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1 καί-C εἰμί-V9--IAI3S ὁ- A--NSM ἀριθμός-N2--NSM ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM ὡς-C ὁ- A--NSF ἄμμος-N2--NSF ὁ- A--GSF θάλασσα-N1S-GSF ὅς- --NSF οὐ-D ἐκμετρέω-VC--FPI3S οὐδέ-C ἐκἀριθμέω-VC--FPI3S καί-C εἰμί-V9--FMI3S ἐν-P ὁ- A--DSM τόπος-N2--DSM οὗ-D εἶπον-VCI-API3S αὐτός- D--DPM οὐ-D λαός-N2--NSM ἐγώ- P--GS σύ- P--NP ἐκεῖ-D καλέω-VC--FPI3P υἱός-N2--NPM θεός-N2--GSM ζάω-V3--PAPGSM

2 καί-C συνἄγω-VQ--FPI3P ὁ- A--NPM υἱός-N2--NPM *ιουδα-N---GSM καί-C ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM ἐπί-P ὁ- A--ASN αὐτός- D--ASN καί-C τίθημι-VF--FMI3P ἑαυτοῦ- D--DPM ἀρχή-N1--ASF εἷς-A1A-ASF καί-C ἀναβαίνω-VF--FMI3P ἐκ-P ὁ- A--GSF γῆ-N1--GSF ὅτι-C μέγας-A1--NSF ὁ- A--NSF ἡμέρα-N1A-NSF ὁ- A--GSM *ιεζραελ-N---GSM

3 εἶπον-VAI-AAD2P ὁ- A--DSM ἀδελφός-N2--DSM σύ- P--GP *λαόσ+ἐγώ-N---NSM καί-C ὁ- A--DSF ἀδελφή-N1--DSF σύ- P--GP *ἐλεέω-VMI-XPPNSF

4 κρίνω-VC--APD2P πρός-P ὁ- A--ASF μήτηρ-N3--ASF σύ- P--GP κρίνω-VC--APD2P ὅτι-C αὐτός- D--NSF οὐ-D γυνή-N3K-NSF ἐγώ- P--GS καί-C ἐγώ- P--NS οὐ-D ἀνήρ-N3--NSM αὐτός- D--GSF καί-C ἐκαἴρω-VF2-FAI1S ὁ- A--ASF πορνεία-N1A-ASF αὐτός- D--GSF ἐκ-P πρόσωπον-N2N-GSN ἐγώ- P--GS καί-C ὁ- A--ASF μοιχεία-N1A-ASF αὐτός- D--GSF ἐκ-P μέσος-A1--GSM μαστός-N2--GPM αὐτός- D--GSF

5 ὅπως-C ἄν-X ἐκδύω-VF--FAI1S αὐτός- D--ASF γυμνός-A1--ASF καί-C ἀπο καταἵστημι-VF--FAI1S αὐτός- D--ASF καθώς-D ἡμέρα-N1A-DSF γένεσις-N3I-GSF αὐτός- D--GSF καί-C τίθημι-VF--FMI1S αὐτός- D--ASF ὡς-C ἔρημος-N2--ASF καί-C τάσσω-VF--FAI1S αὐτός- D--ASF ὡς-C γῆ-N1--ASF ἄνυδρος-A1B-ASF καί-C ἀποκτείνω-VF2-FAI1S αὐτός- D--ASF ἐν-P δίψος-N3E-DSN

6 καί-C ὁ- A--APN τέκνον-N2N-APN αὐτός- D--GSF οὐ-D μή-D ἐλεέω-VF--FAI1S ὅτι-C τέκνον-N2N-NPN πορνεία-N1A-GSF εἰμί-V9--PAI3S

