----中文待译----
630. And the court which is without the temple cast out, and measure it not.- That this signifies that the external of the Word, and therefore of the church and of worship, is not to be explored, is evident from the signification of the court, which denotes the external of the Word, and therefore of the church and worship. The court has this signification because the temple signifies heaven and the church as to Divine Truth, as shown above, and consequently the court, which was without the temple, or before the front of the temple, signifies the first or ultimate heaven. For the temple, considered in itself, signifies the higher heavens. The adytum (or oracle), where the ark of the covenant was, signified the inmost or third heaven, and the temple without the adytum, the middle or second heaven, and therefore the court signified the ultimate or first heaven. And that which signifies heaven, signifies also the church, for the church is the Lord's heaven on earth, and that which signifies the church, signifies also the Word, and also worship, for the Word is the Divine Truth, from which heaven and the church exist, and worship is according to Divine Truth, which is the Word. For this reason the court signifies the external or ultimate of heaven and of the church, and also the external or ultimate of the Word and of worship.
[2] The Word and worship resemble heaven and the church; for in the Word there are three distinct senses, just as there are three heavens. The inmost sense, which is called the celestial sense, is for the inmost or third heaven; the middle sense, which is called the spiritual sense, is for the middle or second heaven; and the ultimate sense, which is called the celestial and spiritual-natural sense, is for the ultimate or first heaven. These three senses, in addition to the natural, which is for the world, are in the Word and in every detail of it. And because the three heavens possess the Word, and each heaven is in its own sense of the Word, and their heaven and also their worship exist in consequence, it therefore follows that that which signifies heaven signifies also the Word and worship. Now it is from this fact that the court signifies the external of the Word, and therefore the external of the church and of worship.
[3] Moreover, it must be noted that there were two courts to the temple, one without the temple, and the other within; the court without the temple signifies the very entrance into heaven and the church, where those are who are being introduced into heaven, and the court within the temple represents the ultimate heaven. It is similar with the church as it is both with the Word and with worship; for the court without the temple signifies the external of the Word, that is, the Word such as it is in the natural sense, which is for the world, by means of which man is introduced into its spiritual sense, in which are the angels of heaven. But the signification of each court, the inner and the outer, will be shown in what follows; the reason also why it is said here that the court without the temple should be cast out and not measured, will be shown in the following article, where the signification of its being given to the nations will be explained.
[4] From what has been said the signification of court and courts in the Word can now be seen in some degree in the following passages.
In Moses:
"Thou shalt make the court of the habitation at the corner of the south towards the south, hangings for the court," twenty pillars, twenty bases, the hooks of the pillars and the fillets of silver; the gate of the court with the veil; the length thereof shall be one hundred cubits from the south to the north, and the breadth thereof fifty from the east to the west (Arcana Coelestia 3478, 9457, 9481, 9485); but what is specifically signified by the court, and by all things pertaining to it, may be seen (n. 9741-9775).
[5] Because the court represented the ultimate heaven, and consequently also the external of the church, of the Word, and of worship, therefore the residue of the meat-offerings and of the sacrifices for sin were eaten by Aaron and his sons in the court (Leviticus 6:16, 26). By eating those sanctified things in the court was signified to appropriate to themselves the goods of the church, signified by the meat-offerings and sacrifices; and all appropriation of holy things is effected by means of ultimates, for there can be no appropriation of interior and holy things except by means of ultimates.
[6] Moreover, concerning the courts of the temple it is thus written in the First Book of Kings:
Solomon made "a court before the front of the temple of the house," and "afterwards he built the inner court, three rows of hewn stones, and a row of hewn cedar" (6:3, 36).
The temple similarly represented heaven and the church. The adytum (or oracle) where the ark was, represented the inmost or third heaven, also the church with those who are in inmost things, which is called the celestial church. The temple without the adytum (or oracle) represented the middle or second heaven, also the church with those who are in the middle, which is called the internal-spiritual church. The inner court represented the ultimate or first heaven, also the church with those who are in ultimates, which is called the internal-natural church; but the outer court represented the entrance into heaven.
[7] And because the temple, in the highest sense, signifies the Lord as to His Divine Human, and also as to Divine Truth, therefore it also signifies the Divine Truth proceeding from the Lord, consequently the Word, for this is the Divine Truth in the church. That the Divine Human of the Lord is signified by the temple, is evident from the Lord's words, where He saith,
"Destroy this temple, but in three days I will raise it up; and He spake of the temple of His body" (John 2:18-23).
