
My heart in the midst of me is broken, all my bones are shattered (Jeremiah 23:9).
"The heart broken in the midst of me" signifies grief from inmosts to ultimates, that is, through the whole; therefore it is also said, "all my bones are shattered," "bones" signifying the ultimates.
[12] In the following passages, also, "in the midst" signifies in the whole, or throughout the whole. In Isaiah:
It shall be in the midst of the earth, in the midst of the peoples, as the beating of an olive-tree, as the gleanings when the vintage is completed (Isaiah 24:13).
These things were said of the church vastated in respect to good and to truth, and in which there is nothing but evil and falsity. "In the midst of the earth" means that throughout the whole of the church there is evil; and "in the midst of the peoples" means that throughout the whole of it there is falsity; therefore it is compared to "the beating of an olive-tree," and to "the gleanings left when the vintage is completed;" "olive" signifying the good of the church, "vintage" the truth thereof, and "beating" and "gleanings" thereof signify vastation.
[13] In David:
They search out perversities, for the midst of men and the heart are deep (Psalms 64:6).
The "midst of man" means the intellectual where truth should be; and the "heart" the voluntary where good should be; here, both of these perverted, the latter into evil, and the former into falsity.
[14] In the same:
There is no certainty in the mouth of anyone; perdition is their midst (Psalms 5:9).
In the same:
They bless with their mouth, but in their midst they curse (Psalms 62:4).
In the same:
The saying of the transgression to the wicked in the midst of my heart is, there is no dread of God before his eyes (Psalms 36:1).
In Jeremiah:
They have taught their tongue to speak a lie: their 1dwelling is in the midst of deceit; through deceit they refuse to know Me (Jeremiah 9:5-6).
Also in these and in many other passages, "in the midst" signifies in the whole, because in the inmost; for such as the inmost is, such is the whole; since from the inmost all the rest are brought forth and derived, as the body is from its soul; the inmost of everything is also what is called the soul. For example: The inmost of man is his will and understanding therefrom, and such as is the will and the understanding, thence, such is the whole man; so again, the inmost of man is his love and faith therefrom, and such as is his love and the faith, thence such is the whole man.
[15] That the whole man is such as his midst or inmost is, is also the meaning of the Lord's words in Matthew:
The lamp of the body is the eye; if the eye be good the whole body is light; if the eye be evil the whole body is darkened (37, 152), if this is good, that is, if it is made up of truths that are from good, the whole man is such, which is signified by "the whole body is light;" but on the other hand, if the understanding is made up of the falsities of evil, the whole man is such, as is signified by "the whole body is darkened." The eye is called "good;" but in the Greek the eye is called "single," and "single," means that there is unity, and there is unity when truth is from good, or the understanding is from the will. Also, the "right eye" signifies the understanding of good, and the "left eye" the understanding of truth; if these make one, there is a "single eye," thus a "good eye."
Footnotes:
1. The photolithograph has eorum [their]; n. 886 has tuum [thy].
313. [Vers. 6.] "Et vidi, et ecce in medio throni, et quatuor Animalium, et in medio seniorum." - Quod significet in toto caelo, et in specie in caelis intimis, constat ex significatione "in medio", quod sit intimum et inde quoque totum (de qua sequitur); ex significatione "throni", quod sit caelum in toto complexu (de qua supra, n. 253): ex significatione "quatuor Animalium", quod sint providentia et custodia Domini, ne adeatur nisi quam per bonum amoris (de qua supra, n. 277); et quia custodia illa est imprimis in tertio seu intimo caelo, ex causa quia omnes qui ibi sunt, in bono amoris in Dominum a Domino sunt, ideo id caelum per "quatuor Animalia" in specie significatur (quod adhuc melius constabit ex sequentibus hujus capitis): et ex significatione "seniorum", quod sint qui in veris ex bono (de qua etiam supra, n. 270 1
); hic ergo illi qui in medio seu secundo caelo, quoniam omnes ibi in veris ex bono sunt. Sunt enim illi bini caeli, tertium et secundum, distincti inter se per id, quod qui in tertio caelo sunt, in amore in Dominum sint; et qui in secundo, in charitate erga proximum; illi qui in charitate erga proximum sunt, in veris ex bono sunt: inde constare potest, quid in specie significatur per "quatuor Animalia", et per "seniores:"
[2] at in genere per "quatuor Animalia" significatur omne Divinum Bonum in universo caelo quod custodit, et in genere per "seniores" omne Divinum Verum procedens ex Divino Bono etiam in universo caelo; utrumque custodit, quia unita sunt; ita per "quatuor Animalia et seniores" simul significatur Divinum Bonum unitum Divino Vero procedens a Domino, et inde totum caelum angelicum, at in specie bini caeli intimi. Quod hoc, est causa quia angeli non sunt angeli ex proprio illorum, sed ex Divino Bono et Divino Vero, quae recipiunt; Divinum enim apud illos, seu receptum ab illis, facit ut sint angeli, et facit ut caelum ex illis dicatur caelum (videatur in opere De Caelo et Inferno 2-12, et 51-86).
