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684. It is said that "The kingdoms of the world are become our Lord's and His Christ's," and this signifies that Divine Good and Divine Truth are received, when the evil have been separated from the good and cast into hell; for then both the higher and lower heavens can be in enlightenment, and thence in the perception of good and truth, which could not be the case, so long as the evil were conjoined with the good, because so long as that conjunction exists, the interiors of the angels, who are in the lower heavens, cannot be opened, but only the exteriors; and the Lord does not reign with spirits and men in externals separated from internals, but in internals, and from these in externals. For this reason before the interiors of the angels of the ultimate heaven were opened, which are spiritual and celestial, that heaven did not become the kingdom of the Lord as it did after the separation of the evil from them.
[2] It is said, "the kingdoms of the world are become our Lord's and His Christ's," and Lord here means the same as Jehovah in the Old Testament, and Father in the New, namely, the Lord as to the Divine itself and also as to the Divine Good; and Christ means the same as God in the Old Testament, and Son of God in the New, namely, the Lord as to the Divine Human and also as to the Divine Truth. For "Christ" has a signification similar to that of Anointed, Messiah, and King; and Anointed, Messiah, and King, mean the Lord as to the Divine Truth, and also as to the Divine Human when He was in the world, for then the Lord, as to His Human, was Divine Truth. The signification therefore of the Anointed of Jehovah is similar; for the Divine itself, which is called Jehovah and Father, and was in its essence the Divine Good of the Divine Love, anointed the Divine Human, which is called the Son of God, and which in its essence, while it was in the world, was Divine Truth; for anointing signified that the Divine Human of the Lord proceeded from His very Divine, and consequently was the Divine Truth from His Divine Good.
[3] It is evident therefore that the Lord alone, as to the Divine Human, was essentially the Anointed of Jehovah, but that kings and priests were called representatively the anointed of Jehovah, for the oil with which the anointing was performed, signified the Divine Good of the Divine Love. Now, because the Divine Truth with the Lord was that which was anointed by the Divine Good, therefore Christ, and similarly Messiah and Anointed, and also King, signify the Divine Truth proceeding from the Divine Good of the Divine Love of the Lord. That this is the case is evident from passages in the Word where Christ, Messiah, and Anointed are mentioned.
[4] That Christ is the Messiah or Anointed is evident in John:
Andrew "findeth his brother Simon, and saith unto him, We have found the Messiah, which is, when interpreted, Christ" (John 1:42).
And in the same:
The woman of Samaria said, "I know that Messiah cometh, who is called Christ" (4:25).
From these passages it is evident that the Lord is called Christ because he was the Messiah, whose coming was predicted in the Word of the Old Testament; for Anointed is "Christ" in the Greek tongue, and "Messiah" in the Hebrew, and a King is one anointed. It is for this reason that the Lord was called King of Israel, and King of the Jews, which He also confessed before Pilate. "The King of the Jews," therefore, was written upon the cross (Matthew 27:11, 29, 37, 42; Luke 23:1-4, 35-40).
And in John:
"Nathanael said, Thou art the Son of God, the King of Israel" (1:49).
[5] And because Anointed, Messiah, Christ, and King are synonymous terms, so also has Son of God the same meaning, and each of these names in the spiritual sense signifies the Divine Truth; that King has this signification may be seen above (n. 31, 553, 625). Son of God also has the same meaning, because sons, in the Word, signify truths, and thus Son of God signifies Divine Truth; that sons signify truths may be seen above (n. 166).
[6] The signification of Christ and Messiah is also similar. That Christ signifies the Divine Truth, is evident in Matthew:
"Be not ye called Rabbi, one is your teacher, Christ" (23:8).
Rabbi and teacher signify one who teaches truth, thus, in the abstract, the doctrine of truth, and, in the highest sense, the Divine Truth, which is Christ; that the Lord alone is the Divine Truth, is therefore meant by, be not ye called Rabbi, one is your teacher, Christ.
[7] In the same:
"See that no one seduce you; for many shall come in my name, saying, I am the Christ, and shall seduce many. If any one say to you, Lo, here is Christ, or there, believe it not, for there will arise false Christs and false prophets" (Arcana Coelestia 3353-3356, and n. 3897-3901).
[8] And because the Son of God also signifies the Divine Truth, as just said, therefore He is sometimes called Christ the Son of God (as in Matthew 26:63; Mark 14:61; Luke 4:41; 22:66 to the end; John 6:69; 11:26, 27; 20:31). In a word, the Lord, when He was in the world, was called Christ, Messiah, Anointed, and King, because in Him alone was the Divine Good of the Divine Love, from which proceeds the Divine Truth, and this was represented by anointing. For the oil with which anointing was performed signified the Divine Good of the Divine Love, and the king who was anointed, the Divine Truth; therefore kings, when they were anointed, represented the Lord, and were called the anointed of Jehovah. But yet the Lord alone as to His Divine Human, was the Anointed of Jehovah since the Divine Good of the Divine Love was in Him, and this was Jehovah and the Father from whom the Lord had the esse of life. For it is well known that He was conceived of Jehovah, consequently it was from the Divine Good of the Divine Love, which was in Him from conception, that the Lord was Divine Truth as to His Human as long as He was in the world. From this it is evident that the Lord alone was essentially the Anointed of Jehovah, but that kings were representatively called the anointed of Jehovah. For this reason then the Lord, as to His Divine Human, was called Messiah and Christ, that is, Anointed.
[9] This is also evident from the following passages.
In Isaiah:
"The spirit of the Lord Jehovih is upon me, therefore Jehovah hath anointed me to declare good tidings to the poor, he hath sent me to bind up the broken hearted, to preach liberty to the captives, to the bound, to the blind, to proclaim the year of the good pleasure of Jehovah, and the day of vengeance for our God, to comfort all that mourn" (183, 375:15, 612).
[10] In the same:
"Why have the nations raised a tumult, and the peoples meditated vanity? The kings of the earth set themselves and the rulers consulted together against Jehovah and against his anointed. I have anointed my king upon Zion, the mountain of my holiness. I will declare the decree, Jehovah hath said unto me, Thou art my son, this day have I begotten thee; ask of me and I will give the nations for thine inheritance, and the ends of the earth for thy possession. Kiss the son, lest he be angry, and ye perish in the way, for his anger will kindle shortly; blessed are all they that trust in him" (205). It is also evident that the Lord's coming, and after that a last judgment by Him, and finally His sovereignty over all things of the world are there treated of.
[11] The spiritual things which lie hidden, and are signified in the particulars of this passage are as follows: The nations have raised a tumult, and the peoples have meditated vanity, signifies the state of the church and of the former heaven that was to pass away, nations denoting those who are in evils, and peoples those who are in falsities, as may be seen above (n. 175, 331:10, 625). The kings of the earth set themselves, and the rulers consulted together against Jehovah, and against His Anointed, signifies the falsities of the church and its evils, as being altogether opposed to the Divine Good and the Divine Truth, and thus opposed to the Lord, the kings of the earth denoting the falsities of the church, and the rulers its evils, while Jehovah denotes the Lord as to the Divine itself, thus as to the Divine Good, and Anointed the Lord as to the Divine Human, thus as to the Divine Truth.
[12] I have anointed my king upon Zion, the mountain of my holiness, signifies the Human of the Lord as to Divine Truth proceeding from the Divine Good of His Divine Love, and thence His sovereignty over all things of heaven and the church, Zion and the mountain of holiness denoting heaven and the church, consequently also all things of heaven and the church. I will declare the decree signifies an arcanum of the Divine Will and Providence. Jehovah hath said unto me, Thou art my Son, this day have I begotten thee, signifies the Lord as the Anointed, Messiah, Christ, and King, thus as to His Human conceived and afterwards born of the Divine itself or Jehovah; this day signifies what is decreed from eternity, and looks therefrom to the conjunction and union accomplished in time.
[13] Ask of me, and I will give the nations for thine inheritance and the ends of the earth for thy possession, signifies His sovereignty and dominion over all things of heaven and the church, which shall be His. Kiss the Son signifies conjunction with the Lord by love, to kiss signifying conjunction from love; lest He be angry, and ye perish in the way, signifies lest evils come upon you and ye be condemned, for to be angry, when stated of the Lord, signifies the turning away of men from Him, consequently their anger and not the Lord's; and evils are what turn themselves away, and then become angry. For his anger will kindle shortly signifies the Last Judgment, and the casting down of the evil into hell. Blessed are all they that trust in him signifies salvation by love to the Lord and faith in Him.
[14] Again:
"Thou art fairer than the sons of men, grace is poured upon thy lips. Gird thy sword upon thy thigh, O mighty one, in thy glory and thine honour; and in thine honour mount, ride upon the word of truth, and of the meekness of justice, and thy right hand shall teach thee wonderful things; thy darts are sharp, the peoples shall fall under thee, the enemies of the king from the heart. Thy throne, O God, for an age and to eternity; a sceptre of rectitude is the sceptre of thy kingdom; Thou hast loved justice and hated evil; therefore God hath anointed thee, thy God, with the oil of joy above thy companions, with myrrh, aloes, and cassia, all thy garments; the daughters of kings are among thy precious women; the queen standeth at thy right hand in best gold of Ophir" (Psalm 45:2-9).
That these things also are said of the Lord is evident from all the particulars of that Psalm, and consequently that it is Himself of whom it is said, "God hath anointed thee, thy God, with the oil of joy, with myrrh, aloes, and cassia, all thy garments." What these things signify is evident from their connection, as follows. That He has Divine Wisdom, and that the doctrine of Divine Truth is from Him, is signified by, Thou art fairer than the sons of men, grace is poured upon thy lips; to be fair signifies to be wise, the sons of men signify those that are intelligent in Divine truths, and lips signify doctrinals.
[15] His Omnipotence from the Divine Truth proceeding from the Divine Good, and thence the destruction of falsities and evils, and the subjugation of the hells is signified by, gird thy sword upon thy thigh, O mighty One, in thy glory and thine honour, and in thine honour mount, ride upon the word of truth, thy right hand shall teach thee wonderful things; thy darts are sharp, the people shall fall under thee, the enemies of the king from the heart. Sword signifies truth combating against falsity, and destroying it; a chariot just as word of truth signifies the doctrine of truth; to ride signifies to instruct and combat; the right hand signifies omnipotence; darts signify truths combating, peoples those who are in falsities of evil, and the enemies of the king those who are opposed to truths, thus the hells.
[16] That thence the sovereignty and dominion would be His to eternity, is signified by Thy throne, O God, for an age and to eternity; a sceptre of rectitude is the sceptre of thy kingdom, sceptre of rectitude denoting the Divine Truth to which belongs power and sovereignty. That as He delivered the good from damnation by destroying the evil, so therefore did the Divine itself unite itself to His Human is signified by, Thou hast loved justice and hated evil, therefore God hath anointed thee, thy God, with the oil of joy above thy companions. To love justice and to hate evil signifies to deliver the good from damnation by destroying the evil; to anoint with the oil of joy signifies to unite Himself by victories in temptations, God, thy God, signifies the reciprocal union of the Human with the Divine and of the Divine with the Human.
[17] Divine truths united to Divine goods are signified by, He hath anointed with myrrh, and aloes, and cassia, all thy garments; myrrh signifies good of the ultimate degree, aloes good of the second, and cassia good of the third degree, as also do those three spices when mixed with the oil of olive, out of which the oil of holiness for anointing was made (Exodus 30:23, 24), and that oil signified the Divine Good of the Divine Love, and the garments which were anointed signified Divine truths.
