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64. Clothed with a garment down to the foot. That this signifies Divine truth proceeding from Him, is evident from the signification of garments, as being truths which invest good (concerning which see Arcana Coelestia 1073, 2576, 5248, 5319, 5954, 9212, 9216, 9952, 10536). Mention is here made only of a garment reaching to the foot, which is a general covering; by which, as the Lord is treated of, is therefore signified in general all Divine truth. But as the Lord is here described as to the Divine Human, which in this case is the Son of man appearing in the midst of the lampstands, and it is said that He was "clothed with a garment down to the foot, and girt about the breasts with a golden girdle," and afterwards that "His face shone as the sun in his power," I desire to give the explanation of what is related in the Evangelists concerning the Lord when He was transfigured, where some similar expressions occur; and then of what is said concerning the soldiers dividing His garments, and casting lots upon His vesture.
[2] Concerning the Lord's transfiguration it is thus written: Jesus took Peter, James, and John into an exceedingly high mountain, and was transfigured before them; and his face did shine as the sun, and his raiment became white as the light. And behold there appeared to them Moses and Elias talking with him. And, behold, a bright cloud overshadowed them; and, behold, a voice out of the cloud, saying, "This is my beloved Son, in whom I am well pleased; hear ye him" (Matthew 17:1-5; Mark 9:2-8; Luke 9:28-36). The reason why the Lord took Peter, James, and John, was, that they represented the church as to faith, charity, and the works of charity. He took them into a high mountain, because by mountain is signified heaven. His face shone as the sun, because the face signifies the interiors, which, being Divine, shone as the sun; for the sun is the Divine love. His garments became white as the light, because garments signify Divine truth proceeding from Him; the same is also signified by light. Moses and Elias appeared, because they both signify the Word, Moses the historical Word, and Elias the prophetical Word. A bright cloud overshadowed them, because a bright cloud signifies the Word in the letter, in which is the internal sense. The voice out of the cloud said, This is my beloved Son in whom I am well pleased; hear ye Him, because a voice out of a cloud signifies Divine truth from the Word, and beloved Son, the Lord's Divine Human; and because Divine truth, and therefore all the truth of the church, is from Him, it was said out of the cloud, "In whom I am well pleased; hear ye him."
[3] That the Divine Human of the Lord was thus seen, is clear, because the Divine itself cannot appear to any except by means of the Divine Human; this the Lord teaches also in John:
"No one hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, he hath brought him forth to view" (1:18).
And in another place:
"Ye have neither heard his voice at any time, nor seen his shape" (John 5:37).
(That such things are signified by these words in the Evangelists, is evident from Arcana Coelestia, where it is shown that, in the Word by Peter, James, and John are signified faith, charity, and the works of charity, n. 3750, and above, n. 19:23, 24).
[4] He who does not know that in every particular of the Word there is an internal sense, which is spiritual, cannot see any arcanum in these things; he only knows that the soldiers divided the garments and not the coat, and he perceives nothing more than this, when, nevertheless, there is not only a Divine arcanum contained in this circumstance, but also in every particular of the things recorded concerning the Lord's passion. The arcanum which is contained in this circumstance is, that the Lord's garments signified Divine truth, thus the Word, because the Word is Divine truth; the garments which they divided, the Word in the letter, and the coat, the Word in the internal sense. To divide them, signifies to disperse and falsify; and soldiers signify those who belong to the church, who fight for Divine truth; wherefore it is said, "These things therefore the soldiers did." It is therefore clear, that by these words in the spiritual sense, is meant, that the Jewish Church dispersed the Divine truth which is in the sense of the letter; but that they could not disperse the Divine truth which is in the internal sense. (That the Lord's garments signified Divine truth, thus the Word, was shown above; that His coat signified Divine truth, or the Word, in the internal sense, may be seen, Numbers 4:23, 35, 39, 43, 47; 8:23, 24).
64. Clothed with a garment down to the foot, signifies Divine truth proceeding from Him. This is evident from the signification of "garments" as being truths that clothe good (See Arcana Coelestia, n. 1073, 2576, 5248, 5319, 5954, 9212, 9216, 9952, 10536). Here is only mentioned "a garment down to the foot," which is a general covering; by which, as the Lord is treated of, all Divine truth in general is meant. Since the Lord is here described in respect to the Divine Human, which is here the "Son of man seen in the midst of the lampstands," and it is said that He was "clothed with a garment down to the foot, and girt about at the paps with a golden girdle," and afterwards that "His face shone as the sun in his power," I wish to give an explanation of what is said in the Evangelists about the Lord when He was transfigured, where some similar expressions are used; and afterwards of what is said about the soldiers dividing His garments, and casting the lot upon His tunic.
[2] Of the Lord's transfiguration it is thus written:
Jesus took Peter, James, and John, into a very high mountain, and He was transfigured before them; and His face did shine as the sun, and His garments became white as the light. And behold, there appeared to them Moses and Elijah speaking with Him. And behold, a bright cloud overshadowed them, and behold, a voice out of the cloud, saying, This is My beloved Son, in whom I am well pleased; hear ye Him (Matthew 17:1-5; Mark 9:2-8; Luke 9:28-36).
