L14.先知书的许多经文预言，主降世是为了使在天上并由此在地上的一切事物都恢复秩序；这一切都通过与地狱的争战实现，那时地狱正侵扰来到世界和离开世界的每个人；祂由此成为公义，并拯救人类；否则，人类无法得救。在此只引用其中的几段经文。
以赛亚书：
这从以东、从波斯拉而来，穿赤红衣服，这服装华美，能力广大，大步行走的是谁呢？就是我，是凭公义说话，以大能施行拯救。你的服装为何有红色，你的衣服为何像踹酒榨的呢？我独自踹酒榨；人民中无一人与我同在。我发怒将他们踹下，发烈怒将他们践踏。他们的胜利溅在我衣服上。因为报仇之日在我心中，我救赎之年已经来到。我自己的膀臂给我带来拯救；我将他们的胜利倒在地上。祂说，看哪，他们诚然是我的百姓，不说谎的儿子。这样，祂就作了他们的救主。祂以慈爱和怜悯救赎他们。（以赛亚书63:1-9）
这些话是指着主与地狱的争战说的。祂那“华美”的“赤红”的“服装”表示圣言，犹太人向这圣言施暴。祂“发怒将他们踹下，发烈怒将他们践踏”描述了与地狱的争战本身，以及对地狱的胜利。“人民中无一人与我同在，我自己的膀臂给我带来拯救，我将他们的胜利倒在地上”描述了祂凭自己的能力独自争战。“这样，祂就作了他们的救主；祂以慈爱和怜悯救赎他们”描述了祂由此拯救并救赎了人类。“报仇之日在我心中，我救赎之年已经来到”描述了这就是祂降临的原因。
以赛亚书：
祂见无人，竟无人代求，甚为诧异。就用祂自己的膀臂给祂带来拯救。祂的公义扶持祂。祂穿上公义为铠甲，将拯救的头盔戴在头上；祂穿上报仇的衣服，披上热心为外袍。那时必有一位救赎主，来到锡安。（以赛亚书59:16，17，20）
这些话也是论述主在世时与地狱的争战。“祂见无人，就用祂自己的膀臂给祂带来拯救”表示祂再次凭自己的能力独自与它们争战。“祂的公义扶持祂，祂穿上公义为铠甲”表示祂由此成为公义。“那时必有一位救赎主来到锡安”表示祂由此救赎人类。
耶利米书：
他们惊惶，他们的勇士打败了，急忙逃跑，并不回头。那是主万军之耶和华的日子，是报仇的日子，要向祂的敌人报仇！剑必吞吃得饱。（耶利米书46:5，10）
这些话，即“他们惊惶，他们的勇士打败了，急忙逃跑，并不回头”描述了主与地狱的争战，以及祂对地狱的胜利。他们的“勇士”和“敌人”就是地狱，因为那里的所有人都仇恨主。“那是主万军之耶和华的日子，是报仇的日子，要向祂的敌人报仇”表示祂为了这个目的而降世。
耶利米书：
她的少年人，必仆倒在街上。当那日，所有的战士都被剪除。（耶利米书49:26）
约珥书：
耶和华在祂的军队前头发出响声；耶和华的日子伟大，极其可畏，谁能忍受得住呢？（约珥书2:11）
西番雅书：
到了耶和华献祭的日子，我必惩罚首领和王子，并一切穿外邦服装的。那日是困苦的日子，是吹角呐喊的日子。（西番雅书1:8，15，16）
撒迦利亚书：
那时，耶和华必出去与那些民族争战，像祂在战争的日子作战时一样。那日，祂的脚必站在耶路撒冷面前的橄榄山上。你们要从我山的谷中逃跑。那日，必没有光和光辉。耶和华必作全地的王；那日耶和华必为独一无二的，祂的名也是独一无二的。（撒迦利亚书14:3-6，9）
这些经文也论述主的争战。“那日”表示祂的降临。在耶路撒冷面前的橄榄山是主常常逗留的地方（参看马可福音13:3；14:26；路加福音21:37；22:39；约翰福音8:1等）。
诗篇：
曾有死亡的绳索缠绕我；地狱的绳索围绕我，死亡的网罗对着我。祂射出箭来，多多发出闪电，使他们扰乱。我要追赶我的仇敌，并要追上他们；不将他们灭绝，我总不返回。我要打伤他们，使他们不能起来。你曾以力量束我的腰，使我能争战，又使我的仇敌逃跑。我捣碎他们，细如风前的灰尘；使他们无力，如同街上的烂泥。（诗篇18:4，5，14，37-40，42）
围绕并对着的“死亡”的“绳索”和“网罗”表示试探，这些试探因来自地狱，故也被称为“地狱的绳索”。在这一整个诗篇中，这些和其余的经文都论述了主的争战和胜利。故经上补充说：
你立我作列族的元首，素不认识的民必事奉我。（诗篇18:43）
又：
大能者啊，愿你的大腿边佩剑；你的箭锋快，射中王敌之心，人民仆倒在你以下。你的宝座是永永远远的，你喜爱公义，所以神膏你。（诗篇45:3，5-7）
这些话也论述与地狱的争战，以及对它们的征服。这整个诗篇都论述主，也就是说，论述祂的争战，祂的荣耀和祂对忠信者的拯救。诗篇：
有火在祂前头行，烧灭祂四围的敌人。大地看见便战栗。诸山在全地之主面前，便消化如蜡。诸天宣扬祂的公义，万民看见祂的荣耀。（诗篇97:3-6）
这篇诗篇同样论述主，以及和前面一样的事。
又：
耶和华对我主说，你坐在我的右手边，等我使你仇敌作你的脚凳。你要在你仇敌中间掌权。在你右手边的主，当祂发怒的日子，必击打列王。祂使尸首遍满各处，在广大地域上击伤仇敌的头。（诗篇110:1，2，5，6）
这些话论及主，这一点从祂自己在福音书中的话（马太福音22:44；马可福音12:36；路加福音20:42）明显看出来。“坐在右手边”表示全能；“仇敌”表示地狱；“列王”表示那些陷入邪恶的虚假之人。“使他们作祂的脚凳”、“当祂发怒的日子，必击打他们”、“使尸首遍满”表示摧毁它们的能力；“在广大地域上击伤头”表示全部摧毁。
主因独自征服地狱，没有任何天使的帮助，故被称为勇士和战士（以赛亚书42:13）；荣耀的王，有力有能的耶和华，战场上的勇士（诗篇24:8，10）；雅各的大能者（诗篇132:2）；在许多地方被称为万军之耶和华（Jehovah Zebaoth或Jehovah of Hosts）。祂的降临也被称为耶和华的日子，一个残忍的日子，一个愤恨、烈怒、怒气、报仇、毁灭、战争、吹号、惊惶和混乱的日子，这一点从前面（4节）所引用的经文可以看出来。
由于主在世时所施行的最后审判是通过与地狱的争战，以及对它们的征服实现的，所以许多经文论述了祂即将实现的这次审判。如诗篇：
耶和华来要审判大地。祂要按公义审判世界，按信实审判人民。（诗篇96:13）
在其它许多经文中同样如此。这些经文出自圣言的预言部分。然而，在圣言的历史部分，以色列人与各个民族的战争同样代表这些事；因为在圣言中，无论它的预言还是历史，经上所写的一切都是指着主来写的；这就是为何圣言是神性。主之荣耀的许多奥秘都包含在以色列教会的仪式中，如它的燔祭和祭祀，安息日和节期，亚伦和利未人的祭司职分；摩西五经中所记载的被称为律法、典章和律例的其它一切事物；这就是主对门徒所说这些话的意思：
摩西的律法上所记关于祂的一切事物都必须应验。（路加福音24:44）
这也是祂对犹太人说，摩西“指着祂而写的”（约翰福音5:46）所表示的。
由此明显可知，主降世是为了征服地狱，荣耀祂的人身；而十字架受难是最后的争战，祂通过这次争战完全征服了地狱，完全荣耀了祂的人身。不过，关于这个主题的详情，可参看接下来的《新耶路撒冷教义之圣经篇》。这本小册子汇集了先知书中论述主与地狱的争战，以及祂对地狱的胜利，或也可说论述祂在世时所实现的最后审判的所有经文；以及论述祂的受难和祂人身的荣耀的经文。这些经文为数众多，若一一引用，必占用大量篇幅。
14. There are many passages in the prophets where it is foretold that the Lord would come into the world to bring everything in the heavens and on earth back into order, that he would accomplish this by battles against the hells that were then attacking everyone coming into the world and leaving the world, and that in this way he would become justice and save people who could not be saved otherwise. I will cite only a few.
