----中文待译----
627. And there was given to me a reed like a staff.- That this signifies the mode of visitation, that is, of exploring the quality of the church as to truth and as to good, is evident from the signification of a reed, which denotes the means by which quality is explored; for by measuring is signified to explore, and by measure, the quality of a thing. The reed, therefore, by means of which the temple and the altar were measured, as now follows, or the measuring reed, signifies the mode of exploring quality. The mode of exploring the quality of the church as to truth and as to good is denoted, because, according to what follows, the temple and the altar were measured and those adoring therein, which signifies the church as to truth and as to good, and therefore as to worship.
[2] The reed also signifies visitation, because visitation is the exploration of the quality of the men of the church, and because visitation precedes a Last Judgment, which is afterwards treated of. The nature of that visitation or exploration is evident from the visitation in Sodom. Angels were first sent there, and by means of them visitation or exploration was made in regard to the quality of their reception, that is, in regard to the quality of the reception of Divine Truth and Divine Good, for those angels represented the Lord as to the proceeding Divine; and after its exploration - because none in Sodom except Lot desired to receive them but wished to do them injury - their destruction came, which means their final judgment.
[3] The reason why the measurement was taken by means of a reed, is, that a reed or cane signifies Divine Truth in the ultimate of order, and a staff, which the reed resembled, signifies power, and by means of truth in the ultimate of order and its power, all visitation or exploration takes place. For all truths even from primaries (primis) are simultaneous, or co-exist in the ultimate; therefore all things effected from the Divine take place from primaries by means of ultimates, in this case visitation or exploration, and this truth is signified by a reed or cane.
[4] Similarly it is said in the Apocalypse that one of the seven angels had a golden reed, with which he measured the city Jerusalem, and the gates thereof, and the wall thereof; and that he measured the city with a reed twelve thousand furlongs (Heaven and Hell 197). That a reed signifies truth in ultimates, by means of which exploration takes place, is also evident from the fact that there was a line of flax in the hand of the angel, which also signifies truth; similarly from the length of the reed being six cubits, six signifying the same as three, that is, truths in their entire compass, as may be seen above (n. 384, 532). That to measure signifies to explore the quality of a thing, will be seen in the following article.
[5] Ultimate truth, or truth in the ultimate of order, means sensual truth, such as truth is in the sense of the letter of the Word to those who are merely sensual. Divine Truth in its descent proceeds according to degrees, from the highest or inmost to the lowest or ultimate. Divine Truth in the highest degree is such as the Divine is that goes forth immediately from the Lord, thus the Divine Truth above the heavens, and this, being infinite, cannot come to the perception of any angel. But the Divine Truth of the first degree is that which comes to the perception of the angels of the inmost or third heaven, and is called the celestial Divine Truth; from this comes the wisdom of those angels. The Divine Truth of the second degree is that which comes to the perception of the angels of the middle or second heaven, and is the cause of their wisdom and intelligence; it is called spiritual Divine Truth. The Divine Truth of the third degree is that which comes to the perception of the angels of the ultimate or first heaven, and is the source of their intelligence and knowledge (scientia); it is called celestial-natural and spiritual natural Divine Truth. But the Divine Truth of the fourth degree is that which comes to the perception of the men of the church living in the world; it is the source of their intelligence and knowledge; this is called natural Divine Truth, and the ultimate of this is called sensual Divine Truth.
[6] These Divine truths, according to their degrees in order, are in the Word, and the Divine Truth in the ultimate degree, or in the ultimate of order, is such as the Divine Truth is in the sense of the letter of the Word, which is for children and the very simple, and these are sensual. It is this Divine Truth that is signified by a reed or cane and because explorations with every one take place by means of this ultimate Divine Truth, as stated above, therefore measurements and weights, in the representative churches, were taken by means of reeds or canes, which signify that Divine Truth. That measurements were taken by means of reeds, has been shown just above; that weights were calculated by means of the same, is evident in Isaiah, "They weigh silver with a reed" (46:6).
[7] Since a reed signifies truth in the ultimates, suitable for the simple and children, who are not spiritual but sensual-natural, therefore it is also said in Isaiah,
"A bruised reed will he not break, and smoking flax will he not quench, and he will bring forth truth into judgment" (42:3).
The subject here is the Lord. He will not break the bruised reed signifies that He will not hurt sensual Divine Truth with the simple and children. The smoking flax will he not quench signifies that He will not destroy the Divine Truth which with the simple and children begins to live from a little good of love; for flax denotes truth, and smoking denotes that it lives from some little degree of love. And because both the reed and the flax signify truth, therefore it is also said of the Lord, that He will bring forth truth into judgment, which means, that He will bring forth intelligence in them, judgment denoting intelligence.
[8] A reed also signifies sensual or ultimate truth, such as pertains to natural men, even the evil; as in the same prophet:
"The dry place shall become a pool, and there shall be grass instead of the reed and rush" (35:7).
This is said concerning the establishment of the church by the Lord. That those who before had no intelligence shall then come into the possession of it by means of spiritual Divine Truth, is signified by the dry place shall become a pool. That then there shall be knowledge (scientia) by means of natural Divine Truth for those who previously possessed only sensual truth is signified by grass, instead of the reed and rush, grass denoting knowledge from a spiritual origin, or that by means of which spiritual truth is confirmed, while reed and rush denote knowledge from a sensual origin, or that by means of which the fallacies of the senses are confirmed. This latter knowledge considered in itself is only the lowest natural knowledge (scientia), which must be designated material and corporeal, in which there is little or nothing of life.
