291.“但愿祝福、尊贵、荣耀、权能都归给坐宝座的和羔羊，世世无穷”表天堂和教会的一切事物，并神性良善和神性真理，以及神性大能自永恒就在主里面，因而在祂的神性人里面，并通过祂而在那些身处天堂和教会的人里面。永恒之主就是耶和华，祂进入时间，取了人身，为要救赎和拯救人类（参看281节）。因此，“坐宝座的”表示永恒之主，被称为父；“羔羊”表示主的神性人，也就是子。由于父在子里面，子在父里面，他们为一，故显而易见，这二者，或“坐宝座的和羔羊”都表示主。由于他们为一，故经上还说“羔羊在宝座中间”（启示录5:6；7:17）。当论及主时，“祝福”是指在祂里面并通过祂而在那些身处天堂和教会之人里面的天堂和教会的全部（参看289节）。“尊贵、荣耀”是指神性良善和神性真理（参看249节）；当论及主时，“权能”表示神性大能，这是显而易见的。所有这些都是主的，这一点从以下但以理书中的经文明显看出来：
看哪，有一位像人子的，驾着天云而来，被领到亘古常在者面前；得了权柄、荣耀、国度，各民、各族、各语言的人都事奉祂。祂的权柄是永远的权柄，不能废去，他的国永不灭亡。（但以理书7:13-14）
“亘古常在者”是指永恒之主，这一点从以下弥迦书经文明显看出来：
伯利恒以法他啊，你在犹大千城中为小。将来必有一位从你那里出来，在以色列中作掌权的。祂的根源从亘古，从往古之日就有。（弥迦书5:2）
还有以赛亚书中的经文：
因有一婴孩为我们而生，有一子赐给我们，政权必担在祂的肩头上，祂名称为奇妙、策士、神、勇士、永恒的父、和平的君。（以赛亚书9:6-7）
291. "Blessing and honor and glory and strength be to Him who sits on the throne, and to the Lamb, forever and ever!" This symbolically means that present in the Lord from eternity and so in His Divine humanity is everything of heaven and the church - Divine good and truth, and Divine power - and these are present from Him in people who are in heaven and in the church.
To be shown that the Lord from eternity is Jehovah, who in the process of time took on human form in order to redeem and save mankind, see no. 281 above. He who sits on the throne, therefore, means the Lord from eternity, who is called the Father, and the Lamb means the Lord in respect to His Divine humanity, which is the Son. Moreover, because the Father is in the Son, and the Son in the Father, so that they are one, it follows that both the one sitting on the throne and the Lamb mean the Lord. And because they are one, we are also told that the Lamb was in the midst of the throne (verse 6, and so, too, 7:17).
To be shown that blessing, when said in connection with the Lord, means everything of heaven and the church present in Him, and from Him in people who are in heaven and in the church, see no. 289 above; and that honor and glory mean Divine good and truth, also no. 249. It is apparent, moreover, that strength, when said in connection with the Lord, means Divine power.
That these are all properties of the Lord can be seen from the following verses in Daniel:
Behold, One like the Son of Man (came) with the clouds of heaven! And He came to the Ancient of Days... Then to Him was given dominion and glory and a kingdom, and all peoples, nations, and languages will serve Him. His dominion is an everlasting dominion, which shall not pass away, and His kingdom one which shall not perish. (Daniel 7:13-14)
The Ancient of Days is the Lord from eternity, as is apparent from this verse in Micah:
You, Bethlehem Ephrathah, though you are little among the thousands of Judah, yet out of you shall come forth to Me One who will be Ruler in Israel, and whose goings forth are from of old, from the days of eternity. (Micah 5:2)
And so, too, from this verse in Isaiah:
...unto us a Child is born, unto us a Son is given; ...the government will be upon His shoulder. ...His name will be called... Counselor, God, Hero, Father of eternity, Prince of Peace. (Isaiah 9:6)
291. 'To the One sitting upon the throne and to the Lamb, blessing and honour and glory and strength for ages of ages' signifies that in the Lord from eternity, and consequently in His Divine Human, is everything of heaven and the Church, Divine Good and Divine Truth, and Divine Power, and from Him in those who are in heaven and the Church. That the Lord from eternity is Jehovah Who in time took upon Himself the Human so that He might redeem and save men, may be seen above (281). Consequently by 'the One sitting upon the throne' is understood the Lord from eternity, Who is called the Father; and by 'the Lamb' the Lord as to the Divine Human, which is the Son. And because the Father is in the Son, and the Son in the Father, and they are one, it is established that by both 'the One sitting upon the throne' and 'the Lamb' the Lord is understood; and because they are one, it is said also 'the Lamb in the midst of the throne' (verse 6, also chapter 7:17). That 'blessing' when [said] of the Lord is everything of heaven and the Church in Him, and from Him in those who are in heaven and the Church, may be seen above (289); that 'honour and glory' are Divine Good and Divine Truth, also above (249); and that 'strength' when [said] of the Lord is Divine Power is plains That the Lord has all these can be established from these [words] in Daniel:
Behold with the clouds of heaven came One like the Son of Man, and [came] even to the Ancient of days: and there was given Him dominion and glory and the kingdom, and all peoples, nations and languages shall worship Him; His dominion is the dominion of an age that shall not pass away, and His kingdom that which shall not perish. Daniel 7:13-14.