[2] In Isaiah:
“Who is this who is coming from Edom, with spattered garments from Bozrah, noble in his clothing, and approaching in the immensity of his strength?” “I who speak justice and have the power to save.” “Why are your garments red? Why are your garments like those of someone who is treading a winepress?” “I have trodden the winepress alone, and there has been no man of the people with me. Therefore I have trodden them in my wrath and trampled them in my blazing anger. Victory over them is spattered on my garments, because the day of vengeance is in my heart and the year of my redeemed has arrived. My own arm brought about salvation for me; I have driven their victory down into the earth.” He said, “Behold, these are my people, my children.” Therefore he became their Savior. Because of his love and his mercy he has redeemed them. (Isaiah 63:1-9)
This is about the Lord’s battles against the hells. The clothing in which he was noble and which was red means the Word, which had suffered violence at the hands of the Jewish people. The actual battles against the hells and victory over them is described by his treading them in his wrath and trampling them in his blazing anger. His having fought alone and from his own power is described by “There has been no man of the people with me; my own arm has brought about salvation for me; I have driven their victory down into the earth.” His having brought about salvation and redemption by this is described by “Therefore he became their Savior; because of his love and his mercy he redeemed them.” The fact that this was the reason for his Coming is described by “The day of vengeance is in my heart and the year of my redeemed has arrived.”
[3] In Isaiah,
He saw that there was no one and was amazed that no one was interceding. Therefore his own arm brought about salvation for him and his own justice sustained him. Therefore he put on justice like a breastplate and put a helmet of salvation on his head. He also put on garments of vengeance and wrapped himself in zeal like a cloak. Then he came to Zion as the Redeemer. (Isaiah 59:16-17, 20)
This too is about the Lord’s battles with the hells while he was in the world. His fighting against them alone, with his own strength, is meant by “He saw that there was no one. Therefore his own arm brought about salvation”; his thereby becoming justice is meant by “his own justice sustained him. Therefore he put on justice like a breastplate”; and his bringing about redemption in this way is meant by “Then he came to Zion as the Redeemer.”
[4] In Jeremiah,
They were terrified. Their mighty ones were beaten down. They fled in flight and did not look back. That day is a day of vengeance for the Lord Jehovih Sabaoth, to take vengeance on his enemies. The sword will devour and be satisfied. (Jeremiah 46:5, 10)
The Lord’s battle with the hells and victory over them are described by “They were terrified. They fled in flight and did not look back.” Their mighty ones and the enemies are the hells, because everyone in hell harbors hatred toward the Lord. His coming into the world for this reason is meant by “That day is a day of vengeance for the Lord Jehovih Sabaoth, to take vengeance on his enemies.”
[5] In Jeremiah,
Their youths will fall in the streets and all their men of war will be cut down on that day. (Jeremiah 49:26)
In Joel,
Jehovah puts forth his voice before his army. Great is the day of Jehovah, and extremely terrifying; who can endure it? (Joel 2:11)
In Zephaniah,
On the day of Jehovah’s sacrifice I will execute judgment upon the royal family, upon the children of the monarch, and upon all who dress themselves in foreign clothing. This day is a day of distress, a day of trumpets and shouting. (Zephaniah 1:8, 15-16)
In Zechariah,
Jehovah will go forth and fight against the nations like the day that he fought on the day of battle. On that day his feet will stand on the Mount of Olives, which faces Jerusalem. Then you will flee into the valley of my mountains. On that day there will be no light or radiance. Jehovah, though, will become king over all the earth. On that day Jehovah will be one, and his name one. (Zechariah 14:3-6, 9)
In these passages too we are dealing with the Lord’s battles. “That day” means his Coming; “the Mount of Olives, which faces Jerusalem” was where the Lord stayed by himself-see Mark 13:3-4; 14:26; Luke 21:37; 22:39; John 8:1; and elsewhere.
[6] In David,
The cords of death surrounded me; the cords of hell surrounded me; the snares of death confronted me. Therefore he sent forth arrows and many bolts of lightning, and confounded them. I will pursue my enemies and seize them, and I will not turn back until I have devoured them. I will strike them down so that they cannot rise up again. You will gird me with strength for war and put my enemies to flight. I will crush them like dust before the face of the wind; I will empty them out like the mire of the streets. (Psalms 18:4, 14, 37, 39-40, 42)
The cords and snares of death that surrounded and confronted him mean trials that are also called cords of hell because they come from hell. These verses and the rest of the whole psalm are about the Lord’s battles and victories, which is why it also says, “You will make me the head of the nations; people I have not known will serve me” (Psalms 18:43).