[9] Again:
"The streams shall recede, the rivers of Egypt shall be diminished and dried up, the reed and the flag shall wither" (19:6).
These words, in the spiritual sense, mean that all understanding of Divine Truth will perish. The streams shall recede, signifies that everything connected with spiritual intelligence will depart. The rivers of Egypt shall be diminished and dried up, signifies that everything of natural intelligence shall perish. The reed and the flag shall wither, signifies that ultimate truth, called sensual and which is merely scientific, will vanish. Streams and rivers denote those things that pertain to intelligence, Egypt denotes the Natural, reed and flag, denote truth or the sensual-Scientific, and to recede, to be diminished, to be dried up, and to wither, denote to perish and disappear.
[10] Again:
"Thou hast trusted on the staff of this bruised reed, on Egypt, upon which, when a man leaneth, it entereth into his hand, and pierceth it; so is Pharaoh king of Egypt to all that trust on him" (Isaiah 36:6).
Egypt signifies the natural man separated from the spiritual, and the scientific thereof, and the latter, when separated from the intelligence of the spiritual man, becomes foolish, and is used to confirm evils of every kind; it is therefore a false scientific. This then is what is called the staff of a bruised reed; reed, as was said, denoting truth in the ultimate of order, which is sensual-scientific; its being bruised, signifies that it is broken and does not cohere with any interior truth so as to produce consistency; staff denotes the power therefrom of perceiving and reasoning about truths. This then is the meaning of "when a man leaneth upon it, it entereth into his hand, and pierceth it." To lean upon that staff, denotes to trust in one's own power of perceiving truths, and of reasoning about them from the proprium; while to enter into the hand and pierce it, signifies to destroy all intellectual power, and to see and lay hold of mere falsities instead of truths. So is Pharaoh king of Egypt to all that trust on him, signifies that such is the natural man, separated from the spiritual, in regard to its scientifics, intelligence therefrom, and reasoning from that intelligence.
[11] So in Job:
"Let my shoulder blade fall from the shoulder, and mine arm be thence broken by a reed, because the dread of the destruction of God is upon me, and by reason of his majesty I have no power. Have I made gold my hope, and said to pure gold, My confidence?" (31:22-24).
Here also the subject is concerning the confidence of [man's] own intelligence, from which, as declared in these words in their spiritual sense, nothing of truth can be seen, but mere falsity which does not cohere with any truth. Non-coherence is signified by let my shoulder blade fall from the shoulder, and my arm be thence broken by a reed; the shoulder blade, the shoulder, and the arm, signify power, here, the power to understand and perceive truth. To fall from the shoulder, and to be broken by a reed, signifies to be cut off from the spiritual power of perceiving truth, and to be consequently deceived by the sensual-corporeal man, and to perish by means of falsity. Reed denotes truth in the ultimate of order, which is called sensual-scientific, and which becomes mere falsity when it is of the natural man alone separated from the spiritual. The dread of the destruction of God signifies the loss of the understanding of all truth; by reason of his majesty to have no power, signifies that nothing pertaining to the understanding and perception of truth is from man's proprium, but all from God. To make gold a hope, and to say to pure gold, My confidence, signifies that he did not trust in himself, so as to imagine that anything of good was from himself.
[12] In Ezekiel:
"In order that all the inhabitants of Egypt may know that I am Jehovah, because they have been a staff of a reed to the house of Israel; when they took hold of thee by the hand thou didst break, and didst rend through all their shoulder; and when they leaned upon thee, thou brakest, and madest all their loins to be at a stand" (29:6, 7).
Things similar to those above are here said concerning Egypt. Egypt in this place also signifies the natural man separated from the spiritual, and also its knowledge, which, when applied to evils, is mere falsity. These things are said concerning those in the church who trust in their own intelligence. The sons of Israel signify those who are of the church; their confidence is signified by the staff of a reed; that all power to perceive truth consequently perished with them, is signified by the words, when they took hold of thee by the hand, thou didst break and didst rend through all their shoulder, the shoulder denoting the power or faculty of understanding truth; the loss of this is signified by, "when they leaned upon thee, thou brakest." That consequently all the good of love and charity was destroyed and dissipated, is signified by, "thou madest all their loins to be at a stand," loins denoting the marriage of truth and good, in this case that truth was not united to good. Truth united to good makes the good of love and charity, for all the good of love and charity is formed by truths.
[13] So in David:
"Rebuke the wild beast of the reed" or cane, "the congregation of the strong, among the calves of the people; treading upon plates of silver, he hath scattered the peoples, he desireth wars; the fat ones shall come out of Egypt, Ethiopia shall stretch out quickly her hands to God" (Psalm 68:30, 31).
Here the subject is the kingdom of the Lord. To beware of false knowledge (scientificum), or knowledge out of the natural man separated from the spiritual falsely applied, is meant by, rebuke the wild beast of the reed, or cane. Because those knowledges, proceeding as they do from the fallacies of the senses, strongly persuade, they are called the congregation of the strong. The calves of the people denote the goods of the church in the natural man; the plates of silver denote the truths of the church; to tread upon and disperse denotes to destroy and dissipate, and this is done by those who are natural and sensual, and who think naturally and sensually, and not at the same time spiritually, thus who think from the natural and sensual man separated from the spiritual; this man is meant by the wild beast of the reed, or cane. To desire wars, signifies reasonings against truths; fat ones from Egypt and Ethiopia denote those who are in the knowledge (scientia) of spiritual things, and in the cognitions of truth and good, who will draw near to the kingdom of the Lord, because they are in light from the spiritual man.
