Apocalypse Revealed · 4 of 22

Revelation 4

225.Revelation 4 1. After these things I saw, and behold a door opened in heaven. And the first voice, which I heard, as of a trumpet speaking with me, said, Come up hither, and I will show thee the things which must be hereafter. 2. And immediately I was in the spirit. And, behold, a throne was set in heaven, and One sitting on the throne. 3. And He that sat was in appearance like a jasper and a sardius stone; and there was a rainbow round about the throne in appearance like an emerald. 4. And round about the throne were four-and-twenty thrones; and upon the thrones I saw four-and-twenty elders sitting, clothed in white garments; and they had on their heads golden crowns. 5. And out of the throne proceeded lightnings, and thunders, and voices; and there were seven lamps of fire burning before the throne, which are the seven spirits of God. 6. And before the throne there was a sea of glass like unto crystal. And in the midst of the throne and round about the throne, were four animals full of eyes before and behind. 7. And the first animal was like a lion, and the second animal like a calf, and the third animal having a face like a man, and the fourth animal was like a flying eagle. 8. And the four animals each by himself had six wings about him; and they were full of eyes within; and they had no rest day and night, saying, Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come. 9. And when the animals gave glory, and honor, and thanks to Him that sat upon the throne, who liveth for ages of ages, 10. The four-and-twenty elders fell down before Him that sat on the throne, and adored Him that liveth for ages of ages, and cast their crowns before the throne, saying, 11. Thou art worthy, O Lord, to receive glory, and honor and power, for Thou hast created all things, and by Thy will they are and were created. THE SPIRITUAL SENSE The contents of the whole chapter It treats of the arrangement and preparation of all things in heaven for the judgment, to be executed from the Word, and according to it; likewise concerning the acknowledgment that the Lord is the only judge. The contents of each verse Verse 1. “After these things, I saw and behold a door opened in heaven,” signifies a manifestation concerning the arrangement of the heavens preparatory to the Last Judgment from the Lord, about to be performed according to His Divine truths in the Word (n. 225). “And the first voice which I heard, as of a trumpet, speaking with me, said, Come up hither,” signifies Divine influx, and thence an elevation of the mind, followed by manifest perception (n. 226). “And I will show thee the things which must be hereafter,” signifies revelations of things to come before the Last Judgment, and concerning it, and after it (n. 227). Verse 2. “And immediately I was in the spirit,” signifies that he was let into a spiritual state, in which the things which exist in heaven manifestly appear (n. 228). “And, behold, a throne was set in heaven,” signifies the Judgment in a representative form. “And One sitting on the throne,” signifies the Lord (n. 230). Verse 3. “And He that sat was in appearance like a jasper and a sardius stone,” signifies the appearance of the Lord’s Divine wisdom and Divine love in ultimates (n. 231). “And there was a rainbow round about the throne in appearance like an emerald,” signifies the appearance of the same also round about the Lord (n. 232). Verse 4. “And round about the throne were four-and-twenty thrones, and upon the thrones I saw four-and-twenty elders sitting,” signifies the arrangement of all things in heaven preparatory to the Judgment (n. 233). “Clothed in white garments,” signifies from the Divine truths of the Word (n. 234). “And they had on their heads golden crowns,” signifies the things which are of wisdom from love (n. 235). Verse 5. “And out of the throne proceeded lightnings, and thunders, and voices,” signifies enlightenment, perception, and instruction from the Lord (n. 236). “And there were seven lamps of fire before the throne, which are the seven spirits of God,” signifies the New Heaven from among Christians (n. 237-238). Verse 6. “And in the midst of the throne, and round about the throne, there were four animals,” signifies the Word of the Lord from first to ultimates, and its guards (n. 239). “Full of eyes before and behind,” signifies the Divine wisdom therein (n. 240). Verse 7. “And the first animal was like a lion,” signifies the Divine truth of the Word as to power (n. 241). “And the second animal like a calf,” signifies the Divine truth of the Word as to affection (n. 242). “And the third animal having a face like a man,” signifies the Divine truth of the Word as to wisdom (n. 243). “And the fourth animal was like a flying eagle,” signifies the Divine truth of the Word as to knowledges and thence understanding (n. 244). Verse 8. “And the four animals each by himself had six wings about him,” signifies the Word as to its powers and as to its guards (n. 245). “And they were full of eyes within,” signifies the Divine Wisdom in the Word in its natural sense from its spiritual and celestial sense (n. 246). “And they had no rest day and night, saying, `Holy, holy, holy, Lord God Almighty,’” signifies that the Word continually teaches the Lord, and that He alone is God, and thence that He alone is to be worshiped (n. 247). “Who was, and who is, and who is to come,” signifies the Lord (n. 248). Verse 9. “And when the animals gave glory, and honor, and thanks to Him that sat upon the throne,” signifies that the Word ascribes all truth, and all good, and all worship to the Lord Who is to judge (n. 249). “Who liveth for ages of ages,” signifies that the Lord alone is life, and that life eternal is from Him alone (n. 250). Verse 10. “The four-and-twenty elders fell down before Him that sat on the throne, and adored Him that liveth for ages of ages,” signifies the humiliation of all in heaven before the Lord (n. 251). “And cast their crowns before the throne,” signifies the acknowledgment that their wisdom is from Him alone (n. 252). Verse 11. “ Saying, Thou art worthy, O Lord, to receive glory, and honor, and power,” signifies that the kingdom is the Lord’s by merit and justice, because He is the Divine truth and the Divine good (n. 253). “For Thou hast created all things, and by Thy will they are, and were created,” signifies that all things of heaven and the church were made and formed, and men reformed and regenerated from the Lord’s Divine love by His Divine wisdom, or from His Divine good by His Divine truth, which also is the Word. THE EXPLANATION Verse 1. After these things I saw, and behold a door opened in heaven, signifies the manifestation of the arrangement of the heavens preparatory to the Last Judgment from the Lord, about to be performed according to His Divine truths in the Word. By “an open door,” when it relates to heaven, is signified admission, as above (n. 176); here, also, manifestation, because he says, “I saw and behold;” and because then were seen the things which are recorded in this chapter, which refer to the arrangement of the heavens for the Last Judgment by the Lord, to be executed according to His Divine truths in the Word, therefore by “I saw, and behold a door opened in heaven,” is signified a manifestation concerning them.