[7] In David,
Gird a sword on your thigh, mighty one. Your arrows are sharp; peoples will fall beneath you, those who are the king’s enemies at heart. Your throne is for the ages and forever. You have loved justice; therefore God has anointed you. (Psalms 45:3, 5-7)
This too is about battling with the hells and bringing them under control, since the whole psalm is talking about the Lord-specifically, his battles, his glorification, and his salvation of the faithful. In David,
Fire will go forth before him; it will burn up his enemies round about; the earth will see and fear. The mountains will melt like wax before the Lord of the whole earth. The heavens will proclaim his justice, and all the peoples will see his glory. (Psalms 97:3-4-6)
This psalm similarly is dealing with the Lord and with the same issues.
[8] In David,
Jehovah said to my Lord, “Sit at my right until I make your enemies a stool for your feet, to rule in the midst of your enemies.” The Lord is on your right; on the day of his wrath he has struck down monarchs. He has filled [the nations] with corpses; he has struck the head of a great land. (Psalms 110:1, 5-6)
Some words of the Lord himself show that these things were spoken about the Lord: see Matthew 22:44, Mark 12:36, and Luke 20:42. Sitting at the right means omnipotence, the enemies mean the hells, monarchs mean people there who have evil lives and false beliefs. Making them a stool for his feet, striking them down on the day of wrath, and filling [the nations] with corpses mean destroying their power; and striking the head of a great land means destroying all of their power.
[9] Since the Lord alone overcame the hells with no help from any angel, he is called Hero and Man of War (Isaiah 42:13), King of Glory, Jehovah the Mighty, Hero of War (Psalms 24:8, 10), the Mighty One of Jacob (Psalms 132:2, 5), and in many passages Jehovah Sabaoth, that is, Jehovah of Armies of War.
Then too, his Coming is called the day of Jehovah-terrifying, cruel, a day of resentment, blazing anger, wrath, vengeance, destruction, war, trumpet, shouting, and panic, as we can see from the passages cited in 4 above.
[10] Since a last judgment was carried out by the Lord when he was in the world, by battling with the hells and bringing them under control, in many passages it speaks of a judgment that is going to be executed. See David, for example-“Jehovah is coming to judge the earth; he will judge the world with justice and the peoples with truth” (Psalms 96:13)-and frequently elsewhere.
These citations are from the prophetic books of the Word.
[11] In the historical books of the Word, though, matters of the same sort are represented as wars between the children of Israel and various nations. This is because everything in the Word, whether prophetical or historical, is written about the Lord. So the Word is divine when it tells of the rituals of the Israelite church; for example, there are many secrets concerning the Lord’s glorification contained in the descriptions of burnt offerings and sacrifices, in the Sabbaths and festivals, and in the priesthood of Aaron and the Levites. The same holds true for other parts of the books of Moses, the material called laws, judgments, and statutes. This is also the intent of what the Lord said to the disciples-that it was fitting for him to fulfill everything written about him in the Law of Moses (Luke 24:44); and what he said to the Jews-that Moses had written about him (John 5:46).
[12] We can now see from this that the Lord came into the world to subdue the hells and to glorify his human nature, and that the suffering on the cross was the last battle, by which he completely defeated the hells and completely glorified his human nature.
You may find more on this subject, though, in the forthcoming booklet Sacred Scripture [103], where there is a complete collection in one place of all the passages in the prophetic Word that deal with the Lord’s battles against the hells and victories over them, or (which amounts to the same thing) with the last judgment that he executed when he was in the world, together with the passages about his suffering and the glorification of his human nature. Of these latter there are so many that if they were fully quoted, they would fill volumes.
14. The Lord came into the world to reduce to order everything in heaven and so on earth, and He accomplished this by combats against the hells. The hells at that time were infesting every person coming into the world and departing from the world. By combats against them the Lord became the embodiment of righteousness and saved mankind, without which people could not have been saved. This is foretold in many passages in the Prophets, only some of which will be cited.
[2] In Isaiah:
Who is this who comes from Edom, with red dyed garments from Bozrah? This one honorable in His apparel, traveling in the greatness of His strength?
“I who speak in righteousness, great to save.”
“Why is Your apparel red, and Your garment like one who treads in the winepress?”
“I have trodden the winepress alone, and of the people not a man was with Me. Therefore I have trodden them in My anger, and trampled them in My wrath. Thus their conquest is sprayed upon My garments.... For the day of vengeance is in My heart, and the year of My redeemed has come.... ...My own arm brought salvation for Me.... I have...brought down their conquest to the earth.”
...He said, “Lo, they are My people, children....”
So He became their Savior.... Owing to His love and owing to His mercy He redeemed them.... (Isaiah 63:1-9)
This describes the Lord’s combats against the hells. The apparel in which he appeared honorable and which was red means the Word, to which the Jewish people did violence. The battle itself against the hells and victory over them is described by His having trodden them in His anger and trampled them in His wrath. His battling alone and by His own power is described by His having of the people not a man with Him, by His own arm’s bringing salvation for Him, and by His bringing down their conquest to the earth. His saving and redeeming is described by His becoming the people’s Savior, and by His redeeming them owing to His love and mercy. And that this was the reason for His advent is described by the day of vengeance being in His heart, and the year of His redeemed having come.
[3] Again in Isaiah:
He saw that there was no one, and was dumbfounded that there was no intercessor; therefore His own arm brought Him salvation, and His righteousness sustained Him. Therefore He put on righteousness as a breastplate, and a helmet of salvation on His head, and He put on the garments of vengeance..., and wrapped Himself in zeal as a cloak.... Then the Redeemer came to Zion.... (Isaiah 59:16-17, 20)
This, too, describes the Lord’s combats against the hells when He was in the world. His battling alone against them by His own power is meant by His seeing that there was no one, so that His own right arm brought Him salvation. His becoming righteousness on that account is meant by His righteousness sustaining Him, so that He put on righteousness as a breastplate. And His becoming the Redeemer is meant by the statement that then the Redeemer came to Zion.
[4] In Jeremiah:
...(they are) dismayed..., their mighty ones are beaten down; they have fled..., and did not look back.... This is the day of the Lord Jehovih of Hosts, a day of vengeance, that He may take revenge on His enemies, and the sword shall devour and be satiated.... (Jeremiah 46:5, 10)
The Lord’s battle with the hells and victory over them is described by the people’s being dismayed, by their mighty ones’ being beaten down and fleeing and not looking back. Their mighty ones and the enemies are the hells, because the inhabitants there all hate the Lord. The Lord’s coming into the world is therefore meant by its being the day of the Lord Jehovih of Hosts, a day of vengeance, that He may take revenge on His enemies.