[14] So in the First Book of Kings:
"Jehovah shall smite Israel as a reed noddeth in the waters, and he shall root up Israel out of this good land" (Doctrine of the New Jerusalem 53); also in the explanation above (n. 575); and that sensual scientifics are pure fallacies, when the sensual man reasons from them (n. 569, 581); also, what the Sensual is, and the quality of the sensual man, may be seen in the Doctrine of the New Jerusalem 50).
[15] It is said in the Evangelists, that they placed a reed in the right hand of the Lord, and that afterwards they took the reed, and smote Him with it on the head (Matthew 27:29, 30; Mark 15:19); and also, that they put a sponge upon the reed and gave Him vinegar to drink (Matthew 27:48; Mark 15:36).
Those who have no knowledge of the spiritual sense of the Word may suppose that these and many other things related concerning the passion of the Lord, refer merely to common modes of derision; for they placed a crown of thorns upon His head, they parted His garments among them but not the tunic, and bent the knee before Him in mockery; also, as stated here, they placed a reed in His right hand and afterwards smote His head with it; they also filled a sponge with vinegar, or myrrhed wine, and placed it upon a reed, and gave Him to drink.
[16] But it must be understood that every thing related concerning the passion of the Lord, signifies the mockery of Divine Truth, and therefore the falsification and adulteration of the Word, because the Lord, when in the world, was the Divine Truth itself, which is the Word in the church. For this reason He permitted the Jews to treat Him in the same way that they treated Divine Truth, or the Word, by its falsification and adulteration; for they applied every thing in the Word to their own loves, and ridiculed every truth that did not agree with their loves, just as they did the Messiah Himself, because He did not become king over the whole world, and exalt them, according to their interpretation and religion, in glory above all peoples and nations. That every thing related concerning the passion of the Lord signifies such things, may be seen above (n. 64, 83, 195). By their placing a reed in the hand of the Lord and afterwards smiting His head with it, is signified that they falsified the Divine Truth or the Word, and utterly derided Divine wisdom and the understanding of truth. By a reed is signified falsity in extremes, as above, and by smiting the head is signified to reject and deride Divine wisdom and the understanding of truth, for the head of the Lord signifies Divine wisdom; and because they gave the Lord vinegar to drink, which signifies what is falsified, therefore they also filled a sponge with it, and placed it upon a reed, by which is signified falsities in extremes, which is falsity sustaining.
627. Verse 1. And there was given to me a reed like a staff, signifies the mode of visitation, that is, of exploring the quality of the church in respect to truth and to good. This is evident from the signification of a "reed," as being that by which the quality is explored, for "to measure" signifies to explore, and a "measure" signifies the quality of a thing; therefore, the "reed," by which he measured the temple and the altar, as now follows, that is, the "measuring reed," signifies the mode of exploring the quality. It means the mode of exploring what the quality of the church is in respect to truth and good, because it says afterwards that "he measured the temple and the altar, and them that worship therein," which signifies the church in respect to truth and good, and thus in respect to worship.
[2] Moreover, a "reed" signifies visitation, because visitation is an exploration of the quality of the men of the church, and because a visitation precedes the Last Judgment, which will be treated of hereafter. What is the nature of that visitation or exploration can be seen from the visitation upon Sodom, that in the first place angels were sent there, and through them visitation or exploration was made of what quality they were in respect to their reception, that is, what was their quality in respect to the reception of Divine truth and Divine good, for these angels represented the Lord in respect to the Divine proceeding; and when it was found that all in Sodom except Lot were unwilling to receive them but wished to do them harm, then their destruction came, which means their last judgment.
[3] The measuring was effected by a reed, because a "reed or cane" signifies Divine truth in the ultimate of order, and a "staff," which the reed was like, signifies power; and by means of truth in the ultimate of order and its power all visitation or exploration is effected; for in the ultimate all truths, even from their firsts, form what is simultaneous, that is, coexist; therefore all things effected by the Divine, are effected from firsts by means of ultimates, therefore here visitation or exploration is so effected, and such truth is signified by a "reed or cane."
[4] So in the following passages. In Revelation:
One of the seven angels had a golden reed, with which he measured the city Jerusalem and its gates and its wall; and he measured the city with a reed unto twelve thousand stadia (Heaven and Hell 197.) That a "reed" signifies truth in ultimates whereby explorations are effected, is evident also from this, that there was also a "line of flax" in the hand of the angel, "a line of flax" signifying truth; also from this, that "the reed was of six cubits," "six" having a similar signification as "three," namely, truths in the whole complex (See above, n. 384, 532). That "to measure" signifies to explore the quality of a thing will be seen in the following article.