226.And the first voice which I heard, as of a trumpet speaking with me, said, Come up hither, signifies Divine influx, and thence an elevation of the mind, and then manifest perception. That “a voice,” when heard from heaven, is the inflowing Divine truth may be seen above (n. 37, 50), thus Divine influx; and that by “a voice as of a trumpet,” is signified manifest perception, may also be seen above (n. 37); and by “Come up hither,” is signified elevation of the mind; for in the spiritual world, the higher anyone ascends, so much the more does he come into purer light, by which the understanding is by degrees opened, that is, the mind is elevated. Therefore it also follows, that he was then in the spirit, by which is meant that he was let into a spiritual state, in which the things which are in the heavens manifestly appear. The voice was heard “as of a trumpet,” because it treats of the arrangement of the heavens for the Last Judgment; and voices as of a trumpet are heard in heaven when convocations and arrangements are made. Therefore also among the sons of Israel with whom all things were representative of heaven and the church, it was also commanded: That they should make trumpets of silver, and that the sons of Aaron should sound them for the calling of assemblies, and for the journeyings, in days of rejoicing, in festivals, in the beginnings of months, over burnt offerings, for a memorial, and for war (Num. 10:1-10). But we shall speak of “trumpets,” and of “sounding” them, in the explanation of chap. 8, where the seven angels are mentioned, to whom were given seven trumpets.

227.And I will show thee things which must be hereafter, signifies revelations of things to come before the Last Judgment, and concerning it, and after it. These things are signified, because in Revelation nothing else is treated of but the state of the church at its end, thus the things that are to be before the Last Judgment, and concerning it, and after it, as above (n. 2).

228.Verse 2. And immediately I was in the spirit, signifies that he was let into a spiritual state, in which the things which exist in heaven manifestly appear. That “to be in the spirit” is to be let into a spiritual state from Divine influx, as also what a spiritual state is and its quality, and that a man in that state sees as manifestly the things which are in the spiritual world, as in the natural state of the body he sees the things which are in this world, may be seen above (n. 36).

229.And, behold, a throne was set, signifies a representation of the Judgment. That “a throne” signifies heaven may be seen (n. 14); that a throne also signifies judgment, is evident from the following passages: When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory (Matt. 25:31 seq.). The Last Judgment is here treated of: O Jehovah, Thou hast done my judgment, Thou sattest upon the throne a Judge of justice. Jehovah will prepare His throne for judgment (Ps. 9:4-5, 7). I saw when the Ancient of Days did sit; His throne was as a flame of fire; a thousand and thousands ministered unto Him, and a myriad of myriads stood before Him, the judgment was set and the books were opened (Dan. 7:9-10). Jerusalem is built; thither the tribes go up; and there are set thrones for judgment (Ps. 122:3-5). I saw thrones, and they sat upon them, and judgment was given unto them (Rev. 20:4). “The throne” built by Solomon, mentioned (1 Kings 10:18-20) signifies both kingdom and judgment; since kings, when they executed judgment, sat upon thrones. It is said that “the throne” signifies judgment in a representative form, because the things which John saw were visions which represented. They were seen as he has described; but they were forms representative of future things, as may be evident from what follows; as that there were seen animals, a dragon, beasts, a temple, a tabernacle, the ark, and many other things. Similar were the things which were seen by the prophets, spoken of above (n. 36).

230.And one sitting on the throne, signifies the Lord, as appears manifestly from what follows, and from passages in the Word where it is said that the Lord will execute judgment (as in Matt. 25:32, 33; and following verses; John 5:22, 27; and elsewhere).

231.Verse 3. And He that sat was in appearance like a jasper and sardius stone signifies the appearance of the Lord’s Divine wisdom and Divine love in ultimates. “A stone,” in the Word, signifies truth in ultimates, and “a precious stone,” truth transparent from good (n. 915). There are two colors fundamental of the rest in the spiritual world, the color white and the color red, the color white derives its origin from the light of the sun in heaven, thus from spiritual light, which is shining white; and the color red derives its origin from the fire of the sun there, thus from celestial light, which is flaming. The spiritual angels, because they are in truths of wisdom from the Lord, are in that shining white light, therefore they are clothed in white; and the celestial angels, because they are in the good of love from the Lord, are in that flaming light, therefore they are clothed in red; thence those two colors also are in the precious stones in heaven, where they are in great abundance. This is the reason why precious stones, in the Word, signify such things as are of the truth of wisdom, or of the good of love, and that “the jasper,” because it is shining white, signifies the things which are of the truth of wisdom; and “the sardius,” because it is red, the things which are of the good of love. These stones signify the appearance of the Divine wisdom and the Divine love in ultimates, because all precious stones in heaven derive their origin from the ultimates of the Word, and their transparency from the spiritual sense of the ultimates. That this is the case, may be seen in The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 44, 45). The ultimates of the Word are the truths and goods of the sense of the letter. That this is the origin of precious stones in heaven can scarcely be believed by anyone in our world, because he does not know that all the things which exist in the spiritual world are correspondences, and that from thence all the things which exist in the natural world derive their spiritual origin. That this is the origin of precious stones in heaven has been granted me to know from speech with angels, and also to see it with my eyes, but the formation of them is from the Lord alone. But black colors, which are also two in number, derive their origin from hell; one in opposition to white, this blackness being with those who have falsified the truths of the Word; the other in opposition to red, this blackness being with those who have adulterated the goods of the Word; the latter blackness is diabolical, but the former satanic. The signification of “the jasper” and “the sardius” may be seen in the explanation of chap. 21:11, 18-20.

232.And there was a rainbow round about the throne in appearance like an emerald, signifies the appearance of the same also round about the Lord. In the spiritual world there appear rainbows of many kinds, they appear of various colors as upon the earth, and they appear of one color; here of one color, because it is said “like unto an emerald.” This appearance was round about the Lord, because it is said “round about the throne;” round about Him is also in the angelic heaven. The Divine sphere which surrounds the Lord is from His Divine love, and at the same time from His Divine wisdom, which, when it is represented in the heavens, appears in the celestial kingdom red like a ruby, in the spiritual kingdom blue like the lapis lazuli, in the natural kingdom green like the emerald; everywhere with ineffable splendor and radiance.

