102. And for My name's sake hast toiled, is the acknowledgment of the Lord and of the knowledges of truth that have respect to Him. This is evident from the signification of "the name" of Jehovah, or of the Lord, as being, in the highest sense, His Divine Human (See Arcana Coelestia 2628, 6887), and in a relative sense, all things of love and faith by which the Lord is worshiped, because these are things Divine that proceed from His Divine Human (n. 2724, 3006, 6674, 9310). This is evident also from the signification of "toiling," as being to strive with mind and zeal that these things may be known and acknowledged; for this is signified by "toiling" when it is said of those who apply themselves to the knowledges of truth and good. From this it follows that "for My name's sake hast toiled" signifies the acknowledgment of the Lord, and of the knowledges that have respect to Him. The knowledges that have respect to the Lord are all things that are of love and faith. In many passages of the Word it is said, "for the sake of Jehovah's name," "for the sake of the Lord's name," "for the sake of the name of Jesus Christ," that "the name of God should be sanctified," and the like. Those whose thoughts do not go beyond the sense of the letter suppose that the name alone is meant; but what is meant is not the name, but everything whereby the Lord is worshiped; and all of this has relation to love and faith. Therefore by "the Lord's name" in the Word all things of love and of faith by which He is worshiped are meant; here the acknowledgment of the Lord and of the knowledges of truth that have respect to Him, because this is said to those who are only zealous about knowledges.

[2] That "Jehovah's name" or the "Lord's name" does not mean the name itself, but all things of love and faith, is from the spiritual world. There the names used on the earth are not uttered; but the names of the persons who are spoken of are formed from the idea of all things known about them combined into a single word. In this way names in the spiritual world are expressed; consequently names there, like all the other things, are spiritual The names "Lord" and "Jesus Christ," even, are not uttered there as on the earth, but in place of those names a name is formed from the idea of all things known and believed respecting Him; and this idea is made up of all things of love to Him and faith in Him. This is because these in the complex are the Lord in them; for the Lord is in everyone in the goods of love and of faith that are from Him. As this is so, the quality of everyone there, in respect to love to the Lord and faith in the Lord, is immediately known if he only utters "Lord" or "Jesus Christ" by a spiritual expression or spiritual name; and for the same reason also, those who are not in any love to Him or faith in Him are unable to speak His name, that is, to form any spiritual name of Him. From this it is now clear why by the "name" of Jehovah, of the Lord, or of Jesus Christ, name is not meant in the Word, but everything of love and of faith whereby He is worshiped.

[3] Lest, therefore, the opinion that is entertained by many should prevail, that the mere name Jesus Christ, without love to Him or faith in Him, thus without the knowledges by which love and faith exist, contributes something to salvation, I will introduce some passages from the Word in which the expressions "for His name's sake" and "in His name" are used, from which those who think more deeply may see that name alone is not meant:

Jesus said, Ye shall be hated of all for My name's sake (Matthew 10:22, 24:9, 10).

Where two or three are gathered together in My name, there am I in the midst of them (Matthew 18:20).

As many as received Him, to them gave He power to become sons of God; even to them that believe in His name (John 1:12).

When Jesus was in Jerusalem many believed in His name (John 2:23).

He that believeth not hath been judged already, because he hath not believed in the name of the only-begotten Son of God (John 3:17, 18).

These are written that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in His name (John 20:31).

Blessed is He that cometh in the name of the Lord (Matthew 21:9; 23:39; Luke 13:35; 19:35).

Everyone that hath left houses, or brethren, or sisters, or father, or mother, or wife, or children, or fields, for My name's sake, shall receive a hundred-fold, and eternal life (Matthew 19:29).

(What is here signified by "houses, brethren, sisters, father, mother, wife, children, and fields," which are to be left for the name of the Lord, see Arcana Coelestia 10490.)

Jesus said, Whatsoever ye shall ask in My name, that I will do (John 14:13, 14);

"to ask in My name" is to ask from love and faith.

Many shall come in My name, saying, I am He; go ye not therefore after them (Luke 21:8; Mark 13:6);

"to come in My name" and "to say that I am He" is to proclaim falsities and to say that they are truths, and thus to lead astray. The like is signified by saying that they are the Christ, when they are not, in Matthew:

Many shall come in My name, saying, I am the Christ, and shall lead many astray (Matthew 24:5, 11, 23-27);

for by "Jesus" is meant the Lord in respect to Divine good; and by "Christ" the Lord in respect to Divine truth (Arcana Coelestia 3004-3005, 3009, 5502), and by not being Christ, truth not Divine, but falsity.

[4] The "name of the Lord," in the New Testament means the like as the "name of Jehovah" in the Old, because the Lord there is Jehovah.