[5] By ultimate truth, or truth in the ultimate of order, is meant sensual truth, such as the truth in the sense of the letter of the Word is to those who are merely sensual. Divine truth in its descent proceeds according to degrees, from the highest or inmost to the lowest or ultimate. Divine truth in the highest degree is such as is the Divine that proceeds most nearly from the Lord, thus such as is the Divine truth above the heavens; and as this is infinite, it cannot come to the perception of any angel. But Divine truth of the first degree is that which comes to the perception of the angels of the inmost or third heaven, and is called celestial Divine truth; from this is the wisdom of those angels. Divine truth of the second degree is that which comes to the perception of the angels of the middle or second heaven, and constitutes their wisdom and intelligence, and is called spiritual Divine truth. Divine truth of the third degree is that which comes to the perception of angels of the lowest or first heaven, and constitutes their intelligence and knowledge [scientia], and is called celestial-natural and spiritual-natural Divine truth. But Divine truth of the fourth degree is that which comes to the perception of the men of the church who are living in the world, and constitutes their intelligence and knowledge [scientia]; this is called natural Divine truth, and its lowest is called sensual Divine truth.
[6] These Divine truths are in the Word in the order of their degrees, and Divine truth in the lowest degree, or in the ultimate of order, is such as is the Divine truth in the sense of the letter of the Word, for children and for the very simple, who are sensual. This Divine truth is what is signified by a "reed or cane." And as explorations with all are effected by this lowest Divine truth, as was said above, so measurings and weighings in the representative churches were made by means of reeds or canes, which signify such Divine truth. It has just been shown that measurings were made by reeds; that weighings were also thus made can be seen in Isaiah:
They weighed silver with a reed (Isaiah 46:6).
[7] Because a "reed" signifies truth in ultimates, such as is for the simple and children, who are not spiritual but natural-sensual, it is also said in Isaiah:
A bruised reed He will not break, and smoking flax He will not quench, and He will bring forth truth into judgment (Isaiah 42:3).
This treats of the Lord; and "a bruised reed He will not break" signifies that He will not hurt sensual Divine truth with the simple and with children; "smoking flax He will not quench" signifies that He will not destroy the Divine truth that is beginning to live from a very little good of love with the simple and with children, "flax" signifying truth, and "smoking" signifies its being alive from some little love; and because both, that is, the "reed and flax" signify truth, it is said that the Lord "will bring forth truth into judgment," which means that He will bring forth with them intelligence, "judgment" signifying intelligence.
[8] A "reed" signifies also sensual truth which is the lowest, such as exists with natural men, even with the evil. In the same:
The dry place shall become a pool, and there shall be grass instead of the reed and rush (Isaiah 35:7).
This refers to the establishment of the church by the Lord; and that those will then have intelligence through spiritual Divine truth who before had none is signified by "the dry place shall become a pool;" and that those will then have knowledge through natural Divine truth who before had only sensual truth, is signified by "there shall be grass instead of the reed and rush," "grass" signifying knowledge from a spiritual origin, or by which spiritual truth is confirmed, while "reed and rush" signify knowledge from a sensual origin, or by which the fallacies of the senses are confirmed. This knowledge, regarded in itself, is only the lowest natural knowledge, which may be called material and corporeal, in which there is little or nothing of life.
[9] In the same:
The streams shall recede, the rivers of Egypt shall be minished and dried up, the reed and flag shall wither (Isaiah 19:6).
In the spiritual sense these words mean that all the understanding of Divine truth will perish; "the streams shall recede" signifies that all things of spiritual intelligence will depart; "the rivers of Egypt shall be minished and dried up" signifies that all things of natural intelligence will perish; "the reed and the flag shall wither" signifies that lowest truth, which is called sensual truth, and which is mere knowledge, will vanish; "streams and rivers" signifying the things of intelligence; "Egypt" the natural; "reed and flag" sensual truth or knowledge, and "to recede," "to be minished," "to be dried up," and "to wither," signifying to perish and disappear.
[10] In the same:
Thou hast trusted on the staff of this bruised reed, on Egypt, upon which when a man leaneth it goeth into his hand and pierceth it; so is Pharaoh king of Egypt to all that trust on him (Isaiah 36:6).
"Egypt" signifies the natural man separated from the spiritual, and its knowledge; when this is separated from the intelligence of the spiritual man it is fatuous, and is applied to confirm evils of every kind, consequently it is a false knowledge. This is what is called "a staff of a bruised reed," "reed," as was said, being truth in the ultimate of order, which is sensual knowledge; "bruised" signifies what is broken and not cohering with any interior truth to give it consistency; "staff" means the resulting power to perceive and also to reason about truths. This, therefore, is the meaning of "upon which when a man leaneth it goeth into his hand and pierceth it;" "to lean upon that staff" means to trust in one's own power to perceive truths and reason about them from what is one's own [proprium]; "to enter into the hand and pierce it" signifies to destroy all intellectual power, and to see mere falsities instead of truths and to seize upon them; "so is Pharaoh king of Egypt to all that trust on him" signifies that such is the natural man when separated from the spiritual, in respect to its knowledges and intelligence therefrom, and reasoning from that intelligence.
[11] In Job:
Let my shoulder blade fall from the shoulder, and mine arm be broken therefrom by a reed; for the dread of the destruction of God is upon me, and by reason of His majesty I can do nothing. Have I made gold my hope, and said to pure gold, Thou art my confidence? (Job 31:22-24)
This, too, treats of the confidence of self-intelligence, and in the spiritual sense these words describe that from this nothing of truth is seen, but only what is false, which does not cohere with any truth; non-coherence is signified by "let my shoulder blade fall from the shoulder, and mine arm be broken therefrom by a reed," "shoulder blade," "shoulder," and "arm" signifying power, here the power to understand and perceive truth; "to fall from the shoulder," and "to be broken by a reed" signifies to be separated from the spiritual power to perceive truth, and in consequence to be deceived by the sensual-corporeal man, and to perish by falsity, "reed" meaning truth in the ultimate of order, which is called sensual knowledge, which becomes mere falsity when it is of the natural man alone separated from the spiritual; "the dread of the destruction of God" signifies the loss of all understanding of truth; "by reason of His majesty to be able to do nothing" signifies that nothing of the understanding and perception of truth is from what is man's own [proprium], but all from God; "to make gold a hope, and to say to pure gold, Thou art my confidence," signifies that he confided not in himself, by believing anything of good to be from himself.