[5] Again in Jeremiah:
...(the) young men shall fall in (the) streets, and all the men of war shall be cut off in that day.... (Jeremiah 49:26)
In Joel:
Jehovah gave voice before His army.... ...the day of Jehovah is great and very terrible. Who then will endure it? (Joel 2:11)
In Zephaniah:
...in the day of Jehovah’s sacrifice, I will visit judgment upon the princes and the king’s children, upon all clothed with foreign apparel.... This day is a day of...distress..., a day of the trumpet and its sounding.... (Zephaniah 1:8-9, 15-16)
In Zechariah:
Jehovah will go forth and fight against (the) nations, as in the day of His fighting on the day of battle. In that day His feet will stand on the Mount of Olives, which faces Jerusalem.... Then you shall flee into the valley of My mountains.... ...in that day there will be no light or illumination.... And Jehovah shall be King over all the earth. In that day it shall be “Jehovah is one, and His name one.” (Zechariah 14:3-6, 9)
In these passages, too, the subject is the Lord’s combats. That day means His advent. The Mount of Olives, which faces Jerusalem, was where the Lord customarily tarried (see Mark 13:3-4, 14:26, Luke 21:37, 22:39, John 8:1, and elsewhere).
[6] In Psalms:
The cords of death surrounded me..., the cords of hell surrounded me; the snares of death came to meet me. He sent out His arrows (therefore) and many bolts of lightning, and threw them into confusion. I will pursue My enemies and capture them, nor will I turn back again till I have consumed them and smitten them so that they cannot rise again.... You shall gird me with strength for the battle..., You shall put My enemies to flight.... I will crush them as fine as dust in the wind, I will spread them like dirt in the streets. (Psalms 18:4-5, 14, 37-40, 42)
The cords and snares of death that surrounded Him and came to meet Him symbolize temptations or trials, which, because they originate from hell, are also called the cords of hell.
This and everything else in this whole Psalm portray the Lord’s battles and victories. Therefore it also says, “You put Me at the head of the nations; a people I have not known shall serve Me” (Psalms 18:43-44).
[7] Again in Psalms:
Gird Your sword upon Your thigh, O Mighty One.... Your arrows are sharp — the peoples will fall under You — from the heart of the king’s enemies. Your throne...is forever and ever.... You love righteousness...; therefore God...has anointed You.... (Psalms 45:3, 5-7)
This, too, portrays combat with the hells and conquest of them, for the entire Psalm has the Lord as its subject, namely His battles, His glorification, and His salvation of the faithful.
Again:
A fire will go before Him, and burn His enemies round about...; the earth will see and be afraid. The mountains will melt like wax at the presence...of the Lord of the whole earth. The heavens will declare His righteousness, and all peoples will see His glory. (Psalms 97:3-6)
This Psalm as well has the Lord as its subject, with similar themes.
[8] Again:
Jehovah said to my Lord, “Sit at My right hand, till I have made Your enemies Your footstool.” ...Rule in the midst of Your enemies! ...The Lord is at Your right hand; He has smitten kings in the day of His wrath.... He has filled with dead bodies, He has smitten the head over a great land. (Psalms 110:1-7)
This is something the Lord said, as is clear from the Lord’s own words in Matthew 22:44, Mark 12:36, and Luke 20:42.
Sitting at the right hand symbolizes omnipotence. Enemies symbolize the hells. The kings there symbolize people caught up in the falsities attendant on evil. Making them a footstool, smiting in the day of wrath, and filling with dead bodies means, symbolically, the destruction of their power, and smiting the head over a great land means, symbolically, the destruction of the whole of it.
[9] Since the Lord overcame the hells and did so alone, without the aid of any angel, therefore in Isaiah 42:13 He is called a hero and a man of war ; in Psalms 24:8, 10 a king of glory, Jehovah the mighty, a hero in battle; in Psalms 132:2 the mighty one of Jacob; and in many other places Jehovah of Hosts, which means “Jehovah of hosts, ” that is, of armies.
His advent, moreover, is also called the day of Jehovah, described as a terrible and cruel one, one of indignation, wrath, anger, vengeance, destruction, and war, accompanied by the sounding of the trumpet, a day of tumult, as may be seen from the passages presented in no. Psalms 96:13)
And so also in many places elsewhere.
[11] This much comes from the prophetic books of the Word. In the historical books of the Word, too, similar events are represented by the wars of the children of Israel with the various nations. For everything written in the Word, whether prophetic or historical, was written about the Lord. That is what makes the Word Divine.
The rituals of the Israelite Church — for example, its burnt offerings and sacrifices, its sabbaths and feasts, and the priesthood of Aaron and the Levites — contain many arcane secrets of the Lord’s glorification. So likewise everything else in the books of Moses called laws, judgments and statutes. This also is meant by the Lord’s saying to His disciples that He must fulfill all things which were written in the Law of Moses concerning Him (Luke 24:44), and to the Jews that Moses wrote about Him (John 5:46).
[12] It can now be seen from this that the Lord came into the world to conquer the hells and glorify His humanity, and that the suffering of the cross was the final battle by which He fully overcame the hells and fully glorified His humanity.
But more on this subject will be seen in the next short work, The Sacred Scripture, where we will bring together in one place all the passages from the prophetic Word which depict the Lord’s battles with the hells and victories over them, or in other words, which depict the last judgment carried out by Him when He was in the world, and also the suffering of the cross and glorification of His humanity — passages which are so many that, if quoted, would fill pages.
14. It is foretold in many passages in the Prophets that the Lord came into the world to reduce to order all things in the heavens and thence on earth; and that this was effected by combats against the hells, which were then infesting every man on his entrance into, and departure out of, the world; and further that He thereby became righteousness and saved mankind, who otherwise could not have been saved. A few only of these passages shall be here adduced:
[2] In Isaiah:
Who is this that cometh from Edom, with dyed garments from Bozra? this that is glorious in His apparel, travelling in the greatness of His strength? I that speak in righteousness, mighty to save.
Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat?
I have trodden the wine-press alone; and of the people there was no man (vir) with me: for I have trodden them in mine anger, and have trampled them in my fury: so their victory was sprinkled upon my garments.
For the day of vengeance is in mine heart, and the year of my redeemed is come ... mine own arm brought salvation unto me ... I brought down their victory to the earth.
He said, Surely they are my people, children [that will not lie]: so He was their Saviour.
In His love and in His pity He redeemed them. Isaiah 63:1-9.
These words are written concerning the Lord's combats against the hells. By the apparel in which He was glorious, and which was red, is meant the Word, to which violence was done by the Jewish people. The combat itself against the hells, and the victory over them, is described by His treading them in His anger, and trampling them in His fury. That He fought alone and from His own power is described by these words: Of the people there was no man with me ... mine own arm brought salvation unto me ... I brought down their victory to the earth. That He thereby saved and redeemed mankind, is described by these words: So He was their Saviour: in His love and in His pity He redeemed them. That this was the cause of His Coming is described by these words: The day of vengeance is in mine heart, and the year of my redeemed is come.