[18] That those who have spiritual affections for truth form His kingdom is signified by, the daughters of kings are amongst thy precious women, daughters of kings denoting the spiritual affections for truth, which are called precious when truths are genuine. And that heaven and the church are in His protection and are conjoined to Him, because in love to Him from Him, is signified by, the queen standeth at thy right hand in best gold of Ophir, queen signifying heaven and the church, at thy right hand signifying in His protection from conjunction with Him, and best gold of Ophir the good of love to the Lord.
[19] In the same:
"I have made a covenant with my chosen, I have sworn to David my servant, I will establish thy seed even to eternity, and I will build up thy throne to generation and generation. Thou hast spoken in vision to thine Holy One, and hast said, I have laid help upon one that is mighty, I have exalted one chosen out of the people; I have found David my servant, with the oil of my holiness have I anointed him, with whom my hand shall be established; mine arm also shall strengthen him. I will beat down his enemies before him, and will smite them that hate him. I will set his hand in the sea, and his right hand in the rivers; he shall cry unto me, Thou art my Father, my God, and the rock of my salvation; also I will make him my first-born, high above the kings of the earth; and my covenant shall be steadfast for him, and I will establish his seed to eternity, and his throne as the days of the heavens. Once have I sworn by my holiness I will not lie unto David, his seed shall endure to eternity, and his throne as the sun before me, as the moon it shall be established to eternity, a faithful witness in the clouds" (205).
[20] But to proceed to particulars. I have made a covenant with my chosen, I have sworn to David my servant, signifies the union of His Divine with the Human, to make a covenant signifying to be united, to swear signifying to confirm the union, while chosen is said of good, and servant of truth. I will establish thy seed even to eternity, and I will build up thy throne to generation and generation, signifies the Divine Truth, and heaven and the church from Him, seed denoting the Divine Truth and those who receive it, and throne, heaven and the church.
[21] Thou hast spoken in vision to thine Holy One, signifies a prophetic interior truth (arcanum) concerning the Lord. I have laid help upon one that is mighty, I have exalted one chosen out of the people, signifies the Divine Truth through which the Divine Good performs all things, which is called a help upon one that is mighty, and, elsewhere, the right hand of Jehovah Divine majesty and power therefrom is signified by the exaltation of one chosen out of the people. I have found David my servant, with the oil of holiness have I anointed him, signifies the Lord as to the Divine Human and union with the Divine itself, which union is called, in the Word of the New Testament, glorification. This union is meant by being anointed with the oil of holiness, for the oil of holiness signifies the Divine Good of the Divine Love, and to be anointed signifies to be united to the Divine Truth, which was of the Lord's Human in the world.
[22] With whom my hand shall be established, mine arm also shall strengthen him, signifies omnipotence therefrom, the hand denoting the omnipotence of truth from good, and the arm the omnipotence of good by means of truth. I will beat down his enemies before him, and will smite them that hate him, signifies combat with victory against falsities and evils, thus against the hells. I will set his hand in the sea, and his right hand in the rivers, signifies the extension of His dominion and kingdom over all things of heaven and the church; for seas and rivers are the ultimates of heaven, and the ultimates signify all things.
[23] He shall cry unto me, thou art my Father, my God, and the rock of my salvation, signifies the Divine Human which is the Son of God, who was conceived of Him, and afterwards born, and because the Lord's Human had Divine Truth and Divine Power therefrom it is also called God and the Rock of salvation. Also I will make him my first-born, high above the kings of the earth, signifies, that He is above all the good and truth of heaven and the church, because the goods and truths therein are from Him; and my covenant shall be steadfast for Him, signifies eternal union; I will establish his seed to eternity, and his throne as the days of the heavens, has the same signification here as above, days of the heavens denoting the states of the whole heaven, which are from His Divine.
[24] Once have I sworn by my holiness, I will not lie unto David, signifies eternal confirmation, because from the Divine, concerning the Lord, and concerning the union of His Human with the Divine itself; his seed shall endure to eternity, and his throne as the sun before me, as the moon it shall be established to eternity has the same signification as above, where seed and throne are named. It is said as the sun and moon, because eternity as to the Divine Good is stated of the sun, and as to the Divine Truth of the moon, for these are signified by the sun and the moon. A faithful witness in the clouds, signifies acknowledgment and confession from the Word concerning the Divine in the Human of the Lord; that this is a witness in the clouds, may be seen above (n. 10, 27, 228, 392, 649).
[25] In the same:
"O Jehovah, remember David, all his affliction who sware unto Jehovah, and vowed to the mighty one of Jacob, surely I will not enter within the tent of my house, nor go up upon the couch of my bed, until I find out a place for Jehovah, habitations for the mighty one of Jacob. Lo, we have heard of him in Ephratah, we found him in the fields of the wood; we will enter into his habitations, we will bow down ourselves at his footstool. Arise, Jehovah, to thy rest, thou and the ark of thy strength. Let thy priests be clothed with justice, and let thy saints shout for joy; for thy servant David's sake, turn not away the face of thine anointed." In Zion "will I make the horn of David to bud, I will set a lamp for mine anointed, his enemies will I clothe with shame, but upon himself shall his crown flourish" (Psalm 132:1-3, 5-10, 17, 18).
Here also David and Anointed or Christ do not mean David, but the Lord as to the Divine Human, for it is said, that his habitations, that is, of the Mighty One of Jacob, are found in Ephratah, which is Bethlehem, and that they would bow themselves down at his footstool; but that this is so will appear better from the explanation of the details in their order.
[26] Who sware to Jehovah, and vowed to the mighty one of Jacob, signifies irrevocable affirmation before the Lord, who is called Jehovah, from the Divine in primaries, and the Mighty One of Jacob, from the Divine in ultimates, in which the Divine power is in its fulness. Surely I will not enter within the tent of my house, nor go up upon the couch of my bed, signifies not to enter into and know the things which pertain to the church and its doctrine, the tent of the house denoting the holy things of the church, and the couch of a bed, its doctrine; until I find out a place for Jehovah, habitations for the Mighty One of Jacob, signifies, before I shall know of the coming of the Lord, and the interior truths (arcana) concerning the union of His Human with the Divine; these things are, in the highest sense, the place of Jehovah, and the habitations of the Lord's Divine Human.
[27] Lo, we have heard of him in Ephratah, we found him in the fields of the wood, signifies in the spiritual sense of the Word, and also in the natural; for Ephratah and Bethlehem signify the spiritual-natural, and the fields of the wood the natural, both pertaining to the Word, for there the Lord is found. We will enter into his habitations, we will bow down ourselves at his footstool, signifies that He is there found, for He is the Word. His habitations here mean the things of the spiritual sense of the Word, and are thus the heavens, since these are in the spiritual sense of the Word; and his footstool denotes the things of the natural sense of the Word, thus also the church, since in the church Divine truths are in their ultimates, which to the spiritual things of the Word and of the heavens, thus to the Lord Himself who dwells therein, serve as a footstool.
[28] Arise, Jehovah, to thy rest, thou and the ark of thy strength, signifies the union of the Divine itself, with the Human in the Lord, and peace therefrom to all in heaven and the church, the rest of Jehovah denoting that union, and the ark of his strength heaven and the church. Let thy priests be clothed with justice, and let thy saints shout for joy, signifies worship thence from love with those who are in celestial good, and worship from charity with those who are in spiritual good; for priests denote those who are in the celestial kingdom of the Lord, while those who are in the spiritual kingdom are called saints.
[29] For thy servant David's sake turn not away the face of thine anointed, signifies that they may be enkindled by love and enlightened by the light of truth, when Divine Truth has been united with Divine Good in the Lord, thus the Divine itself with the Human and the Human with the Divine. For David as a servant signifies the Human of the Lord as to Divine Truth, and Anointed signifies the same united with Divine Good, and His face signifies Divine Love and enlightenment therefrom. In Zion will I make the horn of David to bud, signifies the power of Divine Truth from Him in heaven and in the church. I will set a lamp for mine anointed, signifies the enlightenment of Divine Truth from the union of the Divine and the Human in the Lord, lamp denoting Divine Truth as to enlightenment. His enemies will I clothe with shame, signifies the subjugation of the hells, and the consequent dispersion of evils. But upon himself shall his crown flourish, signifies perpetual and eternal victory over them.
[30] From the passages quoted from the Word, it is evident that the Lord is called Anointed, that is Messiah or Christ, from the union of Divine Good with Divine Truth in His Human, for from that union the Lord's Human is meant by the Anointed of Jehovah.
[31] Similarly in the First Book of Samuel:
"Jehovah will judge the ends of the earth, and will give strength unto his king, and exalt the horn of his anointed" (2:10).
This is contained in the prophetic [song] of Hannah, the mother of Samuel, before there was any king or anointed over Israel, therefore by King and Anointed is here meant the Lord, to whom strength is given, and whose horn is exalted when the Divine is united with the Human. Strength signifies the power of good over evil, and horn the power of truth over falsity; and truth is said to be exalted when it becomes interior, and in the same degree also it becomes more powerful.
[32] The anointed has a similar meaning in Lamentations:
"The breath of our nostrils, the anointed of Jehovah, was taken in their pits, of whom we had said, In his shadow shall we live amongst the nations" (4:20).
The anointed of Jehovah, in the sense of the letter, means here the king who was made captive, but in the spiritual sense the Lord is meant, therefore it is said, the breath of our nostrils, that is, the life of the perception of good and truth. Taken in the pits, signifies rejection by those who are in falsities of evil, pits denoting falsities of doctrine. To live in his shadow, signifies to be under His protection against the falsities of evil, which are signified by nations.
[33] Since the Anointed, Messiah, or Christ, signifies the Lord as to the Divine Human, thus as to Divine Good united with Divine Truth, therefore by anointing, that union is signified concerning which the Lord says:
"I am in the Father and the Father in me; believe me that I am in the Father and the Father in me" (John 14:7-11);
and elsewhere,
"The Father and I are one; know ye and believe, that I am in the Father and the Father in me" (John 10:30, 38).
And because this was represented by the anointing of Aaron and his sons, therefore the holy things of the sons of Israel which belonged to Jehovah Himself, were given to Aaron and his sons for the anointing (Numbers 18:8). These holy things belonging to Jehovah, which were given to Aaron and his sons are enumerated from verses 9 to 19 of that chapter. But see what has been said before (n. Luke 2:26).
[34] Because the Lord is treated of here, it is important that an explanation should be given of what is said of the Messiah in Daniel, in order to make it clear why He was called Christ, that is, Messiah or Anointed.
"Seventy weeks are decreed upon thy people, and upon thy city of holiness, to finish the transgression, and to seal up sins, and to expiate iniquity, and to bring in the justice of the ages, and to seal up the vision and the prophet, and to anoint the holy of holies. Know, therefore, and understand, from the going forth of the word to restore and to build Jerusalem, even to Messiah the prince, shall be seven weeks; afterwards in sixty and two weeks, the street and the ditch shall be restored and built, but in straitness of times. But after sixty and two weeks Messiah shall be cut off, but not for himself. Then the people of the prince that shall come shall destroy the city and the sanctuary, so that the end thereof shall be with a flood, and even unto the end of the war desolations are determined. Yet he shall confirm a covenant with many for one week, but in the midst of the week he shall cause the sacrifice and meal-offering to cease. At length upon the bird of abominations desolation, and even to the consummation and decision it shall drop upon the devastation" (Dan. 9:24-27).
The meaning of these words has been examined and explained by many learned men, as to the literal sense only, but not yet as to the spiritual sense, for this sense has not been hitherto known in the Christian world. In this sense the above words have the following signification. Seventy weeks are decreed upon thy people, signifies the time and state of the church which then existed with the Jews, even to its end, "seven" and "seventy" signifying fulness from beginning to end, and people those who then belonged to the church; and upon thy city of holiness, signifies the time and state of the end of the church as to the doctrine of truth from the Word, city signifying doctrine of truth, and the city of holiness Divine Truth, which is the Word.
