----中文待译----
629. Rise, measure the temple of God, and the altar, and them that adore therein.- That this signifies to explore the quality of the church as to its reception of Divine Truth and Divine Good, and thence as to the worship of the Lord, is evident from the signification of measuring, as denoting to explore the quality of a thing, concerning which we shall speak presently; and from the signification of temple, as denoting, in the highest sense, the Divine Human of the Lord as to Divine Truth, and, in a relative sense, heaven and the church as to Divine Truth proceeding from the Lord (see n. 220); and from the signification of altar, as denoting, in the highest sense, the Divine Human of the Lord as to Divine Good, and, in a relative sense, heaven and the church as to Divine Good proceeding from the Lord (see (n. 391, 490, 496); and from the signification of them that adore, as denoting worship. The reason why they that adore signify the worship of the Lord, is, that worship consists in the adoration of the Lord, and that in the spiritual sense there is no reference to personality; but only to the thing itself, apart from persons (concerning which see (n. 99, 100, 270, 325, 625). By them that adore, therefore, is signified adoration and worship. From these considerations it is evident, that by these words, "Rise, measure the temple of God, and the altar, and them that adore therein," is signified to explore the quality of the church in regard to its reception of Divine Truth and Divine Good proceeding from the Lord, and therefore in regard to worship.
[2] That to measure, in the spiritual sense, does not signify to measure, is plain from this fact, that the command was given not only to measure the temple and the altar, but also them that adored therein. To measure the temple and the altar then must involve something signified by their measures, thus that which is implied in the signification of length, breadth, and height; for it would not be said "to measure them that adore in the temple," unless to measure signified the exploration of their qualities or the quality of the thing.
[3] That to measure signifies to explore the quality of a thing, and also to designate it, is evident from the passages in the Word where measuring and measures are mentioned. Thus it is said in Ezekiel, That the man who had the line of flax and the measuring reed in his hand, measured the building, and also the threshold of the gate, the porch of the gate in the house, the porch of the gate from the house, the door of the gate, the gate from the roof of the bed-chamber, and many other things which he measured as to the breadth, the length, and the height (40:3, 5, 6, 8, 11, 13, 17, and following verses). And afterwards, he measured the temple, the lintel over the door, the wall of the house, and the house itself, as to the breadth and the length (41:1-5, 13, 14, 22), and the inner court, and the things belonging to that court (xlii.) Lastly, he measured the altar, and the things belonging to the altar (43:13, and following verses). The measures were also designated by numbers, as, so many reeds, so many cubits, and so many palms. It is evident from this, that by measuring those things is not meant to measure them, but to designate the quality of the thing indicated by means of the individual things measured, that is to say, by the building, the gate, the porch, the temple, the lintel, the wall, the court, and the altar. The building, the house, and the temple signify the church; the door and the gate, introductory truth; the porch and court, all those things that are without the church, but which yet have reference to it; these are all those things that pertain to the man of the church in his natural man. For the church itself with man is in his internal or spiritual man or mind, that is, interiorly with him; but those things that are in the external or natural man or mind, that is, those which reside exteriorly, all correspond to the things pertaining to the church itself, which, as stated, are in the internal or spiritual man or mind. These exterior things are signified by the porch without the house and by the court; what the quality of these things would be, is there designated by measurements and numbers. For the subject treated of in those chapters is the Lord's church that was about to come, which is called the internal church, and which is described as above. Any one can see that such measurements would be of no importance, unless each were significative. But the meaning of each measurement is evident from the signification of the thing measured, and its quality from the signification of the measurement as expressed in number.
[4] There are only three things that are measurable, breadth, length, and height; and breadth signifies the truth of the church, length, the good of the church, and height, both of these in regard to degrees; the degrees of truth and good are the quality of truth and good, as interior or higher, and the quality as exterior or lower. These things are signified by those three dimensions, because breadth is said in reference to heaven from the south to the north, length from the east to the west, and height from the third heaven, which is in highest things, to the first heaven, which is in lowest things. And since those who dwell in heaven from south to north are in truths of doctrine, therefore breadth signifies the truth of heaven, or of the church; and as those who dwell from east to west are in the goods of love, therefore length signifies the good of heaven, or of the church; and because the wisest in the third heaven dwell in the highest parts, and those in the first heaven who are relatively simple dwell in the lowest [parts], therefore height in regard to degrees signifies wisdom and intelligence. These then are the things designated in general by measurements.
[5] Again in the same prophet:
"Son of man, show the house to the house of Israel, that they may be ashamed of their iniquities; that they may measure the form, when they have become ashamed of all that they have done; the form of the house and the arrangement thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof; also teach them all the statutes thereof, and all the arrangements thereof, and all the laws thereof, and write them before their eyes, that they may keep all the form thereof, and all the statutes thereof, and do them" (Ezekiel 43:10, 11).
Measuring the temple or the house, signifies to investigate and explore the quality of the church as to truth and as to good, as is evident from its being said, that they should measure the form of the house, the goings out thereof, and the comings in thereof. It is also said, that they should keep all the form thereof; this cannot mean the form of the temple as to form only, but as to those things signified by the temple; for it is added, that they may be ashamed of all their iniquities which they have done, which signifies that they may be ashamed of having departed from the laws and statutes of the church, therefore it is also said, that he may teach them all the statutes thereof, all the arrangements, and all the laws thereof. It is therefore plain, that temple signifies the church with its truths and goods, for these are the things that are to be kept, and that are signified by keeping all the form of the house or temple, temple in the Word signifying the church as to truth, and the house of God, the church as to good; for the temple was built of stones, but the house of God, in ancient times, was of wood; and stones signify truths, while wood signifies goods.
[6] Again in Zechariah:
"I lifted up mine eyes, and saw, and behold a man in whose hand was a measuring line; and I said, Whither goest thou? And he said unto me, To measure Jerusalem, that I may see what is the breadth thereof, and what is the length thereof; and he said, Jerusalem shall inhabit the suburbs, by reason of the multitude of men and beasts in the midst thereof" (2:1, 2, 4).
These things are said concerning the advent of the Lord, and the establishment of a new church by Him, as is evident from verses 10 and 11 of the same chapter. Jerusalem signifies that new church, and to measure it signifies to explore and consequently to know its quality and quantity; breadth signifying the truth of its doctrine, and length the good of its love, as shown above; therefore it is said, "To measure Jerusalem, that I may see what is the breadth thereof, and what is the length thereof." That the church is there meant by Jerusalem, and not the city of Jerusalem, is evident, for about the time of the Lord's coming Jerusalem was not of such extent and character as is there described in the words, "Jerusalem shall inhabit the suburbs by reason of the multitude of men and beasts in the midst thereof." By these words is meant the multitude of nations that will go over to the church. Jerusalem in the midst thereof signifies the church from those who will receive interiorly the Divine proceeding from the Lord, while by the suburbs is signified the church from those who will receive it exteriorly; for the Lord's church is internal and external. Those who are in intelligence and wisdom, and therefore in the higher heavens, are in the internal church, but those who are in the knowledges (scientiae) and cognitions of truth and good from the Word, and not in any interior intelligence and wisdom, and who are therefore in the lower heavens, are in the external church; the latter are called spiritual-natural, but the former spiritual. The spiritual are meant by those who are in the midst of Jerusalem, and the spiritual-natural by those who are in the suburbs. Men and beasts mean those who are in intelligence and thence in the good of life, men those who are in intelligence, and beasts those who are in the natural affection for good, and thence in the good of life.
