49.“祂的脚好像在炉中锻炼发光的铜”表属世的神性良善。主的“脚”表祂的属世神性；“火”或“燃烧之物”表良善，而“锻炼发光的铜”表属世真理的良善；所以，“祂的脚好像在炉中锻炼发光的铜”表属世的神性良善。祂的脚有此含义是出于对应。在主里面、因而来自主的有属天神性、属灵神性和属世神性。人子的“头”表属天神性，人子的“眼”与金带所束之“胸”表属灵神性，人子的“脚”表属世神性。
这三者因都在主里面，故也在天使天堂里面；第三层天或最高层天处于属天神性；第二层天或中层天处于属灵神性；第一层天或最低层天处于属世神性。地上的教会同样如此；因为在主面前，整个天堂如同一个人，其中处于主的属天神性之人构成头，处于属灵神性之人构成躯体，处于属世神性之人构成双脚。人因照神的形像被造，故里面也有这三个层次，随着这些层次的打开，他成为天使，或属第三层天，或属第二层天，或属最低层天。也正因如此，圣言里面也有三层含义，即：属天的、属灵的和属世的。这一点可见于《圣爱与圣智》一书，特别是第三章，这一章阐述了这三个层级。“脚”、“脚掌”和“脚跟”对应于人的属世事物，因此在圣言中表示属世事物，这一点可见于伦敦出版的《天堂的奥秘》（2162，4938-4952节）。
在以下经文中，“脚”也表属世的神性良善。但以理书：
我举目观看，见有一人身穿细麻衣，腰束乌法精金带；祂身体如水苍玉，眼目如火把，手臂和脚如擦亮的铜那么闪耀。（但以理书10:5-6）
启示录：
我看见一位天使从天降下，两脚像火柱。（启示录10:1）
以西结书：
基路伯的脚好像都灿烂如擦亮的铜那么闪耀。（以西结书1:7）
天使和基路伯显出此等形像，是因为主的神性映现在他们身上。
主的教会在诸天堂之下，因而在主的脚下，故在以下经文中，教会被称为“祂的脚凳”：
利巴嫩的荣耀必来归你，为要修饰我圣所之地；我也要使我脚踏之处得荣耀；他们都要在你脚掌前下拜。（以赛亚书60:13-14）
天是我的宝座，地是我的脚凳。（以赛亚书66:1）
神在发怒的日子并不纪念自己的脚凳。（耶利米哀歌2:1）
在耶和华的脚凳前敬拜祂。（诗篇99:5）
看哪，我们听说约柜在以法他。我们要进祂的居所，在祂脚凳前下拜。（诗篇132:6-7）
正因如此，他们拜在主的脚下（马太福音28:9；马可福音5:22；路加福音8:41；约翰福音11:32）。还有：
他们亲祂的脚，用自己的头发擦干。（路加福音7:37，38，44-46；约翰福音11:2；12:3）
由于“脚”表属世层，所以主给彼得洗脚时，对他说：
凡洗过澡的人，只要把脚一洗，全身就干净了。（约翰福音13:10）
“洗脚”是指洁净属世人；属世人洁净了，整个人也就洁净了；这一点在《天堂的奥秘》和《新耶路撒冷教义》有大量说明。当人避开属灵人或内在人看为邪恶的邪恶，并且它们当被避开时，属世人，也就是外在人就得以洁净了。
由于“脚”表人的属世层，并且它若不洗净或洁净，就会败坏一切事物，所以主说：
倘若你一只脚使你犯罪，就把把它砍掉；你瘸腿进入永生，强如有两只脚被丢在地狱，丢进不灭的火里。（马可福音9:45-46）
此处“脚”不是指脚，而是指属世人。“用蹄践踏青草”和“用爪搅动诸水”（以西结书32:3，34:18-19；但以理书7:7，19等）所表相同。
由于“人子”表圣言方面的主，所以显而易见，祂的“脚”也就表属世意义上的圣言。这一点在《新耶路撒冷教义之圣经篇》有大量论述，那里还说明，主来到世间是为了成全圣言的一切，并由此成为圣言，直至最终层（98-100节）。不过，这个奥秘只有那些将在新耶路撒冷的人才能领受。
另外，主的属世神性还由摩西受命在旷野制造的“铜蛇”来表示；凡被蛇咬的，一望这铜蛇就痊愈了（民数记21:6，8-9）。铜蛇”表主的属世神性，凡仰望它的人皆得拯救，主自己在约翰福音中教导说：