[3] Again in Isaiah:
He saw that there was no man, and wondered that there was no intercessor: therefore His own arm brought salvation unto Him; and His righteousness, it sustained Him.
For He put on righteousness as a breastplate, and an helmet of salvation upon His head; and He put on the garments of vengeance, and was clad with zeal as a cloak... . Then He came to Zion, the Redeemer. Isaiah 59:16-17, 20.
These words are also written concerning the Lord's combats against the hells when He was in the world. That He fought against them alone from His own power, is meant by, "He saw that there was no man: therefore His own arm brought salvation to Him." That thereby He became righteousness is described by, "His righteousness, it sustained Him: for He put on righteousness as a breastplate;" and that He thus redeemed mankind, by, "Then He came to Zion, the Redeemer."
[4] In Jeremiah:
They are dismayed ... their mighty ones are beaten down, and are fled apace, and look not back ...
For this is the day of the Lord Jehovih Zebaoth, a day of vengeance, that He may avenge Him of His adversaries: and the sword shall devour, and it shall be satiate. Jeremiah 46:5, 10.
The Lord's combat with the hells and His victory over them are described by these words: They are dismayed ... their mighty ones are beaten down and are fled apace, and have not looked back. Their mighty ones and the adversaries denote the hells, because all there entertain hatred against the Lord. His Coming into the world for this purpose is meant by these words: This is the day of the Lord Jehovih Zebaoth, a day of vengeance, that He may avenge Him of His adversaries.
[5] Again in Jeremiah:
Her young men shall fall in her streets, and all the men (viri) of war shall be cut off in that day. Jeremiah 49:26.
In Joel:
Jehovah hath uttered His voice before His army... for the day of Jehovah is great and very terrible who then shall abide it? Joel 2:11.
In Zephaniah:
In the day of the sacrifice of Jehovah, I will punish the princes, and the king's children, and all such as are clothed with strange apparel.
That day is a day ... of distress ... a day of the trumpet and shout of alarm. Zephaniah 1:8, 15-16.
In Zechariah:
Then shall Jehovah go forth, and fight against the nations, as when He fought in the day of battle.
And His feet shall stand in that day upon the Mount of Olives, which is before Jerusalem.
Then shall ye flee to the valley of my mountains ... In that day there shall not be light and brightness.
And Jehovah shall be King over all the earth; in that day shall there be one Jehovah, and His name One. Zechariah 14:3-6, 9.
In these places also the Lord's combats are treated of: by that day, is meant His Coming. The Mount of Olives, which was before Jerusalem, was the place where the Lord was wont to tarry. See Mark 13:3; 14:26; Luke 21:37; 22:39; John 8:1; and elsewhere.
[6] In the Psalms:
The cords of death compassed me.... The cords of hell compassed me about; the snares of death prevented me.
Therefore He sent out His arrows ... and many lightnings, and discomfited them.
I will pursue mine enemies, and overtake them neither will I turn again till I have consumed them, and wounded them so that they are not able to rise.
Thou wilt gird me with strength unto the battle and wilt put mine enemies to flight.
I will beat them small as the dust before the wind
I will reduce them as the mire of the streets. Psalm 18:4-5, 14, 37-40, 42.
The cords and the snares of death that compassed and prevented, signify temptations which, because these are from hell, are also called the cords of hell. These and the rest of the things in the whole of this Psalm treat of the Lord's combats and victories. Therefore it is also said,
Thou wilt set me as the head of the nations: a people whom I have not known shall serve me. Psalm 18:43.
[7] Again in the Psalms:
Gird thy sword upon thy thigh, O Mighty One...
Thine arrows are sharp in the heart of the king's enemies; whereby the people fall under thee.
Thy throne is for ever and ever... . Thou lovest righteousness ... therefore God hath anointed thee. Psalm 45:3, 5-7.
These words also treat of the combat with the hells and their subjugation. For the whole Psalm treats of the Lord, that is, of His combats, of His glorification and the salvation of the faithful by Him.
Again in the Psalms:
A fire shall go before Him and burn up His enemies round about.
The earth shall see and tremble. The hills shall melt like wax at the presence of the Lord of the whole earth.
The heavens shall declare His righteousness, and all peoples shall see His glory. Psalm 97:3-6.
This Psalm likewise treats of the, Lord, and of the same subjects as the preceding.
[8] Again in the Psalms:
Jehovah said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
Rule thou in the midst of thine enemies.
The Lord at thy right hand smote the kings in the day of His anger ...
He filled the places with dead bodies, and wounded the head over much land. Psalm 110:1-2, 5-6.
That these things are said of the Lord is evident from His own words in Matthew 22:44; in Mark 12:36; and in Luke 20:42. By sitting at the right hand is signified omnipotence; by enemies are signified the hells; by kings, those there who are in falsities of evil. By making them a footstool, by smiting them in the day of His anger and by filling the places with dead bodies, is meant destroying their power; and by wounding the head over much land is meant destroying every one.
[9] Since the Lord conquered the hells alone, without the aid of any angel, He is therefore called Hero and Man of War (vir), Isaiah 42:13; the King of glory, Jehovah the Mighty, the Hero of War, Psalm 24:8, 10; the Mighty One of Jacob, Psalm 132:2; and in many places, Jehovah Zebaoth, that is, Jehovah of Hosts.
His Coming is also called the terrible day of Jehovah, a cruel day, a day of indignation, of wrath, of anger, of vengeance, of destruction, of war, of the trumpet, of the shout of alarm and of tumult; as may be seen from the passages adduced above in 4.
[10] Because a last judgment was accomplished by the Lord whilst He was in the world, by combats with the hells and by their subjugation, therefore the judgment which He was to accomplish is spoken of in many places; as in the Psalms:
Jehovah cometh to judge the earth: He shall judge the world in righteousness and the peoples in truth. Psalm 96:13.
[11] So likewise in many other places. These quotations are from the prophetical parts of the Word. However, in the historical parts of the Word similar things are represented by the wars of the Children of Israel with various nations; for all that is written in the Word, both in its prophetical and in its historical parts, is written concerning the Lord, and consequently the Word is Divine. Many arcana 1of the Lord's glorification are contained in the rituals of the Israelitish Church, as in its burnt-offerings and sacrifices; also in its sabbaths and feasts, and in the priesthood of Aaron and the Levites; and likewise in the other subjects recorded in the Books of Moses, called laws, judgments and statutes. This is also understood by the Lord's words to the disciples,
That it behoved Him to fulfil all things which were written concerning Him in the Law of Moses. Luke 24:44; and by His saying to the Jews,
That Moses wrote of Him. John 5:46.