233.Verse 4. And round about the throne were four-and-twenty thrones, and upon the thrones I saw four-and-twenty elders sitting, signifies the arrangement of all things in heaven preparatory to the Last Judgment. He who does not know the spiritual sense of the Word, and at the same time the genuine truths of the church, may believe, that when the Last Judgment shall come, the Lord will sit upon a throne, and that there will be other judges also upon thrones around Him. But he who knows the spiritual sense of the Word, and at the same time the genuine truths of the church, knows that the Lord will not then sit upon a throne, and that neither will there be other judges about Him; and further, that neither will the Lord judge anyone to hell, but that the Word will judge everyone, the Lord moderating that all things may be done according to justice. The Lord says, indeed: The Father judgeth no one, but hath committed all judgment to the Son, and hath given Him authority to execute judgment, because He is the Son of man (John 5:22, 27). But in another place he says: I came not to judge the world, but to save the world; the Word that I have spoken, the same shall judge him in the last day (John 12:47-48). These two passages agree, when it is known that “the Son of man” is the Lord as to the Word (see above, n. 44); therefore the Word will judge, the Lord moderating. [2] That by the twelve tribes of Israel and their elders are signified all who are of the Lord’s church in the heavens and on earth, and, abstractly, all the truths and goods therein, may be seen (n. 251, 349, 369, 808); and the same by the apostles (n. 79, 790, 903); hence it is plain what is signified by these words of the Lord: Jesus said unto the disciples, Ye which have followed Me, when the Son of man shall sit upon the throne of His glory, ye also shall sit upon twelve thrones judging the twelve tribes of Israel (Matt. 19:28; Luke 22:30). “Twelve” signifies all, and is predicated of the truths and goods of heaven and the church (n. 348); the same is signified by “twenty-four”; therefore “the twelve apostles” and the “twenty-four elders” signify all things of the church; and “twelve,” as also “twenty-four thrones,” signify the all of judgment. Who cannot understand, that the apostles and elders will not judge; and that they cannot? From these considerations it may appear why “thrones” and “elders” are mentioned when the Judgment is treated of; as also in Isaiah: Jehovah will enter into judgment with the elders of His people (Isa. 3:14). In David: Jerusalem is builded, whither the tribes go up; and there are set thrones for judgment (Ps. 122:3, 5). And in Revelation: And I saw thrones, and they sat upon them, and judgment was given unto them (Rev. 20:4).

234.Clothed in white garments, signifies from the Divine truths of the Word. That “white garments” signify genuine truths of the Word, may be seen above (n. 166, 212).

235.And they had on their heads golden crowns, signifies such things as are of wisdom from love. That “a crown” signifies wisdom, may be seen above (n. 189); and that “gold” signifies the good of love (n. 211, 913); hence “a golden crown” signifies wisdom from love. As from this wisdom are derived all the things of heaven and the church, which are signified by the four-and-twenty elders (n. 233); therefore golden crowns were seen upon their heads. It is to be known, that the spiritual sense is abstracted from persons, as above (n. 78, 79, 96), so also here.

236.Verse 5. And out of the throne proceeded lightnings, and thunders, and voices, signifies enlightenment, perception, and instruction from the Lord. “Lightnings,” by reason of the flash which strikes the eyes signify enlightenment, and “thunders,” by reason of the noise which strikes the ears signify perception, and when these two signify enlightenment and perception, then “voices” signify instruction. These were seen to proceed “from the throne,” because they proceed from the Son of man, or from the Lord as to the Word, and from the Lord through the Word come all enlightenment, perception, and instruction. “Lightnings, thunders, and voices,” have a similar signification in other parts of the Word, as in these passages: Thou hast with Thine arm redeemed Thy people: the skies gave forth a voice; the voice of thunder went into the world; the lightnings enlightened the world (Ps. 77:15, 17-18). The lightnings of Jehovah shall enlighten the world (Ps. 97:4). Thou didst call upon Me in straitness, and I rescued thee: I answered thee in the secret place of the thunder (Ps. 81:7). I heard the sound of a great multitude, as the sound of mighty thunders, saying, Hallelujah, because the Lord, our God, the Almighty, hath taken the kingdom (Rev. 19:6). [2] Because enlightenment, perception, and instruction are signified by “lightnings, thunders, and voices,” therefore: When Jehovah descended upon Mount Sinai, and promulgated the Law, there were thunders and voices (Exod. 19:16). And when: A voice was sent down from heaven to the Lord, it was heard as thunder (John 12:28-29). And as James and John represented charity and its works, and all perception of truth and good is from these: They were called by the Lord, Boanerges, that is, sons of thunder (Mark 3:17). From these things it is manifest that similar things are signified by “lightnings, thunders, and voices,” in the following passages in Revelation: I heard a voice from the four animals, as it were a voice of thunder (Rev. 6:1). I heard a voice out of heaven as a voice of great thunder (Rev. 14:2). When the angel cast the censer unto the earth, there were thunders, voices, and lightnings (Rev. 8:5). When the angel cried out, seven thunders uttered their voices (Rev. 10:3-4). When the temple of God was opened in heaven, there were lightnings, and voices, and thunders (Rev. 11:19; in like manner elsewhere).

237.And there were seven lamps of fire before the throne, which are the seven spirits of God signifies the New Church in heaven and on earth from the Lord through the Divine truth proceeding from Him. Here by “seven lamps” the same is signified as by “the seven lamp stands;” and also by “the seven stars” above. That by “the seven lamp stands” is meant the New Church upon earth, which will be in enlightenment from the Lord, may be seen above (n. 43), and by “the seven stars,” the New Church in the heavens (n. 65); and because the church is a church from the Divine which proceeds from the Lord, which is the Divine truth, and is called the Holy Spirit, therefore it is said, “which are the seven spirits of God.” That by “the seven spirits of God” is signified that proceeding Divine, may be seen above (n. 14, 155).