摩西在旷野怎样举蛇，人子也必照样被举起来，叫一切信他的，不至灭亡，反得永生。（约翰福音3:14-15）
此蛇之所以由铜制成，是因为“铜”及“擦亮的铜”皆表良善方面的属世层（参看755节）。
49. His feet were like fine brass, as though fired in a furnace. (1:15) This symbolizes natural Divine good.
The Lord's feet symbolize His natural Divinity. Fire or being fired symbolizes goodness. And fine brass symbolizes the natural goodness of truth. Consequently the feet of the Son of Man like fine brass, as though fired in a furnace, symbolize natural Divine good.
His feet have this symbolic meaning because of their correspondence.
Present in the Lord, and so emanating from the Lord, are a celestial Divinity, a spiritual Divinity, and a natural Divinity. His celestial Divinity is meant by the head of the Son of Man; His spiritual Divinity by His eyes and by His breast girded with a golden girdle; and His natural Divinity by His feet.
[2] Because these three elements are present in the Lord, therefore the same three are also present in the angelic heaven. The third or highest heaven exists on the celestial Divine level, the second or middle heaven on the spiritual Divine level, and the first or lowest heaven on the natural Divine level. The like is the case with the church on earth. For the whole of heaven is, in the Lord's sight, like a single person, in which those who are governed by the Lord's celestial Divinity form the head, and those who are governed by His spiritual Divinity form the trunk, while those who are governed by His natural Divinity form the feet.
For this reason, too, every person, having been created in the image of God, has in him the same three degrees, and as they are opened he becomes an angel either of the third heaven, or of the second, or of the last.
It is owing to this also that the Word contains three levels of meaning - a celestial one, a spiritual one, and a natural one.
The reality of this may be seen in Angelic Wisdom Regarding Divine Love and Wisdom, particularly in Part Three, in which we discussed these three degrees.
To be shown that feet, the soles of the feet, and heels correspond to natural attributes in people, and that in the Word, therefore, they symbolize natural attributes, see in Arcana Coelestia (The Secrets of Heaven), published in London, nos. 2162 and 4938-4952.
[3] Natural Divine good is also symbolically meant by feet in the following passages. In Daniel:
I lifted my eyes and looked; behold, a... man clothed in linen garments, whose loins were girded with the gold of Uphaz! And his body was like beryl, and... his eyes like torches of fire, his arms and his feet like the sheen of burnished bronze. (Daniel 10:5-6)
In the book of Revelation:
I saw... an angel coming down from heaven, ...his feet like pillars of fire. (Revelation 10:1)
And in Ezekiel:
(The feet of the cherubim) sparkled like the sheen of burnished bronze. (Ezekiel 1:7)
Angels and cherubim so appeared for the reason that the Lord's Divinity was represented in them.
[4] Since the Lord's church exists below the heavens, thus under the Lord's feet, it is therefore called His footstool in the following places:
The glory of Lebanon shall come to you..., to beautify the place of My sanctuary; ...I will make the place of My feet honorable. And... they shall bow themselves at the soles of your feet. (Isaiah 60:13-14)
Heaven is My throne and the earth is My footstool. (Isaiah 66:1)
(God) does not remember His footstool in the day of His anger. (Lamentations 2:1)
...worship (Jehovah) in the direction of His footstool. (Psalms 99:5)
Behold, we heard of it in Ephrathah (Bethlehem).... We will go into His dwelling places, we will bow ourselves at His footstool. (Psalms 132:6-7)
That is why worshipers fell at the Lord's feet (Matthew 28:9, Mark 5:22, Luke 8:41, John 11:32), and why they kissed His feet and wiped them with their hair (Luke 7:37-38, 44-46, John 11:2; 12:3).