7 ὅτι-C ἐκπορνεύω-VAI-AAI3S ὁ- A--NSF μήτηρ-N3--NSF αὐτός- D--GPM κατααἰσχύνω-V1I-IAI3S ὁ- A--NSF τίκτω-VB--AAPNSF αὐτός- D--APN εἶπον-VBI-AAI3S γάρ-X ἀκολουθέω-VF--FAI1S ὀπίσω-P ὁ- A--GPM ἐραστής-N1M-GPM ἐγώ- P--GS ὁ- A--GPM δίδωμι-V8--PAPGPM ἐγώ- P--DS ὁ- A--APM ἄρτος-N2--APM ἐγώ- P--GS καί-C ὁ- A--ASN ὕδωρ-N3--ASN ἐγώ- P--GS καί-C ὁ- A--APN ἱμάτιον-N2N-APN ἐγώ- P--GS καί-C ὁ- A--APN ὀθόνιον-N2N-APN ἐγώ- P--GS καί-C ὁ- A--ASN ἔλαιον-N2N-ASN ἐγώ- P--GS καί-C πᾶς-A3--APN ὅσος-A1--APN ἐγώ- P--DS καταἥκω-V1--PAI3S

8 διά-P οὗτος- D--ASN ἰδού-I ἐγώ- P--NS φράσσω-V1--PAI1S ὁ- A--ASF ὁδός-N2--ASF αὐτός- D--GSF ἐν-P σκόλοψ-N3P-DPM καί-C ἀναοἰκοδομέω-VF--FAI1S ὁ- A--APF ὁδός-N2--APF αὐτός- D--GSF καί-C ὁ- A--ASF τρίβος-N2--ASF αὐτός- D--GSF οὐ-D μή-D εὑρίσκω-VB--AAS3S

9 καί-C καταδιώκω-VF--FMI3S ὁ- A--APM ἐραστής-N1M-APM αὐτός- D--GSF καί-C οὐ-D μή-D καταλαμβάνω-VB--AAS3S αὐτός- D--APM καί-C ζητέω-VF--FAI3S αὐτός- D--APM καί-C οὐ-D μή-D εὑρίσκω-VB--AAS3S αὐτός- D--APM καί-C εἶπον-VF2-FAI3S πορεύομαι-VF--FMI1S καί-C ἐπιστρέφω-VF--FAI1S πρός-P ὁ- A--ASM ἀνήρ-N3--ASM ἐγώ- P--GS ὁ- A--ASM πρότερος-A1--ASM ὅτι-C καλῶς-D ἐγώ- P--DS εἰμί-V9--IAI3S τότε-D ἤ-C νῦν-D

10 καί-C αὐτός- D--NSF οὐ-D γιγνώσκω-VZI-AAI3S ὅτι-C ἐγώ- P--NS δίδωμι-VX--XAI1S αὐτός- D--DSF ὁ- A--ASM σῖτος-N2--ASM καί-C ὁ- A--ASM οἶνος-N2--ASM καί-C ὁ- A--ASN ἔλαιον-N2N-ASN καί-C ἀργύριον-N2N-ASN πληθύνω-VAI-AAI1S αὐτός- D--DSF αὐτός- D--NSF δέ-X ἀργυροῦς-A1A-APN καί-C χρυσοῦς-A1C-APN ποιέω-VAI-AAI3S ὁ- A--DSF *βααλ-N---DSF

11 διά-P οὗτος- D--ASN ἐπιστρέφω-VF--FAI1S καί-C κομίζω-VF2-FMI1S ὁ- A--ASM σῖτος-N2--ASM ἐγώ- P--GS κατά-P ὥρα-N1A-ASF αὐτός- D--GSM καί-C ὁ- A--ASM οἶνος-N2--ASM ἐγώ- P--GS ἐν-P καιρός-N2--DSM αὐτός- D--GSM καί-C ἀποαἱρέω-VF2-FMI1S ὁ- A--APN ἱμάτιον-N2N-APN ἐγώ- P--GS καί-C ὁ- A--APN ὀθόνιον-N2N-APN ἐγώ- P--GS ὁ- A--GSN μή-D καλύπτω-V1--PAN ὁ- A--ASF ἀσχημοσύνη-N1--ASF αὐτός- D--GSF