[7] Similar things are signified by these words in the Apocalypse:
The angel "who talked with me had a golden reed, to measure the city" the New Jerusalem, "the gates thereof, and the wall thereof; and he measured the wall, one hundred and forty-four cubits, which is the measure of a man, that is, of an angel" (21:15, 17).
The New Jerusalem means the New Church, and the city, its doctrine; its wall signifies Divine Truth defending. The number one hundred and forty-four signifies all truths and goods in their entirety. This number is stated to be the measure of a man, that is, of an angel, which could not be said unless measure signified quality. But these things will be explained in their proper place.
[8] In Ezekiel:
"When the man that had the line in his hand went forth towards the east, he measured a thousand by the cubit; afterwards he made me to pass through the waters, the waters were to the ankles; again he measured a thousand, and made me to pass through the waters, the waters were to the knees; and he measured a thousand, and made me to pass through the waters, the waters were to the loins; again he measured a thousand, a river which I could not pass through, because the waters were deep, waters to swim in, a river which could not be passed through, and behold upon the bank of the river many trees, on this side and on that side; and every living soul that creepeth, and whithersoever the river cometh, shall live; whence there is much fish" (47:3-5,
[7], 9).
These words describe how the intelligence which pertains to those who are of the church, increases through the reception of Divine Truth proceeding from the Lord. The Divine Truth proceeding from the Lord is signified by the waters issuing from under the threshold of the house towards the east, and descending from the right side of the house from the south of the altar, as stated in the first verse of that chapter. The east signifies love to the Lord, for in heaven the east is where the Lord appears as the Sun; and where the Divine Truth is received in the greatest light there is the right side, and that side is called the south, therefore it is also said, "from the south of the altar." How intelligence increases through the reception of Divine Truth proceeding from the Lord is described by the waters which he passed through, which reached first to the ankles, afterwards to the knees, then to the loins, and at length were so deep that they could not be passed through. The waters to the ankles signify the intelligence pertaining to the sensual and natural man, for the ankles signify that which is sensual and natural. The waters to the knees signify the intelligence pertaining to the spiritual-natural man, for the knees signify that which is spiritual-natural. The waters to the loins signify intelligence pertaining to the spiritual man, for the loins signify the marriage of truth and good, which is spiritual. The waters which could not be passed through signify celestial intelligence, which is called wisdom, such as a celestial man or an angel of the third heaven possesses; and this, being ineffable, is said to be a river which could not be passed through, and being also far above the natural man, the waters are called waters to swim in. The river arising from those waters signifies intelligence and wisdom. The cognitions of truth and good, as well as perceptions, are signified by the words "upon the bank of the river were many trees on this side and on that side," a tree denoting cognitions and perceptions. The life from these to every thing in the natural man, both to cognitions and knowledges (scientiis), is signified by every living soul that creepeth, shall live, also by the words "there shall be much fish." The soul that creepeth, and fish signify those things in the natural man that are called cognitions from the Word, also natural knowledges (scientiae), by which spiritual things are confirmed; and to live signifies the influx of the Lord through the spiritual man and his intelligence into those cognitions and knowledges. That waters signify the truths of doctrine from the Word, by means of which intelligence is acquired, may be seen above (n. 71, 483, 518).
[9] Thus also in Habakkuk:
"He stood and measured the earth; he saw and scattered the nations; for the mountains of eternity were dispersed, the hills of an age did bow; his goings [are] of an age" (3:6).
These things are said concerning visitation and a last judgment, by the Lord when He should come into the world. He stood and measured the earth means the exploration of the quality of the church at that time, to measure denoting to explore, and the earth denoting the church. He saw and scattered the nations signifies the casting down into hell of all those who are in evils and in falsities therefrom, to scatter denoting to cast into hell, while nations denote those who are in evils and in falsities therefrom. The mountains of eternity were dispersed signifies that the celestial church, such as it was with the most ancient people, who were in love to the Lord, perished, the mountains of eternity denoting that church and that love. The hills of an age did bow, signifies that the spiritual church, such as it was with the ancient people after the flood, who were in love towards the neighbour, perished, the hills of an age denoting that church and that love. His goings [are] of an age, signifies according to the existing and perverted state of the church.
[10] In Isaiah:
"Behold the Lord Jehovih cometh in strength, and his arm shall rule for him. Who hath measured the waters in the hollow of his hand, and meted out the heavens with a span, and embraced the dust of the earth in a measure, and weighed the mountains in a scale, and the hills in a balance" (40:10, 12).
This also is said of the Lord and His Divine Truth from which heaven, the church, and wisdom exist. The coming of the Lord and the arrangement of all things, at that time, in the heavens by Him, from His Own power, is signified by, "Behold the Lord Jehovih cometh in strength, and his arm shall rule for him." His arm which shall rule denotes His Own power. The arrangement of all things in the heavens from His Own power, by means of Divine Truth, is signified by, "who hath measured the waters in the hollow of his hand, and meted out the heavens with a span, and embraced the dust of the earth in a measure, and weighed the mountains in a scale, and the hills in a balance." Measuring the waters signifies to designate Divine truths; meting out the heavens with a span signifies thence to arrange the heavens. Embracing the dust of the earth in a measure signifies to arrange lower things, the hollow of the hand, the span, and the measure (triental), like measures and hand, signify the quality of a thing, and one's own power. Weighing the mountains in a scale and the hills in a balance signifies to bring all things into subordination and equilibrium, the scale and balance denoting just equilibration, and the mountains and hills the higher heavens, mountains denoting those heavens that are in love to the Lord, and hills those that are in charity towards the neighbour, as above.
[11] In Job:
"Where wast thou when I founded the earth? Declare if thou knowest understanding, who laid the measures thereof, if thou knowest? and who stretched out the line upon it? Upon what are its bases sunk? who laid the corner-stone thereof?" (38:4-6).
The earth here means the church. Founding it, and laying its measures, signifies to establish it and to determine its quality, measure denoting the quality of a thing. Stretching out upon it the line signifies to maintain it in its quality. Upon what are its bases sunk, and who laid the corner-stone thereof? signifies the founding of it upon those things which are in the natural man, the corner-stone denoting the truth of the natural man, called scientific truth upon which the truth of the spiritual man, or spiritual truth, is founded.
[12] In Jeremiah:
"If these statutes shall depart from before me, the seed of Israel also shall cease from being a nation before me all the days; if the heavens shall be measured above, and the foundations be searched out beneath, I also will cast off all the seed of Israel on account of all that they have done" (31:36, 37).
By statutes are there signified all those things pertaining to the church, which were commanded for the sons of Israel, therefore every thing having reference to worship. That if they should not observe these, there would be no church with them, is signified by, if these statutes shall depart from before me, the seed of Israel shall cease from being a nation before me all the days. Israel signifies the church, and the seed of Israel, the truth of the church. And that although a new heaven and a new church were to come into existence, yet with that nation there would be nothing of heaven and of the church, is signified by, if the heavens shall be measured above, and the foundations be searched out beneath, I also will cast off all the seed of Israel on account of all that they have done.
[13] The reason why meting and measuring signify to designate and determine the quality of a thing, and also to explore it, is, that by measure is signified the quality of a thing or quality in the abstract. This signification of measure is evident from the following passages:
In the Apocalypse,
The angel "measured the wall of the city" New Jerusalem, "a hundred and forty-four cubits, which is the measure of a man, that is, of an angel" (Revelation 21:17).
That the quality of that which is signified by the wall of the city New Jerusalem is here meant by measure is very evident; for what else could be meant by the measure of the wall being a hundred and forty-four cubits, the measure of a man, that is, of an angel?
