1. THE NEW HEAVEN AND THE NEW EARTH, AND WHAT IS MEANT BY THE NEW JERUSALEM.

IT is stated in Revelation 21:1-2, 12-24), "I saw a new heaven and a new earth; for the first heaven and the first earth had passed away. And I saw the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride before her husband. The city had a wall, great and high; having twelve gates, and over the gates twelve angels; and names written thereon, which are the names of the twelve tribes of Israel. And the wall of the city had twelve foundations, in which were the names of the twelve Apostles of the Lamb. The city itself lay four-square, and the length thereof was as great as the breadth. And he measured the city with the reed, twelve thousand furlongs; and the length and the breadth and the height thereof were equal. And he measured the wall thereof, a hundred and forty and four cubits, the measure of a man, which is that of an angel. The wall thereof was of jasper; the city itself, however, was pure gold, like unto pure glass; and the foundations of the wall of the city were of every precious stone. The twelve gates were twelve pearls. And the street of the city was pure gold, as it were transparent glass. The glory of God did lighten it, and the Lamb was the lamp thereof. The nations that were saved shall walk in the light of it; and the kings of the earth shall bring their glory and their honour into it."

The man who reads these words, understands them only according to their literal sense; namely, that the visible Heaven with the Earth will perish, and a new heaven take its rise; and that the holy city Jerusalem will come down upon the new earth, and that it will be according to its measures, as described. But the angels understand these words altogether differently; namely, each word which the man understands naturally they understand spiritually; and as the angels understand them, such is their signification and this is the internal, that is, the spiritual sense of the Word.

By the new heaven and the new earth in the internal or spiritual sense in which are the angels, is understood a new Church, in the heavens, as well as on earth: the Church, in either world, will be discussed below.

By the city Jerusalem which comes down from God out of heaven is meant the heavenly doctrine of that Church; by the length, breadth, and height, which are equal, are meant all the goods and truths of that doctrine in the aggregate; by its wall, the truths protecting it; by the measure of the wall, which is a hundred forty and four cubits, and which is the measure of a man, which is that of an angel, are meant all those protecting truths in the aggregate, and their quality.

By the twelve gates which are of pearls are meant the introductory truths; and the same is signified by the twelve angels on the gates; by the foundations of the wall, which are of every precious stone, are meant the knowledges of which that doctrine is founded.

By the twelve tribes of Israel are meant all the things of the Church in general and in particular and the same meant by the twelve Apostles.

By gold like unto pure glass, of which are the city and the street, is meant the good of love, from which doctrine with its truths is translucent.

By the nations that are saved, and the kings of the earth who shall bring glory and honour into the city, are meant all those belonging to the Church who are in goods and truths.

By God and the Lamb is meant the Lord in respect to the very Divine and the Divine Human.

Such is the spiritual sense of the Word, to which the natural sense, which is that of the letter, serves as a basis; but still these two senses, the spiritual and the natural, make one through correspondences.

That such a spiritual meaning is contained in all the above expressions, we have no occasion to show here, because it is not within the design of the present work; but it may be seen demonstrated in the Heavenly Arcana, in the following places: That by Earth, in the Word, is signified the Church, especially when by the earth or land is meant the land of Canaan, Arcana Coelestia 662, 1066, 1067, 1262, 1413, 1607, 2928, 3355, 4447, 4535, 5577, 8011, 9325, 9643; because in the spiritual sense by earth or land is meant the nation which is in the land, and its worship,Arcana Coelestia 1262.

That by the people of the land are meant those who are of the spiritual Church, Arcana Coelestia 2928.

That a new heaven and a new earth signify something new in the heavens and on earth, with respect to goods and truths, and thus with respect to those things which belong to the Church in either world, Arcana Coelestia 1733, 1850, 2117, 2118, 3355, 4535, 10373.

What is meant by the first heaven and the first earth, that passed away, may be seen in the work on The Last Judgment and the Destruction of Babylon, from beginning to end, but particularly from The Last Judgment 65-72.

That Jerusalem signifies the Church with respect to doctrine, Arcana Coelestia 402, 3654, 9166.

That Towns and Cities signify the doctrines which belong to the Church and religion, Arcana Coelestia 402, 2451, 2712, 2943, 3216, 4492, 4493.

