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460. Saying, Salvation unto our God who sitteth on the throne, and unto the Lamb.- That this signifies confession that eternal life is from the Lord alone, is evident from the signification of saying, as denoting to confess, for confession follows; and from the signification of "who sitteth on the throne and unto the Lamb," as denoting the Lord as to Divine Good and as to Divine Truth, for by sitting on the throne is meant the Lord as to Divine Good, and by the Lamb, the Lord as to Divine Truth, as may be seen above (n. 134, 253, 297, 314); and from the signification of salvation, as denoting eternal life, for eternal life, in the Word, means eternal salvation.
[2] By salvation being ascribed to Him, is signified that salvation is from Him, because He is salvation. For everything of salvation and eternal life is from the Lord and of the Lord with men and angels; for all the good of love, and all the truth of faith, with man, are not of man, but of the Lord with him, for it is the proceeding Divine which is the Lord in heaven with angels, and in the church with men; and salvation and eternal life are from the good of love and the truth of faith. Hence it is evident what is meant by salvation being ascribed to the Lord, and by the Lord being salvation, as in the following passages.
In Isaiah:
"Lo, this is our God; we have waited for him, and he will save us; this is Jehovah; we have waited for him, we will be glad and rejoice in his salvation" (25:9).
Again:
"My salvation shall not tarry; and I will place salvation in Zion for Israel my glory" (46:13).
And again:
"I gave thee for a light of the Gentiles, that thou mayest be my salvation unto the end of the earth" (49:6).
And again:
"Say ye to the daughter of Zion, Behold, thy salvation cometh" (62:11).
In David:
Jehovah "will give the salvation of Israel in Zion, when he shall bring back the captivity of his people" (Psalm 14:7; 53:6).
These things are spoken of the Lord, who is here called salvation from the act of saving, and from the fact that He is salvation in man, for so far as He is in man, so far man has salvation. Hence in Luke, Simeon said:
"Mine eyes have seen thy salvation, which thou hast prepared before the face of all peoples" (Luke 2:30,
[31]), therefore the Lord was also called Jesus, for Jesus signifies salvation.
[3] It is said, "Who sitteth on the throne, and the Lamb," and the Lord is meant by both; as to Divine Good, by "who sitteth on the throne," and as to Divine Truth, by "the Lamb," and both from His Divine Human, as shewn in the passages cited above. Therefore the Lamb alone upon the throne is elsewhere named, as in the Apocalypse, "Lo, in the midst of the throne a Lamb standing" (314).
460. Saying, Salvation unto our God who sitteth upon the throne, and unto the Lamb, signifies confession that eternal life is from the Lord alone. This is evident from the signification of "saying," as being to confess, for the confession follows; also from the signification of "unto Him who sitteth upon the throne and unto the Lamb," as being the Lord in relation to Divine good and in relation to Divine truth; that the "one sitting upon the throne" means the Lord in relation to Divine good, and "the Lamb" the Lord in relation to Divine truth may be seen above (n. 134, 253, 297, 314). It is evident also from the signification of "salvation" as being eternal life, for eternal life means in the Word eternal salvation.
[2] "Salvation unto Him," signifies that salvation is from Him, since He is salvation; for everything of salvation and of eternal life is from the Lord and is with man and angel; for all the good of love and all the truth of faith with man are the Lord's with him, and not the man's; for it is the Divine proceeding, which is the Lord in heaven with the angels and in the church with men, and from the good of love and the truth of faith come salvation and eternal life; so when it is said that salvation is the Lord's, and that the Lord Himself is salvation, it is clear how this is to be understood, as in the following passages. In Isaiah:
Lo, this is our God; we have waited for Him that He may save us; this is Jehovah; we have waited for Him; let us exult and be glad in His salvation (Isaiah 25:9).
In the same:
My salvation shall not delay; and I will give salvation in Zion, My splendor in Israel (Isaiah 46:13).
In the same:
I have given Thee for a light to the nations, that Thou mayest be My salvation unto the end of the earth (Isaiah 49:6).
In the same:
Say ye to the daughter of Zion, Behold thy salvation cometh (Isaiah 62:11).
In David:
Jehovah shall give out of 1Zion the salvation of Israel, when He shall bring back the captivity of His people (Psalms 14:7; 53:6).
This is said of the Lord, who is here called salvation, from the act of saving, and for the reason that He is salvation with man, for so far as the Lord is with man so far man has salvation. So in Luke:
Simeon said, Mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples (Luke 2:30, 31).