[12] In Ezekiel:
That all the inhabitants of Egypt may know that I am Jehovah, because they have been a staff of a reed to the house of Israel; when they laid hold of thee with the hand thou wast bruised, and thou didst pierce through every shoulder for them; and when they leaned upon thee thou wast broken, and didst make all their loins to stand (Ezekiel 29:6, 7).
Here similar things are said of Egypt as above, and here, too, "Egypt" signifies the natural man separated from the spiritual, and its knowledge, which when applied to evils is merely false. This is said of those in the church who trust in self-intelligence; "the sons of Israel" signify those who are of the church; their trust is signified by "a staff of a reed;" that all their ability to perceive truth thus perished is signified by "when they laid hold of thee with the hand thou wast bruised, and didst pierce through every shoulder for them," "shoulder" signifying the power or ability to understand truth; the loss of this is signified by "when they leaned upon thee thou wast broken." That thus every good of love and charity was destroyed and dissipated is signified by "thou didst make all their loins to stand," "loins" signifying the marriage of truth and good, so here that truth was not conjoined to good; truth conjoined to good constitutes the good of love and charity, since all the good of love and charity is formed by truths.
[13] In David:
Rebuke the wild beast of the reed or cane, the congregation of the mighty, among the calves of the peoples; trampling upon the plates of silver, he hath scattered the peoples, he desireth wars; those that are fat shall come out of Egypt, Ethiopia shall hasten her gift 1unto God (Psalms 68:30, 31).
This treats of the Lord's kingdom. To beware of false knowledge [scientificum], that is, of falsely applied knowledge from the natural man separated from the spiritual, is meant by "Rebuke the wild beast of the reed, cane or rod;" inasmuch as such knowledges, because they are from the fallacies of the senses, strongly persuade, they are called "the congregation of the mighty;" "the calves of the people" mean the goods of the church in the natural man; "plates of silver" are the truths of the church; "to tread upon" and "to scatter" mean to disperse and dissipate, which is done by those who are natural and sensual, and who think naturally and sensually, and not at the same time spiritually, thus who think from the natural and sensual man separated from the spiritual; this man is meant by "the wild beast of the reed" or "cane;" "to desire wars" signifies reasonings against truths; "those that are fat out of Egypt and Ethiopia" are those who have a knowledge [scientia] of spiritual things, and who are in the cognitions of truth and good, who will draw near to the Lord's kingdom because they are in light from the spiritual man.
[14] In the first book of Kings:
Jehovah shall smite Israel as a reed noddeth in the waters, and he shall pluck away Israel from off the good land (The Doctrine of the New Jerusalem 53; also above in the explanation of Revelation, n. 575; and that sensual knowledges [scientifica] are mere fallacies when the sensual man reasons from them, above, n. 569, 581 also what the sensual is, and the quality of the sensual man, see The Doctrine of the New Jerusalem 50.)
[15] In the Gospels:
They placed a reed in the Lord's right hand, and afterwards they took the reed and smote His head with it (64, 83, 195 at the end.) But that "they placed a reed in the Lord's hand and afterwards smote His head with it" signifies that they falsified Divine truth or the Word, and made an utter mockery of the understanding of truth and of Divine wisdom, a "reed" signifying falsity in what is most external (as above), and "to smite the head" signifying to reject and mock at the understanding of truth and Divine wisdom, which is what "the head of the Lord" signifies; and in "giving the Lord vinegar to drink," which signifies what is falsified, they placed a sponge filled with it on a "reed," which signifies falsity in what is most external, which is falsity sustaining.
Footnotes:
1. The Hebrew has "hands," also found in 439, 654; and Arcana Coelestia 1164.
627. [Vers. 1.] "Et datus est mihi calamus similis baculo." - Quod significet modum visitationis, hoc est, explorationis qualis est ecclesia quoad verum et quoad bonum, constat ex significatione "calami", quod sit per quem exploratur qualitas; per "metiri" enim significatur explorare, et per mensuram" qualitas rei; inde per "calamum", per quem metiretur templum et altare, ut sequitur, seu per "calamum mensurae", significatur modus explorandi qualitatem: quod sit modus explorandi qualis est ecclesia quoad verum et quoad bonum, est quia sequitur quod "metiretur templum et altare, et adorantes in eo", per quae significatur ecclesia quoad verum et quoad bonum, et inde quoad cultum.
[2] Quod "calamus" etiam significet visitationem, est quia visitatio est exploratio hominum ecclesiae quales sunt, et quia visitatio 1
praecedit ultimum judicium, de quo postea agitur. Qualis est visitatio seu exploratio illa, constare potest ex visitatione in Sodoma, quod primum illuc missi fuerint angeli, ac per illos visitatio seu exploratio facta est, quales essent quoad receptionem Divini Veri ac Divini Boni, nam angeli illi repraesentabant Dominum quoad Divinum procedens; et postquam exploratum est, quod omnes in Sodoma, praeter Lothum, non vellent recipere illos, sed damnum inferre illis, tunc exitium illorum venit, per quod ultimum judicium illorum intelligitur.