That the Wall of a city signifies the protecting truth of doctrine, Arcana Coelestia 6419.

That the Gates of a city signify the truths which are introductory to doctrine, and by means of doctrine into the Church, Arcana Coelestia 2943, 4477, 4492, 4493.

That by the Twelve Tribes of Israel were represented, and hence signified, all the truths and goods of the Church, in general and in particular, thus all things belonging to faith and love, Arcana Coelestia 3858, 3926, 4060, 6335.

That the same is signified by the Lord's Twelve Apostles, Arcana Coelestia 2129, 2553, 3354, 3488, 3858, 6397.

That when it is said of the Apostles, that they shall sit upon twelve thrones, and judge the twelve tribes of Israel, the meaning is, that all are to be judged according to the truths and goods of the Church, and thus by the Lord, from Whom they are, Arcana Coelestia 2129, 6397.

That Twelve signifies all things in the aggregate, Arcana Coelestia 577, 2089, 2129, 2130, 3272, 3858, 3913; that the same is signified by a hundred and forty-four, because that number arises by multiplying twelve by twelve, Arcana Coelestia 7973.

That twelve thousand also has the same signification, Arcana Coelestia 7973.

That all numbers in the Word signify things, Arcana Coelestia 482, 487, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 6175, 9488, 9659, 10217, 10253.

That numbers when multiplied have the same signification as the simple numbers from which they arise by multiplication, Arcana Coelestia 5291, 5335, 5708, 7973.

That a Measure signifies the quality of a thing with respect to truth and good, Arcana Coelestia 3104, 9603, 10262.

That the Foundations of a wall signify the knowledges of the truth on which doctrinals are founded, Arcana Coelestia 9643.

That what is Quadrangular, or Square, signifies what is perfect, Arcana Coelestia 9717, 9861.

That Length signifies good and its extension, and Breadth, truth and its extension, Arcana Coelestia 1613, 9487.

That Precious Stones signify truths from good, Arcana Coelestia 114, 9863, 9865.

What the precious stones in the Urim and Thummim signify, both in general and in particular, Arcana Coelestia 3862, 9864, 9866, 9905, 9891, 9895. What the Jasper of which the wall was built signifies, Arcana Coelestia 9872.

That the Street of the city signifies the truth of doctrine from good, Arcana Coelestia 2336.

That Gold signifies the good of love, Arcana Coelestia 113, Arcana Coelestia 1551-1552, 5658, 6914, 6917, 9510, 9874, 9881.

That Glory signifies the Divine Truth, such as it is in heaven, and intelligence and wisdom from it, Arcana Coelestia 4809, 5292, 5922, 8267, 8427, 9429, 10574.

That Nations signify those in the Church who are in good, and hence, in the abstract sense, the goods of the Church, Arcana Coelestia 1059, 1159, 1258, 1260, 1366, 1416, 1849, 4574, 6005, 9255-9256.

That Kings signify those in the Church who are in truths, and, therefore, abstractly, the truth of the Church, Arcana Coelestia 1672, 2015, 2069, 4575, 5044.

That the ceremonies observed at the coronation of kings involve such things as belong to the Divine Truth - which things are treated of - but that the knowledge of these things, at this day, is lost, Arcana Coelestia 4581, 4966.

10574. 'And he said, Cause me, I beg you, to see Your glory' means discernment on the external level of Divine Truth within. This is clear from the representation of 'Moses' here as the external aspect of the Church, worship, and the Word which was not so separate from the internal as it was with that nation, dealt with in 10563, 10571; from the meaning of 'causing to see' as discerning, dealt with in 2150, 3764, 4567, 4723, 5400; and from the meaning of 'Jehovah's glory' as the internal sense of the Word, dealt with in the Preface to Genesis 18, and in 5922, 9429. From all this it is evident that 'Moses said, Cause me, I beg You, to see Your glory' means discernment of what exists internally within the external aspects of the Word, the Church, and worship.

[2] This meaning of those words may also be recognized from what has gone before in this chapter, for there the subject in the internal sense is the Israelite nation and the fact that the Church could not be established among them, because they were incapable of receiving anything internal. Reception of what constitutes the Church internally consists in receiving Divine Truth from heaven, and heavenly love thereby. Since that is the subject in the internal sense, and yet Moses was insistent that Jehovah should lead them into the land of Canaan, by which the establishment of the Church is meant, Moses now says, 'Cause me to see Your glory', by which discernment on the external level of Divine Truth within is therefore meant.