In Matthew:
"Judge not that ye be not condemned, for with what judgment ye judge, ye shall be judged, and with what measure ye measure, it shall be measured unto you" (7:1, 2).
In Luke:
"Judge not and ye shall not be judged; condemn not and ye shall not be condemned; remit and it shall be remitted to you; give and it shall be given unto you; good measure, pressed, shaken, and running over, shall they give into your bosom; for with what measure ye measure, they shall measure to you again" (6:37, 38);
these words are explained in Heaven and Hell (4:24, 25).
[14] Charity towards the neighbour, or the spiritual affection for truth and good, is described in these words, and they mean, that as far as any one is in that charity or in that affection in the world, so far does he come into it after death. That evil must not be thought concerning good and truth is meant by, "Judge not and ye shall not be judged, condemn not and ye shall not be condemned." To think evil concerning evil and falsity is allowable to every one, but not concerning good and truth, for these in the spiritual sense are the neighbour, and because charity towards the neighbour is meant, therefore it is also said, "Remit and it shall be remitted to you, give and it shall be given unto you." That the spiritual affection, which is called charity, will remain after death according to its quantity and quality, is meant by, "with what measure ye measure it shall be measured to you again"; and that the quantity and quality shall be filled up to eternity, is understood by, "to you that hear, shall more be given," also by, good measure, pressed, shaken, and running over, shall be given into your bosom, measure denoting the quantity and quality of affection or charity, which shall be increased to eternity within its degree or according to its degree in the world; see Heaven and Hell 349). That this shall come to pass with those who exercise charity is meant by, to you that hear, more shall be given, those who hear denoting those who obey and do. That to love the neighbour is to love that which is true and good, also that which is sincere and just, may be seen in the Doctrine of the New Jerusalem 84 to 106). That no other thought or judgment is here meant than that concerning the spiritual life of another, is evident from this fact, that it is allowable for every one to think about the moral and civil life of another, and also to judge of it, for without such thought and judgment about others no civil society could possibly exist; therefore not to judge and not to condemn signifies not to think evil of the neighbour spiritually understood, that is, of his faith and love, which pertain to the spiritual life of man, for these lie concealed in his interiors, and are therefore known to no one but to the Lord alone.
[15] In John:
"He whom the Father hath sent speaketh the words of God, for God hath not given the spirit by measure unto Him" (3:34).
The spirit which God giveth signifies the Divine Truth, and thence intelligence and wisdom. Not by measure, signifies above every quantity and quality of men, consequently what is infinite; for infinity in the Lord has no quantity and quality, since these are properties of the finite, for quantity and quality determine the finite and limit it, but that which is without limit is infinite. It follows from this that measure here also signifies quality, for "not by measure" signifies not to state the nature and quality of a thing.
[16] In David:
"Make known to me, Jehovah, mine end, and the measure of my days what it is, that I may know how frail I am; behold, thou hast given my days hand-breadths, and my time is as nothing before thee" (39:4, 5).
It appears as though these words have reference merely to times of life, whose end he desires to know, and which may quickly pass away; but in the spiritual sense times are not meant, but instead, states of life. Therefore by, make known to me, Jehovah, mine end, the measure of my days what it is, is signified that he may know the state of his life and its quality, or the quality of life that would remain with him. Behold, thou hast given my days hand-breadths, signifies that the quality of the state of his life was of very little moment. My time is as nothing before thee, signifies that the state of his life was of no value. For time and day signify states of life in regard to truth and good, and therefore to intelligence and wisdom, consequently the meaning here is, that both of these, so far as they are from oneself, are of no value. That this is the meaning of these words, cannot be seen by those who think only naturally, because natural thought cannot be separated from the idea of time, but spiritual thought, such as angelic thought is, has nothing in common with time, neither with space or person.
[17] Since measures signify the quality of a thing, the meaning of "the house of measures" (373:5).
629. Rise, measure the temple of God, and the altar, and them that worship therein, signifies that he should explore the church, what is its quality in respect to the reception of Divine truth and Divine good, and thence in respect to the worship of the Lord. This is evident from the signification of "to measure," as being to explore what the quality of a thing is (of which presently); from the signification of "temple," as being in the highest sense the Lord's Divine Human in relation to Divine truth, and in a relative sense heaven and the church in respect to Divine truth proceeding from the Lord (of which above, n. 220); from the signification of "altar," as being in the highest sense the Lord's Divine Human in relation to divine good, and in a relative sense heaven and the church in respect to Divine good proceeding from the Lord (of which also above, n. 391, 490, 496); and from the signification of "them that worship," as being worship. "They that worship" signifies the worship of the Lord, because worship consists in the adoration of the Lord, and because in the spiritual sense nothing of person is meant, but only the thing abstracted from persons (of which see above, n. 99, 100, 270, 325, 625); this is why "they that worship" signifies adoration and worship. From this it can be seen that "Rise, measure the temple of God, and the altar, and them that worship therein," signifies to explore the church, what is its quality in respect to the reception of Divine truth and Divine good proceeding from the Lord, and thence in respect to worship.
[2] Evidently "to measure" in the spiritual sense does not mean to measure, for it was commanded to measure not only the temple and the altar, but also them that worship therein; therefore "to measure the temple and the altar" must involve that which is signified by their measures, thus that which is signified by the "length," the "breadth," and the "height," for the expression "to measure them that worship in the temple," cannot be used unless "to measure" signifies to explore the quality of the persons or of the thing.
[3] That "to measure" signifies to explore the quality of a thing, and to designate it, can be seen from the passages in the Word where "to measure" and "measures" are mentioned, as in the following in Ezekiel:
The man that had the line of flax and the measuring reed in his hand measured the building, likewise the threshold of the gate, the porch of the gate in the house, the porch of the gate from the house, the door of the gate, the gate from the roof of the bedchamber, and many other things which he measured as to breadth, length, and height (Ezekiel 40:3, 5, 6, 8, 11, 13, 17, et seq.);
and afterwards:
He measured the temple, the lintel over the door, the wall of the house, and the house itself, as to breadth and length (Ezekiel 41:1-5, 13, 14, 22);
again:
He measured the inner court, and the things of that court (Ezekiel 42);
finally:
He measured the altar and the things of the altar (Ezekiel 43:13, et seq.).
Moreover, the measures were designated in numbers, that is, how many reeds, how many cubits, and how many palms; which shows that "to measure" these does not mean to measure but to designate the quality of the thing, and this is designated by the several things measured, namely, the "building," the "gate," the "porch," the "temple," the "upper lintel," the "wall," the "court," and the "altar." "The building, the house, and the temple," signify the church; "the door and the gate" signify truth that introduces; and "the porch and court" signify all things that are without the church and yet look to it, and these are all things with the man of the church that are in his natural man; for the church itself with man is in the internal or spiritual man or mind, thus inwardly with him; while all things that are in the external or natural man or mind, thus that reside without, correspond to the things that are of the church itself, which, as was said, are in the internal or spiritual man or mind. These external things are what are signified by the "porch" without the house, and by "the court." What the qualities of these things were to be is here designated by measures and numbers; for these chapters treat of the Lord's church that was to come, and that is called the internal church, and this is thus described. Anyone can see that such measurements would be of no account unless each measurement signified something; but what each signifies can be seen from the signification of the thing measured, and its quality from the signification of the measure as expressed in number.