[3] Quod fuerit calamus, per quem mensuratio fieret, est quia per "calamum" seu "cannam" significatur Divinum Verum in ultimo ordinis; et per "baculum", cui calamus similis erat, significatur potentia; et per verum in ultimo ordinis et ejus potentiam fit omnis visitatio seu exploratio, nam omnia vera usque a primis simultaneum formant, seu coexistunt, in ultimo; quapropter omnia quae a Divino fiunt, ex primis per ultima fiunt; hic itaque visitatio seu exploratio, quod verum significatur per "calamum" seu "cannam."
[4] Similiter in his sequentibus in Apocalypsi,
Quod unus ex septem angelis habuerit calamum aureum, quo metiebatur civitatem Hierosolymam et portas ejus et murum ejus; et quod mensus sit civitatem calamo ad stadiorum duodecim millia (21:15, 16);
et apud Ezechielem,
Quod in manu angeli esset filum lini et calamus mensurae, et calamus sex ulnarum, et quod illo mensus sit longitudinem, latitudinem et altitudinem aedificii, portae, porticus, atrii, templi, et plura alia (cap. 40:3, 5, 6, 8, 11, 13, 17, seq.; cap. 41:1-5, 13, 14, 22; 42:1 ad fin. ):
quod per "calamum mensurae" hic quoque intelligatur modus explorandi ecclesiam quoad verum et quoad bonum, constare potest ex eo, quod angelus mensus sit singula templi quoad longitudinem, latitudinem et altitudinem; et per "longitudinem" significatur bonum, per "latitudinem" verum, et per "altitudinem" gradus boni et veri a supremis seu intimis ad infima seu ultima.
(Quod "longitudo" et "latitudo" illa significent, videatur in opere De Caelo et Inferno 197.) Quod "calamus" significet verum in ultimis, per quod explorationes fiunt, patet quoque ex eo, quod in manu angeli etiam esset filum lini, et per "filum lini" significatur verum; tum ex eo, quod calamus esset "sex ulnarum", ac per "sex" significantur similia quae per "tria", nempe vera in toto complexu (videatur supra, n. 384, 532).
Quod "metiri" significet explorare quale rei, videbitur in sequenti articulo.
[5] Per verum ultimum, seu verum in ultimo ordinis, intelligitur verum sensuale, quale est verum in sensu litterae Verbi illis qui mere sensuales sunt. Divinum Verum in descensu procedit secundum gradus a supremo seu intimo ad infimum seu ultimum. Divinum Verum in supremo gradu est quale est Divinum quod proxime procedit a Domino, ita quale est Divinum Verum supra caelos; hoc quia infinitum est, non ad ullius angeli perceptionem potest venire: Divinum autem Verum primi gradus est quod ad perceptionem angelorum intimi seu tertii caeli pervenit, et vocatur Divinum Verum caeleste; ex hoc est sapientia illorum angelorum: Divinum Verum secundi gradus est quod ad perceptionem angelorum medii seu secundi caeli pervenit, ac illorum sapientiam et intelligentiam facit, et vocatur Divinum Verum spirituale: Divinum Verum tertii gradus est quod ad perceptionem angelorum ultimi seu primi caeli pervenit, et facit illorum intelligentiam et scientiam, ac vocatur Divinum Verum caeleste et spirituale naturale: Divinum autem Verum quarti gradus est quod ad perceptionem hominum ecclesiae viventium in mundo pervenit, ac illorum intelligentiam et scientiam facit; hoc vocatur Divinum Verum naturale; ultimum hujus vocatur Divinum Verum sensuale.
[6] Haec Divina Vera secundum suos gradus in ordine sunt in Verbo; et Divinum Verum in ultimo gradu, seu in ultimo ordinis, est quale est Divinum Verum in sensu litterae Verbi pro infantibus et pro maxime simplicibus qui sensuales sunt: hoc Divinum Verum est quod per "calamum" seu "cannam" significatur: et quia explorationes apud omnes fiunt per Divinum hoc Verum ultimum, ut supra dictum est, ideo mensurationes et ponderationes in ecclesiis repraesentativis fiebant per calamos seu cannas, per quas id Divinum Verum significatur. Quod mensurationes factae sunt per calamos, nunc supra ostensum est; quod etiam ponderationes, constat apud Esaiam,
"Argentum calamo ponderant" (46:6).
[7] Quoniam "calamus" significat verum in ultimis, quale est simplicibus et infantibus, qui non spirituales sed naturales sensuales sunt, ideo etiam dicitur apud Esaiam,
"Calamum contusum non confringet, et linum fumigans non exstinguet, et veritatem proferet in judicium" (42:3):
ibi de Domino, et per "calamum contusum non confringet" significatur quod Divinum Verum sensuale apud simplices et infantes non laedet; per "linum fumigans non exstinguet" significatur quod Divinum Verum quod apud simplices et infantes ex pusillo bono amoris incipit vivere, non perdet; "linum" enim significat verum, et "fumigans" significat vivens ex aliquanto amore; et quia utrumque, nempe "calamus" et "linum", significat verum, ideo etiam dicitur de Domino quod "veritatem proferet in judicium", per quod intelligitur quod apud illos producet intelligentiam; "judicium" significat intelligentiam.