[35] To finish the transgression, and to seal up sins, and to expiate iniquity, signifies when there is nothing but falsities and evils in the church, thus when iniquity is fulfilled and consummated; for the end does not come until this is done; the reason of this is given in the Last Judgment. For if the end came before this, the simple-good who are conjoined as to externals with those who simulate truths and goods, and hypocritically make a display of them in externals - would perish; therefore it is added, "to bring in the justice of the ages," which signifies to save those who are in the good of faith and of charity. And to seal up the vision and the prophet, signifies to fulfil all things contained in the Word; to anoint the holy of holies, signifies to unite the Divine Itself with the Human in the Lord, for this is the holy of holies.
[36] Know, therefore, and understand from the going forth of the Word, signifies from the end of the Word of the Old Testament, since this had to be fulfilled in the Lord; for all things of the Word of the Old Testament treat in the highest sense of the Lord, and of the glorification of His Human, and thus of His dominion over all things of heaven and of the world. To restore and build Jerusalem, signifies when the new church was to be established, Jerusalem signifying that church, and to build signifying to establish anew; even to Messiah the Prince, signifies even to the Lord and Divine Truth in Him and from Him; for the Lord is called the Messiah from the Divine Human and Prince from Divine Truth.
[37] Seven weeks signify a full time and state; afterwards in sixty and two weeks the street and the ditch shall be restored and built, signifies the full time and state after His coming until the church with its truths and doctrine is established, sixty, like three or six, signifying a full time and state for the implantation of truth, and two signifying those things as to good, thus sixty and two together signify the marriage of truth with a little good; street signifies truth of doctrine, and ditch, doctrine - the signification of street may be seen above (n. 652), and of ditch or well (n. 537). But in straitness of times, signifies scarcely and with difficulty, because with nations that have little perception of spiritual truth.
[38] But after sixty and two weeks, signifies after a full time and state of the church established as to truth and as to good; Messiah shall be cut off, signifies that they shall fall away from the Lord, and this took place chiefly with the Babylonians, through their transferring the Divine power of the Lord to the Popes, and thus through not acknowledging the Divine in His Human; but not for himself, signifies that yet the power is His and the Divine is His.
[39] Then the people of the prince that shall come shall destroy the city and the sanctuary, signifies that thus doctrine and the church will perish through falsities, city signifying doctrine, sanctuary, the church, and the prince that shall come, the reigning falsity. So that the end thereof shall be with a flood, and even to the end of the war desolations are determined, signifies the falsification of truth, even until there is no longer any combat between truth and falsity; a flood signifies the falsification of truth, war, the combat between truth and falsity, and desolation, the last state of the church, when there is no longer any truth, but merely falsity.
[40] Yet he shall confirm a covenant [with many] for one week, signifies the period of the Reformation when the Word was again read, and the Lord acknowledged, that is, the Divine in His Human; this acknowledgment, and conjunction therefrom with the Lord by means of the Word, is signified by covenant, and the period of the Reformation by one week. But in the midst of the week he shall cause the sacrifice and the meal-offering to cease, signifies that still interiorly with those Reformed there will be no truth and good in worship, sacrifice signifying worship from truths, and the meal-offering worship from goods. The midst of the week does not signify the midst of that time, but the inmost of the state of the Reformed, for midst signifies inmost, and week, the state of the church. There was no truth and good interiorly in worship after the Reformation, because they adopted faith as the essential of the church, and separated it from charity, and when faith is separated from charity, then in the inmost of worship there is neither truth nor good, for the inmost of worship is the good of charity, and from that the truth of faith proceeds.
[41] At length upon the bird of abominations desolation, signifies the extinction of all truth by the separation of faith from charity, the bird of abominations signifying faith alone, thus faith separated from charity. For a bird signifies thought concerning the truths of the Word and the understanding of them, which becomes a bird of abominations when there is no spiritual affection for truth, which enlightens and teaches truth, but only a natural affection, which is for the sake of reputation, glory, honour, and gain; and this affection, because it is infernal, is abominable, since it is the source of falsities only. And even to the consummation and decision it shall drop upon the devastation, signifies its last [state], when there is no longer anything of truth and faith remaining, and when a last judgment takes place.
[42] That these last words in Daniel were a prediction concerning the end of the Christian church, is evident from the Lord's words in Matthew:
"When ye shall see the abomination of desolation foretold by Daniel the prophet standing in the holy place, let him who readeth understand" (24:15).
For the subject treated of in that chapter is the consummation of the age, thus the gradual vastation of the Christian church; therefore the devastation of that church is meant by those words in Daniel; but what they signify in the spiritual sense, has been explained in the 2:26).
684. It is said the "kingdoms of the world are become our Lord's and His Christ's," and this signifies that Divine good and Divine truth are received when the evil are separated from the good and are cast into hell; for then both the higher and the lower heavens can be in enlightenment and thus in the perception of good and truth; and this could not be effected so long as the evil were conjoined with the good, because the interiors of the angels, who are in the lower heavens, could not then be opened, but only the exteriors, and the Lord does not reign in spirits and men in externals separate from internals, but in internals, and from internals in externals; for this reason, until the interiors of the angels of the lowest heaven, which are spiritual and celestial, were opened, that heaven did not become the kingdom of the Lord as it did after the separation of the evil from them.
[2] It is said that "the kingdoms of the world are become our Lord's and His Christ's," and "Lord" here has the same meaning as "Jehovah" in the Old Testament, and "Father" in the New, namely, the Lord in respect to the Divine Itself and in respect to Divine good; while "Christ" has the same meaning as "God" in the Old Testament, and "the Son of God" in the New, namely the Lord in respect to the Divine Human and also in respect to Divine truth, for "Christ" has a like meaning as "Anointed," "Messiah," and "King;" and "Anointed," "Messiah," and "King" mean the Lord in respect to Divine truth, and also in respect to the Divine Human when He was in the world, for the Lord in respect to His Human was then Divine truth. So "the Anointed of Jehovah" has a similar meaning, for the Divine Itself which is called "Jehovah" and "Father," and in its essence was the Divine good of Divine love, anointed the Divine Human, which is called "the Son of God," and which in its essence while it was in the world was Divine truth; for "anointing" signified that the Lord's Divine Human proceeded from His Divine Itself, and consequently the Divine truth from His Divine good.
[3] From this it is clear that the Lord alone in relation to the Divine Human was essentially "the Anointed of Jehovah," while kings and priests were called "the anointed of Jehovah" representatively; for the "oil" with which the anointing was performed signified the Divine good of the Divine love. Now as it was Divine truth with the Lord that was anointed by the Divine good, so "Christ," and likewise "the Messiah" and "Anointed," and also "King," signifies Divine truth proceeding from the Divine good of the Lord's Divine love. That this is so can be seen from passages in the Word where "Christ," "Messiah," and "Anointed" are mentioned.
[4] That "Christ" is the Messiah, or Anointed, is evident in John:
Andrew findeth his brother Simon and said to him, We have found the Messiah, which is, when interpreted, Christ (John 1:41).
And in the same:
The woman of Samaria said, I know that Messiah cometh, who is called Christ (John 4:25).
This shows that the Lord is called "Christ" because He was the Messiah whose coming was foretold in the Word of the Old Testament; for the word for Anointed is "Christ" in the Greek, and "Messiah" in the Hebrew, and a king is one anointed. This is why the Lord is called "King of Israel," and "King of the Jews," which also He acknowledged before Pilate, wherefore it was inscribed upon the cross:
The king of the Jews (Matthew 27:11, 29, 37, 41; Luke 23:1-4, 35-40).
Also in John:
Nathaniel said, Thou art the Son of God, the King of Israel (John 1:48).
[5] As "Anointed," "Christ," "Messiah," and "King," are synonymous terms, so also "Son of God;" and each one of these names signifies in the spiritual sense Divine truth (that this is the signification of "king" may be seen above, n. 31, 553, 625); and "Son of God" also has the same meaning, because in the Word "sons" signify truths, and thus "the Son of God" signifies Divine truth. That "sons" signify truths may be seen above (n. 166). "Christ" and "Messiah" have a like signification.
[6] That "Christ" signifies Divine truth is evident in Matthew:
Be not ye called Rabbi, one is your teacher, Christ (Matthew 23:8).
"Rabbi" and "teacher" signify one that teaches truth, thus in an abstract sense the doctrine of truth, and in the highest sense Divine truth, which is Christ. That the Lord alone is Divine truth is meant by "Be not ye called Rabbi, one is your teacher, Christ."
[7] In the same:
See that no one lead you astray; for many shall come in My name, saying, I am the Christ, and shall lead many astray. If anyone shall say to you, Lo, here is the Christ, or there, believe it not; for there shall arise false Christs and false prophets (Arcana Coelestia 3353-3356, and n. 3897-3901.)
[8] And as "Son of God" also signifies Divine truth, as has just been said, He is sometimes called:
The Christ, the Son of God (as in Matthew 26:63; Mark 14:61; Luke 4:41, 22:66-71 to the end; John 6:69, 11:26-27, 20:31).
In a word, when the Lord was in the world He was called "Christ," "Messiah," "Anointed," and "King," because in Him alone was the Divine good of Divine love, from which Divine truth proceeds, and this was represented by "anointing;" for the "oil" with which anointing was performed signified the Divine good of Divine love, and the "king," who was anointed, represented Divine truth. This is why kings, when they had been anointed, represented the Lord, and were called "the anointed of Jehovah;" yet it was the Lord alone in relation to His Divine Human that was "the Anointed of Jehovah," since the Divine good of Divine love was in Him, and this was Jehovah and the Father from whom the Lord had the being [esse] of life. For it is well known that He was conceived of Jehovah, thus it was from the Divine good of Divine love, which was in Him from conception, that the Lord in relation to His Human was Divine truth so long as He was in the world. This shows that the Lord alone was "the Anointed of Jehovah" essentially, and that kings were called "the anointed of Jehovah" representatively. Thence now it is that the Lord in relation to His Divine Human was called "Messiah" and "Christ," that is, "Anointed."
[9] This can also be seen from the following passages. In Isaiah:
The spirit of the Lord Jehovih is upon Me, therefore Jehovah hath anointed Me to proclaim good tidings unto the poor, He hath sent Me to bind up the broken in heart, to preach liberty to the captives, to the bound, to the blind, to proclaim the year of Jehovah's good pleasure, and the day of vengeance for our God, to comfort all that mourn (183, 375, 612).
[10] In David:
Why have the nations become tumultuous, and why have the peoples meditated vanity? The kings of the earth set themselves and the rulers took counsel together against Jehovah and against His Anointed. I have anointed My king upon Zion, the mountain of My holiness. I will declare the statute, Jehovah said unto me, Thou art My Son, this day have I begotten Thee; ask of Me and I will give the nations for Thine inheritance, and the uttermost parts of the earth for Thy possession. Kiss the Son, lest He be angry and ye perish in the way, for His anger will shortly burn forth; blessed are all they that put their trust in Him (205). It is evident also that the Lord's coming and finally the Last Judgment by Him, and afterwards His sovereignty over all things of the world, are here treated of.
[11] The spiritual things that lie hidden and are signified in the particulars of this passage are as follows: "The nations have become tumultuous and the peoples have meditated vanity," signifies the state of the church and of the former heaven that was to pass away, "nations" meaning those who are in evils, and "peoples" those who are in falsities (See above n. 175, 331, 625); "the kings of the earth set themselves, and the rulers took counsel together, against Jehovah and against His Anointed," signifies the falsities of the church and its evils, as being utterly opposed to the Divine good and the Divine truth, and thus to the Lord, "the kings of the earth" meaning the falsities of the church, and the "rulers" its evils, "Jehovah" meaning the Lord in relation to the Divine itself, thus in relation to Divine good, and the "Anointed" the Lord in relation to the Divine Human, thus as to Divine truth.