[5] Because feet symbolize the natural self, therefore the Lord said to Peter, when He washed Peter's feet,
He who is washed needs only to have his feet washed, and he is completely clean. (John 13:10)
To wash the feet is to purify the natural self. When it has been purified, the whole self also is purified, as we showed many times in Arcana Coelestia (The Secrets of Heaven), and in The Doctrines of the New Jerusalem. 1The natural self, which is also the outer self, is purified when it refrains from the evils which the spiritual or inner self sees to be evils and ones to be shunned.
[6] Now because the feet mean the natural component of a person, and this perverts everything if it is not washed or purified, therefore the Lord says,
If your foot causes you to stumble, cut it off. It is better for you to enter life lame, rather than to have two feet and be cast into hell, into the unquenchable fire... (Mark 9:45)
The foot here does not mean the foot, but the natural self.
The like is meant by treading down the good pasture with the feet and troubling waters with the feet (Ezekiel 32:2; 34:18-19, Daniel 7:7, 19, and elsewhere).
[7] Since the Son of Man means the Lord in relation to the Word, it is apparent that His feet mean the Word in its natural sense as well, which we dealt with at length in The Doctrine of the New Jerusalem Regarding the Sacred Scripture, and also that the Lord came into the world to fulfill everything in the Word and to become thereby an embodiment of the Word, even in its outmost expressions (The Doctrine of the New Jerusalem Regarding the Sacred Scripture, nos. 98-100). But this is a secret for people who will be in the New Jerusalem.
[8] The Lord's natural Divinity was also symbolized by the bronze serpent that Moses was commanded to set up in the wilderness, so that all who had been bitten by serpents were healed by looking at it (Numbers 21:6, 8-9). That this symbolized the Lord's natural Divinity, and that those people are saved who look to it, the Lord Himself teaches in John:
As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him should not perish but have eternal life. (John 3:14-15)
The serpent was made of bronze because bronze, like fine brass, symbolizes the natural self in respect to good, as may be seen in no. 775 below.
Footnotes:
1. Perhaps The Doctrine of the New Jerusalem Regarding the Lord, The Doctrine of the New Jerusalem Regarding the Sacred Scripture, The Doctrine of Life for the New Jerusalem, and The Doctrine of the New Jerusalem Regarding Faith (Amsterdam, 1763). But perhaps The New Jerusalem and its Heavenly Doctrine (London, 1758).
49. [verse 15] 'And His feet like burnished bronze [as if] burned in a furnace' signifies natural Divine Good. The Lord's 'feet' signify His natural Divine; 'fire' or 'what is burned' signifies good, while 'burnished bronze' signifies natural good of truth; therefore by 'the feet of the Son of Man like burnished bronze as if burned in a furnace' is signified natural Divine Good. That His feet signify this results from correspondence. In the Lord, and consequently from the Lord, there is a CELESTIAL DIVINE, a SPIRITUAL DIVINE, and a NATURAL DIVINE. The celestial Divine is understood by the 'head' of the Son of Man, the spiritual Divine by His 'eyes' and by the 'breast' that was 'girt with a golden girdle,' and the natural Divine by His 'feet.
[2] Since these three are in the Lord, therefore those three are also in the angelic heaven. The third or supreme heaven is in the celestial Divine: the second or middle heaven is in the spiritual Divine: while the first or ultimate heaven is in the natural Divine. In like manner the Church on earth (in terris); for the entire heaven is in the presence of the Lord as one Man, in which those who are in the Lord's celestial Divine make the head, those who are in the spiritual Divine make the body, and those who are in the natural Divine make the feet. Consequently also in any one man, because he has been created into the image of God, there are those three degrees, and as these are opened, that man becomes an angel, either of the third, the second, or the ultimate heaven. It is from this also that there are three senses in the Word, celestial, spiritual, and natural. That this is the case may be seen in ANGELIC WISDOM CONCERNING DIVINE LOVE AND WISDOM, specifically in the third part, in which those three degrees have been dealt with. That the feet, the soles, and the heels correspond to the natural things with a man, and in the Word therefore signify natural things, may be seen in ARCANA CAELESTIA published at London (Arcana Coelestia 2162, 4938-4952).