The Lord took Peter, James, and John, because by them the church in respect to faith, charity, and the works of charity was represented; He took them "into a high mountain," because "mountain" signifies heaven; "His face did shine as the sun," because "face" signifies the interiors, and it did shine as the sun because His interiors were Divine, for the "sun" is Divine love; "His garments became white as the light," because "garments" signify Divine truth proceeding from Him; the like is signified by "light." "Moses and Elijah" appeared, because the two signify the Word, "Moses" the historical Word, and "Elijah" the prophetical Word; "a bright cloud overshadowed them," because "a bright cloud" signifies the Word in the letter within which is the internal sense; "a voice out of the cloud said, This is My beloved Son, in whom I am well pleased, hear ye Him," because "a voice out of the cloud" signifies Divine truth out of the Word, and "beloved Son," the Lord's Divine Human. And because Divine truth is from Him, and thence all truth of the church, it was said out of the cloud, "in whom I am well pleased, hear ye Him."
[3] It was plainly the Divine Human of the Lord that was thus seen, for the Divine Itself cannot be seen by anyone, except through the Divine Human. This the Lord also teaches in John:
No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, He hath brought Him forth to view (John 1:18).
And in another place:
Ye have neither heard the voice of the Father at any time, nor seen His shape (John 5:37).
(That such things are signified by these words in the Evangelists, can be seen in the Arcana Coelestia where the particulars are made known, namely, that by "Peter," "James," and "John," in the Word, are signified faith, charity, and the works of charity, n. John 19:23-24).
[4] He who is not aware that in every particular of the Word there is an internal sense which is spiritual, cannot see any arcanum in these things; he knows only that the soldiers divided the garments and not the tunic; and beyond this he knows nothing; when not only in this fact is there a Divine arcanum, but also in every particular of what is recorded concerning the passion of the Lord. The arcanum in this fact is that the garments of the Lord signified Divine truth, thus the Word, because the Word is Divine truth; the "garments" that they divided, the Word in the letter, and the "tunic" the Word in the internal sense to "divide them" signifies to disperse and falsify; and "the soldiers" signify those that are of the church, who should fight in behalf of Divine truth. This is why it is said, "These things therefore the soldiers did." From this it is clear that the meaning of these words in the spiritual sense is that the Jewish Church dispersed the Divine truth which is in the sense of the letter, but could not disperse the Divine truth which is in the internal sense. That the "garments of the Lord" signified Divine truth, thus the Word, was shown above; that His "tunic" signified Divine truth, or the Word, in the internal sense, see Arcana Coelestia (Numbers 4:23, 35, 39, 43, 47; 8:23, 24).
64. "Indutum talari." Quod significet Divinum Verum procedens ab Ipso, constat ex significatione "vestium", quod sint vera quae investiunt bonum (de qua, n. 1073, 2576, 5248, 5319, 5954, 9212, 9216, 9952, 10536); hic modo "talaris" nominatur, qui est indumentum commune, per quod ideo, quia de Domino, significatur in genere omne Divinum Verum. Quia hic describitur Dominus quoad Divinum Humanum, quod hic est "Filius hominis apparens in medio candelabrorum", et dicitur quod "indutus talari, et praecinctus ad mamillas zona aurea", et dein quod "facies Ipsius fulserit sicut sol in sua potentia", velim explicationem dare super illa quae apud Evangelistas memorantur de Domino cum transformatus, ubi aliqua similia; et dein super illa quod milites diviserint vestimenta Ipsius, et super tunicam jecerint sortem.
[2] De Domino transformato ita legitur:
Jesus assumpsit Petrum, Jacobum et Johannem in montem altum valde, et transformatus est coram illis; et fulsit facies Ipsius ut sol, et Vestimenta Ipsius facta sunt candida ut lux: et ecce apparuerunt illis Moses et Elias cum Ipso colloquentes:... et ecce nubes lucida inumbravit eos, et ecce vox e nube dicens, Hic est Filius meus dilectus, in quo acquiesco, Ipsum audite" (Matth. 17:15 1
; Marc. 9:2-8; Luca 9:28-36).