That the temple signifies the church, is evident from these words of the Lord, that
"there should not be left of the temple one stone upon another which should not be thrown down" (Matthew 24:1, 2; Luke 21:5-7).
These words mean that all Divine Truth, consequently every thing of the church, would perish; for the end of the church, called the consummation of the age, is there treated of.
[8] That there were two courts built, an inner and an outer, with little chambers, porticoes or colonnades, and many other things, is evident from the description of them in Ezekiel:
The angel "brought me to the outer court, where behold were chambers, and a pavement made for the court round about, thirty chambers upon the pavement," which he measured as to the length and the breadth, and he also measured the bed chambers, and the porticoes, and the gate, every thing as to length and breadth (Heaven and Hell 29-40).
[9] That heaven and the church are signified by the temple and the court, may appear more fully from these words in Ezekiel:
"The spirit lifted me up, and brought me into the inner court" of the temple, "when behold the glory of Jehovah filled the house; and I heard one speaking unto me out of the house," saying, "Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the sons of Israel for ever" (253, 297, 343, 460, 462, 477, 482); and that the place of the soles of the feet of Jehovah means the church, may also be seen above (n. 606). The sons of Israel mean all who are of the church of the Lord; therefore to dwell with them for ever, signifies the continual presence of the Lord with them.
[10] In the same:
"The glory of Jehovah lifted up itself from above the cherub over the threshold of the house, and the house was filled with a cloud, and the cloud filled the inner court, and the court was full of the shining of the glory of Jehovah; and the sound of the wings of the cherubim was heard even to the outer court" (277, 313, 322, 362, 370, 462). By the house which was filled with the cloud is therefore signified heaven and the church. The inner court, which the cloud also filled, signifies the ultimate heaven, and the outer court, as far as the part where the sound of the wings of the cherubim was heard, signifies the entrance into heaven, which specifically is in the natural world, and afterwards in the world of spirits; for man enters into heaven through the church in the world, and afterwards through the world of spirits. What the world of spirits is, may be seen in Heaven and Hell 421-431), and following paragraphs. But the cloud, and the shining of the glory of Jehovah, signify the Divine Truth proceeding from the Lord.
[11] From these things the signification of courts in the following passages is evident; as in David:
"Blessed is he whom thou choosest, and causest to approach; he shall inhabit thy courts; we shall be satisfied with the good of thy house, with the holy [place] of thy temple" (Psalm 65:4).
These words signify that those who are in charity, or in spiritual affection, shall live in heaven, and be in intelligence and wisdom there from Divine Truth and Divine Good. The elect, or he whom thou choosest, signifies those who are in love towards the neighbour or in charity. By causing to approach is signified spiritual affection or love, for so far as man is in that love or in that affection, so far is he with the Lord, since every one approaches Him according to that love. By inhabiting the courts is signified to live in heaven, to inhabit denoting to live, and the courts denoting heaven. To be satisfied with the good of the house signifies to be in wisdom from Divine Good; and to be satisfied with the holy [place] of the temple is signified to be in intelligence from Divine Truth, and from both to partake of heavenly joy. The house of God signifies heaven and the church as to Divine Good, and the temple, heaven and the church as to Divine Truth, while holy has reference to spiritual good, which is truth.
[12] Again:
"A day in thy courts is better than thousands, I have chosen to stand at the gate in the house of my God" (Psalm 84:10).
The courts here signify the first or ultimate heaven, by means of which there is entrance into the higher heavens, therefore it is added, I have chosen to stand at the door in the house of my God.
Again:
"Give unto Jehovah the glory of His name, bring an offering, and come into His courts" (Psalm 96:8).
Again:
"Praise ye the name of Jehovah, praise, O ye servants of Jehovah, who stand in the house of Jehovah, in the courts of the house of our God" (Psalm 135:1, 2).
Again:
"How amiable are thy habitations, O Jehovah Zebaoth, my soul hath desired, yea, it hath been consumed for the courts of Jehovah" (Psalm 84:1, 2).
Again:
"Enter ye his gates in confession, his courts in praise, confess ye to him, bless his name" (Psalm 100:4).
Again:
"I will pay my vows to Jehovah before all his people, in the courts of the house of Jehovah, in the midst of thee, O Jerusalem" (Psalm 116:14, 18, 19).
Again:
"The just shall flourish as the palm, he shall grow as the cedar in Lebanon, they that are planted in the house of Jehovah shall spring up in the courts of our God" (Psalm 92:12, 13).
That the courts mentioned in these passages mean heaven, specifically the ultimate heaven, and the church, is evident without explanation.
