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338. To receive power, and riches, and wisdom. That this signifies that Omnipotence, Omniscience, and Divine Providence belong to Him, is clear from the signification of power, when said of the Lord, as denoting Omnipotence; from the signification of riches, when said of the Lord, as denoting Omniscience; and from the signification of wisdom, when said of the Lord, as denoting the Divine Providence. The reason why these things are signified, is, because nothing can be said of the Lord but what is above all things; therefore, when it is said that He has power, it is meant that He has all power, which is Omnipotence; and when it is said that He has riches, it is meant that He has all spiritual riches, by which is signified intelligence, consequently Omniscience. That by riches in the Word are signified the knowledges of truth and good, and thence intelligence, may be seen above (n. 236). And when it is said, as in this passage, that He has wisdom, it is meant that He has all wisdom, which is the Divine Providence. For true wisdom consists in perceiving what conduces to the eternal life of any one, and disposing him thereto, which is effected when man not only knows those things and perceives them with his understanding, but also when he wills and does them. The Divine Wisdom, however, is to provide those things for man; thus it is the Divine Providence. Further, what the Divine Providence is, may be seen in the work concerning the New Jerusalem and its Heavenly Doctrine, n. 267-279.
338. To receive the power and riches and wisdom, signifies that to Him belong omnipotence, omniscience, and Divine Providence. This is evident from the signification of "power," as being, in reference to the Lord, omnipotence; from the signification of "riches," as being, in reference to the Lord, omniscience; and from the signification of "wisdom," as being, in reference to the Lord, Divine Providence. This is what is meant, because respecting the Lord nothing can be predicated except what is above all things; when, therefore, it is said that He has power it is meant that He has all power, which is omnipotence; and when it is said that He has riches it is meant that He has all spiritual riches, which signify intelligence and therefore omniscience (that "riches" in the Word signify the knowledges of truth and good and thus intelligence, may be seen above, n. 236; and when it is said that He has "wisdom," it is meant that He has all wisdom, which is the Divine providence; for true wisdom is to see what is conducive to anyone's life to eternity, and to determine oneself according to that, which is done when man not only knows these things and perceives them with his understanding, but also wills and does them; but Divine wisdom is to provide these things with man; thus it is Divine Providence. (What Divine Providence is further may be seen in The New Jerusalem and Its Heavenly Doctrine 267-279.)
338. "Accipere potestatem et divitias et sapientiam." - Quod significet quod Ipsi sit omnipotentia, omniscientia, et Divina providentia, constat ex significatione "potestatis", cum de Domino, quod sit omnipotentia; ex significatione "divitiarum", cum de Domino, quod sit omniscientia; et ex significatione "sapientiae", cum de Domino, quod sit Divina providentia: quod haec significentur, est quia de Domino non dici potest nisi quod est supra omnia; quapropter cum dicitur quod Ipsi sit potestas, intelligitur quod Ipsi sit omnis potestas, quae est omnipotentia; et cum dicitur quod Ipsi sint divitiae, intelligitur quod Ipsi sint omnes divitiae spirituales, per quas significatur intelligentia, proinde omniscientia; (quod per "divitias" in Verbo significentur cognitiones veri et boni, ac inde intelligentia, videatur supra, n. 236); et cum dicitur quod Ipsi sit "sapientia", intelligitur quod Ipsi sit omnis sapientia, quae est Divina providentia: vera sapientia enim est videre quid conducit vitae alicujus in aeternum, et se ad id disponere, quod fit quando homo non modo scit illa et intellectu percipit illa, sed etiam cum vult et facit illa; Divina autem sapientia est providere illa apud hominem, ita est Divina providentia. (Porro quid Divina Providentia, videatur in 1
Doctrina Novae Hierosolymae, n. 267-279.)
Footnotes:
1. The editors made a correction or note here.