12 καί-C νῦν-D ἀποκαλύπτω-VF--FAI1S ὁ- A--ASF ἀκαθαρσία-N1A-ASF αὐτός- D--GSF ἐνώπιον-P ὁ- A--GPM ἐραστής-N1M-GPM αὐτός- D--GSF καί-C οὐδείς-A3--NSM οὐ-D μή-D ἐκαἱρέω-VB--AMS3S αὐτός- D--ASF ἐκ-P χείρ-N3--GSF ἐγώ- P--GS

13 καί-C ἀποστρέφω-VF--FAI1S πᾶς-A1S-APF ὁ- A--APF εὐφροσύνη-N1--APF αὐτός- D--GSF ἑορτή-N1--APF αὐτός- D--GSF καί-C ὁ- A--APF νεομηνία-N1A-APF αὐτός- D--GSF καί-C ὁ- A--APN σάββατον-N2N-APN αὐτός- D--GSF καί-C πᾶς-A1S-APF ὁ- A--APF πανήγυρις-N3I-APF αὐτός- D--GSF

14 καί-C ἀπο ἀναἵζω-VF2-FAI1S ἄμπελος-N2--ASF αὐτός- D--GSF καί-C ὁ- A--APF συκῆ-N1--APF αὐτός- D--GSF ὅσος-A1--APN εἶπον-VBI-AAI3S μίσθωμα-N3M-NPN ἐγώ- P--GS οὗτος- D--NPN εἰμί-V9--PAI3S ὅς- --APN δίδωμι-VAI-AAI3P ἐγώ- P--DS ὁ- A--NPM ἐραστής-N1M-NPM ἐγώ- P--GS καί-C τίθημι-VF--FMI1S αὐτός- D--APN εἰς-P μαρτύριον-N2N-ASN καί-C καταἐσθίω-VF--FMI3S αὐτός- D--APN ὁ- A--NPN θηρίον-N2N-NPN ὁ- A--GSM ἀγρός-N2--GSM καί-C ὁ- A--NPN πετεινόν-N2N-NPN ὁ- A--GSM οὐρανός-N2--GSM καί-C ὁ- A--NPN ἑρπετόν-N2N-NPN ὁ- A--GSF γῆ-N1--GSF

15 καί-C ἐκδικέω-VF--FAI1S ἐπί-P αὐτός- D--ASF ὁ- A--APF ἡμέρα-N1A-APF ὁ- A--GPM *βααλιμ-N---GP ἐν-P ὅς- --DPF ἐπιθύω-V1I-IAI3S αὐτός- D--DPM καί-C περιτίθημι-V7I-IMI3S ὁ- A--APN ἐνώτιον-N2N-APN αὐτός- D--GSF καί-C ὁ- A--APN καθόρμιον-N2N-APN αὐτός- D--GSF καί-C πορεύομαι-V1I-IMI3S ὀπίσω-P ὁ- A--GPM ἐραστής-N1M-GPM αὐτός- D--GSF ἐγώ- P--GS δέ-X ἐπιλανθάνω-VBI-AMI3S λέγω-V1--PAI3S κύριος-N2--NSM

16 διά-P οὗτος- D--ASN ἰδού-I ἐγώ- P--NS πλανάω-VF2-FAI1S αὐτός- D--ASF καί-C τάσσω-VF--FAI1S αὐτός- D--ASF εἰς-P ἔρημος-N2--ASF καί-C λαλέω-VF--FAI1S ἐπί-P ὁ- A--ASF καρδία-N1A-ASF αὐτός- D--GSF