[12] "I have anointed My king upon Zion, the mountain of My holiness," signifies the Lord's Human in relation to Divine truth proceeding from the Divine good of His Divine love, and thus His sovereignty over all things of heaven and the church, "Zion" and "the mountain of holiness" meaning heaven and the church; and thus all things of heaven and the church; "I will declare the statute" signifies an arcanum of the Divine providence and will; "Jehovah said unto Me, Thou art My Son, this day have I begotten Thee," signifies the Lord as the Anointed, Messiah, Christ, and King, thus in relation to His Human conceived and afterwards born of the Divine Itself, that is, Jehovah; "this day" signifies what is decreed from eternity and looks therefrom to the conjunction and union accomplished in time.
[13] "Ask of Me, and I will give the nations for thine inheritance, and the uttermost parts of the earth for Thy possession," signifies His kingdom and dominion over all things of heaven and the church, which shall be His; "kiss the Son" signifies conjunction with the Lord by love, "to kiss" signifying conjunction by love; "lest He be angry, and ye perish in the way," signifies lest evils assault you and you be condemned, for "to be angry" when predicated of the Lord, signifies the turning away of men from Him, thus their anger and not the Lord's; and evils are what turn away, and then are angry; "for His anger will shortly burn forth" signifies the Last Judgment, and the casting down of the evil into hell; "blessed are all they that trust in Him" signifies salvation by love to the Lord and faith in Him.
[14] In the same:
Thou art fairer than the sons of men, grace is poured upon thy lips. Gird about thy sword upon the thigh, O Mighty One, in thy majesty and thy honor; and in thy honor mount, ride upon the word of truth and of meekness of righteousness, and thy right hand shall teach thee in wonderful things; thine arrows are sharp, the peoples shall fall under thee, enemies of the king from the heart. Thy throne, O God, is for an age and for eternity; a scepter of uprightness is the scepter of Thy kingdom; thou hast loved righteousness and hated evil; therefore God, thy God, hath anointed thee with the oil of joy above thy fellows, with myrrh, aloes, and cassia, all thy garments. Kings' daughters are among thy precious ones; on thy right hand standeth the queen in the best gold of Ophir (Psalms 45:2-9).
It is clear from all the particulars in this psalm that this is said of the Lord, and consequently that He it is of whom it is said "God, thy God, hath anointed thee with the oil of joy, with myrrh, aloes, and cassia, and all thy garments." What this signifies can be seen from the series as follows, namely, that He has Divine wisdom and that from Him is the doctrine of Divine truth, is signified by "thou art fairer than the sons of men, grace is poured upon thy lips," "fair" signifies wisdom, "the sons of men" signify those who are intelligent in Divine truths, and "lips" signify doctrinals.
[15] The Lord's omnipotence from Divine truth proceeding from Divine good, and the consequent destruction of falsities and evils and the subjugation of the hells, is signified by "gird about the sword upon the thigh, O Mighty One, in majesty and in honor, and in thy honor mount, ride upon the word of truth; thy right hand shall teach thee in wonderful things, thine arrows are sharp, the peoples shall fall under thee, enemies of the king from the heart;" "sword" signifies truth combating against falsity and destroying it; "chariot," like as "the word of truth," signifies the doctrine of truth; "to ride" signifies to instruct and combat; "right hand" signifies omnipotence; "arrows" signify truths combating; "peoples" those who are in the falsities of evil; and "enemies of the king" those who are opposed to truths, thus the hells.
[16] That the kingdom and dominion would thus be His to eternity is signified by "Thy throne, O God, is for an age and for eternity; a scepter of uprightness is the scepter of Thy kingdom," "scepter of uprightness" meaning Divine truth which has power and sovereignty. That as He delivered the good from damnation by destroying the evil, therefore the Divine itself united itself to His Human, is signified by "thou hast loved righteousness and hated evil, therefore God, thy God, hath anointed thee with the oil of joy above thy fellows," "to love righteousness and to hate evil" signifying to deliver the good from damnation by destroying the evil, "to anoint with the oil of joy" signifying to unite Himself by victories in temptations, "God, thy God," signifying the reciprocal uniting of the Human with the Divine, and of the Divine with the Human.
[17] Divine truths united to Divine goods are signified by "He hath anointed with myrrh, and aloes, and cassia all thy garments," "myrrh" signifying good of the lowest degree, "aloes" good of the second degree, and "cassia" good of the third degree, like as these three spices when mixed with olive oil, out of which the "oil of holiness" for anointing was made (Exodus 30:23-24); and that "oil" signified the Divine good of the Divine love, and the "garments" that were anointed signified Divine truths.
[18] That those who are of His kingdom have the spiritual affection of truth is signified by "kings' daughters are among thy precious ones," "kings' daughters" meaning the spiritual affections of truth, which are called "precious" when truths are genuine. That heaven and the church are under His protection and are conjoined to Him, because they are in love to Him from Him, is signified by "on thy right hand standeth the queen in the best gold of Ophir," "queen" signifying heaven and the church, "at the right hand" signifying under the Lord's protection from conjunction with Him, and "the best gold of Ophir" the good of love to the Lord.
[19] In the same:
I have made a covenant with My chosen, I have sworn to David My servant, even to eternity will I establish thy seed, and will build up thy throne to generation and generation. Thou hast spoken in vision to thy holy one, and hast said, I have laid help upon one that is mighty, I have exalted one chosen out of the people; I have found David My servant, with the oil of My holiness have I anointed him, with whom My hand shall be established; Mine arm also shall strengthen him. I will beat in pieces his adversaries before him, and will strike down them that hate him. I will set his hand in the sea, and his right hand in the rivers; he shall call me, Thou art my Father, my God, and the Rock of my salvation; I will also make him the firstborn, high above the kings of the earth; and My covenant shall be steadfast for him; and I will set his seed forever, and his throne as the days of the heavens. Once have I sworn by My holiness, I will not deal falsely with David, his seed shall be to eternity, and his throne as the sun before Me, it shall be established as the moon to eternity, a faithful witness in the clouds (205.
[20] But to proceed to particulars. "I have made a covenant with My chosen, I have sworn to David My servant," signifies the union of the Lord's Divine with the Human, "to make a covenant" signifying to be united, and "to swear" to confirm the union; "chosen" is predicated of good, and "servant" of truth. "Even to eternity will I establish thy seed, and will build up thy throne to generation and generation," signifies Divine truth, and heaven and the church from Him, "seed" meaning Divine truth and those who receive it, and "throne" heaven and the church.
[21] "Thou hast spoken in vision to thy holy one" signifies a prophetic arcanum respecting the Lord; "I have laid help upon one that is mighty, I have exalted one chosen out of the people," signifies Divine truth whereby Divine good operates all things, which is called "help upon one that is mighty," and elsewhere "the right hand of Jehovah;" Divine majesty and consequent power is signified by "the exalting of one chosen out of the people;" "I have found David My servant, with the oil of holiness have I anointed him," signifies the Lord in relation to the Divine Human and union with the Divine Itself, which union is called in the Word of the New Testament glorification, and is meant by "being anointed with the oil of holiness," for "the oil of holiness" signifies the Divine good of Divine love, and "to be anointed" signifies to be united to Divine truth, which was of the Lord's Human in the world.
[22] "With whom My hand shall be established, Mine arm also shall strengthen him," signifies omnipotence therefrom, "hand" signifying the omnipotence of truth from good, and "arm" the omnipotence of good by means of truth; "I will beat in pieces his adversaries before him, and will strike down them that hate him," signifies combat with victory against falsities and evils, thus against the hells; "I will set His hand in the sea, and His right hand in the rivers," signifies the extension of His dominion and sovereignty over all things of heaven and the church, for "seas and rivers" mean the ultimates of heaven, and ultimates signify all things.
[23] "He shall call Me, Thou art my Father, my God, and the Rock of my Salvation," signifies the Divine Human which is the Son of God, who was conceived from Him, and afterwards born; and as the Lord's Human had therefrom Divine truth and Divine power He is also called "God" and "Rock of Salvation;" "I will also make him the firstborn, high above the kings of the earth," signifies that He is above every good and truth of heaven and the church, because goods and truths therein are from Him; "and My covenant shall be steadfast for him" signifies eternal union; "I will set his seed forever, and his throne as the days of the heavens," has the same signification here as above, "days of the heavens" meaning the states of the entire heaven, which are from His Divine.
[24] "Once have I sworn by My holiness, I will not deal falsely with David," signifies eternal confirmation, because from the Divine, respecting the Lord and the union of His Human with the Divine Itself; "His seed shall be to eternity, and his throne as the sun before Me, it shall be established as the moon to eternity," has a like signification as above, where "seed" and "throne" are mentioned; it is said "as the sun and moon," because eternity in respect to Divine good is predicated of the "sun," and in respect to Divine truth of the "moon," for these are signified by "sun and moon;" "a faithful witness in the clouds" signifies the acknowledgment and confession from the Word of the Divine in the Lord's Human; that this is "a witness in the clouds" may be seen above (n. 10, 27, 228, 392, 649).
[25] In the same:
O Jehovah, remember David, all his labor; who sware unto Jehovah, and vowed unto the Mighty One of Jacob, Surely I will not enter within the tent of my house, nor go up upon the couch of my bed, until I find out a place for Jehovah, habitations for the Mighty One of Jacob. Lo, we have heard of Him in Ephrathah, we have found Him in the fields of the forest. We will go into His habitations, we will bow ourselves down at His footstool. Arise, O Jehovah, to Thy rest, Thou and the ark of Thy strength. Let Thy priests be clothed with righteousness, and let Thy saints shout for joy; for Thy servant David's sake turn not back the face of Thine anointed. In Zion will I make the horn of David to bud; I will set in order a lamp for Mine anointed; his adversaries will I clothe with shame, but upon himself shall his crown flourish (Psalms 132:1-3, 5-10, 17-18).
Here, too, "David" and "Anointed or Christ" do not mean David, but the Lord in relation to the Divine Human, for it is said that "His habitations," that is, of the Mighty One of Jacob, "are found in Ephrathah," which is Bethlehem, and that they "would bow themselves down at His footstool;" but that this is so will be more evident in the explanation of the particulars in their order.
[26] "Who sware unto Jehovah, and vowed unto the Mighty One of Jacob," signifies irrevocable affirmation before the Lord, who is called "Jehovah" from the Divine in things first, and "Mighty One of Jacob" from the Divine in ultimates, in which is Divine power in its fullness; "surely I will not enter within the tent of my house, nor go upon the couch of my bed," signifies not to enter into and know the things that are of the church and its doctrine, "tent of the house" signifying the holy things of the church, and "the couch of a bed" its doctrine; "until I find out a place for Jehovah, habitations for the Mighty One of Jacob," signifies until I shall know about the Lord's coming, and the arcana of the union of His Human with the Divine; these in the highest sense are "a place for Jehovah" and "habitations" of the Lord's Divine Human.
[27] "Lo, we have heard of Him at Ephrathah, we have found Him in the fields of the forest," signifies both in the spiritual sense of the Word and in the natural, for "Ephrathah" and "Bethlehem" signify the spiritual-natural of the Word, and "fields of the forest" the natural of the Word, for there the Lord is found; "we will go into His habitations, we will bow ourselves down at His footstool," signifies that there He is found, for He is the Word; "His habitations" here mean the things of the spiritual sense of the Word, and thus the heavens, for these are in the spiritual sense of the Word, and "His footstool" means the things of the natural sense of the Word, and therefore the church, since in the church are Divine truths in their ultimates, which serve as a footstool for the spiritual things of the Word and of the heavens, thus for the Lord Himself who dwells therein.