[4] There are only three things that are measured, namely, breadth, length, and height; and "breadth" signifies the truth of the church, "length" the good of the church, and "height" both of these as to degrees; the degrees of truth and good are the quality of truth and good as interior or higher and as exterior or lower. Such is the signification of these three dimensions, because breadth is predicated of heaven from south to north, and length from east to west, and height from the third heaven which is in things highest to the first heaven which is in things lowest. And as those in heaven who dwell from south to north are in the truths of doctrine, so "breadth" signifies the truth of heaven or of the church; and as those who dwell in heaven from east to west are in the good of love, so "length" signifies the good of heaven or of the church; and as those who dwell in the third heaven, who are the most wise, are in things highest, while those who dwell in the first heaven, who are relatively simple, are in things lowest, so "height" signifies wisdom and intelligence as to their degrees. These things therefore are what are designated by measurements in general.
[5] In the same:
Son of man, show the house to the house of Israel, that they may be ashamed of their iniquities, and may measure the form when they have been ashamed of all things that they have done; the form of the house and the arrangement thereof, and the goings out thereof and the comings in thereof, and all the forms thereof, also teach them all the statutes thereof, and all the arrangements thereof, and all the laws thereof, and write them before their eyes, that they may keep all the form thereof and all the statutes thereof, and do them (Ezekiel 43:10, 11).
That "to measure the temple" or "house" signifies to investigate and explore what is the quality of the church in respect to truth and good, can be seen from its being said "that they may measure the form of the house, the goings out and the comings in thereof;" also "that they may keep all the form thereof;" which cannot mean the form of the temple merely in respect to form, but in respect to those things that are signified by the temple; for it is added "that they may be ashamed of their iniquities that they have done," which signifies shame for departing from the laws and statutes of the church; therefore it is added, "that he may teach them all the statutes thereof, all the descriptions, 1and all the laws thereof;" which shows that the "temple" signifies the church with its truths and goods, for these are the things that are to be kept, and this is signified by "keeping all the form of the house" or "temple." The "temple" signifies in the Word the church in respect to truth, and "the house of God" the church in respect to good; for the temple was of stone, but the house of God in ancient times was of wood; and "stones" signify truths, and "wood" signifies good.
[6] In Zechariah:
I lifted up mine eyes and saw, and behold a man in whose hand was a measuring line; and I said, Whither goest thou? And he said unto me, To measure Jerusalem, to see how great is the breadth thereof, and how great is the length thereof; and he said Jerusalem shall inhabit the suburbs by reason of the multitude of men and beasts in the midst of it (Zechariah 2:1, 2, 4).
This is said of the Lord's coming and of the establishment of a New Church by Him, as can be seen from verses 10 and 11 of the same chapter. "Jerusalem" signifies that New Church, and "to measure" it signifies to explore and thus to know what and how great it will be; "breadth" signifies the truth of its doctrine, and "length" the good of its love (as just above); therefore it is said "To measure Jerusalem, to see how great is the breadth thereof, and how great is the length thereof." Evidently "Jerusalem" here means the church, and not the city Jerusalem, for about the time of the Lord's coming Jerusalem was not so great and such as is here described, that is, that "Jerusalem should inhabit the suburbs by reason of the multitude of men and beasts in the midst of it;" but this means the multitude of the nations that will be added to the church, "Jerusalem, in the midst of it," signifying the church consisting of those who will receive interiorly the Divine proceeding from the Lord, and "suburbs" the church consisting of those who will receive it exteriorly. For the church of the Lord is internal and external; in the internal church are those who are in intelligence and wisdom, and thus in the higher heavens, but in the external church are those who are in knowledges and cognitions of truth and good from the Word, and in no interior intelligence and wisdom, and who are therefore in the lower heavens; the former are called spiritual, the latter spiritual-natural, and the spiritual are meant by those who are "in the midst of Jerusalem," and the spiritual-natural by those who are "in the suburbs." "Men and beasts" mean those who are in intelligence and thence in the good of life, "men" those who are in intelligence, and "beasts" those who are in the natural affection of good, and thus in the good of life.
[7] Like things are signified by these words in Revelation:
The angel who talked with me had a golden reed, to measure the city the New Jerusalem, the gates thereof and the wall thereof; and he measured the wall, a hundred and forty-four cubits, which is the measure of a man, that is, of an angel (Revelation 21:15, 17).
Here, too, "the New Jerusalem" means a New Church, and the "city" its doctrine, "its wall" signifies Divine truth defending, the number "one hundred and forty-four" signifies all truths and goods in the complex; this number is said to be "the measure of a man, that is, of an angel," which could not be said unless "measure" signified quality. But this will be explained in its proper place hereafter.
[8] In Ezekiel:
When the man went out toward the east, in whose hand was the line, he measured a thousand by the cubit, then he made me to pass through the waters, the waters were to the ankles; again he measured a thousand and made me to pass through the waters, waters to the knees; and he measured a thousand and made me to pass through the waters, waters to the loins; again he measured a thousand, it was a river that I could not pass through because the waters were high, waters of swimming, a river that was not passed through. And behold, on the bank of the river were many trees on this side and on that side; and every living soul that creepeth, and whithersoever the river cometh, shall live; whence there is much fish (71, 483, 518.)
[9] In Habakkuk:
He stood and measured the earth; He saw and drove asunder the nations; for the mountains of eternity were scattered, the hills of the age did bow, His goings are of an age (Habakkuk 3:6).
This is said of visitation and the Last Judgment by the Lord when He should come into the world. "He stood and measured the earth" means exploring at that time of what quality the church is, "to measure" signifying to explore, and "the earth" the church; "He saw and drove asunder the nations" signifies the casting down into hell of all who are in evils and in falsities therefrom, "to drive asunder" signifying to cast into hell, and "nations" those who are in evils and in falsities therefrom; "the mountains of eternity were scattered" signifies that the celestial church, such as was with the most ancient people, who were in love to the Lord, had perished, "the mountains of eternity" signifying that church and that love; "the hills of the age did bow" signifies that the spiritual church perished, such as was with the ancient people after the flood, who were in love towards the neighbor, "the hills of the age" signifying that church and that love; "His goings are of an age" signifies according to the state of the church at that time, which was a perverted state.
[10] In Isaiah:
Behold the Lord Jehovih cometh in strength, and His arm shall rule for Him. Who hath measured the waters in the hollow of His hand, and meted out the heavens with a span, and embraced the dust of the earth in a measure [trientali], and weighed the mountains in a scale, and the hills in a balance? (Isaiah 40:10, 12)
This, too, is said of the Lord and of Divine truth, from which are heaven and the church, and from which is wisdom. The Lord's coming, and the arrangement of all things in the heavens by Him from His own power at that time, is signified by "Behold the Lord Jehovih cometh in strength, and His arm shall rule for Him," "His arm that shall rule" signifying His own power. The arrangement of all things in the heavens by His own power by means of Divine truth, is signified by "Who hath measured the waters in the hollow of His hand, and meted out the heavens with a span, and embraced the dust of the earth in a measure and weighed the mountains in a scale, and the hills in a balance?" "To measure waters" signifies to define Divine truths; "to mete out the heavens with a span" signifies thence to arrange the heavens; "to embrace the dust of the earth in a measure" signifies to arrange lower things; "the hollow of the hand," "the span," and "the measure" have a similar signification as "measures" and also the "hand," namely, the quality of a thing and one's own power; "to weigh the mountains in a scale and the hills in a balance" signifies to subordinate and equilibrate all things, "scale and balance" signifying right equilibration, and "mountains and hills" the higher heavens, "mountains" meaning those heavens which are in love to the Lord, and "hills" those which are in charity towards the neighbor (as above).