17 καί-C δίδωμι-VF--FAI1S αὐτός- D--DSF ὁ- A--APN κτῆμα-N3M-APN αὐτός- D--GSF ἐκεῖθεν-D καί-C ὁ- A--ASF κοιλάς-N3D-ASF *αχωρ-N---GS δια ἀναοἴγω-VA--AAN σύνεσις-N3I-ASF αὐτός- D--GSF καί-C ταπεινόω-VC--FPI3S ἐκεῖ-D κατά-P ὁ- A--APF ἡμέρα-N1A-APF νηπιότης-N3T-GSF αὐτός- D--GSF καί-C κατά-P ὁ- A--APF ἡμέρα-N1A-APF ἀνάβασις-N3I-GSF αὐτός- D--GSF ἐκ-P γῆ-N1--GSF *αἴγυπτος-N2--GSF

18 καί-C εἰμί-V9--FMI3S ἐν-P ἐκεῖνος- D--DSF ὁ- A--DSF ἡμέρα-N1A-DSF λέγω-V1--PAI3S κύριος-N2--NSM καλέω-VF--FAI3S ἐγώ- P--AS ὁ- A--NSM ἀνήρ-N3--NSM ἐγώ- P--GS καί-C οὐ-D καλέω-VF--FAI3S ἐγώ- P--AS ἔτι-D *βααλιμ-N---NP

19 καί-C ἐκαἴρω-VF2-FAI1S ὁ- A--APN ὄνομα-N3M-APN ὁ- A--GPM *βααλιμ-N---GP ἐκ-P στόμα-N3M-GSN αὐτός- D--GSF καί-C οὐ-D μή-D μιμνήσκω-VS--APS3P οὐκέτι-D ὁ- A--APN ὄνομα-N3M-APN αὐτός- D--GPM

20 καί-C διατίθημι-VF--FMI1S αὐτός- D--DPM ἐν-P ἐκεῖνος- D--DSF ὁ- A--DSF ἡμέρα-N1A-DSF διαθήκη-N1--ASF μετά-P ὁ- A--GPN θηρίον-N2N-GPN ὁ- A--GSM ἀγρός-N2--GSM καί-C μετά-P ὁ- A--GPN πετεινόν-N2N-GPN ὁ- A--GSM οὐρανός-N2--GSM καί-C μετά-P ὁ- A--GPN ἑρπετόν-N2N-GPN ὁ- A--GSF γῆ-N1--GSF καί-C τόξον-N2N-ASN καί-C ῥομφαία-N1A-ASF καί-C πόλεμος-N2--ASM συντρίβω-VF--FAI1S ἀπό-P ὁ- A--GSF γῆ-N1--GSF καί-C καταοἰκίζω-VF2-FAI1S σύ- P--AS ἐπί-P ἐλπίς-N3D-DSF

21 καί-C μνηστεύομαι-VF--FMI1S σύ- P--AS ἐμαυτοῦ- D--DSM εἰς-P ὁ- A--ASM αἰών-N3W-ASM καί-C μνηστεύομαι-VF--FMI1S σύ- P--AS ἐμαυτοῦ- D--DSM ἐν-P δικαιοσύνη-N1--DSF καί-C ἐν-P κρίμα-N3M-DSN καί-C ἐν-P ἔλεος-N3E-DSN καί-C ἐν-P οἰκτιρμός-N2--DPM

22 καί-C μνηστεύομαι-VF--FMI1S σύ- P--AS ἐμαυτοῦ- D--DSM ἐν-P πίστις-N3I-DSF καί-C ἐπιγιγνώσκω-VF--FMI2S ὁ- A--ASM κύριος-N2--ASM

23 καί-C εἰμί-V9--FMI3S ἐν-P ἐκεῖνος- D--DSF ὁ- A--DSF ἡμέρα-N1A-DSF λέγω-V1--PAI3S κύριος-N2--NSM ἐπιἀκούω-VF--FMI1S ὁ- A--DSM οὐρανός-N2--DSM καί-C ὁ- A--NSM οὐρανός-N2--NSM ἐπιἀκούω-VF--FMI3S ὁ- A--DSF γῆ-N1--DSF