238.Verse 6. And before the throne there was a sea of glass like unto crystal, signifies the New Heaven from Christians who are in general truths from the literal sense of the Word. In the spiritual world there appear atmospheres, and also waters, like as in our world; the atmospheres, in which the angels of the highest heaven dwell, are as it were ethereal; the atmospheres, in which the angels of the middle heaven dwell, are as it were aerial; and the atmospheres, in which the angels of the lowest heaven dwell, are as it were aqueous; and these last appear as seas at the boundaries of heaven, where they dwell who are in general truths from the literal sense of the Word. That “waters” signify truths, may be seen above (n. 50); hence “the sea,” in which waters terminate and are collected, signifies the Divine truth in its boundaries. Since, therefore, by “One sitting on the throne” is meant the Lord (n. 230), and by “the seven lamps,” which are “the seven spirits of God before the throne,” is meant the New Church, which will be in Divine truth from the Lord (n. 237), it is evident that, by “the sea of glass” which was before the throne, is meant the church among those who are at the boundaries. [2] It has also been granted me to see the seas which are at the boundaries of the heavens, and to converse with those who were therein, and thus to know the truth of this matter from experience. They seemed to me to be in the sea, but they said that they are not in the sea, but in an atmosphere; from which it was manifest to me, that the sea is an appearance of the Divine proceeding from the Lord in its boundaries. That there are seas in the spiritual world, is fully evident from their having been seen by John frequently (as also here, in chap. 5:13; 7:1-3; 8:8, 9; 10:2, 8; 12:12; 13:1; 14:7; 15:2; 16:3; 18:17, 19, 21; 20:13). It is called “a sea of glass like unto crystal,” from the pellucidity of the Divine truth proceeding from the Lord. [3] Because Divine truth at its boundaries causes the appearance of a sea in the spiritual world, therefore “sea,” in other parts of the Word, has a similar signification, as in these passages: In that day living waters shall go forth from Jerusalem, part of them toward the eastern sea, and part of them toward the hinder sea (Zech. 14:8). “Living waters from Jerusalem,” are the Divine truths of the church from the Lord, therefore “the sea” is where they terminate: Thy way, O Jehovah, is in the sea, and Thy highway in many waters (Ps. 77:19). Thus saith Jehovah, which maketh a way in the sea, and a highway in many waters (Isa. 43:16). Jehovah hath founded the world upon the seas, and established it upon the floods (Ps. 24:2). Jehovah hath founded the earth upon its bases that it should not be removed to eternity. Thou coveredst it with the deep [or sea] as with a garment (Ps. 104:5, 6). “The earth is founded upon the sea,” is the church, which is meant by “the earth,” is founded upon general truths; for these are its bases and foundations. [4] And I will dry up the sea of Babylon and make her springs dry; He shall make the sea to ascend over Babylon, she shall be covered with the multitude of the waves (Jer. 51:36, 42). “Drying up the sea of Babylon and making her springs dry,” signifies to extinguish every truth of its church from firsts to lasts. They shall walk after Jehovah, then the sons shall approach with honor from the sea (Hos. 11:10). “Sons from the sea” are they who are in general or ultimate truths. Jehovah who buildeth His steps in the heavens, and calleth for the waters of the sea, and poureth them out upon the faces of the earth (Amos 9:6). By the word of Jehovah were the heavens made, He gathereth the waters of the sea together as a heap, giving the abysses in treasuries (Ps. 33:6-7). At My rebuke I dry up the sea, I make the rivers a wilderness (Isa. 50:2: besides in other places). [5] As by “sea” is signified the Divine truth with those who are in the borders of heaven, therefore by “Tyre and Zidon,” from their being near the sea, is signified the church as to the knowledges of good and truth; and also by the “islands of the sea” are signified those who are in more remote Divine worship (n. 34): and therefore “the sea,” in the Hebrew language, is called “the west,” that is, where the light of the sun declines towards its evening, or truth into obscurity. That “sea” also signifies the natural of man separated from the spiritual, thus also hell, will be seen in what follows.