That 'the Ancient of days' is the Lord from eternity is plain from these [words] in Micah:
Thou Bethlehem Ephratah, little though thou be among the thousands
Of Judah, out of thee shall come forth unto Me One Who shall be the Ruler in Israel, and Whose goings forth [have been] from of old, from the days of eternity. Micah 5:2; [H.B. 1].
Again from these in Isaiah:
Unto us a Boy is born, unto us a Son is given, upon Whose shoulder [shall be] the government: and His Name shall be called Counsellor, God, Hero, the Father of Eternity, the Prince of Peace. Isaiah 9:6; [H.B. 5].
291. Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne and unto the Lamb for ages of ages, signifies that in the Lord from eternity, and thence in His Divine Human, is the all of heaven and the church, the Divine good, and the Divine truth, and the Divine power, and from Him in those who are in heaven and in the church. That the Lord from eternity is Jehovah, who took upon Him the Human in time, that He might redeem and save men, may be seen above, (281); therefore by "Him that sitteth upon the throne," is meant the Lord from eternity, who is called the Father, and by "the Lamb," the Lord as to the Divine Human, which is the Son; and because the Father is in the Son, and the Son in the Father, and they are one, it is evident that by both, or by "Him that sitteth upon the throne and the Lamb," the Lord is meant; and because they are one, it is also said that "the Lamb was in the midst of the throne" (verse 6; also 7:17). That "blessing," when spoken of the Lord, is the all of heaven and of the church in Him and from Him, in those who are in heaven and in the church, may be seen above, (289). That "honor and glory," are the Divine good and the Divine truth, may also be seen above, (249); and that "power" when spoken of the Lord, is the Divine power, is evident. That all these are the Lord's, may appear from what is said in Daniel:
Behold, with the clouds of the heavens one like the Son of man came and even to the Ancient of Days; and there was given Him dominion, and glory, and the kingdom, and all peoples, nations, and languages, shall worship Him; His dominion is the dominion of an age, which shall not pass away, and His kingdom that which shall not perish, (Daniel 7:13-14).
That "the Ancient of Days" is the Lord from eternity, appears from these words in Micah:
But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, out of thee shall come forth unto Me, He who shall be ruler in Israel; and whose goings forth have been from of old, from the days of eternity, (Micah 5:2).
Also from these in Isaiah:
Unto us a Boy is born, unto us a Son is given, and the government shall be upon His shoulder: and His name shall be called Counsellor, God, Hero, Father of Eternity, the Prince of Peace, (Isaiah 9:6).
291. "Sedenti Super Throno et Agno, benedictio et honor et gloria et robur in saecula saeculorum," significat quod in Domino ab aeterno et inde in Divino Humano Ipsius sit omne Caeli et Ecclesiae, Divinum Bonum et Divinum Verum, et Divina Potentia, et ab Ipso in illis qui in Caelo et in Ecclesia sunt. - Quod Dominus ab aeterno sit Jehovah, Qui in tempore suscepit Humanum, ut redimeret et salvaret homines, videatur supra (281); quare per "Sedentem super Throno" intelligitur Dominus ab aeterno, Qui Pater vocatur, et per "Agnum" Dominus quoad Divinum Humanum, Quod est Filius: et quia Pater est in Filio, et Filius in Patre, et unum sunt, constat quod per utrumque, "Sedentem super Throno et Agnum," intelligatur Dominus: et quia unum sunt, dicitur etiam "Agnus in medio Throni," (vers. 6; tum 7:17). Quod "Benedictio," cum de Domino, sit omne Caeli et Ecclesiae in Ipso, et ab Ipso in illis qui in Caelo et in Ecclesia sunt, videatur supra (289); quod "Honor et Gloria" sint Divinum Bonum et Divinum Verum, etiam supra (249); et quod "Robur," cum de Domino, sit Divina Potentia, patet. Quod Domino haec omnia sint, constare potest ex his apud Danielem:
"Ecce cum nubibus Caelorum sicut Filius Hominis venit, et usque ad Antiquum Dierum: et Illi datum est dominium et gloria et regnum, et omnes populi, gentes et linguae Ipsum colent; Dominium Ipsius Dominium saeculi, quod non transibit, et Regnum Ipsius quod non peribit," (7:13-14);
quod "Antiquus Dierum" sit Dominus ab aeterno, patet ex his apud Micham:
"Tu Bethlechem Ephrataea, parum est ut sis inter millenas Jehudae: ex te Mihi exibit, Qui erit Dominator in Israele, et Cujus exitus Antiquo, a diebus Aeternitatis," (5:1 (B.A. 2));
tum ab his apud Esajam:
"Puer natus est nobis, Filius datus est nobis, super Cujus humero Principatus; vocabitur Nomen Ipsius Consiliarius, Deus, Heros, Pater Aeternitatis, Princeps Pacis," (9:5).