24 καί-C ὁ- A--NSF γῆ-N1--NSF ἐπιἀκούω-VF--FMI3S ὁ- A--ASM σῖτος-N2--ASM καί-C ὁ- A--ASM οἶνος-N2--ASM καί-C ὁ- A--ASN ἔλαιον-N2N-ASN καί-C αὐτός- D--NPN ἐπιἀκούω-VF--FMI3S ὁ- A--DSM *ιεζραελ-N---DSM

25 καί-C σπείρω-VF2-FAI1S αὐτός- D--ASF ἐμαυτοῦ- D--DSM ἐπί-P ὁ- A--GSF γῆ-N1--GSF καί-C ἐλεέω-VF--FAI1S ὁ- A--ASF *οὐ+ἐλεέω-N---ASF καί-C εἶπον-VF2-FAI1S ὁ- A--DSM *οὐ+λαόσ+ἐγώ-N---DSM λαός-N2--NSM ἐγώ- P--GS εἰμί-V9--PAI2S σύ- P--NS καί-C αὐτός- D--NSM εἶπον-VF2-FAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM ἐγώ- P--GS εἰμί-V9--PAI2S σύ- P--NS

   

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Apocalypse Explained # 31

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31. Verse 6. And hath made us kings and priests, signifies that from Him we are in His spiritual and celestial kingdom. This is evident from the signification of "kings," as meaning those who are in truths from good; and since they constitute the Lord's spiritual kingdom, as meaning those who are in His spiritual kingdom. That these are signified by "kings" in the Word, will appear from what follows. The above is evident also from the signification of "priests," as meaning those who are in the good of love; and since these constitute the Lord's celestial kingdom, they also are those who are in His celestial kingdom. (That there are two kingdoms, into which the heavens are in general divided, see in the work on Heaven and Hell 20-28, and that the spiritual kingdom is called the Lord's regal kingdom, and the celestial kingdom His priestly kingdom, n. 24.) In any places in the prophetic Word, kings are mentioned, and he that is ignorant of the internal sense believes that by "kings" are there meant kings; kings, however, are not meant, but all those who are in truths from good, or in faith from charity, from the Lord. The reason of this is, that the Lord is the sole king, and those who from Him are in truths from good are called His "sons;" for this reason the same are meant by "princes," by "sons of the kingdom," by "sons of kings," and also by "kings;" and in a sense abstracted from the idea of persons, as it is in heaven, truths from good are meant, or, what is the same, faith from charity; since truth is of faith, and good is of charity.

[2] That kings are not meant can be seen simply from its here being said that Jesus Christ "hath made us kings and priests"; and afterwards:

And hast made us to be unto our God kings and priests, and we shall reign upon the earth (Revelation 5:10);

and in Matthew:

The good seed sown in the field are the sons of the kingdom (Matthew 13:38);

the "seed of the field" are truths from good with man from the Lord (Arcana Coelestia 3373, 10248, 10249). Everyone, moreover, may perceive that the Lord will not make all those here treated of to be kings, but that he calls them kings from the power and the glory which those have who from the Lord are in truths from good. From this it can now be seen that by "king," in the prophetic Word, is meant the Lord as to Divine truth, and by "kings" and "princes," those who from the Lord are in truths from good, and as most things in the Word have also an opposite sense, that "kings" signify in that sense those who are in falsities from evil.

[3] That by "King" in the Word is meant the Lord in respect to Divine truth, is clear from the words of the Lord Himself to Pilate:

Pilate said, Art thou a king then? Jesus answered, Thou sayest it, because I am a king. For this have I been born, and for this am I come into the world, that I should bear witness unto the truth. Everyone that is in the truth heareth My voice. Pilate said unto Him, What is truth? (John 18:37-38).

From the question of Pilate, "What is truth," it is clear that he understood that truth was called "king" by the Lord; but as he was a Gentile, and knew nothing from the Word, he could not be taught that Divine truth is from the Lord, and that He is Divine truth; therefore, immediately after his question:

He went out to the Jews, saying, I find no fault in him; and afterwards put upon the cross, This is Jesus, the king of the Jews. And when the chiefs of the priests said unto him, Write not, The king of the Jews, but that He saith I am the king of the Jews, Pilate answered, What I have written, I have written (John 19:4, 19:14-22).