[8] "Calamus" etiam significat Verum sensuale, quod est ultimum, quale datur apud naturales homines, etiam malos, apud eundem,
"Erit locus aridus in stagnum, .... gramen pro calamo et junco" (35:7):
haec de instauratione ecclesiae a Domino; et quod tunc illis erit intelligentia per Divinum Verum spirituale apud quos non prius aliqua, significatur per "Erit locus aridus in stagnum"; et quod tunc erit scientia per Divinum Verum naturale illis apud quos prius modo verum sensuale fuit, significatur per "Gramen pro calamo et junco"; "gramen" significat scientiam ex origine spirituali, seu per quam verum spirituale confirmatur; "calamus" et "juncus" autem significant scientiam ex origine sensuali, seu per quam fallaciae sensuum confirmantur: haec scientia in se spectata est modo scientia infime naturalis, dicenda materialis et corporea, in qua parum vel nihil vitae.
[9] Apud eundem,
"Recedent flumina, comminuentur et exsiccabuntur fluvii Aegypti, calamus et ulva marcescent" (19:6):
per haec in sensu spirituali intelligitur quod omnis intelligentia Divini Veri peritura sit; "recedent flumina" significat quod omnia intelligentiae spiritualis abitura sint; "comminuentur et exsiccabuntur fluvii Aegypti" significat quod omnia intelligentiae naturalis peritura sint; "calamus et ulva marcescent " significat quod verum ultimum, quod vocatur verum sensuale, quod modo est scientificum, evaniturum; "flumina" et "fluvii significant illa quae intelligentiae sunt, "Aegyptus" significat naturale, ac "calamus et ulva" verum seu scientificum sensuale; "recedere", "comminui", "exsiccari" et "marcescere" significat perire et evanescere.
[10] Apud eundem,
"Confisus es super baculo calami contusi hujus, super Aegypto, super quo quando vir nititur, intrat in manum ejus, et perforat eam; sic Pharao rex Aegypti omnibus confidentibus super illo" (36:6):
per "Aegyptum" significatur naturalis homo separatus a spirituali, et illius scientificum; quod cum separatum est ab intelligentia spiritualis hominis est fatuum, et applicatur confirmandis omnis generis malis; quare est scientificum falsum hoc itaque est quod vocatur "baculus calami contusi"; "calamus" est, ut dictum est, verum in ultimo ordinis, quod est scientificum sensuale; "contusum" significat fractum et non cohaerens cum aliquo vero interiori quod consistentiam facit; "baculus" est potentia inde percipiendi, et quoque de veris ratiocinandi: hoc itaque est quod intelligitur per "Quando vir nititur super eo, intrat in manum ejus et perforat eam"; "niti super eo baculo" significat confidere suaemet potentiae percipiendi vera, et de illis ex proprio ratiocinandi; "intrare in manum", et "perforare illam", significat perdere omnem potentiam intellectualem, ac mere falsa pro veris videre et arripere: "sic Pharao rex Aegypti omnibus confidentibus super illo" significat quod talis sit naturalis homo separatus a spirituali quoad ejus scientifica et inde intelligentiam, et ex hac ratiocinationem.
[11] Apud Hiobum,
"Scapula mea ab humero decidat, et brachium meum inde a calamo confringatur; quia pavor super me exitii Dei, et prae majestate Ipsius nihil possem: num posui aurum spem meam, et auro puro dixi, Fiducia mea?" (31:22-24):
agitur etiam ibi de confidentia propriae intelligentiae; et per illa verba in sensu spirituali describitur quod ex illa nihil veri videatur, sed quod mere falsum quod non cohaeret cum aliquo vero; non cohaerentia significatur per "Scapula mea ab humero decidat, et brachium meum inde a calamo confringatur"; "scapula", "humerus" et "brachium" significant potentiam, ibi potentiam intelligendi et percipiendi verum; "decidere ab humero", et "a calamo confringi", significat separari a potentia spirituali percipiendi verum, et inde a sensuali corporeo homine falli et per falsum perire; "calamus" est verum in ultimo ordinis, quod vocatur scientificum sensuale, quod fit mere falsum quando est solius naturalis hominis separati a spirituali: "pavor exitii Dei" significat jacturam intellectus Omnis veri; "prae majestate Ipsius nihil posse" significat quod nihil intellectus et perceptionis veri sit a proprio hominis, sed omne ex Deo; "ponere aurum spem, et dicere auro puro, Fiducia mea", significat quod sibi non confisus fuerit, credendo quod aliquid boni sit a semet.
[12] Apud Ezechielem,
"Ut cognoscant omnes habitatores Aegypti quod Ego Jehovah, propterea quod illi fuerint baculus calami domui Israelis; quando tenuerunt te manu, confractus es, perfodisti illis omnem humerum; et quando innixi sunt tibi, fractus es, et stare fecisti illis omnes lumbos" (29:6, 7):
similia hic de Aegypto dicuntur quae supra, et per "Aegyptum" hic quoque significatur naturalis homo separatus a spirituali, ac scientificum ejus, quod applicatum malis est mere falsum; haec de illiS in ecclesia, qui propriae intelligentiae confident, dicta sunt: "filii Israelis" significant illos qui ab ecclesia sunt; illorum confidentia significatur per "baculum calami": quod inde illis perierit omnis facultas percipiendi verum, significatur per "Quando tenuerunt te manu confractus es, et perfodisti illis omnem humerum"; "humerus" significat potentiam seu facultatem intelligendi verum; jactura ejus significatur per "quando innixi sunt tibi, fractus es": quod inde omne bonum amoris et charitatis deperditum et dissipatum sit, significatur per "Stare fecisti illis omnes lumbos"; "lumbi" significant conjugium veri et boni, hic itaque quod non verum sit conjunctum bono; verum conjunctum bono facit bonum amoris et charitatis, quoniam omne bonum amoris et charitatis formatur per vera.