[3] By 'Jehovah's glory' is meant that which is Divine but such as Moses was incapable of discerning. This is perfectly clear from what follows in the present chapter. In those verses it says that he could not see Jehovah's face, as His glory is called there, but that after He had passed through he would see His back parts, and that he would do so from the cleft of the rock, meaning that he would discern only the external things of the Church, worship, and the Word, and not the internal ones. That 'Jehovah's glory' has this kind of meaning is evident from its being stated several times that they saw Jehovah's glory, when it was in fact a cloud positioned over Mount Sinai, or else over or within the tent, that was being called such, see Exodus 16:10; 24:16-17; 40:34-35; Numbers 16:42; and elsewhere. 'The cloud' in these places, which was called 'the glory of Jehovah', means the outward form that the Church, worship, and the Word take, or the literal sense of the Word, see Preface to Genesis 18, and 4060, 4061, 5922, 6343(end), 6752, 8106, 8781, 9430, 10551.

[4] The reason why 'Jehovah's glory' means the inner substance of the Word, the Church, and worship is that Divine Truth emanating from the Lord, as it exists in heaven, constitutes Jehovah's glory; for Divine Truth emanating from the Lord is seen there as light. The Lord's appearance within that light is what is meant in the truest sense by 'Jehovah's glory'; and by the Lord's appearance one should understand all the things there which come from the Lord, which are countless and are referred to by the general terms 'celestial' and 'spiritual'. The reason why the inner substance of the Word, the Church, and worship is meant by 'Jehovah's glory' is that it dwells in that light. The outward form however dwells in the light of the world, which is why that outward form is meant in the Word by 'the cloud'. From this it is evident that the internal sense of the Word is 'the glory'.

[5] From all this it may now become clear what is meant in the following places by 'the glory of Jehovah' and by His 'light', as in Isaiah,

Arise, shine, for your light has come, and the glory of Jehovah has risen upon you. Behold, darkness is covering the earth, and thick darkness the peoples. But Jehovah will arise upon You, and His glory will be seen over You. Nations will walk to Your light, and kings to the brightness of Your rising. Your sun will no longer go down and Your moon will not be withdrawn, for Jehovah will be to You an everlasting light. Isaiah 60:1-3, 20.

This refers to the Lord's Coming. 'Light' here means the Divine Truth emanating from the Lord, and 'His glory' and 'the brightness of His rising' mean everything visible in that light which has regard to the Lord, and to faith in Him and love to Him. 'The darkness' and 'the thick darkness' which are 'covering the earth and the peoples' mean the dimness of faith and love, for these words are used of the Church to be established among the gentiles. From this it follows that the light and glory which will arise and be seen, and to which nations and kings will walk, means Divine Truths regarding the Lord, and regarding faith in Him and love to Him, which are derived from Him.

[6] In the same prophet,

I Jehovah have called You in righteousness, and have given ¹ You as a covenant of the people ² , a light of the nations. I am Jehovah, that is My name; My glory I will not give to another. Isaiah 42:6, 8.

This too refers to the Lord, who is called 'a light of the nations' because He is the source of all Divine Truth, and 'Jehovah's glory' because He is the object of all faith and love. In the same prophet,

Your light will break forth like the dawn; your righteousness will walk before you, the glory of Jehovah will gather you up. Isaiah 58:8.

Here the meaning is similar.

[7] In the same prophet,

Rejoice with Jerusalem, be delighted by the splendour of her ³ glory. Isaiah 66:10-11.

'Jerusalem' here as in other places means the Church, and 'the splendour of her glory' the love of truth derived from the Lord. In Zechariah,

I will be to her a wall of fire round about, and I will be for glory in the midst of her. Zechariah 2:5.

This as well refers to Jerusalem, meaning the Church. 'Glory in the midst of her' means the Lord Himself in respect of all the aspects of truth and good that constitute faith and love. Here it is self-evident that 'glory' is used to mean the things that belong intrinsically to Divine light.