[4] When these things are understood, it may be known what is meant by "kings" in the following passages in Revelation:

The sixth angel poured out his bowl upon the great river Euphrates, and the water thereof was dried up, that the way might be made ready for the kings that come from the sun rising (Revelation 16:12).

The great harlot that sitteth upon many waters, with whom the kings of the earth committed fornication (Revelation 17:1-2).

The seven heads are seven mountains on which the woman sitteth, and they are seven kings; the five are fallen, the one is, the other is not yet come. And the ten horns that thou sawest are ten kings, who have received no kingdom as yet, but they receive power as kings with the beast for one hour. These shall war against the Lamb, and the Lamb shall overcome them; for He is Lord of lords and King of kings (Revelation 17:9, 10, 12, 14).

And the woman whom thou sawest is the great city, which hath the kingdom over the kings of the earth (Revelation 17:18).

Of the wine of the wrath of her fornication all the nations have drunk, and the kings of the earth committed fornication with her (Revelation 18:3).

And I saw the beast, and the kings of the earth, and their armies, gathered together, to make war against Him that sat on the horse and against His army (Revelation 19:19).

And the nations of them which are saved shall walk in the light of it, and the kings of the earth do bring their glory and honor into it (Revelation 21:24).

In these passages by "kings" are not meant kings, but all who are either in truths from good, or in falsities from evil, as was said before. Likewise in Daniel:

By the king of the south and by the king of the north, who made war against each other (Daniel 11:40

By "the king of the south" are there meant those who are in the light of truth from good, by "the king of the north" those who are in darkness from evil. (That "south" in the Word signifies those who are in the light of truth from good, see Arcana Coelestia 1458, 3708, 3195, 5672, 9642; and "north" those who are in the darkness of falsity from evil, n. 3708, and in general, in the work on Heaven and Hell 141-153, where The Four Quarters in Heaven are treated of.)

[5] "Kings" are also frequently mentioned by the prophets in the Old Testament; and there likewise are meant those who, from the Lord, are in truths from good, and in a contrary sense, those who are in falsities from evil; as in Isaiah:

He shall disperse 1 many nations: kings shall shut their mouths upon Him; for that which had not been told them they have seen, and that which they have not heard they have understood (Isaiah 52:15).

In the same:

The Zion of the Holy One of Israel, thou shalt suck the milk of the nations, and shalt suck the breast of kings (Isaiah 40:14, 16).

Kings shall be thy nursing fathers, and the chief women thy nursing mothers; they shall bow down to thee with their face toward the earth (Isaiah 49:23; and 14:9 elsewhere, as in Isaiah 14:9; 24:21; 60:10; Jeremiah 2:26; 4:9; 49:38; Lamentations 2:6, 9; Ezekiel 7:26, 27; Hosea 3:4; Zephaniah 1:8; Psalms 2:10; 110:5; Genesis 49:20).

[6] Since "kings" signify those who, from the Lord, are in truths from good, it was a custom derived from ancient times for kings, when they were crowned, to receive such insignia as signify truths from good: as for the king to be anointed with oil, to wear a crown of gold, to hold a scepter in his right hand, to be clothed with a purple cloak, to sit upon a throne of silver, and to ride with the royal insignia upon a white horse; for "oil" signifies good from which is truth (See Arcana Coelestia 886[1-2], 4638, 9780, 9954, 10011, 10261, 10268-10269); a "crown of gold" upon the head has a like meaning (n. 9930); a "scepter," which is a staff, signifies the power of truth from good (n. 4581, 4876, 4966); a "cloak" and a "robe," Divine truth in the spiritual kingdom (n. 9825, 10005); and "purple," the spiritual love of good (n. 9467); a "throne," the kingdom of truth from good (n. 5313, 6397, 8625); "silver," that truth itself (n. 1551-1552, 2954, 5658); a "white horse," the understanding enlightened from truths (See the small work on The White Horse 1-5. That the ceremonies observed at the coronation of kings involve such things, but that the knowledge thereof is at this day lost, see also Arcana Coelestia 4581, 4966).