[28] "Arise, O Jehovah, to Thy rest, Thou and the ark of Thy strength," signifies the union of the Divine itself with the Human in the Lord, and consequent peace to all in heaven and in the church, "Jehovah's rest" meaning that union, and "the ark of His strength" heaven and the church; "let Thy priests be clothed with righteousness, and let Thy saints shout for joy," signifies worship from love for those who are in celestial good, and worship from charity for those who are in spiritual good, "priests" meaning those who are in the Lord's celestial kingdom, while those who are in His spiritual kingdom are called "saints."
[29] "For Thy servant David's sake turn not away the face of Thine anointed" signifies that they may be enkindled by love and enlightened by the light of truth, when Divine truth has been united with Divine good in the Lord, thus the Divine Itself with the Human and the Human with the Divine, for "David" as a "servant" signifies the Lord's Human in relation to Divine truth, and "the anointed" signifies the same united to Divine good, and "his face" signifies Divine love and enlightenment therefrom; "in Zion will I make the horn of David to bud" signifies the power of Divine truth from Him in heaven and in the church; "I will set in order a lamp for Mine anointed" signifies enlightenment of Divine truth from the union of the Divine and Human in the Lord, "lamp" meaning Divine truth in respect to enlightenment. "His adversaries will I clothe with shame" signifies the subjugation of the hells and the dispersion of the evils thence; "but upon himself shall his crown flourish" signifies perpetual and eternal victory over them.
[30] From the passages here cited from the Word it can be seen that the Lord is called "the Anointed," that is, the Messiah or the Christ, from the union of Divine good with Divine truth in His Human, for the Lord's Human from that union is meant by "the Anointed of Jehovah."
[31] Likewise in the first book of Samuel:
Jehovah will judge the ends of the earth, and will give strength unto His King and exalt the horn of His Anointed (1 Samuel 2:10).
This is a part of the prophetic song of Hannah, the mother of Samuel, before there was any king or anointed over Israel, therefore "King" and "Anointed" here mean the Lord, to whom "is given strength" and whose "horn is exalted" when the Divine is united to the Human, "strength" signifying the power of good over evil, and "horn" the power of truth over falsity, and truth is said "to be exalted" when it becomes interior, and in the same degree becomes more powerful.
[32] "The anointed" has a similar meaning in Lamentations:
The breath of our nostrils, the anointed of Jehovah, was taken in their pits, of whom we had said, Under his shadow we shall live among the nations (Lamentations 4:20).
"The anointed of Jehovah" here means in the sense of the letter a king who was made captive, but in the spiritual sense it means the Lord, therefore it is said, "the breath of our nostrils," that is, the life of the perception of good and truth; "taken in the pits" signifies rejected by those who are in the falsities of evil, "pits" meaning the falsities of doctrine; "to live under his shadow" signifies to be under the Lord's protection against the falsities of evil, which are meant by "nations."
[33] Since "the Anointed," "Messiah," or "Christ" signifies the Lord in relation to the Divine Human, thus in relation to Divine good united to Divine truth, so "anointing" signifies that union, respecting which the Lord says:
I am in the Father and the Father In Me; believe Me that I am in the Father and the Father in Me (John 14:7-11);
and elsewhere:
The Father and I are one; know ye and believe that I am in the Father and the Father in Me (John 10:30, 38).
And because this was represented by the anointing of Aaron and his sons, therefore:
The holy things of the sons of Israel which belonged to Jehovah Himself were given to Aaron and His sons for the anointing (Numbers 18:8).
These holy things belonging to Jehovah which were given to Aaron and his sons are enumerated from verses 9 to 19 of that chapter. But see what has been said before, n. Luke 2:26.
[34] Since the Lord is here treated of, to show why He was called "the Christ," that is, Messiah or Anointed, it is important to explain what is said of the Messiah in Daniel:
Seventy weeks are decreed upon thy people and upon thy city of holiness, to consummate the transgression, and to seal up sins, and to expiate iniquity, and to bring in the righteousness of the ages, and to seal up vision and prophecy, and to anoint the Holy of Holies. Know, therefore, and perceive that from the going forth of the Word even to the restoration and building of Jerusalem, even to Messiah the prince, shall be seven weeks. After sixty and two weeks it shall be restored and built with street and moat, but in straitness of times. But after sixty and two weeks the Messiah shall be cut off, yet not for Himself. Then the people of the prince that shall come shall destroy the city and the sanctuary, so that its end shall be with an inundation, and even unto the end of the war desolations are determined. Yet He shall confirm a covenant with many for one week; but in the midst of the week He shall cause the sacrifice and meal-offering to cease. At last upon the bird of abominations shall be desolation, and even to the consummation and decision it shall drop upon the devastation (Daniel 9:24-27).
The meaning of these words has been investigated and explained by many of the learned, but in the literal sense only, and not as yet in the spiritual sense, for that sense has been hitherto unknown in the Christian world. In that sense these words have the following signification: "Seventy weeks are decreed upon thy people" signifies the time and state of the church that then existed with the Jews, even to its end, "seven" and "seventy" signifying fullness from beginning to end, and "people" those who were then of the church; "and upon thy city of holiness" signifies the time and state of the end of the church in respect to the doctrine of truth from the Word, "city" signifying the doctrine of truth, and "the city of holiness" Divine truth, which is the Word.
[35] "To consummate the transgression and to seal up the sins and to expiate iniquity" signifies when there are nothing but falsities and evils in the church, thus when iniquity is fulfilled and consummated; for until this is done the end does not come, for reasons given in the small work on The Last Judgment; for if the end should come before, the simple good, who are conjoined as to externals with those who imitate and hypocritically make a show of truths and goods in externals, would be destroyed; therefore it is added "to bring in the righteousness of the ages," which signifies to save those who are in the good of faith and charity; "and to seal up vision and prophecy" signifies to fulfill all things contained in the Word; "to anoint the Holy of Holies" signifies to unite the Divine itself with the Human in the Lord, for this is "the Holy of Holies."
[36] "Know, therefore, and perceive from the going forth of the Word," signifies from the end of the Word of the Old Testament, since that was fulfilled in the Lord, for all things of the Word of the Old Testament treat in the highest sense of the Lord and of the glorification of His Human, and thus of His dominion over all things of heaven and the world; "even to the restoration and building of Jerusalem" signifies when a New Church was to be established, "Jerusalem" signifying that church, and "to build" to establish anew; "even to Messiah the Prince" signifies even to the Lord and Divine truth in Him and from Him, for the Lord is called "Messiah" from the Divine Human, and "Prince" from Divine truth; "seven weeks" signify a full time and state.
[37] "After sixty and two weeks it shall be restored and built with street and moat" signifies the full time and state after His coming until the church with its truths and doctrine is established, "sixty" signifying a full time and state as to the implantation of truth, like as the number "three" or "six," and "two" signifying the same for the implantation of good, thus the "sixty and two" together signify the marriage of truth with a little good; "street" signifies the truth of doctrine, and "moat" doctrine. (What "street" signifies see above, n. 652; and "moat" or "pit," n. 537.) "But in straitness of times" signifies hardly and with difficulty, because with the Gentiles that have little perception of spiritual truth.
[38] "But after the sixty and two weeks" signifies after a full time and state of the church now established in respect to truth and to good; "the Messiah shall be cut off" signifies that they fall away from the Lord, which took place chiefly with the Babylonians, by their transferring the Lord's Divine power to the popes, and thus by not acknowledging the Divine in His Human; "yet not for Himself" signifies that yet the power is His and the Divine is His.
[39] "Then the people of the prince that shall come shall destroy the city and the sanctuary" signifies that thus doctrine and the church will be destroyed by falsities, "city" signifying doctrine, "sanctuary" the church, and "the prince that shall come" the reigning falsity; "so that its end shall be with an inundation, and even unto the end of the war desolations are determined," signifies the falsification of truth, even until there is no combat between truth and falsity; "an inundation" signifying the falsification of truth, "war" the combat between truth and falsity, and "desolation" the last state of the church, when there is no longer any truth, but mere falsity.
[40] "Yet He shall confirm a covenant for one week" signifies the time of the Reformation when the Word is again read and the Lord acknowledged, that is, the Divine in His Human; this acknowledgment, and conjunction therefrom with the Lord by means of the Word, is signified by "covenant," and the time of the Reformation by "one week;" "but in the midst of the week he shall cause the sacrifice and the meal offering to cease" signifies that still interiorly with the Reformed there will be no truth and good in worship; "sacrifice" signifying worship from truths, and "meal offering" worship from goods, "the midst of the week" signifying not the midst of that time but the inmost of the state of the Reformed, for "midst" signifies inmost, and "week" a state of the church; there was no truth and good interiorly in worship after the Reformation, because they adopted faith as the essential of the church, and separated it from charity, and when faith is separated from charity then there is no truth or good in the inmost of worship, for the inmost of worship is the good of charity, and from that the truth of faith proceeds.
[41] "At last upon the bird of abominations shall be desolation" signifies the extinction of all truth by the separation of faith from charity, "the bird of abominations" signifying faith alone, thus faith separated from charity, for "a bird" signifies thought respecting the truths of the Word and the understanding of them, and this becomes "a bird of abominations" when there is no spiritual affection of truth, which enlightens truth and teaches it, but only a natural affection, which is for the sake of reputation, glory, honor, and gain, and as this affection is infernal it is abominable, since from it there are mere falsities; "and even to the consummation and decision it shall drop upon the devastation" signifies its last state, when there is no longer anything of truth or of faith, and when the Last Judgment takes place.
[42] That these last things in Daniel were predictions respecting the end of the Christian church is evident from the Lord's words in Matthew:
When ye shall see the abomination of desolation foretold by Daniel the prophet standing in the holy place, let him who readeth understand (Matthew 24:15).
For that chapter treats of the consummation of the age, thus of the successive vastation of the Christian church, therefore the devastation of that church is meant by these words in Daniel. (But what they signify in the spiritual sense has been explained in Luke 2:26).
684. Dicitur quod "facta sunt regna mundi Domini nostri ac Christi Ipsius"; et per id significatur quod tunc recipiatur Divinum Bonum ac Divinum Verum, quando mali a bonis separati sunt, et illi in infernum conjecti; tunc enim possunt caeli tam superiores quam inferiores in illustratione esse, et inde in perceptione boni et veri, quod non fieri potest quamdiu mali conjuncti sunt bonis; nam tamdiu interiora angelorum qui in inferioribus caelis sunt non possunt aperiri, sed solum exteriora, et Dominus non regnat in externis separatis ab internis apud spiritus et homines, sed in internis et ex illis in externis; quare antequam aperta sunt interiora angelorum ultimi caeli, quae sunt spiritualia et caelestia, non illud caelum ita factum est regnum Domini sicut post separationem malorum ab illis.
[2] Dicitur quod "regna mundi facta sint Domini nostri et Christi Ipsius", ac per "Dominum" ibi intelligitur idem quod per "Jehovam" in Veteri Testamento et per "Patrem" in Novo, nempe Dominus quoad Ipsum Divinum, et quoque quoad Divinum Bonum; ac per "Christum" intelligitur idem quod per "Deum" in Veteri Testamento et per "Filium Dei" in Novo, nempe Dominus quoad Divinum Humanum, et quoque quoad Divinum Verum; nam per "Christum" simile significatur quod per "Unctum", "Messiam" et "Regem"; et per "Unctum", "Messiam" et "Regem" intelligitur Dominus quoad Divinum Verum, et quoque quoad Divinum Humanum quando fuit in mundo, nam tunc Dominus quoad Humanum suum fuit Divinum Verum: simile itaque significatur per "Unctum Jehovae"; nam Ipsum Divinum, quod "Jehovah" et "Pater" vocatur, ac in sua essentia erat Divinum Bonum Divini Amoris unxit Divinum Humanum, quod "Filius Dei" vocatur, ac in sua essentia, dum fuit in mundo, erat Divinum Verum; "unctio" enim significabat quod Divinum Humanum Domini procederet ex Ipso Divino Ipsius, proinde Divinum Verum ex Divino Bono Ipsius.