[13] Similarly in the following passages; as in Isaiah:
"They shall gather" the corn and the new wine, "they shall eat and shall praise Jehovah, and they who shall gather it together shall drink in the courts of my holiness" (62:9).
By collecting the corn and the new wine (mustum) is signified instruction in the goods and truths of doctrine and of the church. By they shall eat and shall praise Jehovah is signified appropriation and the worship of the Lord. By they who gather it together shall drink in the courts of my holiness is signified the fruition of Divine Truth, and thence of felicity in the heavens.
[14] Again in Joel:
"Between the court and the altar let the priests weep, the ministers of Jehovah, and let them say, Spare thy people, Jehovah" (2:17).
Weeping between the court and the altar signifies lamentation over the vastation of Divine Truth and Divine Good in the church; for the court, like the temple, signifies the church as to Divine Truth, and the altar, the church as to Divine Good, therefore between the court and the altar signifies the marriage of truth and good, which makes heaven and the church; and by weeping is signified lamentation over the vastation thereof. Courts signify the ultimates of heaven, and also the externals of the church, of the Word, and of worship, elsewhere in the Word; as in Isaiah (1:12); Zech. (3:7).
630. Verse 2. And the court which is without the temple cast out, and measure it not, signifies that the external of the Word, and thence of the church and worship, is not to be explored. This is evident from the signification of the "court," as being the external of the Word, and thence of the church and of worship. The "court" has this signification because the "temple" signifies heaven and the church in respect to Divine truth, as was said in the article above; therefore the "court" which was "outside the temple or in front of the temple" signifies the first or lowest heaven. For the "temple," regarded in itself, signifies the higher heavens; that is, the "adytum," where the ark of the covenant was, signified the inmost or third heaven, and "the temple outside of the adytum" signified the middle or second heaven; therefore the "court" signified the lowest or first heaven; and what signifies heaven signifies also the church, for the church is the Lord's heaven on the earth; and what signifies the church, signifies also the Word and worship, for the Word is the Divine truth, from which are heaven and the church, and worship is according to Divine truth, which is the Word. From this it is that the "court" signifies the external or ultimate of heaven and the church, and also the external or ultimate of the Word and of worship.
[2] The Word and worship are altogether as heaven and the church are; for as there are three heavens, so in the Word there are three distinct senses: the inmost sense, which is called the celestial sense, is for the inmost or third heaven; the middle sense, which is called the spiritual sense, is for the middle or second heaven; and the ultimate sense, which is called the celestial-natural and spiritual-natural sense, is for the lowest or first heaven. These three senses, besides the natural which is for the world, are in the Word and in all its particulars; and as the three heavens have the Word and each heaven is in its own sense of the Word, and from this is their heaven and also their worship, it follows that what signifies heaven signifies also the Word and worship. This is why the "court" signifies the external of the Word, and thence the external of the church and of worship.
[3] Moreover, it is to be known that the temple had two courts, one without the temple, and the other within, and "the court without the temple" signifies the entrance itself into heaven and into the church, in which are those who are being introduced into heaven; while "the court within the temple" represented the lowest heaven. It is similar with the church, also with the Word and with worship; for "the court without the temple" signifies the external of the Word, that is, the Word such as it is in the natural sense, which is for the world, by which man is introduced into its spiritual sense, in which the angels of heaven are. But what is properly signified by each court, the inner and the outer, will be told in what follows. Also, why it is here said that "the court without the temple is to be cast out, and not measured," will be told in the following article, where it is told what is signified by "it is given to the nations."
[4] From this it can now in some measure be seen what is signified in the Word by "court" and by "courts" in the following passages. In Moses:
Thou shalt make the court of the tabernacle at the corner of the south towards the south, hangings for the courts; twenty pillars, twenty bases, the hooks of the pillars and the fillets of silver, the gate of the court with the veil; its length a hundred cubits from the south to the north, and its breadth fifty from the east to the west (Arcana Coelestia 3478, 9457, 9457, 9481, 9485; but what is signified in particular by the court, and by all things pertaining to it, may be seen, n. 9741-9775.)
[5] As the court represented the lowest heaven, and thence also the external of the church, of the Word, and of worship:
The residue of the meal offerings and of the sacrifices for sin were eaten by Aaron and his sons in the court (Leviticus 6:16, 26).
"Eating in the court" these sanctified things signified appropriating to oneself the goods of the church that were signified by the meal offerings and these sacrifices; and all appropriation of holy things is effected by ultimates, for except through ultimates there can be no appropriation of interior holy things.