[7] As it is known from these things what is meant by a "king" in the Word, I will add to the above:

Why the Lord, when He entered Jerusalem, sat upon the foal of an ass, and the people then proclaimed Him king, and also strewed their garments in the way (Matthew 21:1-8; Mark 11:1-11; Luke 19:28-40; John 12:14-16).

This is predicted in Zechariah:

Exult, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy king cometh unto thee, just and having salvation; riding upon an ass, and upon the foal of an ass (Zechariah 9:9; Matthew 21:5; John 12:15).

The reason was, that to sit upon an ass and the foal of an ass was the distinctive mark of the highest judge and of a king; as can be seen from the following passages:

My heart is towards the lawgivers of Israel, ye who ride upon white asses (Judges 5:9-10).

The scepter shall not depart from Judah, nor a lawgivers from between his feet, till Shiloh come; who shall bind his ass's foal to the vine, and the son of his she-ass to the noble vine (Genesis 49:10, 11).

As sitting on an ass, and the foal of an ass, was such a distinctive mark:

Judges rode upon white she-asses (Judges 5:9-10);

And his sons upon asses' colts (Judges 10:4; 12:14);

And the king himself when crowned, upon a she-mule (1 Kings 1:33);

And his sons upon mules (2 Samuel 13:29).

One who does not know the signification of "horse," "mule," and "the foal of an ass," in a representative sense, will suppose that the Lord's riding upon the foal of an ass was significative of misery and humiliation. But it signified royal magnificence; for this reason the people then proclaimed the Lord king, and strewed their garments upon the way. This was done when He went to Jerusalem, because by "Jerusalem" is signified the church (as may be seen in the little work on The New Jerusalem and its Heavenly Doctrine 6; and that "garments" signify truths clothing and serving good, may be seen in the Arcana Coelestia 1073, 2576, 5248, 5319, 5954, 9212, 9215-9216, 9952, 10536; and in the work on Heaven and Hell 177-182).

[8] From this it is now clear what is signified by the "King" and by "kings," in the Word, so also what by the "Anointed," "Messiah," and "Christ;" for "Anointed," "Messiah," and "Christ," like "King," signify the Lord as to Divine truth proceeding from His Divine good; for a king is called "anointed;" and "anointed" in the Hebrew is Messiah, and in the Greek Christ. But that the Lord, as to the Divine Human, was alone "the Anointed of Jehovah," since in Him alone was the Divine good of Divine Love from conception, for He was conceived of Jehovah, but that all that were anointed were only representatives of Him (See Arcana Coelestia n. 9954, 10011, 10268-10269). But "priests" signify such good as exists in the celestial kingdom (See in Arcana Coelestia, namely, that priests represented the Lord, as to Divine good, n. 2015, 6148; that the priesthood was representative of the Lord as to the work of salvation, since this was from the Divine good of His Divine Love, see n. 9809; that the priesthood of Aaron, of his sons, and of the Levites, was representative of the work of salvation, in successive order, see n. Arcana Coelestia 10017; that from this "the priesthood," and "priesthoods," in the Word signified good of love, which is from the Lord, see n. 9806, 9809; that by the two names, "Jesus" and "Christ," is signified both His priesthood and His royalty, that is, by "Jesus" is signified Divine good, and by "Christ" Divine truth, n. 3004, 3005, 3009; that priests and likewise kings who do not acknowledge the Lord signify the opposite, namely, evil, and falsity from evil, n. 3670).

Poznámky pod čarou:

1. The Hebrew has "sprinkle," as found also in Arcana Coelestia 2015.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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Isaiah 60:10

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10 "Foreigners shall build up your walls, and their kings shall minister to you: for in my wrath I struck you, but in my favor have I had mercy on you.

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