[3] Inde patet quod solus Dominus quoad Divinum Humanum fuerit "Unctus Jehovae" essentialiter, at quod reges et sacerdotes dicti sint "uncti Jehovae" repraesentative; nam "oleum", quo fiebat unctio, significabat Divinum Bonum Divini Amoris. Nunc quia Divinum Verum apud Dominum fuit quod a Divino Bono ungebatur, inde est quod per "Christum", et similiter per "Messiam" et "Unctum", et quoque per "Regem", significetur Divinum Verum procedens a Divino Bono Divini Amoris Domini: quod ita sit constare potest a locis in Verbo ubi "Christus", "Messias" et "Unctus" nominatur.
[4]): et apud eundem,
Mulier Samaritis dixit, "Scio quod Messias veniat, qui dicitur Christus" (4:25);
ex quibus patet quod Dominus sit vocatus "Christus" ex eo quod esset Messias, cujus adventus in Verbo Veteris Testamenti praedictus est; nam Unctus dicitur Christus in Graeca lingua, et Messias in Hebraea, et Unctus est Rex. Inde est quod Dominus dictus sit "Rex Israelis" et "Rex Judaeorum", quod etiam fassus est coram Pilato; unde inscriptum cruci fuit,
Rex Judaeorum" (Matthaeus 27:11, 29, 37, 41; Luca 23:1-4, 35-40):
et apud Johannem,
"Dixit Nathanael, ...Tu es Filius Dei, Rex Israelis" ( 1
1:49[48]):
[5] et quia "Unctus", "Christus", "Messias" et "Rex", sunt synonyma, ideo etiam "Filius Dei"; et singula illa nomina in sensu spirituali significant Divinum Verum: quod "Rex" illud significet videatur supra (n. 31, 553, 625); quod etiam "Filius Dei", est quia "filii" in Verbo significant vera, inde "Filius Dei" significat Divinum Verum; quod "filii" significent vera, videatur supra (n. 166). Simile etiam significatur per "Christum" et per "Messiam."
[6] Quod per "Christum" significetur Divinum Verum constat apud Matthaeum,
"Nolite Vocari Rabbi; unus est vester Doctor, Christus" (23:8):
per "rabbi" et "doctorem" significatur docens Verum, ita abstracte doctrina Veri, ac in supremo sensu Divinum Verum, quod est Christus; quod solus sit Divinum Verum, intelligitur per "Nolite vocari Rabbi; unus est vester Doctor, Christus."
[7] Apud eundem,
"Videte ne quis vos seducat; multi enim venient sub nomine meo, dicentes, Ego sum Christus, et multos seducent. ...Si quis dixerit vobis, Ecce hic est Christus, aut ibi, ne credite; surgent enim falsi Christi, et falsi prophetae" (24 [4,] 5, 23, 24; Marcus 13:21-23):
haec non intelligenda sunt quod surrecturi qui se dicturi Christum aut Christos, sed qui falsificaturi sunt Verbum, et dicturi quod hoc aut illud sit Divinum Verum, cum non sit; illi qui falsa ex Verbo confirmant, intelliguntur per "pseudochristos"; et qui falsa doctrinae excludunt, per "pseudoprophetas": agitur enim in binis illis capitibus de successiva vastatione ecclesiae, ita de falsificatione Verbi, et tandem de profanatione veri inde. (Sed haec amplius explicata videantur in Arcanis Caelestibus, n. 3353-3356, et n. 3897-3901.)
[8] Et quia "Filius Dei" etiam significat Divinum Verum, ut modo dictum est, ideo aliquoties dicitur
"Christus Filius Dei" (ut Matthaeus 26:63: Marc. 14 2
61: Luca 4:41; 22:66 ad fin. : Johannes 6:69; 11:26, 27; 20:31).
In summa, quod Dominus in mundo dictus fuerit "Christus", "Messias", "Unctus" et "Rex", erat quia in Ipso Solo fuit Divinum Bonum Divini Amoris, ex quo procedit Divinum Verum; et hoc repraesentabatur per unctionem, "oleum" enim, quo unctio fiebat, significabat Divinum Bonum Divini Amoris, ac "rex", qui ungebatur, Divinum Verum; quare reges, dum uncti fuerunt, repraesentabant Dominum, ac dicti "uncti Jehovae"; at usque solus Dominus quoad Divinum Humanum fuit Unctus Jehovae, quoniam Divinum Donum Divini Amoris fuit in Ipso, et id erat Jehovah et Pater, ex quo fuit Esse Vitae Domino: nam quod a Jehovah conceptus fuerit, notum est; ita ex Divino Bono Divini Amoris, quod fuit in Ipso ex conceptione, erat Dominus quoad Humanum suum Divinum Verum, quamdiu in mundo fuit: ex quibus constare potest quod Solus Dominus fuerit Unctus Jehovae essentialiter, at quod reges dicti fuerint "uncti Jehovae" repraesentative: inde nunc est quod Dominus quoad Divinum Humanum dictus fuerit "Messias" et "Christus", hoc est, "Unctus."
[9] Hoc quoque constare potest ex sequentibus locis:
- Apud Esaiam,
"Spiritus Domini Jehovih super Me, ideo unxit Jehovah Me ad evangelizandum pauperibus, misit Me ad obligandum fractos corde, ad praedicandum captivis libertatem, vinctis, oculis capto, ad proclamandum annum beneplaciti Jehovae, et diem vindictae Deo nostro, ad consolandum omnes lugentes" (61:1 [, 2]):
haec manifeste de Domino; Divinum Humanum Ipsius intelligitur quod unxit Dominus Jehovih ad evangelizandum pauperibus, ac misit ad obligandum fractos corde, et plura; illa enim Dominus ex Humano suo peregit. (Sed singula ibi videantur supra. n. 183 [b] 375 [e (5)] , 612, explicata.)
[10] Apud Davidem,
" [Quare] tumultuatae sunt gentes, et populi meditati Vanitatem? Constiterunt reges terrae et dominatores consultarunt una contra Jehovam et contra Unctum Ipsius. .... Ego unxi regem meum super Zionem, montem sanctitatis meae. Annuntiabo de statuto, Jehovah dixit ad Me, Filius meus Tu, Ego hodie genui Te; pete a Me, et dabo gentes hereditatem tuam, et possessionem tuam fines terrae. .... Osculamini Filium, ne irascatur, et pereatis in via, quia exardebit brevi ira Ipsius, beati omnes confidentes in Ipso" (Psalms 2:1, 2, 6, 7, 8,] 12):
quod per "Unctum Jehovae" intelligatur Dominus quoad Divinum Humanum, patet; nam dicitur, "Jehovah dixit ad Me, Filius meus Tu, Ego hodie genui Te; osculamini Filium ne pereatis; beati omnes confidentes in Ipso: haec quidem in sensu litterae dicuntur de Davide, sed per "Davidem" in Verbo intelligitur Dominus quoad Divinum Verum, seu ut Rex (videatur supra, n. 205); et quoque patet quod agatur ibi de adventu Domini, et tandem de ultimo judicio ab Ipso, ac postea de regno Ipsius super omnia mundi.
[11] Spiritualia, quae in singulis latent, et significantur, sunt haec: "Tumultuatae sunt gentes, et populi meditati sunt vanitatem", significant statum ecclesiae et caeli prioris quod transiturus; "gentes" sunt illi qui in malis, et "populi" qui in falsis (videatur supra, n. 175, 331 [b] , 625): "Constiterunt reges terrae, et dominatores consultarunt una contra Jehovam et contra Unctum Ipsius", significant falsa ecclesiae et mala ejus, quod sint prorsus contra Divinum Bonum ac contra Divinum Verum, ita contra Dominum; "reges terrae" sunt falsa ecclesiae, et "dominatores" sunt mala ejus, et "Jehovah" est Dominus quoad Ipsum Divinum, ita quoad Divinum Bonum, et "Unctus" est Dominus quoad Divinum Humanum, ita quoad Divinum Verum:
[12] "Ego unxi Regem meum super Zionem, montem sanctitatis meae", significat Humanum Domini quoad Divinum Verum procedens ex Divino Bono Divini Amoris Ipsius, et inde regnum Ipsius super omnia caeli et ecclesiae; "Zion" et "mons sanctitatis" sunt caelum et ecclesia, proinde etiam omnia caeli et ecclesiae: "Annuntiabo de statuto" significat arcanum providentiae et voluntatis Divinae; "Jehovah dixit ad Me, Filius meus Tu, Ego hodie genui Te", significat Dominum ut Unctum, Messiam, Christum et Regem, ita quoad Humanum suum conceptum et dein natum ab Ipso Divino seu Jehovah; "hodie" significat statutum ab aeterno, et spectat inde conjunctionem et unionem factam tempore:
[13] "Pete a Me, et dabo gentes hereditatem tuam, et possessionem tuam fines terrae", significat regnum et dominium Ipsius super omnia caeli et ecclesiae, quae Ipsius erunt: "Osculamini Filium" significat conjunctionem cum Domino per amorem ("osculari" significat conjunctionem ex amore); "ne irascatur, et pereatis in via", significat ne mala vos invadant et condemnemini, "irasci" enim, ubi de Domino, significat aversionem hominum ab Ipso, ita horum iram et non Domini, et mala sunt quae se avertunt, et dein irascuntur; "quia exardebit brevi ira Ipsius" significat ultimum judicium, et dejectionem malorum in infernum: "beati omnes confidentes in Ipso" significat salvationem per amorem et fidem in Dominum.