[12] From all this, then, it is evident that the Lord came into the world to subjugate the hells, and to glorify His Human; and that the passion of the cross was the final combat by which He fully conquered the hells, and fully glorified His Human. However, more on this subject may be seen in the treatise which is to follow this, CONCERNING THE SACRED SCRIPTURE. In it will be collected together all the passages in the Prophetical Word which treat of the Lord's combats with the hells and His victories over them, or, what is the same thing, which treat of the Last Judgment accomplished by Him when He was in the world; as well as the passages concerning His passion and the glorification of His Human. These are so numerous that, were they all quoted, they would fill many pages.
Footnotes:
1. Arcanum (plur. arcana) what is shut up, enclosed, from arceo to shut up, and arca, an ark, chest, or box. Usual connotation, hidden things.
14. That the Lord came into the world to reduce into order all things in heaven, and derivatively on earth; that this was effected by means of combats against the hells, which were then infesting every man that came into the world and that went out of the world; and that He thereby became righteousness, and saved men, who otherwise could not have been saved, is foretold in many passages in the Prophets, of which only a few shall be adduced.
[2] In Isaiah:
Who is this that cometh from Edom, with sprinkled garments from Bozrah; this that is glorious in His apparel, marching in the greatness of His strength? I that speak in righteousness, mighty to save. Wherefore art Thou red in Thine apparel, and Thy garments like Him that treadeth in the winepress? I have trodden the winepress alone, and of the people there was not a man with Me wherefore I have trodden them in Mine anger, and trampled them in My wrath; therefore their victory is sprinkled upon My garments; for the day of vengeance is in Mine heart, and the year of My redeemed is come. Mine own arm brought salvation unto Me; and I brought down their victory to the earth. He said, Lo, they are My people, sons; therefore He was their Savior in His love, and in His pity, He redeemed them (Isaiah 63:1-9).
These things are said of the Lord's combats against the hells. The "apparel" in which He was "glorious," and which was "red," means the Word, to which violence had been done by the Jewish people. The actual combat against the hells, and the victory over them, are described by its being said that He "trod them in His anger, and trampled them in His wrath." That He fought alone, and from His own power, is described by, "of the people there was not a man with Me, Mine own arm brought salvation unto Me, I brought down their victory to the earth." That He thereby effected salvation and redemption, is described by, "therefore He was their Savior; in His love and in His pity He redeemed them." That this was the reason for His advent, is described by, "the day of vengeance is in Mine heart, and the year of My redeemed is come."
[3] In Isaiah again:
He saw that there was not anyone, and He was amazed that there was none to interpose; therefore His own arm brought salvation unto Him; and His righteousness, it upheld Him; therefore He put on righteousness as a coat of mail, and a helmet of salvation upon His head; and He put on garments of vengeance, and clad Himself with zeal as a cloak; then came the Redeemer to Zion (Isaiah 59:1, 6, 17, 20).
These words also treat of the Lord's combats against the hells while He was in the world. That He fought against them from His own power, is meant by, "He saw that there was not anyone, therefore His own arm brought salvation unto Him." That thereby He became righteousness, is meant by, "His righteousness, it upheld Him, whence He put on righteousness as a coat of mail." That He thus effected redemption, is meant by, "then came the Redeemer to Zion."
[4] In Jeremiah:
They are dismayed, their strong ones were beaten down, they are fled a pace, and look not back: that day is to the Lord Jehovih Zebaoth a day of vengeance, that He may take vengeance of His enemies, and the sword shall devour, and be sated (Jeremiah 46:5, 10).
The Lord's combat with the hells, and His victory over them, are described by its being said that they are dismayed, and that their strong ones being beaten down are fled apace, and looked not back. Their "strong ones," and "enemies," are the hells, for all there feel hatred against the Lord. His advent into the world for this purpose is meant by, "that day is to the Lord Jehovih Zebaoth a day of vengeance, that He may take vengeance of His enemies."
[5] In Jeremiah:
Her young men shall fall in the streets, and all the men of war shall be cut off in that day (Jeremiah 49:26).
In Joel:
Jehovah hath uttered His voice before His army; the day of Jehovah is great and very terrible; who therefore can endure it? (Joel 2:11).
In Zephaniah:
In the day of the sacrifice of Jehovah I will visit upon the princes, upon the king's sons, upon all who are clothed with strange apparel. That day is a day of distress, a day of the trumpet and of sounding (Zephaniah 1:8, 15-16).
In Zechariah:
Jehovah shall go forth, and fight against the nations, as when He fought in the day of battle. And His feet shall stand in that day upon the Mount of Olives, which is before the faces of Jerusalem. Then shall ye flee into the valley of My mountains. In that day there shall not be light and brightness. And Jehovah shall be king over all the earth; in that day there shall be one Jehovah, and His name one (Zechariah 14:3-6, 9).
These passages also treat of the Lord's combats. "That day" means His advent. The Mount of Olives that was before the faces of Jerusalem, was where the Lord was wont to tarry. (See Mark 13:3; 14:26; Luke 21:37; 22:39; John 8:1)
[6] In David:
The cords of death compassed me about, the cords of hell encompassed me, the snares of death forestalled me; therefore He sent out His arrows, and many lightnings, and discomfited them. I will pursue Mine enemies, and catch them, neither will I turn until I have consumed them. I will smite them that they shall not be able to rise. Thou hast girded me with strength unto the war, and Thou shalt put mine enemies to flight I will beat them small as dust before the faces of the wind, as the mire of the streets I will enfeeble them (Psalm 18:5, 14, 37-40, 42).
The "cords" and "snares of death" that encompassed and forestalled, signify temptations, which, being from hell, are called also "the cords of hell." These and all other things in this whole Psalm treat of the Lord's combats and victories; and therefore it is added, "Thou wilt make me the head of the nations; a people that have not known shall serve me" (verse 43).
[7] In David, again:
Gird Thy sword upon Thy thigh, O Mighty one; Thine arrows are sharp, the people shall fall under Thee, from the heart of the king's enemies. Thy throne is forever and to eternity: Thou hast loved righteousness, wherefore God hath anointed Thee (Psalm 45:3, 5-7).
These words also treat of combat with the hells, and of their subjugation; for this whole Psalm treats of the Lord, that is to say, of His combats, His glorification, and the salvation of the faithful by Him. In David:
A fire shall go before Him, it shall burn up His enemies round about the earth shall see and shall fear the mountains shall melt like wax before the Lord of the whole earth. The heavens shall declare His righteousness, and all the people shall see His glory (Psalm 97:3-6).
This Psalm likewise treats of the Lord, and of the like things.
[8] In David:
Jehovah said unto my Lord, Sit Thou at My right hand until I make Thine enemies Thy footstool; rule Thou in the midst of Thine enemies. The Lord at Thy right hand hath smitten kings in the day of His anger; He hath filled with dead bodies, He hath smitten the head over much land (Psalm 110:1, 2, 5, 6).