[6] But the courts of the temple are thus described in the first book of Kings:
Solomon made a court before the front of the house of the temple. And afterwards he built the inner court, three layers of hewn stones and a row of hewn cedar (1 Kings 6:3, 36).
The temple in like manner represented heaven and the church; the adytum, where the ark was, represented the inmost or third heaven, also the church with those who are in inmosts, which is called the celestial church; the temple outside the adytum represented the middle or second heaven, also the church with those who are in the middle, which is called the internal spiritual church; the inner court represented the lowest or first heaven, also the church with those who are in ultimates, which is called the internal-natural church; while the outer court represented the entrance into heaven.
[7] And as the temple in the highest sense signified the Lord in relation to the Divine Human, so also in relation to Divine truth, thence the temple also signifies Divine truth proceeding from the Lord, consequently the Word, for that is the Divine truth in the church. That the Lord's Divine Human is signified by the temple is evident from the Lord's words where He says:
Destroy this temple, and in three days I will raise it up; and He spake of the temple of His body (John 2:18-23).
That the "temple" signifies the church is evident from these words of the Lord:
That there shall not be left of the temple stone upon stone that shall not be thrown down (Matthew 24:1, 2; Luke 21:5-7).
These words mean that every Divine truth, consequently everything of the church, is to perish; for the end of the church, which is called the consummation of the age, is here treated of.
[8] That there were two courts built, an inner and an outer, and there little chambers, porticos, or piazzas, and many other things, can be seen from the description of them in Ezekiel:
The angel brought me to the outer court, where, behold, there were chambers and a pavement made for the court round about, thirty chambers upon the pavement, which he measured as to the length and the breadth; and he also measured the bedchambers, the portico, the gate, everything as to length and breadth (Ezekiel 40:17-22, 40:31, 40:34, et seq.; Ezekiel 42:1-14).
And of the inner court it is said in the same:
That he measured the inner court, the gates thereof towards the north, the east, and the south; the portico, the steps with the ascents, the bedchambers, the chambers of the singers, the upper lintels (Ezek. 40:23-31, 40:44, et seq.).
And in Jeremiah:
In the chamber of Gemaliah 1the scribe, in the upper court, at the entrance of the gate of the new house (n. 29-40 .)
[9] That "the temple and the courts" signify heaven and the church can be seen more fully from these words in Ezekiel:
The spirit raised me up and brought me into the inner court of the temple, when behold, the glory of Jehovah filled the house; and I heard one speaking unto me out of the house, saying, Son of man, the place of My throne, and the place of the soles of My feet, where I will dwell in the midst of the sons of Israel forever (253, 297, 343, 460, 462, 477, 482); and that "the place of the soles of the feet of Jehovah" means the church, see also above n. 606; the "sons of Israel" mean all who are of the Lord's church, consequently "to dwell with them forever" signifies the unceasing presence of the Lord with them.
[10] In the same:
The glory of Jehovah lifted itself up from above the cherub over the threshold of the house, and the house was filled with the cloud. And the cloud filled the inner court. And the court was full of the brightness of the glory of Jehovah; and the voice of the wings of the cherubim was heard even to the outer court (277, 313, 322, 362, 370, 462); therefore the "house that was filled with the cloud" signifies heaven and the church; the "inner court," which the cloud also filled, signifies the lowest heaven; and the "outer court," as far as which the voice of the wings of the cherubs was heard, signifies the entrance into heaven, which is specifically in the natural world, and afterwards in the world of spirits. For through the church in the world, and afterwards through the world of spirits, man enters into heaven. (What the world of spirits is, see in the work on Heaven and Hell 421-431 seq.) But the "cloud" and "the brightness of the glory of Jehovah" signify the Divine truth proceeding from the Lord.
[11] From this it can now be seen what is signified by "courts" in the following passages. In David:
Blessed is he whom thou choosest and causest to approach, he shall dwell in Thy courts; we shall be satisfied with the goodness of Thy house, with the holiness of Thy temple (Psalms 65:4).
This signifies that those who are in charity, or in spiritual affection, will live in heaven, and there will be in intelligence and wisdom from Divine truth and Divine good; "the chosen" (or he whom thou choosest) signifies those who are in love towards the neighbor or in charity; "causest to approach" signifies spiritual affection or love, for so far as man is in that love or that affection, so far he is with the Lord, for everyone approaches Him according to that love; "to dwell in courts" signifies to live in heaven, "to dwell" meaning to live, and "courts" meaning heaven; "to be satisfied with the goodness of the house" signifies to be in wisdom from Divine good; and "to be satisfied with the holiness of the temple" signifies to be in intelligence from Divine truth, and from both to enjoy heavenly joy; "the house of God" signifies heaven and the church in respect to Divine good, and the "temple" heaven and the church in respect to Divine truth, and "holiness" is predicated of spiritual good, which is truth.