239.And in the midst of the throne and round about the throne, there were four animals, signifies the Word of the Lord from first to ultimates, and its guards. I know they will wonder that it should be said, “the four animals” signify the Word; that this is their signification, will however be seen in what follows. These “animals” are the same as “the cherubim” in Ezekiel, where they are also called “animals” in chapter 1, but “cherubim” in chapter 10, and were, in like manner as here, a lion, an ox, a man, and an eagle. In the Hebrew language they are there called “chajoth,” a word which indeed signifies animals, but is derived from “chaja,” which is life, whence also the wife of Adam was called “Chaja” (Genesis 3:20). “Animal” in the singular number is also called “chaja” in Ezekiel, therefore those animals may also be called living things. Neither is it anything extraordinary that the Word is described by animals, since the Lord Himself in many parts of the Word is called “a lion,” and often “Lamb,” and they who are in charity from the Lord are called “sheep”; and the understanding also of the Word, in what follows, is called “a horse.” That the Word is signified by these “animals” or “cherubim,” is evident from this, that they were seen “in the midst of the throne and round about the throne,” and in the midst of the throne was the Lord, and, as the Lord is the Word, they could not be seen anywhere else. That they were round about the throne also, was, because they were in the angelic heaven, where also the Word is. [2] That by “cherubim” is signified the Word, and its guards, is shown in The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 97), where are the following words: The sense of the letter of the Word serves as a guard for the genuine truths which lie within; and the guard consists in this, that the literal sense can be turned hither and thither, that is, can be explained according to everyone’s apprehension, without its internal being hurt or violated; for no harm ensues from the literal sense being understood differently by different people; but it does harm when the Divine truths which are within are perverted, for it is by this that the Word suffers violence. To prevent this, the literal sense guards, and it guards with those who are in falsities from religion, but yet do not confirm them, for from these the Word suffers no violence. This guard is signified by “cherubim,” and is also described by them in the Word. This guard is signified by “the cherubim,” which after the expulsion of Adam and his wife from the garden of Eden, were placed at its entrance; concerning which we read: When Jehovah God had driven out the man, He made to dwell from the east to the garden of Eden cherubim, and a flame of a sword, which turned every way, to guard the way of the tree of life (Gen. 3:23-24). By “cherubim” is signified a guard; by “the way of the tree of life” is signified admission to the Lord, which is given to men through the Word; by “a flame of a sword which turned every way,” is signified the Divine truth in ultimates, which is as the Word in the sense of the letter, that allows of being turned this way and that. [3] The same is meant by: The cherubim made of gold over the two extremities of the mercy-seat, which was above the ark in the Tabernacle (Exod. 25:18-21). Because this was signified by “cherubim,” therefore: Jehovah spoke from between them with Moses (Exod. 25:22; 30:6; Num. 7:89). Nor was anything else understood by: The cherubim over the curtains of the tabernacle and over the veil there (Exod. 26:31). For the curtains and veil of the tabernacle represented the ultimates of heaven, and the church, thus also the ultimates of the Word. Nothing else is signified by the cherubim in the middle of the temple of Jerusalem (1 Kings 6:23-28); and by the cherubim carved upon the walls and doors of the temple (1 Kings 6:29, 32, 35); and also by the cherubim in the new temple (Ezek. 41:18-20). [4] Since by “cherubim” was signified a guard that the Lord, heaven, and the Divine truth such as it is interiorly in the Word, be not approached immediately, but mediately by ultimates, therefore it is said of the king of Tyre: Thou sealest up the measure, full of wisdom and perfect in beauty. Thou hast been in the garden of Eden; every precious stone was thy covering; thou O spreading cherub that covereth; I will destroy thee, O covering cherub, in the midst of the stones of fire (Ezek. 28:12-14, 16). By “Tyre” is signified the church as to the knowledges of truth and good, and thence, by its “king,” the Word where and whence those knowledges are. That the Word in its ultimate, which is the sense of the letter, is here signified by him, and a guard, by “the cherub,” is evident, for it is said, “Thou sealest up the measure, every precious stone was thy covering,” and, “thou O spreading cherub that covereth;” by “the precious stones” which are also mentioned there, are signified the truths of the sense of the letter of the Word (n. 231). [5] Because by “cherubim” is signified the Divine truth in ultimates as a guard, therefore it is said in David: O Shepherd of Israel, that sitteth upon the cherubim, shine forth (Ps. 80:1). Jehovah sitteth upon the cherubim (Ps. 99:1). Jehovah bowed the heavens and came down, and rode upon the cherubim (Ps. 18:10-11). “To ride upon cherubim,” “to sit” and “to be seated upon them,” means upon the ultimate sense of the Word. The Divine truth in the Word, and its quality, is described by the cherubim in Ezekiel, in chapters 1, 9, 10, but because no one can know what the particulars by which they are described signify, unless the spiritual sense has been opened to him, therefore, as it has been disclosed to me, I will explain, in a summary way, the signification of those things which are related concerning the four animals or cherubim in the first chapter of Ezekiel, which is as follows: [6] The Divine external sphere of the Word is described (Ezek. 1:4). It is represented as a man (Ezek. 1:5). Its conjunction with things spiritual and celestial (Ezek. 1:6). The natural of the Word, its quality (Ezek. 1:7). The conjunction of the spiritual and celestial senses of the Word with the natural, its quality (Ezek. 1:8-9). The Divine love of celestial, spiritual, and natural good and truth therein, jointly and severally (Ezek. 1:10-11). That they regard one end (Ezek. 1:12). The sphere of the Word from the Lord’s Divine good and Divine truth, from which the Word lives (Ezek. 1:13-14). The doctrine of good and truth in the Word and from the Word (Ezek. 1:15-21). The Divine of the Lord above it and in it (Ezek. 1:22-23). And out of it (Ezek. 1:24-25). That the Lord is above the heavens (Ezek. 1:26). That the Divine love and the Divine wisdom are His (Ezek. 1:27-28). These are summaries.

240.Full of eyes before and behind, signifies the Divine wisdom, therein. By “eyes,” when spoken of man, is signified the understanding, and when of the Lord, the Divine wisdom (n. 48, 125); the same when said of the Word, as here, because the Word is from the Lord, and concerning the Lord, and thus is the Lord. The like is said of the cherubim in Ezekiel, that “they were full of eyes” (10:12). “Before and behind,” when it relates to the Word from the Lord, signifies the Divine wisdom and Divine love therein.

241.Verse 7. And the first animal was like a lion, signifies the Divine truth of the Word as to power. That “a lion” signifies truth in its power, here the Divine truth of the Word as to power, may appear from the power of the lion above every animal of the earth, as also from lions in the spiritual world, where they are images representative of the power of Divine truth; and likewise from the Word, where they signify the Divine truth in its power. What the power of the Divine truth in the Word is, may be seen in The Doctrine of the New Jerusalem concerning the Sacred Scripture, n. 49, and in the work on Heaven and Hell, (n. 228-233). Hence it is that Jehovah, or the Lord is compared to “a lion,” and is also called “a lion”; as in the following passages: The lion roareth, who will not fear? the Lord Jehovah hath spoken, who will not prophesy? (Amos 3:8). I will not return to destroy Ephraim, they shall walk after Jehovah. He roareth as a lion (Hos. 11:9-10). As the lion roareth and the young lion, so shall Jehovah come down to fight upon Mount Zion (Isa. 31:4). Behold the Lion which is of the tribe of Judah, the Root of David hath conquered (Rev. 5:5). Judah is a lion’s whelp, he coucheth, he lay down, as an old lion, who shall rouse him up? (Gen. 49:9). [2] In these passages the power of Divine truth which is from the Lord, is described by “the lion.” “To roar” signifies to speak and act from power against the hells which wish to carry man away, but from which the Lord rescues him as a lion his prey; to “couch himself,” is to put himself in power; “Judah,” in the highest sense, signifies the Lord (n. 96, 266). The angel cried with a great voice as a lion roareth (Rev. 10:3). He couched, he lay down as an old lion, who shall stir him up? (Num. 24:9). Behold, the people shall rise up as an old lion, and lift up himself as a young lion (Num. 23:24) This is concerning Israel, by whom is signified the church, whose power, which is in Divine truths, is thus described. In like manner: The remnant of Jacob shall be in the midst of the people, as a lion among the beasts of the forests, as a young lion among the flocks of sheep (Micah 5:7-8; besides many other places; as Isa. 11:6; 21:6-9; 35:9; Jer. 2:15; 4:7; 5:6; 12:8; 50:17; 51:38; Ezek. 19:3, 5-6; Hos. 13:7-8; Joel 1:6-7; Nahum 2:12; Ps. 17:12; 22:13; 57:4; 58:6; 91:13; 104:21-22; Deut. 33:20).