[8] The same is so in John,

... the holy Jerusalem, having the glory of God, and its light was like a most precious stone. The glory of God will give it light, and its lamp is the Lamb. The nations that are saved will walk in His light, and the kings of the earth will bring their glory and honour into it. Its gates will not be shut by day, for there will be no night there. They will bring the glory and honour of the nations into it. Revelation 21:11, 23-26.

'The holy Jerusalem' here means the Church that is going to take the place of the one existing at the present day. The things that compose the Church - that is, those that constitute faith in the Lord and love to Him, which are derived from Him - are described by the light and glory there. Because 'glory' is used to mean the things that are a product of the light the words 'the glory of God will give it light' are used. Anyone who weighs these verses up, considers what they are really saying, and does not confine himself to the words alone can see that everything contained in this description serves to mean those kinds of things which compose the Church. But as for the meaning that each specific detail possesses, this the internal sense teaches; for nothing in the Word, not one syllable, is devoid of meaning.

[9] In Luke,

My eyes have seen Your salvation, which You have prepared before the face of all peoples, a light for revelation to the gentiles ⁴ , and the glory of Your people Israel. Luke 2:30-32.

These words occur in Simeon's prophecy regarding the Lord after His birth. 'A light for revelation to the gentiles' means Divine Truth emanating from the Lord, and 'the glory of the people Israel' everything that has been revealed by the Lord - everything regarding Himself, and regarding faith in Him and love to Him - among those who are receptive of these things. Everything that has been so revealed by Him is called 'the glory', because it is seen in heaven and in the light there, that light being Divine Truth. By 'the children of Israel' those who believe in and love the Lord should be understood.

[10] The fact that the Lord in respect of Divine Truth is 'light' and also 'glory', which is a product of the light, is evident from the Lord's own words, in John,

They delighted in the glory of men (homo) more than in the glory of God. I have come as light into the world in order that everyone who believes in Me may not remain in darkness. John 12:43, 46.

And in the same gospel,

In the beginning was the Word, and the Word was with God, and the Word was God. He was the true light which enlightens every person coming into the world. And the Word became flesh and dwelt among us; and we saw His glory, glory as of the Only Begotten from the Father. John 1:1, 9, 14.

'The Word' means Divine Truth, and so does 'light'; and 'glory' means everything regarding the Lord that presents itself within that light.

[11] These places have been quoted from the Word because 'glory' and 'light' are mentioned together in them; and they have been quoted to make people aware that 'light' means Divine Truth that comes from the Lord, thus the Lord Himself in respect of Divine Truth, and that 'glory' means everything that is a product of the light, consequently everything that springs from the Divine Truth composing the intelligence and wisdom which angels possess, and which people in the world who receive the Lord in faith and love possess. The like is meant by 'glory' in other places, as in John,

I desire that they also may be with Me where I am, in order that they may see My glory. John 17:24.

In Luke,

Ought not the Christ to have suffered this and to enter into His glory? Luke 24:26.

In Matthew,

Then the sign of the Son of Man will appear, and then all the tribes of the earth will mourn; and they will see the Son of Man coming in the clouds of heaven with power and glory. Matthew 24:30.

[12] Here 'the clouds' is used to mean Divine Truth as it is in the light of the world, thus as it is among people there, and 'glory' to mean Divine Truth as it is in the light of heaven, thus as it is among angels. And since Divine Truth is meant by both 'the cloud' and 'the glory', both senses of the Word, the external and the internal, are meant by them, the external sense being meant by 'the cloud' and the internal by 'the glory'. Also what is seen in the light of the world is a cloud in comparison with what is seen in the light of heaven. For these meanings of 'the cloud', see Preface to Genesis 18, and 4060, 4391, 5922, 6343(end), 6752, 8106, 8443, 8781, 9430, 10551.

[13] This explains why the term 'the glory' is also used in the Word to denote the cloud, as in Exodus,

The glory of Jehovah was seen in the cloud. Exodus 16:10.

And in another place,

The glory of Jehovah dwelt over Mount Sinai, and the cloud covered it six days. But the sight of Jehovah's glory was like a devouring fire on the top of the mountain before the eyes of the children of Israel. Exodus 24:16-17.