That these words are said of the Lord, is evident from His own words in Matthew 22:44; Mark 12:36; and Luke 20:42. To "sit at the right hand," signifies omnipotence; the "enemies" signify the hells "kings," those there who are in falsities of evil. To "make them His footstool," "smite them in the day of anger," and "fill with dead bodies," signifies to destroy their power; and to "smite the head over much land," signifies to destroy all.
[9] As the Lord alone conquered the hells, without the aid of any angel, He is called HERO, and a MAN OF WARS (Isaiah 42:13); THE KING OF GLORY, JEHOVAH STRONG AND MIGHTY; A HERO OF WAR Psalm 24:8, 10); THE MIGHTY ONE OF JACOB (Psalm 132:2); and in many places, JEHOVAH ZEBAOTH, that is, Jehovah of the Armies of War. His advent is also called THE DAY OF JEHOVAH terrible, cruel, of indignation, of wrath, of anger, of vengeance, of destruction, of war, of the sounding of the trumpet, of tumult, as may be seen from the passages quoted above, in 4.
[10] As the Last Judgment executed by the Lord when He was in the world was effected by means of combats with the hells, and by their subjugation, this coming Judgment is treated of in many passages. As in David:
Jehovah cometh to judge the earth; He shall judge the world in righteousness, and the people in truth (Psalm 96:13).
And so in many other passages. These are from the prophetical parts of the Word.
[11] In its historical parts like things are represented by the wars of the sons of Israel with various nations; for everything that is written in the Word, whether in prophecy or history, is written about the Lord; and this is why the Word is Divine. Many arcana of the Lord's glorification are contained in the rituals of the Israelitish Church, as for example in its burnt-offerings and sacrifices, in its sabbaths and feasts, and in the priesthood of Aaron and the Levites; as they are also in all those other things in Moses which are called laws, judgments, and statutes; and this is what is meant by the Lord's words to His disciples:
That He must needs fulfill all things which are written in the law of Moses concerning Him (Luke 24:44)
and by His saying to the Jews that Moses "wrote of Him" (John 5:46).
[12] From all this it is evident that the Lord came into the world to subjugate the hells, and to glorify His Human; and that the passion of the cross was the final combat, by which He fully conquered the hells, and fully glorified His Human. But more will be seen on this subject in the following small work on The Holy Scripture, where are collected together all the passages from the prophetical Word that treat of the Lord's combats with the hells and His victories over them; or, what is the same, that treat of the Last Judgment executed by Him when He was in the world; and also those which treat of His passion, and of the glorification of His Human, which are so numerous that if quoted they would fill pages.
14. Quod Dominus in mundum venerit, ut omnia in caelis et inde in terris in ordinem redigeret, et quod hoc factum sit per pugnas contra inferna, quae tunc infestabant omnem hominem venientem in mundum et exeuntem e mundo, et quod per id Justitia factus sit, ac salvaverit homines, qui absque eo non salvari potuerunt, multis in locis apud Prophetas praedicitur; quorum modo aliqua afferentur.
[2] Apud Esaiam,
"Quis Hic qui venit ex Edom, conspersus vestes ex Bozra; Hic honorabilis in vestitu suo, incedens in multitudine roboris sui Ego qui loquor in justitia, magnus ad salvandum. Quare rubicundus quoad vestem tuam, et vestis tua sicut calcantis in torculari Torcular calcavi solus, et de populo non vir Mecum: propterea calcavi illos in ira mea, et conculcavi eos in excandescentia mea; inde sparsa est victoria eorum super vestes meas...; nam dies vindictae in corde meo, et annus redemptorum meorum venit. ...Salutem praestitit Mihi brachium me...; descendere feci in terram victoriam eorum. ...Dixit, Ecce populus meus illi, filii...; ideo factus est illis in Salvatorem;... ob amorem suum et ob clementiam suam Ille redemit eos" (63:1-9);
Haec de pugnis Domini contra inferna: per "vestem," in qua honorabilis fuit et quae rubicunda, intelligitur Verbum, cui violentia a populo Judaico illata est: ipsa pugna contra inferna, et victoria super illa, describitur per quod "calcaverit illos in ira sua, et conculcaverit in excandescentia sua;" quod solus et ex propria potentia pugnaverit, describitur per haec, "De populo non vir Mecum, salutem praestitit Mihi brachium meum, descendere feci in terram victoriam eorum;" quod per id salvaverit et redemerit, describitur per haec, "Ideo factus est illis in Salvatorem; ob amorem et clementiam suam Ille redemit eos;" quod hoc fuerit causa adventus Ipsius, describitur per haec, "Dies vindictae in corde meo et annus redemptorum meorum venit."
[3] Apud Esaiam,
"Vidit quod non quisquam, et obstupuit quod non esset intercedens ideo salutem praestitit Ipsi brachium suum, et justitia Ipsius suscitavit Ipsum: inde induit justitiam sicut loricam, et galeam salutis super caput suum, et induit vestes vindictae, et texit Se sicut pallio zelo:... tunc venit Zioni Redemptor" (59:16-17, 20):
Haec quoque de pugnis Domini, cum fuit in mundo, contra inferna: quod solus ex propria potentia pugnaverit contra illa, intelligitur per haec, "Vidit quod non quisquam, ideo salutem praestitit Ipsi brachium suum;" quod inde Justitia factus sit, per haec, "Justitia Ipsius suscitavit Ipsum, unde induit justitiam sicut loricam;" quod ita redemerit, per haec, "Tunc venit Zioni Redemptor."
[4] Apud Jeremiam,
"Illi consternati sunt,... fortes eorum contusi sunt,... fugam fugerunt, nec respexerunt. ...Dies ille Domino Jehovih Zebaoth, dies ultimis, ut vindictam sumat de hostibus suis, comedatque gladius, et saturetur" (46:5, 10):
Pugna Domini cum infernis, et victoria super illa, describitur per quod "consternati sint," quod "fortes eorum contusi fugam fugerint, et non respexerint;" "fortes eorum" et "hostes" sunt inferna, quia omnes ibi odio habent Dominum; adventus Ipsius in mundum propterea, intelligitur per haec, "Dies ille Domino Jehovih Zebaoth, dies ultionis, ut vindictam sumat de hostibus suis."
[5] Apud Jeremiam,
"Cadent juvenes in plateis, et omnes viri belli exscindentur in die illo" (49:26).
Apud Joelem,
"Jehovah edidit vocem... coram exercitu suo;... magnus dies Jehovae, terribilis valde; quis ergo sustinebit illum?" (2:11.)
Apud Zephaniam,
"In die sacrificii Jehovae visitabo super principes, super filios regis, super omnes indutos indumento alienigenae Dies hic, dies angustiae,... dies buccinae et clangoris" (1:8-9, 15-16).