[11] In Job:
Where wast thou when I founded the earth? Declare, if thou knowest understanding. Who determined the measures thereof? if thou knowest; and who stretched out the line upon it? upon what are its bases sunk? who laid the cornerstone thereof? (Job 38:4-6)
The "earth" here means the church; "to found it" and "to determine its measures" signify to establish it and to define its quality, "measure" meaning the quality of a thing; "to stretch out the line upon it" signifies to maintain it in its quality; "upon what are its bases sunk? and who laid the cornerstone thereof?" signifies to found it upon those things that are in the natural man, the "cornerstone" meaning the truth of the natural man, which is called true knowledge, upon which the truth of the spiritual man or spiritual truth is founded.
[12] In Jeremiah:
If these statutes shall depart from before Me, the seed of Israel also shall cease from being a nation before Me all the days. If the heavens shall be measured upwards, and the foundations be searched out downwards, I also will reject all the seed of Israel because of all that they have done (Jeremiah 31:36, 37).
"Statutes" signify here all the things of the church that were commanded to the sons of Israel, thus all things of worship; if they do not keep these there will be no church among them, is what is signified by "If these statutes shall depart from before Me the seed of Israel also shall cease from being a nation before Me all the days," "Israel" signifying the church, and "the seed of Israel" the truth of the church; and that although a new heaven and a New Church will come into existence, yet there will be nothing of heaven and the church with that nation, is signified by "If the heavens shall be measured upwards, and the foundations shall be searched out downwards, I also will reject all the seed of Israel because of all that they have done."
[13] "To mete" and "to measure" signifies to define and determine what a thing is, also to explore it, because "measure" signifies what a thing is, or quality. That this is the signification of "measure" can be seen from the following passages. In Revelation:
The angel measured the wall of the city New Jerusalem, a hundred and forty-four cubits, which is the measure of a man, that is, of an angel (Revelation 21:17).
It is clearly evident that here "measure" signifies the quality of the thing that is meant by "the wall of the city New Jerusalem;" for what else could be meant by "the measure of the wall, a hundred and forty-four cubits, being the measure of a man, that is, of an angel"? In Matthew:
Judge not that ye be not condemned 2for with what judgment ye judge ye shall be judged, and with what measure ye measure it shall be measured to you (Matthew 7:1, 2).
In Luke:
Judge not that ye be not judged; condemn not that ye be not condemned; remit and it shall be remitted to you; give and it shall be given to you, good measure, pressed down, shaken together, and running over, shall they give into your bosom; for with what measure ye measure they shall measure to you again (Luke 6:37, 38). This may be seen explained in the work Mark 4:24, 25).
[14] Thus charity towards the neighbor, or the spiritual affection of truth and good, is described, namely, that in the measure and after the manner that anyone is in such charity or in such affection in the world, so he comes into it after death. That we should not think evil of good and truth is meant by the words, "Judge not that ye be not judged, and condemn not that ye be not condemned;" to think evil of what is evil and false is permitted to everyone, but not of good and truth, for these in the spiritual sense are the neighbor. Because it is charity toward the neighbor that is meant it is added, "Remit and it shall be remitted to you, give and it shall be given unto you." That the spiritual affection, which is called charity, will continue after death according to its measure and quality, is meant by "With what measure ye measure it shall be measured to you again;" and that this measure and quality will be infilled to eternity is meant by "to you that hear a measure shall be added," also by "good measure, pressed down, shaken together, and running over, shall be given into your bosom," "measure" here meaning the measure and quality of affection or charity, which will be increased to eternity within or according to its degree in the world (See as above in the work Heaven and Hell 349).
That this will come to pass with those who practice charity is meant by "to you that hear more shall be added," "those that hear" signifying those who obey and do. That "to love the neighbor" is to love what is true and good, likewise what is sincere and just, may be seen in the New Jerusalem and Its Heavenly Doctrine (n. 84-106). That no other thought or judgment is here meant than concerning the spiritual life of another can be seen from this, that it is permissible to everyone to think about the moral and civil life of another, and to judge of it; without such thought and judgment concerning others no civil society could subsist; therefore "not to judge and condemn" signifies not to think evil of the neighbor spiritually understood, that is, of his faith and love, which belong to man's spiritual life, for these lie concealed in his interiors, and therefore are unknown to anyone except the Lord alone.
[15] In John:
He whom the Father hath sent speaketh the words of God, for not by measure hath God given the spirit unto Him (John 3:24).
The "spirit" that God giveth signifies Divine truth, and intelligence and wisdom therefrom; "not by measure" signifies above every measure and quality of men, therefore infinitely, for the infinity that belongs to the Lord is without measure or quality, for measure and quality are properties of the finite, since measure and quality determine what is finite and set limits to it, but what is without limit is infinite. From this it follows that "measure" also here signifies quality, since "not by measure" signifies not predicating what a thing is, or its quality.
[16] In David:
Make known to me, Jehovah, my end, and the measure of my days what it is, that I may know how transitory I am; behold Thou hast given my days as handbreadths, and my time is as nothing before Thee (Psalms 39:4, 5).
It appears as if by these words times of life only are meant, the limit of which he wishes to know, and that these times pass away quickly; but in the spiritual sense times are not meant, but states of life instead; so "Make known to me, Jehovah, my end, the measure of my days what it is," signifies that he might know the state of his life and its quality, thus what kind of life he would continue in. "Behold Thou hast given my days as handbreadths" signifies that it is of very little consequence what the state of one's life is; "and my time is as nothing before Thee" signifies that the state of one's life is of no value; for "time and day" signify states of life in respect to truth and good, and thence in respect to intelligence and wisdom; so it is here meant that all these, so far as they are from oneself, are of no value. That there is such a meaning in these words cannot be seen by those who think only naturally, because natural thought cannot be separated from the idea of time. But spiritual thought, like that of angels, has nothing in common with time or space or with person.
[17] As "measures" signify the quality of a thing, it is clear what is signified:
By the house of measures (373.
Footnotes:
1. True Christian Religion 226; The Doctrine of the New Jerusalem Regarding the Sacred Scripture 51.
629. "Surgere, metire templum Dei et altare, et adorantes in eo." - Quod significet ut exploret ecclesiam qualis est quoad receptionem Divini Veri et Divini Boni, et inde quoad cultum Domini, constat ex significatione "metiri", quod sit explorare rem qualis est (de qua sequitur); ex significatione "templi", quod in supremo sensu sit Divinum Humanum Domini quoad Divinum Verum, et in sensu respectivo caelum et ecclesia quoad Divinum Verum procedens a Domino (de qua supra, n. 220); ex significatione "altaris", quod in supremo sensu sit Divinum Humanum Domini quoad Divinum Bonum, et in sensu respectivo caelum et ecclesia quoad Divinum Bonum procedens a Domino (de qua etiam supra, n. 391, 490, 496): et ex significatione "adorantium", quod sit cultus.
Quod "adorantes" significent cultum Domini, est quia cultus in adoratione Domini consistit, et quia in sensu spirituali non intelligitur aliquid personae, sed modo res abstracta a personis (de qua re videatur supra, n. 99, 100, 270, 325, 625); inde est quod per "adorantes" significetur adoratio et cultus. Ex his constare potest quod per "Surge, metire templum Dei et altare, et adorantes in eo", significetur, ut exploret ecclesiam qualis est quoad receptionem Divini Veri et Divini Boni procedentis a Domino, et inde quoad cultum.
[2] Quod "metiri" in sensu spirituali non significet metiri, constare potest ex eo, quod mandatum sit ut non solum metiretur "templum" et "altare", sed etiam "adorantes in eo"; tum quod "metiri templum et altare" involvat aliquid quod significatur per mensuras illorum, ita quod significatur per "longitudinem", "latitudinem" et "altitudinem"; nam "metiri adorantes in templo" non dici potest nisi "metiri" significet explorare quale eorum seu quale rei.