242.And the second animal like a calf signifies the Divine truth of the Word as to affection. By the beasts of the earth are signified the various natural affections, for such indeed they are; and by “a calf,” is signified the affection of knowing; in the spiritual world this affection is represented by a calf, therefore it is also signified by “a calf” in the Word, as in Hosea: We will render unto Jehovah the calves of our lips (Hos. 14:2). “Calves of the lips” are confessions from the affection of truth. In Malachi: But unto you that fear My name, shall the sun of justice arise, and healing in his wings, that ye may grow up as fatted calves (Mal. 4:2). They are compared to “fatted calves” because by them are signified those who are filled with the knowledges of truth and good from the affection of knowing them. In David: The voice of Jehovah maketh the cedars of Lebanon to skip like a calf (Ps. 29:6). By “the cedars of Lebanon” are signified the knowledges of truth; hence it is said that “the voice of Jehovah maketh them to skip like a calf.” “The voice of Jehovah” is the Divine truth, here affecting. [2] Since the Egyptians loved the sciences, they made to themselves calves as a sign of their affection for them; but afterwards they began to worship the calves as gods, then by them, in the Word, are signified the affections of knowing falsities as in Jeremiah (46:20, 21; Psalm 68:30); and in other places; therefore the same is signified by the calf which the sons of Israel made for themselves in the wilderness (Exodus 32); as also by the calves of Samaria (1 Kings 12:28-32; Hosea 8:5; 10:5). Therefore it is said in Hosea: They make for themselves a molten image of silver, sacrificing a man, they kiss the calves (Hos. 13:2). To “make for themselves a molten image of silver,” signifies to falsify truth, “to sacrifice a man” signifies to destroy wisdom, and “to kiss calves” signifies to acknowledge falsities from affection. In Isaiah: There shall the calf feed, and there shall he lie down and consume the branches thereof (Isa. 27:10). The same is signified by calf in Jeremiah 34:18-20. [3] Since all Divine worship is from the affections of truth and good, and thence from the knowledge of them, therefore sacrifices, in which the worship of the church with the sons of Israel chiefly consisted, were made of various beasts, such as lambs, goats, kids, sheep, he-goats, calves, oxen; they were from calves, because they signified the affection of knowing truths and goods, which is the first natural affection. This is what was signified by “sacrifices of calves” (Exodus 29:11, 12; Leviticus 4:3, 13 and following verses; 8:14 and following verses; 9:2; 16:3; 23:18; Numbers 8:8 and following verses; 15:24; 28:19, 20; Judges 6:25-29; 1 Samuel 1:25; 16:2; 1 Kings 18:23-26, 33). The second animal appeared like a calf, because the Divine truth of the Word, which is signified by it, affects minds and thus instructs and imbues.

243.And the third animal having a face like a man, signifies the Divine truth of the Word as to wisdom. By “a man,” in the Word, is signified wisdom, because he is born that he may receive wisdom from the Lord, and become an angel; therefore in proportion as anyone is wise, in the same proportion he is a man. Wisdom truly human consists in knowing that there is a God, what God is, and what is of God; this the Divine truth of the Word teaches. That by “a man” is signified wisdom, is plain from the following places: I will make a man [vir] more rare than pure gold; even a man [homo] than the gold of Ophir (Isa. 13:12). Man [vir homo] is intelligence, and man [homo] is wisdom: The inhabitants of the earth shall be burned, and rare shall be the man that is left (Isa. 24:6). I will sow the house of Israel and the house of Judah with the seed of man and with the seed of beast (Jer. 31:27). And ye, my flock, are man, I am your God (Ezek. 34:31). The devastated cities shall be filled with the flocks of man (Ezek. 36:38). I beheld the earth, and lo, it was vacant and empty; and the heavens, and they had no light; I beheld, and lo, there was no man (Jer. 4:23, 25). They sacrifice a man, they kiss calves (Hos. 13:2). He measured the wall of the holy Jerusalem a hundred and forty-four cubits, the measure of a man, that is of an angel (Rev. 21:17). Besides many other places in which by man is signified one that is wise, and, in the abstract sense, wisdom.

244.And the fourth animal was like a flying eagle, signifies the Divine truth of the Word as to knowledges, and thence understanding. By “eagles” various things are signified, and by “flying eagles” are signified knowledges from which understanding is derived, because when they fly they both know and see; for they have sharp eyes that they may see clearly, and by “eyes” are signified the understanding (n. 48, 214): by “flying” is signified to receive and instruct, and, in the highest sense, in which it has relation to the Lord, it signifies to foresee and provide. That “eagles” in the Word have such a signification, appears from these passages: They that wait for Jehovah shall renew their strength; they shall mount up with wings as eagles (Isa. 40:31). “To mount up with wings as eagles,” is to be elevated into the knowledges of truth and good, and thence into intelligence: Is it by thy intelligence and according to thy mouth that the eagle lifteth himself and searcheth out his food; his eyes see clearly afar (Job. 39:26-27, 29). The faculty of knowing, understanding, and seeing clearly, is here described by “the eagle,” and that this is not from man’s own intelligence. Jehovah who satisfieth thy mouth with good so that thy youth is renewed like the eagle (Ps. 103:5). “To satisfy the mouth with good,” is to give understanding by knowledges; hence a comparison is made with the eagle. A great eagle, great in wings, long in feathers, came upon Lebanon, and took a twig of a cedar, and placed it in a field of seed, and it grew. And there was also another great eagle, to which the vine applied its roots (Ezek. 17:1-8). Here by “the two eagles” is described the Jewish and Israelitish churches, both as to the knowledges of truth and consequent intelligence. But “eagles” in the opposite sense signify the knowledges of what is false, from which the understanding is perverted (as in Matt. 24:28; Jer. 4:13; Hab. 1:8, 9; and other places).