[3] Natural Divine Good is also signified by 'feet' in the following places; in Daniel:
I lifted up mine eyes and saw, behold a man clothed in linen, whose loins were girded with gold of Uphaz; his body was beryl-like, and his eyes as torches of fire, his arms and his feet like the lustre of polished bronze. Daniel 10:5-6.
In the Apocalypse:
I saw an angel coming down out of heaven, his fret as pillars of fire. Revelation 10:1.
And in Ezekiel:
The feet of the cherubs were glittering like the lustre of polished bronze. Ezekiel 1:7.
It was because the Divine of the Lord was being represented in them that the angels and cherubs were so seen.
[4] Since the Lord's Church is under the heavens, thus under the Lord's feet, it is therefore called His footstool in the following places:
The glory of Lebanon shall come unto thee to beautify the place of My sanctuary; I will render the place of My fret honourable, and they shall bow themselves down at the soles of thy feet. Isaiah 60:13-14.
The heaven is My throne, and the earth is My footstool. Isaiah 66:1.
God remembers not His footstool in the day of anger, Lamentations 2:1.
Worship Jehovah towards His footstool. Psalms 99:5.
Lo, we heard of it at Ephratah (Bethlehem); we will go up into His dwelling-places; we will bow down at His footstool. Psalms 132:6 [, 7].
As a consequence of this, those worshipping fell at the Lord's feet (Matthew 28:9; Mark 5:22; Luke 8:41; John 11:32). Again, they kissed His feet, and wiped them with their hair (Luke 7:37-38, 44, 46; John 11:2; 12:3).
[5] Because the Natural is signified by 'feet,' the Lord therefore said to Peter, when He washed his feet:
He who is washed needs not save to wash his feet, and the whole is clean. John 13:10.
To 'wash the feet' is to purify the natural man, and when this has been purified the whole man also is purified, as has been shown abundantly in ARCANA CAELESTIA, and in THE DOCTRINES OF THE NEW JERUSALEM. The natural man, who is also the external man, is purified whilst he is fleeing from the evil things that the spiritual or internal man sees to be evil and necessary to flee from.
[6] Now since the natural man is understood by 'feet,' and this, if it has not been washed or purified, perverts all things, therefore the Lord said:
If thy foot offend thee, cut it off; it is better for thee to enter halt into life, than to have two feet and be cast into Gehenna, into the unquenchable fire. Mark 9:45.
Here is not understood 'foot,' but the natural man. The like is understood by 'trampling the good pasture under foot,' and 'troubling the waters with the feet' (Ezekiel 32:2; 34:18-19; Daniel 7:7, 19; and elsewhere).
[7] Since by the Son of Man the Lord is understood as to the Word, it is plain that by His feet is also understood the Word in the natural sense, which has been much treated of in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE; as also that the Lord came into the world so that He might fulfil all things of the Word, and by this means become the Word even in ultimates (98-100); but this arcanum is for those who will be in the New Jerusalem.
[8] The Lord's Natural Divine was also signified by the bronze serpent set up in the wilderness as a result of a command from Moses, by looking at which all were healed who had been bitten by serpents (Numbers 21:6, 8-9). That this signified the Lord's Natural Divine, and that those who look to this will be saved, the Lord Himself teaches in John:
As Moses lifted up the serpent in the wilderness, even so must the SON OF MAN be lifted up, so that all who believe in Him may not perish, but have eternal life. John 3:14-15.