[3] Quod "medium" aut "in medio" significet intimum et inde totum, constat ex pluribus locis in Verbo; sed primum aliquid dicetur unde est quod "medium" quia significat intimum etiam significet totum. Hoc illustrari potest per comparationem cum luce, cum sole, cum ordinatione omnium in caelis, et quoque omnium qui ab ecclesia in terris. Per comparationem cum luce:-Lux in medio se propagat circumcirca seu a centro in peripherias undequaque; et quia ex intimo propagatur et implet spatia circum, inde per in medio significatur etiam totum. Per comparationem cum sole:-Sol est in medio quia est centrum sui universi; ex illo quia est calor et lux in mundo ejus, ideo per solem in medio significatur praesentia ejus undequaque seu per totum. Per comparationem cum ordinatione omnium in caelis:-Tres caeli sunt, ac intimum eorum est caelum tertium; id influit in binos caelos inferiores, et facit ut unum secum sint per communicationem, quae fit per influxum ex intimo: in omni societate caelorum etiam intimum est perfectissimum; inde illi qui circumcirca in ea societate sunt, in luce et intelligentia sunt secundum gradus distantiae ab intimo (videatur in opere De Caelo et Inferno 43, 50, 189). Per comparationem cum illis qui ab ecclesia in terris:-Ecclesia Domini est per universum terrarum orbem diffusa, sed intimum ejus est ubi Dominus notus est et agnoscitur et ubi Verbum est; ex illo intimo lux et intelligentia propagatur ad omnes qui circum sunt et ab ecclesia sunt, sed haec propagatio lucis seu intelligentiae fit in caelo (de qua re videatur in opere De Caelo et Inferno 308). Ex his constare potest quod "medium" seu "in medio", quia significat intimum, etiam significet totum. Inde patet, quid intelligitur per "Vidi, et ecce in medio throni et quatuor Animalium et in medio seniorum Agnum stantem", quod nempe Dominum quoad Divinum Humanum in toto caelo et in specie in caelis intimis.
[4] "Medium" etiam significat intimum et inde totum in pluribus locis in Verbo, ut in sequentibus:
Apud Esaiam,
"Exclama et jubila, habitatrix Zionis, quia magnus in medio tui Sanctus Israelis" (12:6);
per "habitatricem Zionis" simile significatur quod per "filiam Zionis", nempe ecclesia caelestis, seu ecclesia quae in bono amoris in Dominum est; "magnus in medio tui Sanctus Israelis", significat Dominum, quod ubivis et per totum ibi.
[5] Apud Davidem,
"Consideravimus, Deus, misericordiam tuam in medio templi tui; quemadmodum nomen tuum, .... sic laus tua ad fines terrae" (Psalms 48:10, 11 [B.A. 9, 10);
per "templum" significatur ecclesia quae in veris ex bono est, quae vocatur ecclesia spiritualis; "in medio" ejus est in intimo ejus et inde in toto ejus; quare dicitur "Quemadmodum nomen tuum ita laus tua ad fines terrae"; "ad fines terrae" est usque ad ultima ecclesiae ("terra" est ecclesia).
[6] Apud eundem,
"Deus Rex meus ab antiquo, operans salutes in medio terrae" (Psalms 74:12);
"operans salutes in medio terrae", significat undequaque.
[7] Apud eundem,
"Deus constitit in coetu Dei, in medio deorum judicabit" (Psalms 82:1):
"coetus Dei" significat caelum; "in medio 2
deorum", significat apud omnes angelos ibi, ita in toto caelo; angeli enim dicuntur "dii" ex Divino Vero quod recipiunt a Domino, nam "Deus" in Verbo significat Dominum quoad Divinum Verum quod procedit ab Ipso, et quod facit caelum (videatur supra, n. 24, 130, 220 [a] 222 [a] , 302.
[8] Apud Mosen,
"Ecce mitto Angelum coram te;.... caveto tibi a faciebus Ipsius, ... quoniam nomen meum in medio Ipsius" (Exodus 23:20, 21);
per "Angelum" hic in supremo sensu intelligitur Dominus; per "nomen meum in medio Ipsius", intelligitur quod omne Divinum Bonum et Divinum Verum in Ipso (videatur supra, n. 102 [a] , 135, 224).