[14] Apud eundem,
"Pulcher es longe prae filiis hominum, effusa est gratia super labia tua; .... accinge gladium tuum super femur, Potens decore tuo et honore tuo; et in honore tuo conscende, equita. super verbo veritatis et mansuetudinis justitiae, et docebit Te mirabilia dextra tua; tela tua acuta, populi cadent sub Te, ex corde hostes Regis. Thronus tuus, Deus, in saeculum et aeternum; sceptrum rectitudinis sceptrum regni tui: amasti justitiam et odio habuisti malum; propterea unxit Te Deus, Deus tuus oleo gaudii prae sociis tuis, myrrha, aloe et kesia, omnes vestes tuas: .... filiae regum inter pretiosas tuas; consistit regina ad dextram tuam in auro optimo Ophiris" (Psalms 45:3-10 [B.A. 2-9):
quod haec etiam de Domino dicta sint, ex singulis in eo psalmo patet; et inde quod Ipse sit de quo dicitur, "Unxit Te Deus, Deus tuus oleo gaudii, myrrha, aloe, kesia; et omnes vestes tuas"; quae quid significant, ex serie constare potest: nempe, quod Ipsi sit Divina Sapientia, et ab Ipso doctrina Divini Veri, significatur per "Pulcher es longe prae filiis hominum, effusa est gratia super labia tua"; "pulcher" significat sapientem, "filii hominum" significant intelligentes in Divinis veris, et "labia" significant doctrinalia:
[15] Ipsius omnipotentia ex Divino Vero procedente ex Divino Bono, et inde destructio falsorum et malorum, et subjugatio infernorum, significatur per "Accinge gladium super femur, Potens decore et honore, et in honore tuo conscende, equita super verbo veritatis, docebit Te mirabilia dextra tua, tela tua acuta, populi cadent sub Te, ex corde hostes Regis"; per "gladium" significatur verum pugnans contra falsum et destruens illud, per "currum" doctrina veri, similiter per "verbum veritatis", per "equitare" instruere et pugnare, per "dextram" omnipotentia, per "tela" significantur vera pugnantia, per "populos" illi qui in falsis mali, et per "hostes Regis" qui contra vera, ita inferna:
[16] quod inde Ipsi regnum et dominium in aeternum, significatur per "Thronus tuus, Deus, in saeculum et aeternum; sceptrum rectitudinis sceptrum regni tui"; "sceptrum rectitudinis" est Divinum Verum cui potentia et regnum: quia vindicavit bonos a damnatione destruendo malos, quod ideo Ipsum Divinum univerit Se Humano Ipsius, significatur per "Amasti justitiam et odio habuisti malum, propterea unxit Te Deus, Deus tuus oleo gaudii prae sociis tuis"; "amare justitiam et odio habere malum" significat vindicare bonos a damnatione destruendo malos, "ungere oleo gaudii" significat unire Se per victorias in tentationibus, "Deus, Deus tuus", significat unitionem reciprocam Humani cum Divino, ac Divini cum Humano:
[17] Divina Vera unita Divinis Bonis significantur per "Unxit myrrha, et aloe et kesia, omnes vestes tuas"; "myrrha" significat bonum ultimi gradus, "aloe" bonum secundi, et "kesia" bonum tertii, similiter ac tria illa aromata commixta oleo olivae, unde "oleum sanctitatis" per quod unctio (Exodus 30:23, 24); "oleum" illud significabat Divinum Bonum Divini Amoris, ac "vestes" quae ungebantur significant Divina vera:
[18] quod affectiones veri spirituales sint illis qui ex regno Ipsius, significatur per quod "filiae regum inter pretiosas tuas"; "filiae regum" sunt affectiones veri spirituales, quae "pretiosae" dicuntur cum vera genuina sunt: et quod caelum et ecclesia sint in tutela Ipsius et Ipsi conjuncta quia in amore in Ipsum ab Ipso, significatur per quod " [consistat] regina ad dextram tuam in auro 3
optimo Ophiris"; "regina" significat caelum et ecclesiam, "ad dextram" significat in tutela ex conjunctione cum Ipso, et "aurum optimum Ophiris" est bonum amoris in Dominum.
[19] Apud eundem,
"Pepigi foedus Electo meo, juravi Davidi servo meo, in aeternum usque firmabo semen tuum, et aedificabo in generationem et generationem thronum tuum. .... Locutus es in visione Sancto tuo, et dixisti, Posui auxilium super potentem, exaltavi electum e populo, inveni Davidem servum meum, oleo sanctitatis meae unxi Ipsum, cum quo manus mea firma erit, etiam brachium meum corroborabit Ipsum; .... Contundam coram Ipso hostes Ipsius, et osores Ipsius percutiam: .... ponam in mari manum Ipsius, et in fluviis dextram Ipsius; Ille vocabit Me, Pater meus Tu, Deus meus, et Petra salutis meae; etiam Ego Primogenitum dabo Ipsum, altum regibus terrae; .... et foedus meum stabile Illi: et ponam in aeternum semen Ipsius, et thronum Ipsius sicut dies caelorum. .... Semel juravi per sanctitatem meam, si Davidi mentiar, semen Ipsius in aeternum erit, et thronus Ipsius sicut sol coram Me, sicut luna firmus in aeternum, testis in nubibus fidelis" (Psalms 89:4, 5, 20-22, 24, 26-30, 36-38 [B.A. 3, 4, 19-21, 23, 25-29, 35-[37]):
quod per "Davidem" hic non intelligatur David, sed Dominus quoad regium Ipsius, quod est Divinum spirituale, et vocatur Divinum Verum, patet evidenter ex illis quae ibi de Davide dicuntur; nempe, quod "semen et thronus ejus erit sicut dies caelorum, et sicut sol et luna in aeternum", quod "ponet in mari manum, et in fluviis dextram", et quod "Jehovam vocabit Patrem", quodque "Primogenitus erit altus regibus terrae", et plura quae non de Davide, ejus filiis et throno, dici possunt: quod per "Davidem" intelligitur Dominus in Verbo, videatur supra (n. 205);
[20] sed ad singula: "Pepigi foedus electo meo, juravi Davidi servo meo", significat unitionem Ipsius Divini cum Humano; "pangere foedus" significat uniri, "jurare" confirmare unionem, "electus" dicitur ex bono, et "servus" ex vero: "in aeternum usque firmabo semen tuum, et aedificabo in generationem et generationem thronum tuum", significat Divinum Verum, ac caelum et ecclesiam ab Ipso; "semen" est Divinum Verum, et sunt illi qui recipiunt; ac "thronus" est caelum et ecclesia:
[21] "Locutus es in visione Sancto tuo" significat arcanum propheticum de Domino: "Posui auxilium super potentem, exaltavi electum e populo", significat Divinum Verum per quod Divinum Bonum operatur omnia; id vocatur "auxilium super potentem", et alibi "dextra Jehovae"; Divina majestas et potentia ex eo significatur per "exaltationem electi e populo": "Inveni Davidem servum meum, oleo sanctitatis unxi Ipsum", significat Dominum quoad Divinum Humanum, ac unionem cum ipso Divino, quae unio vocatur glorificatio in Verbo Novi Testamenti; et illa unio intelligitur per "ungi oleo sanctitatis", "oleum" enim "sanctitatis" significat Divinum Bonum Divini Amoris, ac "ungi" significat uniri Divino Vero quod fuit Humani Domini in mundo:
[22] "cum quo manus mea firma erit, etiam brachium meum corroborabit Ipsum", significat inde omnipotentiam; "manus" significat omnipotentiam veri ex bono, et "brachium" omnipotentiam boni per verum: "Contundam coram Ipso hostes Ipsius, et osores Ipsius percutiam", significat pugnam cum victoria contra falsa et mala, ita contra inferna:
[23] "Ponam in mari manum Ipsius, et in fluviis dextram Ipsius", significat extensionem dominii et regni Ipsius super omnia caeli et ecclesiae; "maria" enim et "fluvii" sunt ultima caeli, et ultima significant omnia: "Ille vocabit Me, Pater meus Tu, Deus meus, et Petra salutis meae", significat Divinum Humanum quod est Filius Dei, qui ab Ipso conceptus et dein genitus est; et quia inde fuit Humano Domini Divinum Verum ac Divina Potentia, vocatur etiam "Deus" et "Petra salutis": "etiam Ego Primogenitum dabo Ipsum, altum regibus terrae", significat quod sit supra omne bonum et verum caeli et ecclesiae, quia bona et vera ibi sunt ab Ipso: "et foedus meum stabile Ipsi" significat unionem aeternam: "Ponam in aeternum semen Ipsius, et thronum Ipsius sicut dies caelorum", 4
significat hic ut supra; "dies caelorum" sunt status totius caeli, qui ex Divino Ipsius:
[24] "Semel juravi per sanctitatem meam, si Davidi mentiar", significat confirmationem aeternam, quia ex Divino, de Domino, et de unione Humani Ipsius cum Ipso Divino; "semen Ipsius in aeternum erit, et thronus Ipsius sicut sol coram Me, sicut luna firmus erit in aeternum", similiter ut supra ubi de "semine" et de "throno", "sicut sol et luna" dicitur, quoniam ex "sole" praedicatur aeternitas quoad Divinum Bonum, et ex "luna" Divinum Verum, illa enim per "solem" et "lunam" significantur; "testis in nubibus fidelis" significat agnitionem et confessionem ex Verbo de Divino in Humano Domini; quod id sit "testis in nubibus", videatur supra (n. 10, 27, 228, 392 [b-e] , 649).
[25] Apud eundem,
"Memento, Jehovah, Davidis, omne 5
laborare ejus: qui juravit Jehovae, vovit forti Jacobi, Si intravero intra tentorium domus meae, si ascendero super spondam strati mei, .... usque dum invenero locum Jehovae, habitacula forti Jacob: ecce audivimus de Ipso in Ephrata, invenimus Ipsum in agris silvae; intrabimus in habitacula Ipsius, incurvabimus nos scabello pedum Ipsius. Surge, Jehovah, ad requiem tuam, Tu et arca fortitudinis tuae: sacerdotes tui induantur justitia, et sancti tui jubilent, propter Davidem servum tuum, ne avertas facies Uncti tui." .... In Zione "germinare faciam cornu Davidi, disponam lucernam Uncto meo; hostes Ipsius induam pudore; sed super Ipso florebit corona Ipsius" (Ps. 132 [1,] 2, 3, 5-10, 17, 18):
per "Davidem" et "Unctum" seu Christum etiam hic non intelligitur David, sed Dominus quoad Divinum Humanum; nam dicitur quod "habitacula Ipsius", nempe fortis Jacobi, "inveniantur in Ephrata", quae est Bethlechem, et quod "se incurvaturi sint scabello pedum Ipsius"; sed quod ita sit, ex singulis ordine explicatis melius patet:
[26] "qui juravit Jehovae, vovit forti Jacobi", significat asseverationem irrevocabilem coram Domino, qui "Jehovah" vocatur ex Divino in primis, et "fortis Jacobi" ex Divino in ultimis, in quibus Divina potentia est in suo pleno: "Si intravero intra tentorium domus meae, si ascendero super spondam strati mei", significat quod non intraturus et sciturus illa quae ecclesiae sunt, et quae doctrinae ejus; "tentorium domus" significat sancta ecclesiae, et "sponda strati" doctrinam ejus: "usque dum invenero locum Jehovae, habitacula forti Jacobi", significat priusquam scivero adventum Domini, et arcana unionis Humani Ipsius cum Divino; haec in supremo sensu sunt "locus Jehovae" et "habitacula" Divini Humani Domini
[27] "ecce audivimus de Ipso in Ephrata, invenimus Ipsum in agris silvae", significat in spirituali sensu Verbi, et quoque in naturali; "Ephrata" enim et "Bethlechem" significant spirituale naturale, et "agri silvae" naturale, utrumque Verbi, nam ibi invenitur Dominus: "intrabimus in habitacula Ipsius, incurvabimus nos scabello pedum Ipsius", significat quod ibi inveniatur, Ipse enim est Verbum; "habitacula Ipsius" ibi sunt illa quae sensus spiritualis Verbi sunt, proinde sunt caeli, quoniam hi in sensu Verbi spirituali sunt; et "scabellum pedum Ipsius" sunt quae sensus naturalis Verbi sunt, proinde etiam est ecclesia, quoniam in ecclesia sunt Divina vera in suis ultimis, quae spiritualibus Verbi et caelorum, ita Ipsi Domino, qui in illis habitat, inserviunt pro scabello pedum:
[28] "Surge, Jehovah, ad requiem tuam, Tu et arca fortitudinis tuae", significat unitionem Ipsius Divini cum Humano in Domino, ac inde pacem omnibus in caelo et ecclesia; "requies Jehovae" est unitio illa, et "arca fortitudinis Ipsius" est caelum et ecclesia: "sacerdotes tui induantur justitia, et sancti tui jubilent", significat inde cultum ex amore illis qui in caelesti bono, et cultum ex charitate illis qui in spirituali bono, nam "sacerdotes" sunt illi qui in caelesti regno Domini, et "sancti" vocantur illi qui in spirituali regno:
[29] "propter Davidem servum tuum, ne avertas facies Uncti tui", significat ut accendantur amore et illustrentur luce veri, dum unitum est Divinum Verum Divino Bono in Domino, ita Ipsum Divinum Humano, ac Humanum Divino; nam "David" ut "servus" significat Humanum Domini quoad Divinum Verum, et "Unctus" significat hoc unitum Divino Bono, "facies Ipsius" significat Divinum Amorem et inde illustrationem: "In Zione germinare faciam cornu Davidi" significat potentiam Divini Veri ab Ipso in caelo et in ecclesia: "disponam lucernam Uncto meo" significat illustrationem Divini Veri ex unitione Divini et Humani in Domino; "lucerna" est Divinum Verum quoad illustrationem: "hostes Ipsius induam pudore" significat subjugationem infernorum, ac dissipationem malorum inde: "sed super Ipso florebit corona Ipsius" significat perpetuam et aeternam victoriam super illa.