[12] In the same:
A day in Thy courts is better than thousands, I have chosen to stand at the door in the house of my God (Psalms 84:10).
"Courts" here signify the first or lowest heaven, through which there is entrance into the higher heavens; therefore it is added, "I have chosen to stand at the door in the house of my God." In the same:
Give to Jehovah the glory of His name, bring an offering, and come into His courts (Psalms 96:8).
In the same:
Praise ye the name of Jehovah, praise, O ye servants of Jehovah, who stand in the house of Jehovah, in the courts of the house of our God (Psalms 135:1, 2).
In the same:
How amiable are Thy dwellings, O Jehovah of Hosts; my soul hath desired, yea is consumed for the courts of Jehovah (Psalms 84:1, 2).
In the same:
Come into His gates with confession, into His courts with praise, confess ye unto Him, bless His name (Psalms 100:4).
In the same:
I will pay my vows unto Jehovah before all His people, in the courts of the house of Jehovah, in the midst of thee, O Jerusalem (Psalms 116:14, 18, 19).
In the same:
The righteous shall flourish as the palm tree, he shall grow as a cedar in Lebanon. Planted in the house of Jehovah they shall spring forth in the courts of our God (Psalms 92:12, 13).
That in these passages "courts" mean heaven, in particular the lowest heaven and the church, can be seen without explanation.
[13] Likewise in the following passages. In Isaiah:
They shall gather the corn and the new wine, they shall eat and shall praise Jehovah, and they that shall bring it together shall drink in the courts of My holiness (Isaiah 62:9).
"They shall gather the corn and the new wine" signifies instruction in the goods and truths of doctrine and of the church; "they shall eat and shall praise Jehovah" signifies appropriation and the worship of the Lord; "they that shall bring it together shall drink in the courts of My holiness" signifies the enjoyment of Divine truth, and the consequent happiness in the heavens.
[14] In Joel:
Let the priests, the ministers of Jehovah, weep between the court and the altar, and let them say, Spare Thy people, O Jehovah (Joel 2:17);
"weeping between the court and the altar" signifies lamentation over the vastation of Divine truth and Divine good in the church; for the "court" has a similar signification as the "temple," namely, the church in respect to Divine truth, and the "altar" signifies the church in respect to Divine good; therefore "between the court and the altar" signifies the marriage of good and truth, which constitutes heaven and the church; and "to weep" signifies lamentation over its vastation. "Courts" also elsewhere in the Word signify the ultimates of heaven, also the externals of the church, of the Word, and of worship (as in Isaiah 1:12; Zechariah 3:7).
Footnotes:
1. The Hebrew has "Gemariah."
630. [Vers 2.] "Et atrium, quod extra templum, rejice foras, et ne illud metiaris." - Quod significet quod externum Verbi, et inde ecclesiae et cultus, non explorandum sit, constat ex significatione "atrii", quod sit externum Verbi, et inde ecclesiae et cultus: quod "atrium" haec significet, est quia "templum" significat caelum et ecclesiam quoad Divinum Verum, prout in superiori articulo dictum est; inde "atrium", quod "extra templum" seu ante facies templi, significat primum seu ultimum caelum. Nam "templum" in se spectatum significat caelos Superiores; nempe, "adytum", ubi arca foederis, significabat intimum seu tertium caelum, "templum extra adytum" significabat caelum medium seu secundum, inde "atrium" significabat caelum ultimum seu primum; et quod significat caelum, hoc quoque significat ecclesiam, nam ecclesia est caelum Domini in terris; et quod significat ecclesiam, hoc quoque significat Verbum, et quoque cultum, nam Verbum est Divinum Verum ex quo caelum et ecclesia, et cultus est secundum Divinum Verum quod est Verbum: inde est quod "atrium" significet externum seu ultimum caeli et ecclesiae, et quoque externum seu ultimum Verbi et cultus.
[2] Verbum et cultus sunt prorsus sicut est caelum et ecclesia; nam in Verbo sunt tres distincti sensus sicut sunt tres caeli: sensus intimus, qui vocatur sensus caelestis, est pro caelo intimo seu tertio; sensus medius, qui vocatur sensus spiritualis, est pro caelo medio seu secundo; et sensus ultimus, qui vocatur sensus caelestis et spiritualis naturalis, est pro caelo ultimo seu primo: hi tres sensus, praeter naturalem qui pro mundo, 1
sunt in Verbo et in singulis ejus; et quia tres caeli Verbum habent, et quodlibet caelum in suo sensu Verbi est, et inde est eorum caelum et quoque cultus, inde sequitur quod id quod significat caelum etiam significet Verbum et cultum: ex eo nunc est quod "atrium" significet externum Verbi, et inde externum ecclesiae et cultus.