It is because 'bronze,' as also 'burnished bronze,' signifies the Natural in respect of good, that the serpent was made out of bronze. See below 775
49. Verse 15. And His feet were like unto fine brass, as if glowing in a furnace, signifies the Divine good natural. "The feet" of the Lord signify His Divine natural; "fire" or "glowing" signifies good; and "fine brass" signifies the good of natural truth; therefore, by "the feet of the Son of man like unto fine brass, as if glowing in a furnace," is signified the Divine good natural. That "His feet" signify this is from correspondence. There is in the Lord, and therefore from the Lord the Divine celestial, the Divine spiritual, and the Divine natural; the Divine celestial is meant by the "head" of the Son of man; the Divine spiritual, by His "eyes," and by the "breast," which was girt about with a golden girdle; and the Divine natural, by His "feet."
[2] Because these three are in the Lord, therefore also they are in the angelic heaven; the third or highest heaven is in the Divine celestial; the second or middle heaven is in the Divine spiritual; and the first or ultimate heaven in the Divine natural. In like manner, the church on the earth; for the whole heaven before the Lord is as one man, in which they who are in the Lord's Divine celestial make the head; they who are in the Divine spiritual make the body; and they who are in the Divine natural make the feet. Hence, also, in every man, because he was created in the image of God, there are these three degrees, and, as these are opened, he becomes an angel either of the third, or of the second, or of the ultimate heaven. Hence, also it is, that in the Word there are three senses; the celestial, the spiritual, and the natural. This may be seen in The Angelic Wisdom concerning the Divine Love and Wisdom, particularly in chapter 3, which treats of these three degrees. That the feet, the soles, and the heels, correspond to natural things with man, and therefore in the Word signify things natural, may be seen in The Arcana Coelestia, published in London, (2162[1-16], 4938-4952).
[3] The Divine natural good is also signified by feet in the following places; in Daniel:
I lifted up mine eyes, and saw, behold a man clothed in linen, whose loins were girded with gold of Uphaz; His body was like the beryl, and His eyes as torches of fire, His arms and His feet like the splendor of polished brass, (Daniel 10:5-6).
In Revelation:
I saw an angel come down from heaven, his feet as pillars of fire, (Revelation 10:1).
And in Ezekiel:
The feet of the cherubs were sparkling like the splendor of polished brass, (Ezekiel 1:7).
The reason why the angels and cherubs were seen thus, was because the Divine of the Lord was represented in them.
[4] The Lord's church being under the heavens, thus under the Lord's feet, it is therefore called "the footstool of His feet" in the following places:
The glory of Lebanon shall come unto thee, to decorate the place of My sanctuary; and I will render the place of My feet honorable; and they shall bow themselves down at the soles of thy feet, (Isaiah 60:13-14).
The heaven is My throne, and the earth is the footstool of My feet, (Isaiah 66:1).
God remembereth not the footstool of His feet in the day of anger, (Lamentations 2:1).
Adore Jehovah at the footstool of His feet, (Psalms 99:5).
Lo, we heard of Him in Ephratah [Bethlehem]. We will go into His habitations; we will bow ourselves down at the footstool of His feet, (Psalms 132:6-7).
Thence it is that:
They fell down at the Lord's feet adoring, (Matthew 28:9; Mark 5:22; Luke 8:41; John 11:32).
Also that:
They kissed His feet and wiped them with their hairs, (Luke 7:37-38, 44-46; John 11:2; 12:3).
[5] As by "feet" is signified the natural, therefore the Lord said to Peter, when He washed his feet:
He that is washed, needeth not save to wash his feet, and the whole is clean, (John 13:10).
"To wash the feet" is to purify the natural man; and when this is purified, the whole man is also purified; as is shown in many passages in The Arcana Coelestia and in The Doctrines of the New Jerusalem. The natural man, which is also the external man, is purified, when he shuns the evils which the spiritual or internal man sees to be evils and that they ought to be shunned.