And in another place in Exodus,

The cloud covered the tent of meeting, and the glory of Jehovah filled the dwelling-place. And Moses could not enter, because the cloud dwelt over it, and the glory of Jehovah filled the dwelling-place. Exodus 40:34-35.

In Numbers,

When the congregation gathered against Moses and against Aaron, and looked towards the tent of meeting, behold, the cloud covered it, and the glory of Jehovah appeared. Numbers 16:42.

In the first Book of Kings,

The cloud filled the house of Jehovah, so that the priests could not stand to minister because of the cloud; for the glory of Jehovah filled the house of Jehovah. 1 Kings 8:10-11.

And in the Book of Revelation,

The temple was filled with smoke and the glory of God. Revelation 15:8.

[14] Because the Divine was seen in the form of a cloud, 'the cloud' means the Divine presence; and where the Divine presence exists, so does Divine Truth. Without Divine Truth the Divine is not seen, for the Divine resides within and constitutes it. This is the reason why in these quotations the cloud is denoted by the term 'the glory'; nor was there any other way in which that glory could be seen by the Israelite nation, on account of their interest in external things alone without anything internal, see 6832, 8814, 8819, 10551. Nevertheless cloud and glory are as distinct from each other as the light of the world and the light of heaven are, or as the literal sense of the Word and its internal sense are, or as human wisdom and angelic wisdom are.

From all this it may now be recognized that 'Moses said, Cause me, I beg You, to see Your glory' means a request that he may be shown what is Divine within. And since Moses represented the outward or external form that the Church, worship, and the Word take, discernment on the external level of Divine Truth within is meant.

Imibhalo yaphansi:

2906. 'The years of the life of Sarah' means when any Divine truth still existed on earth. This is clear from the meaning of 'a year' as a whole period of the Church from start to finish, and so of 'years' as periods, dealt with immediately above in 2905; and from the meaning of 'the life of Sarah' as states as regards Divine truth, also dealt with just above, in 2904. Thus here the end when no Divine truth at all existed any longer is meant, as also follows from the words that occur immediately before these.

[2] That 'a year' means the whole length of time a state of the Church lasts, from start to finish, or what amounts to the same, a whole period, and that consequently 'years' means the periods of time within the general whole, becomes clear from the following places in the Word: In Isaiah,

Jehovah has anointed Me to bring good tidings to the afflicted; He has sent Me to bind up the broken in heart, to proclaim liberty to captives, and opening of every kind to those that are bound, to proclaim the year of Jehovah's good pleasure, and the day of vengeance for our God. Isaiah 61:1-2.

This refers to the Coming of the Lord. 'The year of Jehovah's good pleasure' stands for the time of the new Church. In the same prophet,

The day of vengeance was in My heart, and the year of My redeemed has come. Isaiah 63:4.

This similarly refers to the Coming of the Lord. 'The year of the redeemed' stands for the time of the new Church. In the same prophet,

The day of Jehovah's vengeance, the year of retributions on account of the controversy of Zion. Isaiah 34:8.

Here the meaning is similar.

[3] That same period is also called 'the year of visitation': in Jeremiah,

I will bring evil to the men of Anathoth in the year of their visitation. Jeremiah 11:23.

In the same prophet,

I will bring upon Moab the year of their visitation. Jeremiah 48:44.

And plainer still in Ezekiel,

After many days you will be visited; in the latter years you will come upon the land that is brought back from the sword, that is gathered out of many peoples, upon the mountains of Israel, which will be a waste continually. Ezekiel 38:8.

'The latter years' stands for the final period of the Church when it becomes that which is not the Church, those who previously belonged to the Church having been rejected and others having been accepted from other places. In Isaiah,

Thus said the Lord to me, Within yet a year, according to the years of a hireling, and all the glory of Kedar will be brought to an end. Isaiah 21:16.

This too stands for the final period.

[4] In Ezekiel,

You have become guilty by your blood which you have shed, and defiled by your idols which you have made, and you have brought your days near, and you have come even to your years. Therefore I have made you a reproach to the nations and a mocking to all the lands. Ezekiel 22:4.

'Coming even to their years' stands for coming to the end when the Lord departs from the Church. In Isaiah,

Jehovah has now spoken, saying, In three years, as with the years of a hireling, the glory of Moab will grow worthless, with all its great multitude; and the residue will be tiny and of no account. Isaiah 16:14.