245.Verse 8. And the four animals each by himself had six wings about him, signifies the Word as to its powers and as to its guards. That by “the four animals” the Word is signified, was shown above; that by wings are signified powers, and also guards, will be seen below. By “six” is signified all as to truth and good, for six is composed of “three” and “two” multiplied together, and by “three” is signified all as to truth (n. 505), and by “two” all as to good (n. 762). By “wings” are signified powers, because by them birds lift themselves up, and wings with birds are in the place of arms with men, and by “arms” are signified powers. Since by “wings” are signified powers, and each animal had six wings, it is evident, from what has been said above, what kind of power is signified by the wings of each, namely, that by “the wings of the lion” is signified the power of fighting against evils and falsities from hell; which power is of the Divine truth of the Word from the Lord. That by “the wings of the calf” is signified the power of affecting minds, for the Divine truth of the Word affects those who read it as holy. That by “the six wings of the man” is signified the power of being wise as to what God is, and what is of God, for this is properly man’s in reading the Word: and that by “the wings of the eagle” is signified the power of knowing truth and good, and thereby acquiring intelligence for oneself. [2] Concerning the wings of the cherubim we read in Ezekiel that: The wings kissed each other, and that they also covered their bodies, and that under them there was the likeness of hands (Ezek. 1:23-24; 3:13; 10:5, 21). By “kissing each other,” is signified to act in conjunction and unanimously; by “covering their bodies,” is signified to guard lest the interior truths which belong to the spiritual sense of the Word be violated; and by “the hands under the wings” are signified powers. Concerning “the seraphim,” it is also said, that: They had six wings; with two of which they covered the face, and with two the feet, and with two they flew (Isa. 6:2). By “seraphim” in like manner is signified the Word, properly doctrine from the Word, and by “the wings with which they covered the faces and feet,” in like manner are signified guards, and by “the wings with which they flew,” powers, as above. That by “flying” is signified to perceive and instruct, and in the highest sense to look out for and provide, is also evident from these passages: God rode upon a cherub, He did fly, and was carried upon the wings of the wind (Ps. 18:10; 2 Sam. 22:11). I saw an angel flying through the midst of heaven, having the everlasting gospel (Rev. 14:6). [3] That by wings are signified guards, is plain from the following passages: Jehovah shall cover thee under His wings (Ps. 91:4). To be hid under the shadow of God’s wings (Ps. 17:8). To confide in the shadow of His wings (Ps. 36:7; 57:1; 63:7). I stretched out a wing over thee, and covered thy nakedness (Ezek. 16:8). Unto you shall be healing in His wings (Mal. 4:2). As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, beareth them on her wings, so Jehovah leadeth him (Deut. 32:11-12). Jesus said, O Jerusalem, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings (Matt. 23:37; Luke 13:34).

246.And they were full of eyes within, signifies the Divine wisdom in the Word, in its natural sense from its spiritual and celestial senses. That by “the animals were full of eyes before and behind” is signified the Divine wisdom in the Word, may be seen above (n. 240); in like manner here, by “their wings were full of eyes.” And because the Divine wisdom of the Word in its natural sense is from its spiritual and celestial senses, which are concealed within, it is therefore said, that “within they were full of eyes.” Concerning the spiritual and celestial senses, which are contained in every particular of the Word, see The Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 5-26).

247.And they had no rest day and night, saying, Holy, holy, holy, Lord God Almighty, signifies that the Word continually teaches of the Lord, and that He alone is God, and thence that He alone is to be worshiped. “The animals had no rest day and night,” signifies that the Word continually, and without intermission, teaches; and that it teaches what the animals say, namely, “Holy, holy, holy, Lord God Almighty,” that is, that the Lord alone is God, and thence that He alone is to be worshiped. This is what is signified by holy three times repeated, for the triplication involves all holiness in Him alone. That the Divine Trinity is in the Lord, is fully shown in The Doctrine of the New Jerusalem concerning the Lord; as also that the Word treats of the Lord alone, and that thence is its sanctity. That the Lord alone is holy, may be seen above (n. 173).

248.Who was, and who is, and who is to come, signifies the Lord. That it is the Lord is plain from chap. 1:4, 8, 11, 17, where it treats of the Son of man who is the Lord as to the Word, and there it is expressly said that: He is the Alpha and the Omega, the Beginning and the End, the First and the Last, who is, and who was, and who is to come, the Almighty (Rev. 1:8). But what is signified by these words, is explained (n. 13, 29-31, 38, 57); here that the Lord is meant by “Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come.”

249.Verse 9. And when these animals gave glory, and honor, and thanks to Him that sat upon the throne, signifies that the Word ascribes all truth, and all good, and all worship to the Lord, who is to judge. “The animals” are the Word, as has been shown; “glory and honor,” when ascribed to the Lord, mean, that all truth and all good are His and from Him; “thanks” signify the all of worship; “He that sat on the throne” signifies the Lord as to judgment, as above. Hence it is evident, that by “when the animals gave glory, and honor, and thanks to Him that sat on the throne,” is signified that the Word ascribes all truth, and all good, and all worship, to the Lord who is to judge. By “giving the Lord glory and honor,” nothing else is meant in the Word than to acknowledge and confess that all truth and all good is from Him, thus that He alone is God, for He has glory from the Divine truth, and honor from the Divine good. [2] This is signified by “glory and honor” in the following passages: Jehovah made the heavens, glory and honor are before Him (Ps. 96:5-6). O Jehovah, O God, Thou art very great, Thou art clothed with glory and honor (Ps. 104:1). The works of Jehovah are great, glory and honor are His work (Ps. 111:2-3). Glory and honor Thou layest upon Him, blessings for ever (Ps. 21:5-6). Concerning the Lord: Gird Thy sword upon the thigh, O mighty, in glory and honor; in Thy honor mount up, ride upon the Word of truth (Ps. 45:3-4). Thou hast made him a little lower than the angels, Thou hast crowned him with glory and honor (Ps. 8:5). The glory of Lebanon is given unto it, the honor of Carmel and Sharon; they shall see the glory of Jehovah and the honor of our God (Isa. 35:2). These things refer to the Lord (besides other places, as Psalms 145:4-5, 12; Revelation 21:24, 26). Moreover, when the Divine truth is treated of in the Word, it is called “glory” (n. 629); and when the Divine good is treated of it is called “honor.”

250.Who liveth for ages of ages, signifies the Lord that He alone is life, and from Him alone is life eternal, as seen above (n. 58, 60).

206-1 There is no number 205 in the original Latin.

225-1 The original Latin omits “burning.”

251.Verse 10. The four-and-twenty elders fell down before Him that sat upon the throne and adored Him that liveth for ages of ages, signifies the humiliation of all in heaven before the Lord. That by “ the four-and-twenty elders” are meant all who are of the Lord’s church, may be seen above (n. 233); here all who are of His church in heaven; “the elders,” as heads, represented all. That it is humiliation before the Lord, and from humiliation adoration, is evident without explanation.

