5502. And they trembled a man to his brother. That this signifies a general terror, is evident from the signification of “trembling,” as being terror; and from the signification of “a man to his brother,” as being what is general (as just above, n. 5498). The reason why fear is here expressed twice, by the “heart going forth,” and by their “trembling,” is that one expression has reference to the will, and the other to the understanding; for it is usual in the Word, especially the prophetic, to express one thing twice, merely changing the words. He who does not know the mystery herein might suppose that it is a meaningless repetition; yet this is not so, for one expression refers to good, and the other to truth; and because good is of the will and truth is of the understanding, one refers to the will and the other to the understanding. The reason is that in the Word everything is holy, and the holiness is from the heavenly marriage, which is that of good and truth. Hence it is that heaven is in the Word, and consequently the Lord, who is the all in all things of heaven, insomuch that the Lord is the Word. The double name of the Lord, “Jesus Christ,” involves the same; the name “Jesus” expressing the Divine good, and the name “Christ” the Divine truth (see n. 3004, 3005, 3008, 3009). Hence it is plain also that the Lord is in all things of the Word, insomuch that He is the Word itself. (That a marriage of good and truth, or the heavenly marriage, is in every part of the Word, may be seen above, n. 683, 793, 801, 2516, 2712, 5138.) From this it may also be plainly concluded that man, if he hopes for heaven, must be not only in the truth which is of faith but also in the good which is of charity, and that otherwise there is no heaven in him.

3008. First: That “Christ” is the same as “Messiah,” “Anointed,” and “King,” is evident from the following passages in the Word.

In John:

Andrew findeth his own brother Simon, and saith unto him, We have found the Messiah, which is being interpreted the Christ (John 1:41).

In the same:

Many of the multitude when they heard the word said, This is of a truth the Prophet; others said, This is the Christ; but others said, Shall Christ come out of Galilee? Doth not the Scripture say that the Christ cometh of the seed of David, and from Bethlehem, the town where David was? (John 7:40-42);

“the Christ” here plainly means the Messiah whom they expected. In the same:

Have the rulers then indeed known that this is truly the Christ? Howbeit we know this man whence he is; but when the Christ cometh no one knoweth whence He is (John 7:26-27);

“the Christ” denotes the Messiah; that no one would know whence He is, was because He would not be acknowledged. In the same:

The Jews came round about Jesus, and said unto Him, How long dost thou hold our soul in suspense? If thou art the Christ, tell us plainly. Jesus answered them, I told you, but ye believe not (John 10:24-25).

Here also “the Christ” denotes the Messiah whom they expected. In the same:

The multitude answered, We have heard out of the Law that the Christ abideth forever (John 12:34);

“the Christ” meaning the Messiah. In the same:

Martha said, I have believed that Thou art the Christ, the Son of God, who was to come into the world (John 11:27).

That is, that He was the Messiah.

In Luke:

There was a man in Jerusalem whose name was Simeon; and to him was the answer made by the Holy Spirit that he should not see death before he had seen the Lord’s Christ (Luke 2:25-26);

meaning that he should see the Messiah, or the Anointed of Jehovah. In the same:

Jesus said to the disciples, But who say ye that I am? Peter answering said, The Christ of God (9:20; Mark 8:29. See also other passages; as Matthew 26:63-64; John 6:68-69; Mark 14:61-62).

[2] Now as “Christ” and “Messiah” are the same, and as “Christ” in the Greek and “Messiah” in the Hebrew signify the “Anointed,” it is evident that “Christ” is the same as the “Anointed;” and likewise the same as “King,” for kings in general were called the “anointed,” as is evident from the historic and prophetic parts of the Word in many passages. As in David:

The kings of the earth set themselves, and [the rulers] took counsel together, against Jehovah and against His Anointed (Psalms 2:2).

Again:

Now know I that Jehovah saveth His Anointed; He will answer Him from the heavens of His holiness, in the powers of the salvation of His right hand (Psalms 20:6).

Again:

Jehovah is their strength, and a stronghold of salvations to His Anointed (Psalms 28:8).

In Samuel:

Jehovah will give strength unto His King, and exalt the horn of His Anointed (1 Samuel 2:10).

In these and many other passages the “Anointed” denotes the “King.” In the original language the reading is “Messiah.” In these prophetic utterances the Lord is treated of in the internal sense; and that He is the “King” is also plain from passages in the New Testament. As in Matthew:

The governor asked Jesus, Art Thou the King of the Jews? Jesus said unto him, Thou sayest (Matthew 27:11).

And in Luke:

Pilate asked Jesus, saying, Art Thou the King of the Jews? And He answering him said, Thou sayest (Luke 23:3; Mark 15:2).

And in John:

They cried out, Hosanna, blessed is He that cometh in the name of the Lord, even the King of Israel (John 12:13).

And again:

Nathaniel said, Rabbi, Thou art the Son of God, Thou art the King of Israel (John 1:49).