[30] Ex adductis his locis e Verbo constare potest quod Dominus dicatur "Unctus", quod est Messias seu Christus, ex unito Divino Bono cum Divino Vero in Humano Ipsius, nam Humanum Domini ex unione illa intelligitur per "Unctum Jehovae."
[31] Similiter in Libro Primo Samuelis,
"Jehovah judicabit fines terrae, et dabit robur Regi suo, et exaltabit cornu Uncti sui" (2:10):
haec in prophetico Channae matris Samuelis, antequam super Israelem fuit aliquis rex seu unctus; quare per "Regem" et "Unctum" ibi intelligitur Dominus, cui "datur robur" et "exaltatur cornu" quando Divinum unitum est Humano; per "robur" significatur potentia boni supra malum, et per "cornu" potentia veri supra falsum, ac verum "exaltari" dicitur cum fit interius, in eo etiam gradu fit potentius.
[32] Similiter per "Unctum" in Threnis,
"Spiritus narium nostrarum, Unctus Jehovae, captus est in foveis eorum; de quo dixeramus, In umbra Ipsius vivemus inter gentes" (4:20):
per "unctum Jehovae" in sensu litterae hic intelligitur rex qui captivus factus est, sed in sensu spirituali intelligitur Dominus; quare dicitur "spiritus narium nostrarum", hoc est, vita perceptionis boni et veri: "captus in foveis" significat rejectus ab illis qui in falsis mali sunt; "foveae" sunt falsa doctrinae; "in umbra Ipsius vivere" significat in tutela Ipsius esse contra falsa mali quae sunt "gentes."
[33] Quoniam per "Unctum", "Messiam" seu "Christum", significatur Dominus quoad Divinum Humanum, ita quoad Divinum Bonum unitum Divino Vero, quare per "unctionem" significatur unitio illa: de qua ita Dominus,
"Ego in Patre sum et Pater in Me; .... credite Mihi quod Ego in Patre et Pater in Me" (Johannes 14:7-11);
et alibi,
"Pater et Ego unum sumus; .... cognoscatis et credatis quod Ego in Patre, et Pater in Me" (Johannes 10:30, 38):
et quoniam hoc repraesentabatur per unctionem Aharonis et filiorum ejus ideo
Sancta filiorum Israelis, quae erant Ipsius Jehovae, data sunt Aharoni et filiis ejus pro unctione (Numeri 18:8):
sancta, quae fuerunt Jehovae, Aharoni et filiis ejus data pro unctione, enumerantur a vers. 9 ad 19 illius capitis: sed videantur quae de unctionibus prius etiam dicta sunt; ut quod Solus Dominus quoad Divinum Humanum fuerit "Unctus Jehovae", quia in Ipso erat Divinum Bonum Divini Amoris, quod per "oleum" significabatur; et quod reliqui uncti oleo Ipsum modo repraesentaverint (n. 375 [e (iv., v.)]). Haec de "Uncto Jehovae", quia "Unctus Jehovae" est Christus, ut sciatur quod per "Dominum et Christum Ipsius" in hoc loco Apocalypseos non intelligantur duo, sed quod intelligatur unus, seu quod unum sint, sicut "Unctus Jehovae", et "Christus Domini" (Luca 2:26).
[34] Quia hic agitur de Domino, ut sciatur unde est quod dictus sit Christus, hoc est, Messias seu Unctus, interest ut explicentur quae apud Danielem leguntur de Messia,
"Septimanae septuaginta decisae sunt super populum tuum, et super urbem sanctitatis tuam, ad consummandum praevaricationem, et ad obsignandum peccata, et ad expiandum iniquitatem, et ad adducendum justitiam saeculorum, et ad obsignandum visionem et prophetam, et ad ungendum sanctum sanctorum. Scito ergo et percipito ab exitu Verbi ad usque restituendum et aedificandum Hierosolymam, usque ad Messiam Principem, septimanae septem: postea septimanis sexaginta et duabus restituetur et aedificabitur platea et fossa, sed in angustia temporum. Post autem septimanas sexaginta duas excidetur Messias, sed non Sibi: deinde urbem et sanctuarium perdet populus principis venturi, ita ut finis ejus cum inundatione, et usque ad finem belli decisae desolationes. Confirmabit tamen foedus multis septimana una; sed in medio septimanae cessare faciet sacrificium et mincham: tandem super avem abominationum desolatio, et usque ad consummationem et decisum stillabit super devastationem" (Daniel 9:24-27):
sensus horum verborum a multis eruditis pervestigatus et explicatus est, sed solum quoad sensum litteralem, at nondum quoad sensum spiritualem; hic enim sensus in orbe Christiano hactenus ignotus fuerat. In hoc sensu sequentia per illa verba significantur: "Septimanae septuaginta decisae sunt super populum tuum" significat tempus et statum ecclesiae quae tunc apud Judaeos, usque ad finem ejus; "septem" et "septuaginta" significant plenum a principio ad finem, et "populus" significat illos qui tunc ab ecclesia: "et super urbem sanctitatis tuam" significat tempus et statum finis ecclesiae quoad doctrinam veri ex Verbo; "urbs" significat doctrinam veri, et "urbs sanctitatis" Divinum Verum quod est Verbum:
[35] "ad consummandum praevaricationem, et ad obsignandum peccata, et ad expiandum iniquitatem", significat quando non nisi quam falsa et mala in ecclesia sunt, ita quando iniquitas est impleta et consummata; nam antequam id factum est, non venit finis, ex causis de quibus in opusculo De Ultimo Judicio; nam si prius, perituri essent simplices boni, qui quoad externa conjuncti sunt cum illis qui vera et bona simulant et hypocritice mentiuntur in externis; quare adjicitur, "ad adducendum justitiam saeculorum", per quae significatur ad salvandos illos qui in bono fidei et charitatis sunt: "et ad obsignandum visionem et prophetam" significat ad implendum omnia quae in Verbo: "ad ungendum sanctum sanctorum" significat ad uniendum Ipsum Divinum cum Humano in Domino, hoc enim est "sanctum sanctorum:"
[36] "Scito ergo et percipito ab exitu Verbi", significat a fine Verbi Veteris Testamenti, quia id in Domino implendum est; omnia enim Verbi Veteris Testamenti in sensu supremo agunt de Domino, et de glorificatione Humani Ipsius, et sic de dominio Ipsius super omnia caeli et mundi: "ad usque restituendum et ad aedificandum Hierosolymam" Significat quando nova ecclesia instauranda est; "Hierosolyma" significat ecclesiam illam, et "aedificare" significat e novo instaurare: "usque ad Messiam Principem" significat usque ad Dominum, et Divinum Verum in Ipso et ex Ipso; Dominus enim "Messias" dicitur ex Divino Humano, et "Princeps" ex Divino Vero:
[37] "septimanae septem" Significant tempus et statum plenum: "postea septimanis sexaginta et duabus restituetur et aedificabitur platea et fossa" significat tempus et statum plenum post Ipsius adventum usque dum instaurata est ecclesia cum ejus veris et doctrina; "sexaginta" significant tempus et statum plenum quoad implantationem veri, similia quae numerus "tria" aut "sex"; et "duo" significant illa quoad bonum; ita "sexaginta et duo" simul significant conjugium veri cum pauco bono; "platea" significat verum doctrinae, et "fossa" doctrinam: (quid "platea", videatur supra, n. 652, et quid "fossa" aut "puteus", n. 537): "sed in angustia temporum" significat aegre et difficulter, quia apud gentes, quibus parum perceptionis veri spiritualis
[38] "post autem septimanas sexaginta et duas" significat post tempus et statum plenum instauratae ecclesiae quoad verum et quoad bonum: "excidetur Messias" significat quod recedent a Domino, quod factum imprimis a Babylonicis per translationem Divinae potentiae Domini in pontifices, et sic per non agnitionem Divini in Humano Ipsius: "sed non Sibi" significat quod usque potestas Ipsi et Divinum Ipsi:
[39] "deinde urbem et sanctuarium perdet populus principis venturi" significat quod sic peritura sit doctrina et ecclesia per falsa; "urbs" significat doctrinam, "sanctuarium" ecclesiam, et "princeps venturus" falsum regnans: "ita ut finis ejus cum inundatione, et usque ad finem belli decisae desolationes", significat falsificationem veri, usque dum non aliqua inter verum et falsum sit pugna; "inundatio significat falsificationem veri, "bellum" pugnam inter verum et falsum, et "desolatio" statum ultimum ecclesiae, dum non amplius aliquod verum sed mere falsum:
[40] "confirmabit tamen foedus septimana una" significat tempus Reformationis, quando iterum lectio Verbi, et agnitio Domini, nempe Divini in Humano Ipsius; haec agnitio et inde conjunctio Domini per Verbum significatur per "foedus", et tempus Reformationis per "septimanam unam": "sed in medio septimanae cessare faciet sacrificium et mincham" significat quod usque interius apud illos qui reformati non verum et bonum in cultu; "sacrificium" significat cultum ex veris, et "mincha" cultum ex bonis; per "medium septimanae" non significatur medium temporis illius, sed intimum status apud Reformatos, "medium" enim significat intimum, ac "septimana" statum ecclesiae; causa quod non verum et bonum in cultu interius esset post Reformationem, est quia assumpserunt fidem pro essentiali ecclesiae et separarunt illam a charitate; et quando fides separata est a charitate, tunc in intimo cultus non est verum nec bonum, intimum enim cultus est bonum charitatis, et ex illo procedit verum fidei:
[41] "tandem super avem abominationum desolatio" significat exstinctionem omnis veri per fidei separationem a charitate; "avis abominationum" significat fidem solam, ita separatam a charitate, "avis" enim significat cogitationem de veris Verbi ac intellectum eorum, quae "avis abominationum" fit quando non aliqua affectio spiritualis veri est quae illustrat et docet verum, sed modo affectio naturalis quae est propter famam, gloriam, honorem et lucrum; quae affectio, quia est infernalis, est abominabilis, quoniam inde mere falsa: "et usque ad consummationem et decisum stillabit super devastationem" significat extremum ejus quando nihil veri et fidei amplius, et quando ultimum judicium.
[42] Quod haec ultima apud Danielem, praedicta sint de fine Ecclesiae Christianae, patet a Domini verbis apud Matthaeum,
"Cum videritis abominationem desolationis praedictam a Daniele propheta, stantem in loco sancto, qui legit animadvertat" (24:15);
nam in eo capite agitur de consummatione saeculi, ita de successiva vastatione Ecclesiae Christianae; quare hujus ecclesiae devastatio per illa verba apud Danielem intelligitur. (Quid autem in sensu spirituali per illa significatur, explicatum est in Arcanis Caelestibus, n. 3652.) Ex his nunc constare potest quid significatur per quod "regna mundi facta sint Domini et Christi Ipsius"; pariter quid per "Domini Christum" seu "Christum Domini" apud Lucam,
Simeoni "responsum factum est a spiritu sancto, non visurum mortem antequam videret Christum Domini" (2:26).
Footnotes:
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