[6] Now since the natural of man is meant by "feet," and this perverts all things if it be not washed or purified; therefore the Lord says:
And if thy foot offend thee cut it off; it is better for thee to enter into life halt, than having two feet to be cast into Gehenna, into the unquenchable fire, (Mark 9:45).
Here the foot is not meant, but the natural man. The same is meant by "trampling under foot the good pasture," and by "troubling the waters with their feet" (Ezekiel 32:2; 34:18-19; Daniel 7:7, 19 and in other places).
[7] Since by the Son of man is meant the Lord as to the Word, it is evident, that by His "feet" is also meant the Word in its natural sense; which is much treated of in Doctrine of the New Jerusalem concerning the Sacred Scripture; as also that the Lord came into the world, that He might fulfill all things of the Word, and thereby be made the Word also in ultimates, (98-100). But this arcanum is for those who will be in the New Jerusalem.
[8] The Lord's Divine Natural is also signified by:
The brazen serpent, which was set up by the command of Moses in the wilderness; by looking upon which, all who had been bitten by serpents were healed, (Numbers 21:6, 8-9). This signified the Lord's Divine natural, and that they are saved who look to it, the Lord Himself teaches in John:
As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in Him should not perish, but have eternal life, (John 3:14-15).
The reason why the serpent was made of brass, is because brass, as also fine brass signifies the natural as to good, see below, (775).
49. (Vers. 15.) "Et Pedes Ipsius similes chalcolibano(, tanquam) in camino igniti," significat Divinum Bonum Naturale. - "Pedes" Domini significant Divinum Ipsius Naturale; "Ignis" seu "Ignitum significat Bonum; ac "Chalcolibanum" significat Bonum veri naturale; quare per "Pedes Filii Hominis similes chalcolibano tanquam in camino ignitos," significatur Divinum Bonum Naturale. Quod "Pedes" Ipsius hoc significent est ex correspondentia. Est in Domino, et inde a Domino, Divinum Caeleste, Divinum Spirituale, et Divinum Naturale; Divinum Caeleste intelligitur per "Caput" Filii Hominis, Divinum Spirituale per Ipsius "Oculos" et per "Pectus" quod Zona aurea cinctum erat, et Divinum Naturale per Ipsius "Pedes." Quia haec Tria in Domino sunt, ideo etiam illa tria in Caelo Angelico sunt; Tertium seu supremum Caelum est in Divino Caelesti, Secundum seu medium Caelum est in Divino Spirituali, ac Primum seu ultimum Caelum, in Divino Naturali; similiter Ecclesia in terris: Universum enim Caelum coram Domino est sicut Unus Homo, in quo illi qui in Divino Caelesti Domini sunt, faciunt Caput, qui in Divino Spirituali faciunt Corpus, et qui in Divino Naturali faciunt Pedes: inde etiam in unoquovis homine, quia creatus est ad imaginem Dei, tres illi gradus sunt, qui Sicut aperiuntur, fit ille Angelus Caeli vel tertii, vel secundi, vel ultimi. Inde quoque est, quod in Verbo tres Sensus sint, Caelestis, Spiritualis et Naturalis: quod ita sit, videatur in Sapientia Angelica de Divino Amore et Divina Sapientia, in specie in Parte Tertia, in qua de Tribus illis Gradibus actum est. Quod Pedes, Plantae et Calcanei correspondeant Naturalibus apud hominem, et ideo in Verbo significent Naturalia, videatur in Arcanis Caelestibus Londini editis (2162, 4938-4952). Divinum Bonum Naturale etiam significatur per Pedes in sequentibus locis; apud Danielem:
"Sustuli oculos meos, et vidi; ecce vir indutus linteis, cujus lumbi cincti auro Uphasi, corpus ejus sicut tharschisch, et oculi ejus sicut faces ignis, brachia ejus et Pedes ejus sicut splendor aeris laevigati," (10:5-6);
in Apocalypsi:
"Vidi angelum descendentem e Caelo, Pedes ejus tanquam columnae ignis," (10:1);
et apud Ezechielem:
"Pedes Cheruborum erant micantes sicut splendor aeris laevigati," (1:7);
quod Angeli et Cherubi ita visi fuerint, erat quia Divinum Domini in illis repraesentabatur. Quoniam Ecclesia Domini est sub Caelis, ita sub pedibus Domini, ideo vocatur illa "Scabellum Pedum" Ipsius, in his locis:
"Gloria Libani ad te veniet ad decorandum locum Sanctuarii Mei, locum Pedum Meorum honorabilem reddam, et incurvabunt se ad volas Pedum tuorum," (Esaias 60:13-14);
"Caelum Thronus Meus, ac Terra Scabellum Pedum Meorum," (Esaias 66:1);
Deus "non recordatur Scabelli Pedum Suorum in die irae," (Threni 2:1); 1
"Adorate Jehovam versus Scabellum Pedum Ipsius," (Psalm 99:5); 1
"Ecce audivimus de Eo in Ephrata" (Bethlechem); "intrabimus in habitacula Ipsius, incurvabimus nos Scabello Pedum Ipsius," (Psalm 132:6-7). 3
Inde est, quod Adorantes ceciderint ad Pedes Domini, (Matthaeus 28:9; Marcus 5:22; Luca 8:41; Johannes 11:32);
tum, quod Osculati Pedes Ipsius, et absterserint capillis suis, (Luca 7:37-38, 44-46; Johannes 11:2; 12:3).
Quia per "Pedes" significatur Naturale, ideo dixit Dominus ad Petrum, cum lavit ejus pedes,
"Qui lotus est, non opus habet, nisi quoad pedes lavetur, et mundus est totus," (Johannes 13:10);
"lavare pedes" est purificare Naturalem hominem; qui cum purificatus est, etiam totus homo purificatus est, ut multis ostensum est in Arcanis Caelestibus et in Doctrinis Novae Hierosolymae. Naturalis homo, qui etiam est Externus homo, purificatur, dum ille fugit mala, quae Spiritualis seu Internus homo videt quod mala sint et fugienda. Nunc quia Naturale hominis per "Pedes" intelligitur, et hoc pervertit omnia, si non lotum seu purificatum est, ideo dicit Dominus,
"Si Pes tuus scandalizaverit te, abscinde eum; melius est tibi claudum ingredi vitam, quam duos pedes habere, et conjici in gehennam in ignem inexstinguibilem," (Marcus 9:45);
hic non intelligitur pes, sed Naturalis homo. Simile intelligitur per Proculcare Pedibus bonum pascuum; et per turbare Pedibus aquas, (Ezechiel 32:2; 34:18-19; Daniel 7:7, 19; et alibi).
Quoniam per Filium Hominis intelligitur Dominus quoad Verbum, patet quod per "Pedes" Ipsius etiam intelligatur Verbum in Sensu naturali, de quo multum actum est in Doctrina Novae Hierosolymae de Scriptura Sacra; ut et, quod Dominus in Mundum venerit, ut impleret omnia Verbi, et per id fieret Verbum etiam in ultimis (98-100); sed hoc arcanum est pro illis qui in Nova Hierosolyma erunt. Divinum Naturale Domini etiam significatum est per Serpentem aeneum ex mandato a Mose in deserto erectum, a cujus inspectione omnes qui a serpentibus morsi erant, sanati sunt, (Numeri 21:6, 8-9);
quod significaverit Divinum Naturale Domini, et quod salventur qui spectant ad illud, docet Ipse Dominus apud Johannem:
"Sicut Moses exaltavit Serpentem in deserto, ita oportet exaltari Filium Hominis, ut omnis qui credit in Ipsum, non pereat, sed habeat vitam aeternam," (3:14-15).
Quod serpens ille ex Aere factus sit, est quia Aes ut Chalcolibanum significat Naturale quoad bonum, videatur infra (775).
Footnotes:
1. 1 pro "7"
3. 6, 7 pro "6"