Thus in Isaiah:

And in that day shall ye say, Confess ye to Jehovah, call upon His name (Isaiah 12:4).

In the same:

O Jehovah, we have waited for Thee; to Thy name and to Thy memorial is the desire of our soul. By Thee will we make mention of Thy name (Isaiah 26:8, 13).

In the same:

From the rising of the sun shall My name be called upon (Isaiah 41:25).

In Malachi:

From the rising of the sun even unto the going down of the same My name is great among the nations; and in every place incense is offered unto My name; for My name is great among the nations (Malachi 1:11).

In Isaiah:

Everyone that is called by My name I have created for My glory, I have formed him (Isaiah 43:7).

In Micah:

All peoples walk in the name of their god, and we will walk in the name of Jehovah our God (Micah 4:5).

In Moses:

Thou shalt not take the name of thy God in vain; for Jehovah will not hold him guiltless that hath taken His name in vain (Deuteronomy 5:11).

In the same:

Jehovah separated the tribe of Levi, that they should minister and bless in the name of Jehovah (Deuteronomy 10:8).

In the same:

They shall worship Jehovah in one place, where He shall place His name (Deuteronomy 12:5, 11, 13, 14, 18, 26; 16:2, 6, 11, 15, 16).

"Where He shall place His name" means where there shall be worship from the good of love and the truths of faith. This was done at Jerusalem; and therefore by "Jerusalem" the church in respect to doctrine and worship is signified (See in the small work on The New Jerusalem and its Doctrine 6).

[5] Since by the "name of Jehovah" or the "name of the Lord" is signified in the spiritual sense all worship from the good of love and the truths of faith, therefore in the highest sense by "name of Jehovah" is meant the Lord in respect to the Divine Human, for the reason that from His Divine Human everything of love and of faith proceeds. That by "name of Jehovah," in the highest sense, the Lord is meant, is evident in John:

Jesus said, Father, glorify Thy name. There came a voice out of heaven, saying, I have both glorified and will glorify again (John 12:28).

In Isaiah:

I will give thee for a covenant to the people, for a light of the nations. I am Jehovah, this is My name, and My glory will I not give to another (Isaiah 42:6, 8);

the coming of the Lord is here treated of.

In Jeremiah:

Behold the days come that I will raise unto David a righteous shoot, and He shall reign as King, and this is His name, by which they shall call Him, Jehovah, our righteousness (Jeremiah 23:5, 6).

From this it is clear what is meant in the Lord's prayer by the words:

Hallowed be Thy name (Matthew 6:9);

namely, that the Divine Human of the Lord is to be accounted holy, and to be worshiped.

[6] As this is meant by "the name of the Lord," the meaning of the following passages can be seen.

In John:

The shepherd of the sheep calleth his own sheep by their name (John 10:3).

In Luke:

Rejoice that your names are written in heaven (Luke 10:20).

And in Revelation:

Thou hast a few names in Sardis (Revelation 3:4).

He who does not know what "name" signifies in the Word cannot possibly know how these words are to be understood, in Matthew:

He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous one in the name of a righteous one shall receive a righteous one's reward; and whosoever shall give to drink unto one of these little ones a cup of cold [water] in the name of a disciple only, verily I say unto you, he shall not lose his reward (Matthew 10:41, 42).

"To receive a prophet in the name of a prophet," "a righteous one in the name of a righteous one," and "to give drink in the name of a disciple," signifies to love truth for the sake of truth, good for the sake of good, and to exercise charity from the faith of truth; for by "prophet" is signified truth, by "righteous one" is signified good, and by "disciple" good from truth; and "to give to drink of cold [water]" is to exercise charity from obedience; "in the name" of these is for the sake of what they are, thus for their sake. Who could ever understand these things unless he knew what "name" signifies?

[7] To love and to do truth for the sake of truth, and good for the sake of good, is to have affection for truth and good for their sake, and not for the sake of one's own reputation, honor, or gain. Such affection of truth and good is a truly spiritual affection; but the affection of truth and good for the sake of one's own reputation, honor, or gain, is a merely natural affection. And as those who love truth and good for the sake of truth and good, or because they are truth and good, are in the spiritual affection of truth and good, therefore it is said that they shall receive "a prophet's reward" and "a righteous one's reward;" which means that they are in the spiritual affection of truth and good, and this affection has reward in itself, because it has heaven in itself. (That the happiness of heaven is in the affection of loving and doing truth and good, without regard to reward as an end, thus for the sake of truth and good, see Arcana Coelestia 6388, 6478, 9174, 9984. That "prophet" signifies one who teaches truth, thus also, in the abstract, truth that is taught, see n. 2534, 7269. That a "righteous one" signifies the good of love to the Lord, n. 2235, 9857. That "disciple" signifies good from truth, which is the good of charity, n. 2129, 3354, 3488, 3858, 6397. That "to give drink" is to instruct in the goods and truths of faith, and thus to exercise charity, n. Arcana Coelestia 3069, 3772, 4017, 4018, 8562, 9412; and that "name" signifies the quality of a thing, n. 144, 145, 1754, 1896, 2009, 3237; hence "the name of Jehovah," or "the name of the Lord," signifies every quality by which He is worshiped, n. Arcana Coelestia 2724[1-3], 3006, 6674, 9310).