[3] Praeterea sciendum est quod templo duo atria fuerint, unum extra templum, et alterum intra templum; et per "atrium extra templum" significatur ipse introitus in caelum et in ecclesiam, in quo sunt illi qui in caelum introducuntur; et per "atrium intra templum" repraesentabatur caelum ultimum: simile est cum ecclesia, ut et cum Verbo et cum cultu; nam per "atrium extra templum" significatur externum Verbi, hoc est, Verbum quale est in sensu naturali, qui pro mundo, per quem sensum introducitur homo in sensum ejus spiritualem in quo sunt angeli caeli. Quid autem proprie per utrumque "atrium", interius et exterius, significatur, dicetur in sequentibus: et cur hic dicitur quod "atrium extra templum rejiciendum foras sit, et non metiendum", dicetur in articulo sequenti, ubi explicatur quid significatur per quod "id datum sit gentibus."
[4] Ex his nunc aliquantum videri potest quid per "atrium" et per "atria" in Verbo significatur in sequentibus locis:
- Apud Mosen
"Facies atrium Habitaculi ad angulum meridiei versus austrum, tapetes pro atrio", .... columnas viginti, bases viginti, uncos columnarum et fascias ex argento, portam atrii cum velo, longitudo ejus centum cubitorum a meridie in septentrionem, et latitudo ejus quinquaginta ab oriente in occidentem (Exodus 27:9-18):
hoc atrium erat atrium Tentorii conventus, per quod similiter repraesentabatur et significabatur caelum ultimum seu primum: nam per Tentorium conventus repraesentabatur caelum; per intimum ejus, ubi arca supra qua propitiatorium, repraesentabatur caelum intimum seu tertium; perque Legem in arca Ipse Dominus quoad Divinum Verum seu Verbum; et per Tentorium extra velum, ubi mensa pro panibus, altare suffitus, et candelabrum, repraesentabatur caelum medium seu secundum; ac per atrium repraesentabatur caelum ultimum seu primum. (Quod tres caeli per Tentorium illud repraesentati fuerint, videatur in Arcanis Caelestibus, n. 3478, 9457, 9481, 9485; quid autem in specie per atrium, et per omnia ejus, n. 9741-9775.)
[5] Quia atrium repraesentabat caelum ultimum, et inde quoque externum ecclesiae, Verbi, et cultus, ideo
Residua ex minchis et ex sacrificiis peccati ab Aharone et filiis ejus in atrio comedebantur (Levit. 691916, [26], 26 2
):
per "comedere in atrio" illa sanctificata significabatur appropriare sibi bona ecclesiae quae significabantur per "minchas" et per "sacrificia" illa; et appropriatio sanctorum omnis fit per ultima, nam nisi per ultima non appropriari interiora sancta possunt.
[6] De atriis autem Templi ita memoratur in Libro Primo Regum,
Salomo feci: "atrium ante facies Templi domus; .... et deinde aedificavit atrium interius, tres ordines caesorum lapidum, ac ordo caesae cedri" (6:3, 36):
per Templum similiter repraesentabatur caelum et ecclesia; per adytum, ubi arca, repraesentabatur caelum intimum seu tertium, tum ecclesia apud illos qui in intimis sunt, quae ecclesia vocatur ecclesia caelestis; per templum extra illud repraesentabatur caelum medium seu secundum, tum ecclesia apud illos qui in medio sunt, quae ecclesia vocatur ecclesia interna spiritualis; per atrium interius repraesentabatur caelum ultimum seu primum, tum ecclesia apud illos qui in ultimis sunt, quae ecclesia vocatur ecclesia interna naturalis; per atrium exterius autem repraesentabatur introitus in caelum:
[7] et quia per "Templum" in supremo sensu significatur Dominus quoad Divinum Humanum, tum quoad Divinum Verum, inde etiam per "templum" significatur Divinum Verum procedens a Domino, proinde Verbum, nam hoc est Divinum Verum in ecclesia. Quod Divinum Humanum Domini per "Templum" significetur, constat ex Domini verbis, ubi dicit,
"Solvite Templum hoc, in tribus autem diebus exsuscitabo illud; et Ipse loquebatur de Templo corporis sui" (Johannes 2:18-23).