252.And cast their crowns before the throne, signifies the acknowledgment that their wisdom is from Him alone. That “a crown” signifies wisdom, may be seen above (n. 189, 235); therefore by “casting their crowns before the throne,” is signified to acknowledge that wisdom is not their own, but the Lord’s with them.

253.Verse 11. Saying, Thou art worthy, O Lord, to receive glory, and honor, and power, signifies the confession that the kingdom is the Lord’s from merit and justice, because He is the Divine truth and the Divine good. Confession is signified by “saying.” That it is from merit and justice is signified by “thou art worthy, O Lord;” that He is the Divine truth and the Divine good, is signified by “glory and honor,” as above (n. 249). That His is the kingdom is signified by “receiving power”: these, therefore, collected into one sense, signify the confession that the kingdom is the Lord’s from merit and justice, because He is the Divine truth and the Divine good.

254.For Thou hast created all things, and by Thy will they are, and were created, signifies that all things of heaven and the church were made and formed, and men reformed and regenerated from the Divine love of the Lord through His Divine wisdom, or from the Divine good through the Divine truth, which also is the Word. This is the spiritual sense of these words, because by “creating” is signified to reform and regenerate by the Divine truth, and by “the will of the Lord” is signified the Divine good. Whether you call it the Divine good and the Divine truth, or the Divine love and the Divine wisdom, it is the same, because all good is of love, and all truth is of wisdom. That from the Divine love and the Divine wisdom are all things of heaven and the church, yea and the world itself was created from them is shown in many places in The Angelic Wisdom concerning the Divine Love and Wisdom; also that love and good is of the will, and wisdom and truth of the understanding; hence it appears, that by “the Lord’s will” is meant His Divine good or Divine love. [2] That “to create,” in the Word, signifies to reform and regenerate, is plain from these passages: Create in me a clean heart, O God, and renew a firm spirit in the midst of me (Ps. 51:10). Thou openest Thine hand, they are filled with good; Thou sendest forth Thy Spirit; they are created (Ps. 104:28, 30). The people which shall be created shall praise Jah (Ps. 102:18). Behold, I create a new heaven and a new earth, rejoice for ever in that which I create; behold I create Jerusalem an exultation (Isa. 65:17-18). Jehovah createth the heavens, He that stretcheth out the earth, He giveth breath unto the people upon it, and spirit to them that walk therein (Isa. 42:5; 45:12, 18). Thus saith Jehovah thy Creator, O Jacob, thy Former, O Israel; I have redeemed thee, I have called thee by My name; everyone that is called by My name, I have created him in My glory (Isa. 43:1, 7). They were prepared in the day that thou wast created; thou was perfect in thy ways in the day that thou was created, until perversity was found in thee (Ezek. 28:13, 15). These things are concerning the king of Tyre, by whom are signified they who are in intelligence by the Divine truth. That they may see, know, consider, and understand that the hand of Jehovah hath done this, and the Holy one of Israel hath created it (Isa. 41:20).

255.Here I will add this Relation. Lest anyone should enter into the spiritual sense of the Word, and pervert the genuine truth which pertains to that sense, there are placed guards by the Lord, which are meant by cherubim in the Word, which are the four animals here: that guards are placed, was thus represented to me. [2] It was given to see great purses, which seemed like bags, in which silver in great abundance was stored up; and as they were open, it was perceived as though anyone might take the silver out of them, and even carry it off. But near the purses there sat two angels who were guards. The place where they were deposited appeared like a manger in a stable; in the next apartment were seen some modest virgins with a chaste wife; and near that apartment stood two infants; and it was said, that they were not to be played with in an infantile manner, but wisely; and afterwards there appeared a harlot, and also a dead horse. [3] On seeing which I was instructed, that by these was represented the sense of the letter of the Word, in which is the spiritual sense. The great purses full of silver signified the knowledges of truth and good in great abundance. Their being open, and yet guarded by angels, signified that anyone might take from thence the knowledges of truth, but that care is taken lest anyone should falsify the spiritual sense, in which were nothing but truths. The manger in the stable, in which the purses lay, signified spiritual instruction for the understanding; this is the signification of a manger, and the same is signified by the manger in which the Lord lay when an infant, because a horse, which eats therefrom, signifies the understanding of the Word. [4] The modest virgins, who were seen in the adjoining apartment, signified affections of truth, and the chaste wife, the conjunction of good and truth. The infants signified the innocence of wisdom in the Word. They were angels from the third heaven, who all appear like infants. The harlot with the dead horse signified the falsification of the Word by many at this day, by which all the understanding of truth perishes; a harlot signifies falsification, and a dead horse no understanding of truth. [5] It has been granted me to speak with many after death, who believed they should shine like stars in heaven, because, as they said, they had held the Word as holy, had read it frequently, and collected many things from it by which they had confirmed the dogmas of their faith, and were therefore celebrated as men of learning in the world, for which reason they thought they would be Michaels or Raphaels. But many of them were explored, as to the love from which they had studied the Word, and it was found, that some had studied it from self-love, that they might appear great in the world, and be reverenced as primates of the church; but others from the love of the world, that they might gain wealth. When they were examined as to what they knew from the Word, it was found, that they knew nothing of genuine truth therefrom, but only such as is called truth falsified, which in itself is falsity, and this, in the spiritual world, is a stench to the nostrils of the angels. And it was said to them that this was the case with them, because they themselves and the world were their ends, or what is the same, their loves, and not the Lord and heaven; and when themselves and the world are ends, then, when they read the Word, their mind cleaves to self and the world, and therefore they think constantly from their own proprium, which is in thick darkness as to all things of heaven. In this state man cannot be withdrawn from his own light, and so elevated into the light of heaven, nor thence receive any influx from the Lord through heaven. [6] I also saw them admitted into heaven, and when they were found to be without truths, they were stripped of their garments and appeared in nakedness. And they who had falsified truths, were, by reason of their stench, expelled, but still their pride remained with them, and the belief in their own merit. It was otherwise with those who had studied the Word from the affection of knowing truth because it is truth, and because it subserves the uses of spiritual life, not only to a man’s self, but also to his neighbor. These I saw taken up into heaven, and thus into the light, in which the Divine truth is there, and at the same time they were then exalted into angelic wisdom and its felicity, which is life eternal.