[3] Quod "metiri" significet explorare quale rei, tum designare illud, constare potest ex locis in Verbo, ubi "metiri" et "mensurae" dicuntur, ut ex sequentibus his:
- Apud Ezechielem,
Vir, cui filum lini in manu ejus et calamus mensurae, mensus est aedificium, tum limen portae, porticum portae in domo, porticum portae a domo, januam portae, portam a tecto thalami, et plura, quae mensus est quoad latitudinem, longitudinem et altitudinem (40:3, 5, 6, 8, 11, 13, 17, seq.);
et postea,
Mensus est templum, superliminare ostii, parietem domus, et ipsam domum, quoad latitudinem et longitudinem (41:1-5, 13, 14, 22);
dein,
Atrium interius, et quae illius atrii erant ([cap.] 42);
demum,
Mensus est altare et quae altaris erant (43:13, seq.):
mensurae etiam designatae sunt in numeris, quot nempe "calami", quot "ulnae", et quot "palmi"; ex quibus constare potest quod per "metiri" illa non intelligatur metiri, sed designare quale rei, quae per singula mensurata designatur; nempe quae per "aedificium", "portam", "porticum", "templum", "superliminare", "parietem", "atrium" et "altare": per "aedificium", "domum" et "templum" significatur ecclesia: per "januam" et "portam" verum introducens; per "porticum" et "atrium" significantur omnia quae extra ecclesiam sunt, sed usque quae spectant illam, quae sunt omnia quae apud hominem ecclesiae in naturali ejus homine sunt; nam ipsa ecclesia apud hominem est in interno seu spirituali homine seu mente, ita interius apud illum; at quae in externo seu naturali homine seu mente sunt, ita quae exterius resident, omnia correspondent illis quae ipsius ecclesiae sunt, quae, ut dictum est, in interno seu spirituali homine seu mente sunt; haec exteriora sunt quae per "porticum" extra domum et per "atrium" significantur. Qualia illa futura sunt, designata ibi sunt per mensuras et per numeros; nam in illis capitibus agitur de ecclesia Domini futura, quae ecclesia interna vocatur, et haec ita describitur. Quisque videre potest quod tales mensurationes nullius rei forent si non unaquaevis mensuratio aliquid significaret; quid autem significat, constare potest ex significatione mensurati, et quale ejus ex significatione mensurae in numero.
[4] Sunt modo tria quae mensurantur, nempe latitudo, longitudo, et altitudo; et per "latitudinem" significatur ecclesiae verum, per "longitudinem" ecclesiae bonum, et per "altitudinem" utrumque quoad gradus; gradus veri et boni sunt quale est verum et bonum interius seu superius, et quale exterius seu inferius. Quod haec per tres illas dimensiones significentur, est quia caelum dicitur "latum" a meridie in septentrionem, et dicitur "longum" ab oriente in occidentem, et dicitur "altum" a tertio caelo quod in supremis est ad primum caelum quod in infimis: et quia illi qui in caelo habitant a meridie in septentrionem in veris doctrinae sunt, ideo per "latitudinem" significatur verum caeli seu ecclesiae; et quia in caelo habitant ab oriente in occidentem illi qui in bonis amoris sunt, ideo per "longitudinem" significatur bonum caeli seu ecclesiae; et quia in supremis habitant qui in tertio caelo sunt, qui sapientissimi, et in infimis qui in primo caelo, qui respective simplices, ideo per "altitudinem" significatur sapientia et intelligentia quoad gradus: haec itaque sunt quae in genere per mensurationes designantur.
[5] Apud eundem,
"Fili hominis, ostende domui Israelis domum, ut pudefiant ob iniquitates suas, et metiantur formam, quum pudefacti fuerunt ob omnia quae fecerunt; formam domus et dispositionem ejus, et exitus ejus, et introitus ejus, et omnes formas ejus; omnia item statuta ejus et dispositiones ejus omnes, et omnes leges ejus edoce eos, et scribe in oculis eorum; ut custodiant omnem formam ejus, et omnia statuta ejus, et faciant ea" (43:10, 11):
quod per "metiri templum" seu "domum" significetur pervestigare et explorare qualis est ecclesia quoad verum et quoad bonum, constare potest ex eo, quod dicatur "ut metiantur formam domus, exitus ejus et introitus", tum "ut custodiant omnem formam ejus"; per quae non potest intelligi forma templi modo quoad formam, sed quoad illa quae per "templum" significantur; nam additur, "ut pudefiant ob iniquitates suas quas fecerunt", per quae significatur pudor quod recesserint a legibus et a statutis ecclesiae; quare etiam dicitur, "ut edoceat illos omnia statuta ejus, omnes 1
descriptiones et omnes leges ejus"; inde patet quod per "templum" significetur ecclesia cum ejus veris et bonis, nam haec sunt quae custodienda, et significantur per "ut custodiant omnem formam domus" seu "templi." Per "templum" in Verbo significatur ecclesia quoad Verum, ac per "domum Dei" ecclesia quoad bonum: nam templum erat ex lapidibus; domus Dei autem antiquis temporibus fuerat ex lignis; ac "lapides" significant vera, et "ligna" bona.
[6] Apud Sachariam,
"Sustuli oculos meos et vidi, et ecce vir, cujus in manu funiculus mensurae; et dixi, Quo tu pergis? qui dixit ad me, Ad metiendum Hierosolymam, ut videam quanta latitudo ejus et quanta longitudo ejus:.... et dixit, Suburbia habitabit Hierosolyma, prae multitudine hominum et bestiarum in medio ejus" (2:5, 6, 8 [B.A. 1, 2, 4]):
haec de adventu Domini dicta sunt, et de instauratione novae ecclesiae ab Ipso, ut constare potest a versibus 14 et 15 [10 et 11] illius capitis: "Hierosolyma" significat novam illam ecclesiam; et "metiri" illam significat explorare et inde scire qualis et quanta erit: "latitudo" significat verum doctrinae ejus, et "longitudo" bonum amoris ejus (ut mox supra); quare dicitur, "Ad metiendum Hierosolymam, ut videam quanta latitudo ejus et quanta longitudo ejus": quod ecclesia ibi per "Hierosolymam", et non urbs Hierosolyma, intelligatur, patet; nam circa adventum Domini non fuit Hierosolyma tanta et talis, quanta et qualis ibi describitur, nempe, quod "suburbia habitabit Hierosolyma, prae multitudine hominum et bestiarum in medio ejus", per quae intelligitur multitudo gentium accessura ad ecclesiam; per "Hierosolymam, in medio ejus" significatur ecclesia ex illis qui interius recepturi Divinum a Domino procedens, et per "suburbia" ecclesia ex illis qui exterius recepturi sunt. Ecclesia enim Domini est interna et est externa; in ecclesia interna sunt illi qui in intelligentia et sapientia sunt, et inde sunt in caelis superioribus; in ecclesia autem externa sunt illi qui in scientiiS et in cognitionibus veri et boni ex Verbo sunt, et non in aliqua intelligentia et sapientia interiore, et inde in inferioribus caelis sunt; hi vocantur spirituales naturales, illi autem spirituales: spirituales intelliguntur per eos qui "in medio Hierosolymae" sunt, et spirituales naturales qui "in suburbiis": per "homines et bestias" intelliguntur qui in intelligentia et inde in bono vitae sunt; per "homines" qui in intelligentia, et per "bestias qui in affectione boni naturali et inde in bono vitae.