Quod per "templum" significetur ecclesia, constat ex his Domini verbis,
Quod "non reliquetur lapis super lapide" de templo "qui non dissolvetur" (Matthaeus 24:1, 2; Luca 21:5-7):
per quae verba intelligitur quod omne Divinum Verum, proinde omne ecclesiae, periturum sit; agitur enim ibi de fine ecclesiae qui vocatur consummatio saeculi.
[8] Quod bina atria, interius et exterius, aedificata fuerint, ac ibi cubicula, porticus seu ambulacra, ac plura, constare potest a descriptione eorum apud Ezechielem,
Angelus "deduxit me ad atrium exterius, ubi ecce cubicula et pavimentum factum atrio circum circa, triginta cubicula super pavimento"; quae mensus quoad longitudinem et latitudinem, et quoque mensus est thalamos, porticus, portam, singula quoad longitudinem et latitudinem (40:17-22, 31, 34, seq.; cap. 42:1-14);
et de atrio interiori, apud eundem,
Mensus atrium interius, ejus portas versus septentrionem, orientem et meridiem, porticus, gradus cum ascensibus, thalamos, cubicula cantorum, superliminaria (40:23-31, 44, seq.);
et apud Jeremiam,
"In cubiculo 3
Gemariae... scribae, in atrio superiori ad ostium portae domus novae" (36:10).
Apud Prophetam Ezechielem, a cap. 40 ad 48, agitur de "nova urbe", de "novo templo", et de "nova terra", per quae significatur nova ecclesia quae a Domino instauranda erat; et per "cubicula", "thalamos", "porticus", et reliqua, significantur talia quae ecclesiae, ejus doctrinae et cultus sunt; et per "dimensiones" eorum significatur quale corum (ut in superiori articulo dictum et ostensum est): quid autem per singula significatur, non hujus loci est exponere; solum quod "atria" significent externa caeli et ecclesiae, et inde externa Verbi et cultus. Quod externa illorum significentur per "atria", constare potest ex eo solo, quod "templum" in genere significet caelum et ecclesiam; quare tres divisiones templi, nempe "atria", ipsum "templum", et "adytum", significant tres caelos secundum gradus eorum. (Quales tres Caeli quoad Gradus eorum sunt, videatur in opere De Caelo et Inferno 29-40.)
[9] Quod caelum et ecclesia per "templum" et "atria" significetur, plenius constare potest ex his apud Ezechielem,
"Sustulit me spiritus, et introduxit me in atrium" templi "interius, cum ecce implevit gloria Jehovae domum; et audivi loquentem ad me e domo", .... dicentem, "Fili hominis, locus throni mei, et locus volarum pedum meorum, ubi habitabo in medio filiorum Israelis in aeternum" (43:4-7):
quod per "atria" haec significetur caelum ultimum seu ecclesiae externum, constare potest ex eo, quod dicatur quod "introductus sit in atrium, et inde viderit domum impletam gloria Jehovae"; per "gloriam Jehovae" significatur Divinum Verum, quod facit caelum et ecclesiam: et dein quod domus illa esset "locus throni Jehovae, et locus volarum pedum Ipsius, ubi habitabit in medio filiorum Israelis in aeternum"; quod per "thronum Jehovae" intelligatur caelum, videatur supra (n. 253, 297, 343, 460, 462, 477, 482); et quod per "locum volarum pedum Jehovae" intelligatur ecclesia, etiam supra (n. 606); per "filios Israelis" intelliguntur omnes qui ab ecclesia Domini; proinde "habitare apud illos in aeternum" significat praesentiam Domini perpetuam apud illos.
[10] Apud eundem,
"Sustulit se gloria Jehovae desuper cherubo super limen domus, et impleta est domus nube, ".... "et nubes implebat atrium interius, ".... "et atrium plenum erat splendore gloriae Jehovae; et vox alarum cheruborum audita est usque ad atrium exterius" (10:4, 3, 5):
per "cherubos" visos Prophetae repraesentatus est Dominus quoad providentiam et tutelam ut non adeatur nisi quam per bonum amoris; consequenter per "cherubos" significati sunt caeli superiores, in specie caelum intimum, nam ibi est tutela (videatur supra, n. 277, 313, 322, 362, 370, 462); quare per "domum", quae impleta est nube, significatur caelum et ecclesia; per "atrium interius", quod nubes etiam implebat, significatur caelum ultimum; et per "atrium exterius", quousque vox alarum cheruborum audita est, significatur introitus in caelum, qui in specie est in mundo naturali, et postea in mundo spirituum; nam per ecclesiam in mundo, et dein per mundum spirituum, intrat homo in caelum; (quid mundus spirituum, videatur in opere De Caelo et Inferno 421-431, seq.;) per "nubem" autem et per "splendorem gloriae Jehovae" significatur Divinum Verum procedens a Domino.