[13] Apud Davidem,
"Increpa feram calami", se cannae, "congregationem fortium inter vitulos populorum, conculcans laminas argenti, dispersit populos, bella 2
desiderat: venient pingues ex Aegypto, Aethiopia accelerabit 3
manus suas Deo" (Psalms 68:31, 32 [B.A. 30, 31]):
agitur ibi de regno Domini: quod cavendum sit a scientifico falso, hoc est, a scientifico false applicato e naturali homine separato a spirituali, intelligitur per "Increpa feram calami", cannae, seu arundinis; quia illa scientifica, quoniam sunt ex fallaciis sensuum, fortiter persuadent, vocantur "congregatio fortium": "vituli populorum" sunt bona ecclesiae quae in naturali homine: "laminae argenti" sunt vera ecclesiae"; "conculcare" et "dispergere" est deperdere et dissipare, quod fit ab illis qui naturales et sensuales sunt, ac naturaliter et sensualiter et non simul spiritualiter cogitant, ita qui ex naturali et sensuali homine separato a spirituali; ille homo intelligitur per "feram seu" arundinis": "bella desiderare" significat ratiocinationes contra vera: "pingues ex Aegypto", ac "Aethiopia", sunt illi qui in scientia rerum spiritualium sunt, et qui in cognitionibus veri et boni; qui accessuri ad regnum Domini quia in luce ex spirituali homine sunt.
[14] In Libro Primo Regum,
"Percutiet Jehovah Israelem sicut nutat calamus in aquis, et avellet Israelem a super terra bona" (14:25):
vastatio ecclesiae apud filias Israelis comparatur nutationi calami seu arundinis in aquis, quia per "calamum" seu arundinem significatur verum sensualis hominis, quod est ultimum; et id verum, quando separatur a luce spiritualis hominis, est falsum: nam sensualis homo omnia sua haurit ex apparentiis in mundo; inde ratiocinationes ex illis de Spiritualibus sunt merae fallaciae, et ex fallaciis sunt falsa. (Quid fallaciae sensuum in spiritualibus, et quod inde falsa, videatur in Doctrina Novae Hierosolymae, n. 53; tum supra in Explicatione super Apocalypsin, n. 575; et quod scientifica sensualia sint mere fallaciae quando homo sensualis ex illis ratiocinatur, supra, n. 569 [c] 581 [a] : tum quid sensuale, et qualis sensualis homo, in Doctrina Novae Hierosolymae, n. 50.)
[15] Apud Evangelistas,
Quod posuerint calamum in dextram Domini, et quod postea acceperint calamum et illo percusserint caput Ipsius (Matthaeus 27:29, 30; Marcus 15:19);
Tum quod spongiam imposuerint calamo, et potaverint Ipsum aceto (Matthaeus 27:48; Marcus 15:36);
qui non scit sensum Verbi spiritualem, credere potest quod haec et plura quae de passione Domini memorantur, non plus involvant quam vulgares modos illusionis; sicut quod "coronam ex spinis posuerint super capite Ipsius", quod "vestes Ipsius partiti sint, et non tunicam", quod "genua coram Ipso Rexerint" illudendi causa; et quoque hoc, quod "calamum dederint in dextram Ipsius, et illo dein percusserint caput Ipsius"; tum quod "spongiam impleverint aceto seu myrrhato vino, et imposuerint illam calamo, et eo potaverint Ipsum": at sciendum est quod omnia quae de passione Domini memorantur, significent illusionem Divini Veri, proinde falsificationem et adulterationem Verbi, quoniam Dominus, cum in mundo fuit, erat Ipsum Divinum Verum, quod in ecclesia est Verbum; et quia Dominus illud erat in mundo, permisit Judaeis Se Ipsum tractare prorsus sicut tractabant Divinum Verum seu Verbum per falsificationem et adulterationem ejus. Applicuerunt enim omnia Verbi suis amoribus, et riserunt ad omne verum, quod cum amoribus illorum discordaret, sicut ad Ipsum Messiam, quia non secundum eorum explicationem et religionem fieret Rex super universum mundum, et illos in gloriam super omnes populos et gentes eveheret. (Quod omnia quae de passione Domini memorantur, talia significent, videatur supra, n. 64, 83, 195 [c] fin. ) Quod autem "dederint calamum in manum Domini, et dein illo percusserint caput Ipsius", significabat quod falsificaverint Divinum Verum seu Verbum, et quod prorsus illuserint intellectum veri, ac Divinam sapientiam: per "calamum" significatur falsum in extremis (ut supra), et per "percutere caput" significatur rejicere et illudere intellectum Veri et Divinam sapientiam ("caput Domini" illam significat); et quia "potaverunt Dominum aceto", per quod significatur falsificatum, ideo etiam spongiam illo impletam imposuerunt "calamo", per quem significatur falsum in extremis, quod est falsum sustentans.
Footnotes:
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