[7] Similia significantur per haec in Apocalypsi,
Angelus "qui mecum loquebatur, calamum habebat aureum, ut metiretur civitatem" Novae Hierosolymae, "portas ejus et murum ejus;.... et mensus est murum.., centum quadraginta quatuor cubitorum, quae est mensura hominis, hoc est, angeli" (21:15, 17):
per "Novam Hierosolymam" etiam hic intelligitur nova ecclesia, et per "civitatem" doctrina ejus; per "murum" ejus significatur Divinum Verum tutans; per numerum "centum quadraginta quatuor" significantur omnia vera et bona in complexu; hic numerus dicitur esse "mensura hominis quae est angeli", quod non dici posset nisi per "mensuram" significaretur quale. (Sed de his ad ipsum locum in sequentibus.)
[8] Apud Ezechielem,
"cum exiret vir ille versus ortum, in cujus manu linea, mensus est mille per ulnam; dein transire fecit me per aquas; aquae talorum: mensus mox est mille, et transire fecit me per aquas; aquae genuum: et mensus est mille, et transire fecit me per aquas; aquae lumborum: mensus rursus est mille; fluvius quem non potui transire, quia altae erant aquae, aquae natationis, fluvius qui non transibatur. .... Et ecce super ripa fluvii arbor multa hinc illinc; .... et omnis anima vivens quae reptat, et quocunque veniret fluvius, vivet; unde fit piscis multus" (47:3-5, [7,] 9):
per haec describitur quomodo intelligentia, quae est illis qui ab ecclesia, crescit per receptionem Divini Veri procedentis a Domino: Divinum Verum procedens a Domino significatur per "aquas exeuntes desub limine domus versus orientem, et descendentes a latere domus dextro a meridie altaris", ut dicitur in versu primo illius capitis; per "orientem" significatur amor in Dominum, quoniam oriens in caelo est ubi Dominus apparet ut Sol; et "latus dextrum" inde est ubi Divinum Verum in maxima luce recipitur, et id latus vocatur meridies; quare etiam dicitur "a meridie altaris": quomodo intelligentia crescit per receptionem Divini Veri procedentis a Domino, describitur per "aquas" quas transivit, quae primum pertingebant "ad talos", postea "ad genua", tum "ad lumbos", et tandem erant "tam altae ut transiri non possent"; per "aquas ad talos" significatur intelligentia qualis est sensuali et naturali homini, nam "tali" significant sensuale et naturale; per "aquas ad genua" significatur intelligentia qualis est spirituali naturali homini, nam "genua" significant spirituale naturale; per "aquas ad lumbos" significatur intelligentia qualis est spirituali homini, nam "lumbi" significant conjugium veri et boni, quod est spirituale; per "aquas quae non transiri possent" significatur intelligentia caelestis, quae vocatur sapientia, qualis est caelesti homini, seu angelo tertii caeli; quae quia est ineffabilis, dicitur quod esset "fluvius qui transiri nequiret"; et quoque illae aquae dicuntur "aquae natationis", ex eo quod sit longe supra naturalem hominem: "fluvius" qui ex aquis illis significat intelligentiam et sapientiam; cognitiones veri et boni, tum perceptiones, significantur per quod "in ripa fluvii arbor multa hinc illinc" ("arbor" significat cognitiones et perceptiones); vita inde omnibus quae in naturali homine, tam cognitionibus quam scientiis, significatur per quod "omnis anima vivens quae reptat vivet", tum per quod "erit piscis multus"; "anima reptans" et "piscis" significat illa quae in naturali homine sunt, quae vocantur cognitiones ex Verbo, et quoque scientiae naturales per quas spiritualia confirmantur, et "vivere" significat influxum Domini per spiritualem hominem et ejus intelligentiam in illas cognitiones et scientias.
(Quod "aquae" significent vera doctrinae ex Verbo, per quae intelligentia, videatur supra, n. 71, 483, 518.)
[9] Apud Habakuk,
"Stetit et mensus est terram, vidit et dissipavit gentes, quia dispersi sunt montes aeternitatis, submiserunt se colles saeculi, incessus saeculi illi" (3:6):
haec de visitatione et de ultimo judicio a Domino quando in mundum venturus est: per "Stetit et mensus est terram" significatur exploratio tunc qualis ecclesia; "metiri" significat explorare, et " 2
terra" ecclesiam: per "Vidit et dissipavit gentes" significatur dejectio omnium in infernum qui in malis et inde falsis sunt; "dissipare" significat dejicere in infernum, et "gentes" significant illos qui in malis et inde falsis sunt: per "Dispersi sunt montes aeternitatis" significatur quod perierit ecclesia caelestis qualis fuerat apud antiquissimos, qui in amore in Dominum fuerunt; "montes aeternitatis" significant illam ecclesiam et illum amorem: per "Submiserunt se colles saeculi" significatur quod perierit ecclesia spiritualis, qualis fuerat apud antiquos post diluvium, qui in amore erga proximum fuerunt; "colles saeculi" significant illam ecclesiam et illum amorem: per "incessus saeculi illi" significatur secundum statum ecclesiae qui tunc erat, qui perversus.
[10] Apud Esaiam,
"Ecce Dominus Jehovih in forti venit, et brachium Ipsius dominabitur Ipsi:.... quis mensus est pugillo suo aquas, et caelos spithama exaequavit, et complexus est in trientali pulverem terrae, ac appendit in lance montes, collesque in libra?" (40:10, 12):
haec quoque de Domino, deque Divino Vero ex quo caelum et ecclesia, et ex quo sapientia: adventus Domini et tunc ordinatio omnium in caelis ab Ipso ex propria potentia, significatur per "Ecce Dominus Jehovih [in] forti venit, et brachium Ipsius dominabitur Ipsi"; "brachium Ipsius" quod dominabitur, significat propriam potentiam: ordinatio omnium in caelis ex propria potentia per Divinum Verum, significatur per "Quis mensus est pugillo suo aquas, et caelos spithama exaequavit, et complexus est in trientali pulverem terrae, et appendit lance montes, et colles in libra?" Per "metiri aquas" significatur designare Divina vera, per "caelos spithama exaequare" significatur inde ordinare caelos, per "complecti trientali pulverem terrae" significatur ordinare inferiora; per "pugillum", "spithamam" et "triental" significatur simile quod per "mensuras", tum quod per "manum", nempe quale rei, et propria potentia: per "appendere in lance montes, et colles in libra" significatur subordinare et aequilibrare omnia; per "lancem" et "libram" significatur justa aequilibratio, ac per "montes" et "colles" significantur caeli superiores (per "montes" illi caeli qui in amore in Dominum sunt, et per "colles" qui in charitate erga proximum, ut supra).
[11] Apud Hiobum,
"Ubi fuisti cum fundarem terram? indica si nosti intelligentiam; quis posuit mensuras ejus? si scis; et quis extendit super eam lineam super quid bases ejus demersae sunt? quis jecit lapidem anguli ejus?" (38:4-6):
per "terram" hic intelligitur ecclesia; per "fundare illam", et "ponere mensuras ejus", significatur instaurare illam et designare quale ejus ("mensura" est quale rei); per "extendere super eam lineam" significatur continere illam in suo quali; per "Super quid bases ejus demersae sunt, et quis jecit lapidem anguli ejus?" significatur fundatio ejus super illis quae in naturali homine; "lapis anguli" est verum naturalis hominis, quod vocatur verum scientificum, super quo fundatur verum spiritualis hominis seu verum spirituale.