151. These things saith the Son of man, signifies the Lord in respect to the Divine Human, from which is that essential of the church. This is evident from the signification of "the Son of man," as being the Lord in respect to the Divine Human, and in respect to Divine truth, since Divine truth proceeds from Him (See above, n. 63); also as being that from which is that essential of the church, namely, the opening of the internal or spiritual man, and the conjunction thereof with the external, since everything of the church with man is from the Lord's Divine Human. For everything of love and faith, which two constitute the church, proceeds from the Lord's Divine Human, and not immediately from the Divine Itself; for what proceeds immediately from His Divine Itself, does not fall into any thought and affection of man, nor consequently into faith and love, because it is far above them. This can be seen from the fact that man is not able to think of the Divine Itself apart from the human form, except as he thinks of nature, as it were, in things least. Thought that is not determined to a certain figure is diffused in every direction, and what is diffused is dissipated. This has been given me to know most especially from those in the other life who are from the Christian world, who have thought only of the Father, and not of the Lord, that they make nature in its minutest parts their God, and finally fall away from all idea of God, consequently from the idea and faith in anything of heaven and the church.

[2] It is otherwise with those who have thought of God under the human form; these have all their ideas determined to the Divine, nor do their thoughts, like the thoughts of those mentioned before, wander in every direction. And as the Divine under the Human form, is the Lord's Divine Human, therefore the Lord bends and determines their thoughts and affections to Himself. This, because it is the primary truth of the church, unceasingly flows in out of heaven with man; consequently it is, as it were, implanted in everyone to think of the Divine under the human form, and thus to see His Divine inwardly in himself, with the exception of such as have extinguished in themselves this implanted thought (See in the work on Heaven and Hell 82). From this the reason can also be seen, why all men, whatsoever after death, when they become spirits, turn themselves to their own loves, and thus why those who have worshiped the Divine under the human form turn themselves to the Lord, who appears to them as a sun above the heavens. But those who have not worshiped the Divine under the human form, turn themselves to the loves of their natural man, all of which have reference to the loves of self and the world, thus turning backwards from the Lord; and turning oneself backwards from the Lord is turning towards hell. (That all in the spiritual world turn themselves to their own loves, see in the work on Heaven and Hell 17, 123, 142-145, 151, 153, 255, 272, 510, 548, 552, 561).

[3] All who lived in ancient times and worshiped the Divine saw the Divine in thought under the human form, and hardly anyone thought of an invisible Divine; and the Divine under the human form was even then the Divine Human. But as this Divine Human was the Divine of the Lord in the heavens and passing through the heavens, when at length heaven became enfeebled, because men, of whom heaven is made up, from internal successively became external and thus natural, therefore it pleased the Divine Itself to put on a human, and to glorify it, or make it Divine, that thus from Himself He might affect all, both those who are in the spiritual world and those who are in the natural world, and might save those who acknowledge and worship His Divine in the Human.

[4] This is clearly stated in many passages in the Old Testament Prophets, as well as in the Evangelists; of these I will cite only the following in John:

In the beginning was the Word, and the Word was with God, and God was the Word. All things were made through Him, and without Him was not anything made that hath been made. In Him was life; and the life was the light of men. And that Light shineth in the darkness; and the darkness apprehended it not. It was the true Light, which lighteth every man coming into the world. He was in the world, but the world acknowledged Him not. And the Word became flesh, and dwelt among us, and we beheld His glory (John 1:1-14).

It is plainly evident that the Lord in respect to the Human is here meant by "the Word," for it is said, "the Word became flesh, and dwelt among us, and we beheld His glory." It is also evident that the Lord made His Human to be Divine, for it is said, "the Word was with God and God was the Word, and this became flesh," that is, a man. And since all Divine truth proceeds from the Lord's Divine Human, and this is His Divine in the heavens, therefore by "the Word" is also signified Divine truth; and thence He is said to be "the Light which lighted every man coming into the world." Moreover, "light" is Divine truth; and because men from being internal became so external or natural as no longer to acknowledge Divine truth or the Lord, therefore it is said that "the darkness apprehended not the light," and that "the world acknowledged Him not." (That the Word is the Lord in respect to the Divine Human and Divine truth proceeding therefrom, see The Doctrine of the New Jerusalem 263, 304. That "light" is Divine truth, and "darkness" the falsities in which those are who are not in the light, see in the work on Heaven and Hell 126-140, 275.)