Apud Sachariam,
"Jehovah exibit, et pugnabit contra gentes..., juxta diem pugnare Ipsum in die proelii... Stabunt pedes Ipsius in die illo super Monte Olivarum, qui 1ante facies Hierosolymae. ...Tunc fugietis in vallem montium meorum. ...In die illo non erit lux et splendor. ...Jehovah autem erit in Regem super tota terra: in die illo erit Jehovah unus, et nomen Ipsius unum" (14:3-6, 9):
In his locis etiam agitur de pugnis Domini: per "diem illum" intelligitur adventus Ipsius; "Mons Olivarum, qui ante facies Hierosolymae," erat ubi Dominus solito commoratus est
(Videatur Marcus 13:3 2; 14:26; Lucas 21:37, 22:39; Johannes 8:1; et alibi).
[6] Apud Davidem,
"Circumdederunt Me funes mortis,... funes inferni circumdederunt Me, praevenerunt Me laquei mortis:... ideo misit tela, ...et fulmina multa, et conturbavit illos. ...Persequar hostes meos, et comprehendam eos, nec revertar usque dum consumpsero...; percussero eos, ut resurgere non possint. ...Accinges Me robore ad bellum et dabis... hostes in fugam conteram eos sicut pulverem coram faciebus venti, sicut coenum platearum attenuabo eos" (Psalm 18:5, (6,) 15, Psalm 18:38, 39, (40,) 41, 43 (B.A. 4-5, 14, 37-40, 42)):
"funes" et "laquei mortis," qui circumdederunt et praevenerunt, significant tentationes; quae quia ab inferno sunt, etiam vocantur "funes inferni." Haec et reliqua in toto illo psalmo agunt de pugnis et de victoriis Domini; quare etiam dicitur,
"Pones Me in caput gentium; populus non noveram, servient Mihi" (vers. 44, 45).
[7] Apud Davidem,
"Accinge...gladium super femur, Potens;... tela tua acuta, populi cadent sub Te, e corde hostes Regis. Thronus tuus... in saeculum et in aeternum:... amasti justitiam propterea unxit Te Deus" (Psalm 45:4, 6-8 (B.A. 3, 5-7) 3):
Haec quoque de pugna cum infernis, et de subjugatione illorum; nam in toto illo psalmo agitur de Domino; nempe, de Ipsius pugnis, de Ipsius glorificatione, et de salvatione fidelium ab Ipso. Apud Davidem,
"Ignis coram Ipso ibit,... inflammabit circumcirca hostes Ipsius:... videbit et timebit terra: montes sicut cera liquefient... coram Domino totius terrae. Annuntiabunt caeli justitiam Ipsius, et videbunt omnes populi gloriam Ipsius" (Psalm 97:3-6):
Pariter in hoc psalmo agitur de Domino, et de similibus.
[8] Apud Davidem,
"Dictum Jehovae ad Dominum meum, Sede ad dextram meam, usque dum posuero inimicos tuos scabellum pedum tuorum;... dominare in medio inimicorum tuorum. ...Dominus ad dextram tuam, percussit in die irae suae reges;... implevit cadaveribus, percussit caput super terram multam" (Psalm 110 (vers. 1-2, 5-6)).
Quod haec de Domino dicta sint, constat ex Ipsius Domini verbis
(Apud Matthaeum 22:44; apud Marcum 12:36; et apud Lucam 20:42):
Per "sedere ad dextram" significatur omnipotentia; per "inimicos significantur inferna; per "reges," illi ibi qui in falsis mali sunt; per "ponere illos scabellum pedum," "percutere in die irae, implere cadaveribus," significatur destruere potentiam illorum; et per "percutere caput super terram multam," significatur destruere omnem.
[9] Quoniam Dominus solus vicit inferna, cum nulla ope alicujus angeli, ideo vocatur
"Heros" et "Vir bellorum" (Esaiam 42:15 [NCBSP: 13]);
"Rex gloriae," "Jehovah fortis," "Heros belli" (Psalm 24:8, 10);
"Fortis Jacobi" (Psalm 132:2);
Ac multis in locis "Jehovah Zebaoth," hoc est, Jehovah exercituum belli. Et quoque vocatur adventus Ipsius "Dies Jehovae terribilis," "crudelis," "indignationis," "excandescentiae," "irae," "vindictae," "exitii," "belli," "buccinae clangoris," 4"tumultus;" ut ex locis supra (4) allatis, videri potest.
[10] Quoniam ultimum judicium a Domino, cum fuit in mundo, factum est per pugnas cum infernis, et per subjugationem illorum, ideo multis in locis agitur de judicio quod facturus est: ut apud Davidem,
Jehovah "venit ad judicandum terram; judicabit orbem in justitia, et populos in veritate" (Psalm 96:13 5):
Sic pluries alibi. Haec e propheticis Verbi.
[11] In historicis Verbi autem similia repraesentata sunt per bella filiorum Israelis cum variis gentibus: nam in Verbo tam Prophetico, quam Historico, omne quod scriptum est, de Domino scriptum est; inde Verbum est Divinum. In ritualibus Ecclesiae Israeliticae, ut in holocaustis et sacrificiis, tum in sabbathis et festis ejus, ac in sacerdotio Aharonis et Levitarum, multa arcana glorificationis Domini continentur; similiter in reliquis apud Mosen, quae vocantur "leges," "judicia," et "statuta;" quod etiam intelligitur per Domini verba ad discipulos,
Quod "oporteret Ipsum implere omnia quae de Ipso scripta sunt in Lege Mosis" (Lucam 24:44 6);
Tum ad Judaeos,
Quod "Moses de Ipso scripserit" (Johannem 5:46).
[12] Ex his nunc patet quod Dominus in mundum venerit ut subjugaret inferna, et glorificaret Humanum suum: et quod passio crucis fuerit ultima pugna, per quam plene vicit inferna, et plene glorificavit Humanum. Sed plura de hac re videbuntur in sequente opusculo De Scriptum Sacra, ubi in unum colligentur omnia loca e Verbo Prophetico, quae de pugnis Domini cum infernis, et de victoriis super ea, seu quod idem, quae de ultimo judicio ab Ipso facto, cum fuit in mundo, agunt; tum quae de passione et de glorificatione Humani Ipsius, quae tot sunt, ut si adducerentur, implerent membranas.
Footnotes:
1. Qui pro "quae:" vide Arcana Coelestia 10261; Apocalypsis Explicata 638[c].
2. 3 pro "3-4"
3. 4, 6-8 pro "4-5-7"
4. buccinae clangoris pro "buccinae, clangoris"
5. xcvi. pro "xcv."
6. 44 pro "45"