Again, this is why the Lord was called "Jesus," for Jesus means salvation.
[3] It is said, "who sitteth upon the throne, and the Lamb," both of these meaning the Lord, "who sitteth upon the throne," meaning the Lord in relation to Divine good, and "the Lamb" meaning the Lord in relation to Divine truth, both from His Divine Human (as has been shown above in the passages cited). Wherefore, elsewhere, the Lamb alone upon the throne is mentioned, as in Revelation(314.)
Footnotes:
1. The photolithograph has "in Zion," the Hebrew "out of Zion" is found in AE 811.
460. "Dicentes, Salus Deo nostro sedenti super throno et Agno." - Quod significet confessionem quod vita aeterna sit a solo Domino, constat ex significatione "dicere", quod sit confiteri, confessio enim sequitur; ex significatione" Sedentis super throno et Agni", quod sit Dominus quoad Divinum Bonum et quoad Divinum Verum; quod per "Sedentem super throno" intelligatur Dominus quoad Divinum Bonum, et per "Agnum" Dominus quoad Divinum Verum, videatur supra (n. 134, 253 [a] , 297, 314): et ex significatione "salutis", quod sit vita aeterna, nam per vitam aeternam in Verbo intelligitur salus aeterna:
[2] quod dicatur, quod "Ipsi sit salus", significat quod salus ab Ipso sit, quia Ipse est salus; omne enim salutis et vitae aeternae est ab Ipso, et est Ipsius apud hominem et angelum: nam omne bonum amoris et omne verum fidei, quae apud hominem, non sunt hominis sed Domini apud illum; est namque Divinum procedens, quod est Dominus in caelo apud angelos et in ecclesia apud homines, et ex 1
bono amoris et vero fidei est salus et vita aeterna; inde constare potest quomodo intelligendum est quod dicatur ut Domino salus, et Ipse Dominus salus, ut in sequentibus locis:
- Apud Esaiam,
"Ecce Deus noster, Hic quem exspectavimus ut liberet nos, Hic Jehovah quem exspectavimus, exultemus et laetemur in salute Ejus" (25:9);
apud eundem,
"Salus mea non morabitur, et dabo in Zione salutem, in Israele decus meum" (46:13);
apud eundem,
"Dedi Te in lucem gentium, ut sis salus mea usque ad extremitatem terrae" (49:6);
apud eundem,
"Dicite filiae Zionis, Ecce salus tua venit" (62:11);
apud Davidem,
Jehovah "dabit 2
in Zione salutem Israelis, cum reducet captivitatem populi sui" (Psalms 14:7; Psalms 53:7 [B.A. 6]):
haec de Domino, qui ibi vocatur salus a salvatione, et ex eo quod Ipse sit salus apud hominem; quantum enim Ipse est apud hominem, tantum est homini salus. Inde apud Lucam,
Simeon dixit, "Viderunt oculi mei salutare tuum, quod praeparasti ante faciem omnium populorum " (2:30 [, [31], 31):
inde quoque est quod Dominus dictus sit "Jesus", nam Jesus significat salutem.
[3] Dicitur "Sedens super throno et Agnus", et per utrumque intelligitur Dominus; per "Sedentem super throno" Ipse quoad Divinum Bonum, et per "Agnum" Ipse quoad Divinum Verum, utrumque ex Divino Humano Ipsius (ut supra in locis citatis ostensum est); quare etiam alibi nominatur solus Agnus super throno, ut Apoc. cap. 5:6, "Ecce in medio throni Agnus stans"; [et] cap. 7:17, "Agnus qui in medio throni pascet eos": et quoque vocatur solus Deus in hoc capite, vers. 11, 12, "Ceciderunt ante thronum... et adorarunt Deum, dicentes, ...Robur Deo nostro"; hoc similiter intelligendum est ut quod Dominus dicat "Pater" et "Filius", sicut essent duo, cum tamen per "Patrem" intellexit Divinum in Se, et per "Filium" Humanum suum ex illo Divino, quod etiam manifeste docet, dicendo quod Pater sit in Ipso et Ipse in Patre, et quod Ipse et Pater unum sint; simile est cum "Sedente super throno et Agno." (Quod etiam per "Agnum" intelligatur Divinum Humanum Domini, et in sensu respectivo bonum innocentiae, videatur supra, n. 314.)
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.