'In three years' also stands for the end of the previous Church - 'three' meaning that which has been completed and that which is a beginning, see 1825, 2788.

[5] Seven, and also seventy, have the same meaning, see 720, 728, 901. Consequently it is said in Isaiah,

And it will be on that day, that Tyre will pass into oblivion for seventy years, according to the days of one king. At the end of seventy years it will happen to Tyre according to the song of the harlot. And it will be at the end of seventy years, that Jehovah will visit Tyre, and she will return to hiring herself out as a harlot. Isaiah 23:15, 17.

'Seventy years' stands for a whole period, from the time a Church comes into being until the time it breathes its last, which is also 'the days of one king', for 'a king' means a Church's truth, see 1672, 1728, 2015, 2069. The captivity which the Jews were sent into lasting seventy years entails something similar. That captivity is also spoken of in Jeremiah as follows,

These nations will serve the king of Babel seventy years, and it will be, when the seventy years are fulfilled, that I will visit the king of Babel and this nation for their iniquity, said Jehovah. Jeremiah 25:11-12; 29:10.

[6] That 'a year', and also 'years', is a whole period of the Church, or the time it lasts, becomes clearer still in Malachi,

Behold, I am sending My angel, and he will prepare the way before Me; and suddenly there will come to His temple the Lord whom you are seeking, and the angel of the covenant in whom you delight. Behold, He is coming, said Jehovah Zebaoth. And who can endure the day of His coming? Then the offering of Judah and Jerusalem will be pleasing to Jehovah, as in the days of old, and as in ancient years. Malachi 3:1-2, 4.

This refers to the Coming of the Lord. 'The days of old' stands for the Most Ancient Church, 'ancient years' for the Ancient Church, 'the offering of Judah' for worship springing from celestial love, and 'the offering of Jerusalem' for worship springing from spiritual love. Here it is quite evident that neither Judah nor Jerusalem was meant. In David,

I have considered the days of old, and the years of long ago. Psalms 77:5.

Here 'the days of old' and 'the years of long ago' stand for the same two Churches, as is plainer still in Moses,

Recollect the days of old, understand the years of generation after generation; ask your father and he will show you, your elders and they will tell you, When the Most High gave to the nations an inheritance, and Himself separated the sons of man. Deuteronomy 32:7-8.

[7] That 'a year' or 'years' is a complete period of the Church is also evident in Habakkuk,

O Jehovah, I have heard Your fame; I was afraid. O Jehovah, revive Your work in the midst of the years, in the midst of the years make it known; in wrath You will remember mercy. God will come out of Teman, and the Holy One out of Mount Paran. Habakkuk 3:2-3.

This refers to the Coming of the Lord. 'In the midst of the years' stands for in the fullness of time. For what the fullness of time is, see just above in 2905.

[8] As 'a year' and 'years', when used in reference to the Lord's kingdom on earth, which is the Church, mean a complete period from start to finish, so when used in reference to the Lord's kingdom in heaven do they mean that which is eternal; as in David,

O God, Your years are from generation to generation. You are He, and Your years will have no end. The sons of Your servants will continue, and their seed will be established before You. Psalms 102:24, 27-28.

In the same author,

You will add days to the king's days; His years as generation after generation! And He will dwell for ever before God. Psalms 61:6-7.

Here 'years' stands for that which is eternal since these words refer to the Lord and His kingdom.

[9] The lambs offered in burnt offerings and sacrifices, which were to be in their first year, Leviticus 12:6; 14:10; Numbers 6:12; 7:15, 21, 33, 39, 45, 51, 57, 63, 69, 75, 81; and elsewhere, meant the celestial things of innocence in the Lord's kingdom, which are eternal. Hence burnt offerings of calves in their first year are referred to in Micah 6:6 as being most acceptable.

[10] That 'a year' in the internal sense does not mean a year is made additionally clear from the consideration that angels, who possess the internal sense of the Word, are not able to possess the idea of any year. But because a year is a complete period of time within the natural world, they have instead of the idea of a year the idea of that which is completed in relation to states of the Church, and of that which is eternal in relation to states in heaven. To them periods of time are states, 1274, 1382, 2625, 2788, 2837.