[12] Apud Jeremiam,
"Si recesserint statuta haec a coram Me, ... etiam semen Israelis cessabunt, ut non sint gens coram Me omnibus diebus: .... si mensurabuntur caeli sursum, et pervestigabuntur fundamenta.. deorsum, Ego etiam reprobabo omne semen Israelis propter omne quod fecerunt" (31:36, 37):
per "statuta" ibi significantur omnia ecclesiae quae filiis Israelis mandata sunt, ita omnia cultus; quae si non custodituri, quod nulla ecclesia apud illos futura esset, significatur per "Si recesserint statuta a coram Me, et semen Israelis cessabunt, ut non sint gens coram Me omnibus diebus"; per "Israelem" significatur ecclesia, et per "semen ejus" verum ecclesiae: et tametsi novum caelum et nova ecclesia exstitura sint, quod usque nihil caeli et ecclesiae futurum sit apud illam gentem, significatur per "Si mensurabuntur caeli sursum, et pervestigabuntur fundamenta deorsum, Ego etiam reprobabo omne semen Israelis propter omne quod fecerunt."
[13] Quod per "metiri" et "mensurare" significetur designare et determinare quale rei, tum etiam explorare illud, est quia per "mensuram" significatur quale rei seu qualitas. Quod per "mensuram" id significetur, constare potest ex sequentibus locis: - In Apocalypsi,
Angelus "mensus est murum civitatis" novae Hierosolymae "centum quadraginta quatuor cubitorum, quae est mensura hominis, hoc est, angeli" (21:17):
quod hic per "mensuram" significetur quale rei quae intelligitur per "murum civitatis Hierosolymae", manifeste patet; nam quid alioqui intelligeretur per quod "mensura muri centum quadraginta quatuor cubitorum esset mensura hominis, hoc est, angeli"? Apud Matthaeum,
"Ne judicate ut non 3
condemnemini; nam quo judicio judicatis judicabimini, et qua mensura mensuratis mensurabitur vobis" (7:1, 2);
apud Lucam,
"Non judicate ut non judicemini, non condemnate ut non condemnemini, remittite et remittetur vobis, date et dabitur vobis; mensuram bonam, pressam, agitatam et superfluentem dabunt in sinum vestrum; qua enim mensura metimini, remetientur vobis" (6:37, 38);
(haec explicata videantur in opere De Caelo et Inferno 349): et apud Marcum,
"Qua mensura mensuratis ea remensurabitur vobis, et superaddetur vobis audientibus; quisquis habet, dabitur illi, sed quisquis non habet, etiam quod habet auferetur ab illo" (4:24, 25):
[14] ita describitur charitas erga proximum, seu affectio spiritualis veri et boni; nempe, quantum et qualiter aliquis in illa charitate seu in illa affectione est in mundo, tantum in illam venit post mortem: quod non cogitandum sit male de bono et de vero, intelligitur per "Ne judicate ut non judicemini, et ne condemnate ut non condemnemini"; male cogitare de malo et de falso cuivis licet, sed non de bono et vero, nam haec in spirituali sensu sunt proximus: quia est charitas erga proximum quae intelligitur, ideo etiam dicitur, "Remittite et remittetur vobis, date et dabitur vobis": quod affectio spiritualis quae vocatur charitas permansura sit post mortem secundum quantum et quale ejus, intelligitur per "Qua mensura mensuratis remensurabitur vobis"; et quod id quantum et quale implebitur in aeternum, intelligitur per quod "mensura superaddetur vobis audientibus", et quod "in sinum dabitur mensura bona, pressa, agitata et superfluens"; "mensura" ibi est quantum et quale affectionis seu charitatis quod in aeternum intra seu secundum gradum ejus in mundo augebitur (videatur in loco supra citato in opere De Caelo et Inferno 349): quod hoc fiet illis qui charitatem exercent, intelligitur per quod "superaddetur vobis audientibus"; "audientes" significant obedientes et facientes.
Quod "amare proximum" sit amare verum et bonum, tum sincerum et justum, videatur in Doctrina Novae Hierosolymae (n. 84-106). Quod non alia cogitatio nec aliud judicium intelligatur quam de spirituali vita alterius, constare potest ex eo, quod cuivis licitum sit cogitare de alterius vita morali et civili, et quoque de ea judicare; absque tali judicio et cogitatione de aliis nullatenus potest aliqua societas civilis subsistere; quare per "non judicare et condemnare" significatur non cogitare male de proximo spiritualiter intellecto, nempe de fide et amore ejus, quae sunt vitae spiritualis hominis; nam illa in ejus interioribus abscondita latent, et inde non alicui nota sunt quam soli Domino.
[15] Apud Johannem,
"Quem Pater misit, verba Dei loquitur, non enim ex mensura dedit Ipsi Deus spiritum" (3:34 4
):
per "spiritum", quem Deus dat, significatur Divinum Verum, et inde intelligentia et sapientia: per "non ex mensura" significatur supra omne quantum et quale hominum, consequenter infinitum; nam infinitum quod erat Domino non habet quantum et quale, nam quantum et quale sunt proprietates finiti, quantum enim et quale determinant finitum et terminant illud; at quod est absque terminatione est infinitum: ex quo sequitur quod "mensura" etiam hic significet quale, nam "non ex mensura" significat absque praedicatione qualis seu qualitatis.
[16] Apud Davidem
"Notum fac mihi, Jehovah, finem meum; et mensura dierum meorum quae illa: agnoscam quam brevi cessans ego: ecce palmos dedisti dies meos, et tempus meum sicut nihil coram Te" (Psalms 39:5, 6 [B.A. 4, 5]):
apparet sicut per illa verba intelligantur solum tempora vitae, quorum finem vult scire, et quod illa cito pertranseant; sed in sensu spirituali non intelliguntur tempora, verum pro illis status vitae; quare per "Notum fac mihi, Jehovah, finem meum; mensura dierum meorum, quae illa", significatur ut sciat statum vitae suae et ejus quale, ita qualis ei vita permansura sit: per "Ecce palmos dedisti dies meos" significatur quod quale statuS vitae ejus sit perparvi momenti; et per "Tempus meum sicut nihil coram Te" significatur quod status vitae ejus nihil valeat; "tempus" enim et "dies" significant status vitae quoad verum et quoad bonum, et inde quoad intelligentiam et sapientiam; proinde quod illa et haec, quatenus ex ipso, nihil pretii sint. Quod hic sensus illis verbis insit, non potest, ab illis qui solum naturaliter cogitant, videri, quia cogitatio naturalis non potest separari ab idea temporis; at cogitatio spiritualis, qualis est angelica, nihil commune habet cum tempore, nec cum spatio, nec cum persona.
[17] Quoniam "mensurae" significant quale rei, patet quid significatur
Per "domum mensurarum" ( 5
Per "portionem mensurarum" (Jeremias 13:25),
Tum per "viros mensurarum" (Esaias 45:14):
per "mensuras" ibi significatur quale in omni complexu.
Apud Mosen,
"Non facietis perversitatem in judicio, in mensura, in pondere, et in dimensione; librae justitiae, lapides justitiae, ephae justitiae, et hin justitiae erit vobis" (Leviticus 19:35, 36);
apud eundem,
"Non erunt.. in loculo tuo diversi lapides, magnus et parvus; non erunt in domo tua diversae ephae, magna et parva; lapis perfectus et justitiae erit tibi, epha perfecta et justitiae erit tibi" (Deutr. 25:13-15);
et apud Ezechielem,
"Lances justitiae, et ephah justitiae, et bath justitiae erit vobis" (45:10):
quod per has "mensuras" et per haec "pondera" significetur aestimatio rei secundum quale veri et boni, videatur supra (n. 373).
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.
4. The editors made a correction or note here.
5. The editors made a correction or note here.