Quod Dominus assumpserit "Petrum, Jacobum et Johannem", erat quia per illos repraesentabatur ecclesia quoad fidem, charitatem, et opera charitatis; quod "in montem altum", erat quia per "montem" significatur caelum; quod "fulserit facies Ipsius ut sol", erat quia "facies" significat interiora, quae quia Divina, fulserunt ut sol, "sol" enim est Divinus Amor; quod "vestimenta Ipsius facta sint candida ut lux", erat quia "vestimenta" significant Divinum Verum procedens ab Ipso, similiter etiam "lux"; quod apparuerint "Moses et Elias", erat quia ambo significant Verbum, "Moses" Verbum Historicum et "Elias" Verbum Propheticum; quod "nubes lucida inumbraverit illos", erat quia "nubes lucida" significat Verbum in littera in quo sensus internus; quod "vox e nube dixerit, Hic est Filius meus dilectus, in quo acquiesco, Ipsum audite", erat quia "vox e nube" significat Divinum Verum e Verbo, ac "Filius dilectus" Divinum Humanum Ipsius; et quia Divinum Verum ab Ipso est, et inde omne verum ecclesiae, dictum est e nube, "In quo acquiesco, Ipsum audite:"
[3] quod Divinum Humanum Domini ita visum sit, patet, quia Ipsum Divinum non potest alicui apparere nisi quam per Divinum Humanum, quod etiam Dominus docet apud Johannem,
"Deum nemo vidit unquam; Unigenitus Filius qui est in sinu Patris Ille exposuit" (1:18);
et alibi,
"Neque vocem Patris unquam audivistis, neque speciem Ipsius vidistis" (5:37).
(Quod talia per illa verba apud Evangelistas significentur, constare potest ex Arcanis Caelestibus, ubi singula ostensa sunt. Quod nempe per "Petrum" "Jacobum" et" Johannem" in Verbo significentur fides, charitas at opera charitatis, n. 3750; et supra, n. [8,] 9. Quod per "montem altum" significetur caelum, n. 8327, 8805, 9420, 9422, 9434, 10608. Quod per "faciem", interiora quae mentis, n. 1999, 2434, 3527, 4066, 4796, 5102, 9306, 9546: et per "faciem Domini", misericordia, pax et omne bonum, n. 222, 223, 5585, 9306, 9546, 9888. Quod per "solem", Divinus Amor, n. 2495, 4060, 7083; et in opere De Caelo et Inferno 116-125. Quod per "vestimenta", cum de Domino, Divinum Verum, n. 9212, 9216: quod simile per "lucem", n. 3195, 3222, 5400, 8644, 9399, 9548, 9684; et in opere De Caelo et Inferno 126-140.
Quod "Moses" et "Elias" significent verbum; quod "Moses", n. 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382, 9372, 10234; et quod "Elias", n. 2762, 5147.
Quod "nubes" significet Verbum (in littera), supra, a. 36.
Quod "Filius dilectus" sit Divinum Humanum Domini, patet.)
Ex eo quod "vestimenta Domini" significent Divinum Verum, sciri potest quid significatur per quod milites diviserint vestes Domini inter se, et super tunicam Ipsius jecerint sortem, de quibus ita apud Johannem:
"Milites... acceperunt vestimenta Ipsius, et fecerunt quatuor partes, unicuique militi partem, et tunicam: erat autem tunica inconsuta a summo contexta tota; dixerunt ergo inter se, Ne dividamus eam, sed sortiamur de illa cujus erit; ut Scriptura impleretur, dicens, Diviserunt vestes meas sibi, et super vestimento meo jecerunt sortem: milites igitur haec fecerunt" (19:23, 24).
[4] Qui non scit quod in singulis Verbi sit sensus internus qui spiritualis, non videre potest aliquod arcanum in illis; scit modo quod milites diviserint vestes, et non tunicam, et praeter illa nihil ampliuS; cum tamen arcanum Divinum non modo huic rei inest, sed etiam singulis quae de passione Domini memorantur. Arcanum quod huic rei inest, est quod "vestes Domini" significaverint Divinum Verum, ita Verbum, quia Verbum est Divinum Verum; "vestes", quas diviserunt, Verbum in littera, et "tunica" Verbum in sensu interno; "dividere" illas significat dispergere et falsificare, ac "milites" significant illos qui ab ecclesia, qui pro Divino Vero militarent; quare dicitur, "Milites igitur haec fecerunt." Inde patet, quod per illa verba in sensu spirituali intelligatur quod Judaica Ecclesia disperserit Divinum Verum quod est in sensu litterae, et quod non potuerint dispergere Divinum Verum quod est in sensu interno.
(Quod "vestes Domini significent Divinum Verum, ita Verbum, supra ostensum est; quod tunica" Ipsius Divinum Verum seu Verbum in sensu interno, videatur n. 9826, 9942; quod "dividere" sit dispergere at separare a bono et vero, ita falsificare, n. 4424, 6360, 6361, 9094.
Quod "milites" significent illos qui ab ecclesia, ibi ab Ecclesia Judaica, qui militarent pro Divino Vero, patet a sensu spirituali "militiae" et "belli"; quod "bellum" significet pugnas spirituales, quae sunt veri contra falsum, videatur n. 1659, 1664, 8295, 10455; inde est quod de Levitis, quorum functio erat talium quae ecclesiae, dicatur,
quod "obirent militiam" et "militarent militiam", exercendo ministerium in tentorio conventus, Numeri 4:23, 35, 39, 43, 47; 8:23, 24.)
Footnotes:
1. The editors made a correction or note here.