[11] Ex his nunc constare potest quid per "atria" significatur in sequentibus locis:
- Apud Davidem,
"Beatus quem eligis, et appropinquare facis, inhabitabit atria tua; saturabimur bono domus tuae, sancto templi tui" (Psalms 65:5 [B.A. 4]):
per haec significatur quod qui in charitate seu in affectione spirituali sunt, victuri sint in caelo, ac ibi in intelligentia et sapientia ex Divino Vero et Divino Bono: per "electum", seu per "quem eligis", significantur illi qui in amore erga proximum seu in charitate sunt: per "appropinquare facis" significatur affectio seu amor spiritualis; nam quantum homo in illo amore seu in illa affectione est, tantum est apud Dominum; quisque enim appropinquat secundum illum amorem: per "inhabitare atria" significatur vivere in caelo; per "inhabitare" vivere, et per "atria" caelum: per "saturari bono domus" significatur ex Divino Bono esse in sapientia; ac per "saturari sancto templi" significatur ex Divino Vero esse in intelligentia, et ex utroque frui gaudio caelesti; "domus Dei" significat caelum et ecclesiam quoad Divinum Bonum, ac "templum" caelum et ecclesiam quoad Divinum Verum; "sanctum" praedicatur de bono spirituali, quod est verum.
[12] Apud eundem,
"Bonus dies in atriis tuis prae millibus; elegi ad januam stare in domo Dei mei" (Psalms 84:11 [B.A. 10]):
per "atria" ibi significatur caelum primum seu ultimum, per quod fit introitus in caelos superiores; quare additur, "Elegi ad januam stare in domo Dei mei."
Apud eundem,
"Date Jehovae gloriam nominis Ipsius, ferte munus, et venite in atria Ipsius" (Psalms 96:8);
apud eundem,
"Laudate nomen Jehovae, laudate servi Jehovae, qui stantes in domo Jehovae, in atriis domus Dei nostri" (Psalms 135:1, 2);
apud eundem,
"Quam amabilia habitacula tua, Jehovah Zebaoth; desideravit, immo consumpta est, anima mea erga atria Jehovae" (Psalms 84:2, 3 [B.A. 50:[2]);
apud eundem,
"Intrate portas Ipsius in confessione, atria Ipsius in laude, confitemini Ipsi, benedicite nomini Ipsius" (Psalms 100:4);
apud eundem,
"Vota mea Jehovae solvam, coram..omni populo Ipsius; in atriis domus Jehovae, in medio tui, Hierosolyma" (Ps. 116:14, 18, 19 4
);
apud eundem,
"Justus sicut palma florebit, sicut cedrus in Libano crescet; plantati in domo Jehovae, in atriis Dei nostri germinabunt" (Psalms 92:13, 14 [B.A. 12, 13]):
quod per "atria" in illis locis intelligatur caelum, in specie caelum ultimum et ecclesia, constare potest absque explicatione.
[13] Similiter in sequentibus locis :
- Apud Esais,
"Colligent" frumentum et mustum, "comedent et laudabunt Jehovam; et qui congregaturi illud bibent in atriis sanctitatis meae" (62:9):
per "Colligent frumentum et mustum" significatur instructio in bonis et veris doctrinae et ecclesiae; per "Comedent et laudabunt Jehovam" significatur appropriatio et cultus Domini; per "Qui congregaturi illud bibent in atriis sanctitatis meae" significatur fruitio Divini Veri, et inde felicitatis in caelis.
[14] Apud Joelem,
"Inter atrium et altare fleant sacerdotes, ministri Jehovae, et dicant, Parce, Jehovah, populo tuo" ( 5
2:17):
per "flere inter atrium et altare" significatur lamentatio super vastatione Divini Veri et Divini Boni in ecclesia; per "atrium" enim simile significatur quod per "templum", nempe ecclesia quoad Divinum Verum, et per "altare" ecclesia quoad Divinum Bonum; inde per "inter atrium et altare" significatur conjugium veri et boni, quod facit caelum et ecclesiam; ac per "flere" significatur lamentatio super ejus vastatione. Per "atria" significantur ultima caeli, tum externa ecclesiae, Verbi et cultus, etiam alibi in Verbo (ut Esaias 1:12; Sacharia 3:7).
Footnotes:
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