[9] Apud Lucam,
Jesus de ultimis temporibus dixit, "Tunc qui in Judaea fugiunto super montes, et qui in medio ejus exeunto " (21:21);
agitur ibi de consummatione saeculi, per quam significatur ultimum tempus ecclesiae quando judicium: per "Judaeam" non intelligitur Judaea sed ecclesia; et per "montes" non intelliguntur montes, sed bonum amoris in Dominum; et quia de fine ecclesiae haec dicta sunt, patet quid significatur per "qui in Judaea fugiunto super montes, et qui in medio ejus exeunto", quod nempe cum judicium, omnes illi ab ecclesia salvi erunt qui in bono amoris in Dominum sunt.
[10] Apud Esaiam,
"In die illo erit Israel tertia Aegypto et Aschuri, benedictio in medio terrae, cui benedicet Jehovah, dicendo, Benedictus populus meus Aegyptus, et opus manuum mearum Aschur, et hereditas mea Israel" (19:24, 25);
per "Israelem" intelligitur spirituale ecclesiae, per "Aschurem" rationale hominum ejus, et per "Aegyptum" cognitiones et scientifica; inde constare potest quid significatur per quod "Israel erit tertia Aegypto et Aschuri, benedictio in medio terrae", quod nempe spirituale erit omne ibi, tam rationale quam cognitivum et scientificum; quando enim intimum est spirituale, quod est verum ex bono, tunc quoque rationale, quod inde est, etiam spirituale est, ut et cognitivum et scientificum; utrumque enim formatur ex intimo quod est verum ex bono seu spirituale.
[11] Apud Jeremiam,
"Fractum est cor meum in medio mei; quassata sunt omnia ossa mea" (23:9);
"Fractum cor in medio mei" significat dolorem ab intimis ad ultima seu per totum; quare etiam dicitur, "Quassata sunt omnia ossa mea"; "ossa" significant ultima.
[12] In sequentibus etiam "in medio" significat in toto seu per totum:
Apud Esaiam,
"Erit in medio terrae, in medio populorum, sicut strictura oleae, sicut racemationes quando consummata est vindemia" (24:13);
haec dicta sunt de ecclesia vastata quoad bonum et quoad verum, et in qua non nisi quam malum et falsum est; "in medio terrae" est quod per totum ecclesiae sit malum, et "in medio populorum" est quod per totum ejus sit falsum: quare comparatur cum "strictura oleae", et cum "racemationibus relictis quando consummata est vindemia"; "olea" significat bonum ecclesiae, "vindemia" verum ejus, "strictura" et "racemationes" relictae earum significant vastationem.
[13] Apud Davidem,
"Investigant perversitates, .... nam medium viri atque cor profundum" (Psalm. 64:7 3
[6]);
"medium viri" est intellectuale ubi esset verum, et "cor" voluntarium ubi esset bonum; hic utrumque perversum, hoc in malum et illud in falsum.
[14] Apud eundem,
"Non in ore cujusvis certum, medium eorum perditiones" (Psalms 5:10 [B.A. 9]);
apud eundem,
"Ore sui benedicunt, sed in medio sui maledicunt" (Psalms 62:5 [B.A. 4]);
apud eundem,
"Dictum praevaricationis impio, in medio cordis mei non pavor Dei coram oculis ejus" (Psalms 36:2 [B.A. 1]);
apud Jeremiam,
"Docuerunt linguam suam loqui mendacium, .... habitare 4
5, [6]);
etiam in his, praeter in aliis locis, "in medio" significat in toto quia in intimo: quale enim est intimum, tale est totum; nam ex intimo omnia reliqua producuntur et derivantur, sicut corpus ex sua anima; intimum cujusvis rei est quoque quod vocatur anima. Sit pro exemplo: intimum hominis est ejus voluntas et inde intellectus, et qualis est voluntas et inde intellectus, talis est totus homo; ac intimum hominis est ejus amor et inde fides, et qualis est ejus amor et inde fides, talis est totus.
[15] Quod talis sit totus homo, qualis est medium seu intimum ejus, etiam intelligitur per Domini verba apud Matthaeum,
"Lucerna corporis est oculus; si est oculus bonus, totum corpus est lucidum; si oculus malus, totum corpus obtenebratum est" (6:22, 23);
per "oculum" significatur intellectus hominis (videatur supra, n. 37 et 152), qui si bonus, hoc est, si ex veris quae ex bono, tunc totus homo talis est, quod significatur per quod "totum corpus tunc lucidum"; vicissim autem, si intellectus sit ex falsis mali, quod totus homo talis sit significatur per quod tunc "totum corpus obtenebratum": oculus "bonus" dicitur, sed in lingua originali dicitur "oculus simplex", et "simplex" significat quod unum est, et tunc unum est quando verum ex bono est, seu intellectus ex voluntate; etiam per "oculum dextrum" significatur intellectus boni, et per "oculum sinistrum" intellectus veri, qui si unum faciunt est oculus "simplex", ita oculus bonus.
Footnotes:
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4. The editors made a correction or note here.