[5] That they who acknowledge the Lord and worship Him from love and faith, and are not in the love of self and the love of the world, are regenerated and saved, is also taught in these words in John:

As many as received Him, to them gave He power to be children of God, even to them that believe in His name; which were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God (John 1:12, 13).

Here "of bloods" means such as destroy love and charity. "The will of the flesh" is every evil from the love of self and love of the world, also man's will-proprium, which in itself is nothing but evil; "the will of man" is falsity thence that comes from that will-proprium. That those who are not in these loves receive the Lord and are regenerated and saved, is meant by its being said that those who "believe in His name become children of God," and are "born of God."

(That to "believe in the Lord's name" is to acknowledge His Divine Human and to receive love and faith from Him, see above. n. 102, 135.

That "bloods" are the things that destroy love and charity, see Arcana Coelestia 4735, 5476, 9127; that "flesh" is man's will-proprium, which in itself is nothing but evil, n. 210, 215, 731, 874-876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 4328, 8480, 8550, 10283, 10284, 10286, 10732; and that man's proprium is the love of self and the love of the world, n. 694, 731, 4317, 5660.

That "man" [vir] is the intellectual, and therefore truth or falsity, since the intellectual is of the one or the other, see n. 3134, 3309, 9007.

Thus "the will of man" [viri] is the intelligence-proprium, which, when it exists from the will-proprium [which in itself is nothing but evil], is nothing but falsity, for where evil is in the will there is falsity in the understanding.

That to be "born of God" is to be regenerated by the Lord, see The Doctrine of the New Jerusalem 173-184.

Moreover, that all in the universe, from influx out of heaven and from revelation, worship the Divine in the human form, see Earths in the Universe 98, 121, 141, 154, 158, 159, 169; likewise all angels of the higher heavens, see in the work on Heaven and Hell 78-86.)

[6] From this it can now be seen that everything of the church, thus also everything of heaven with men, is from the Lord's Divine Human. For this reason "the Son of man," who is the Divine Human, is described in the first chapter of Revelation by various representatives; and from that description the introductory sentences to each of the churches are taken (as may be seen above, n. 113, and what is said to this church in particular treats of this chief essential of the church, namely, the conjunction of the internal and external, or the regeneration of the man of the church; for it is said to the angel of this church, "These things saith the Son of God, that hath His eyes as a flame of fire."

298. "Right hand," in reference to the Lord, signifies both omnipotence and omniscience, for the reason that in heaven the south is on the right and the north on the left; and the "south" signifies Divine truth in light, and the "north" Divine truth in shade; and as Divine good has all power through Divine truth, "right hand" in reference to the Lord signifies omnipotence, and as Divine good has all intelligence and wisdom through Divine truth, and to the right in heaven Divine truth is in light (as was said), so "right hand" in reference to the Lord also signifies omniscience. (That in heaven the south is on the right, and there Divine truth is in light, and those who are there are in intelligence and wisdom; and that the north is on the left, and Divine truth there is in shade, see in the work on Heaven and Hell, where The Four Quarters in Heaven are treated of, n 141-153; that all power is from Divine good through Divine truth, see the same work, where The Power of the Angels of Heaven is treated of, n. 228-233; then that all intelligence and wisdom is also from Divine good through Divine truth, see the same work, where The Wisdom of the Angels of Heaven is treated of, n. 265-275; and the Wise and Simple in Heaven, n 346-356)

[2] That "right hand" in reference to the Lord signifies both omnipotence and omniscience, and in reference to men power and wisdom, can be seen from the following passages. In David:

The north and the right hand Thou hast created them; Tabor and Hermon shall rejoice in Thy name. Thou hast an arm with might; strong is Thy hand; Thy right hand shall be exalted. Justice and judgment are the support of Thy throne; mercy and truth shall stand together before Thy faces (Psalms 89:12-14).

Here the "right hand" plainly means the south, for it is said, "the north and the right hand Thou hast created," and the "south" signifies Divine truth in light; thus in the highest sense, which treats of the Lord, it signifies omnipotence and omniscience, which Divine good has through Divine truth (as was said above). Because both omnipotence and omniscience are signified, it is said, "Tabor and Hermon," "justice and judgment," "mercy and truth." By "Tabor and Hermon" those in Divine good and those in Divine truth are signified; by "justice and judgment," and in a like manner by "mercy and truth," Divine good and Divine truth are signified; the two together signify in the spiritual sense Divine good through Divine truth. Omnipotence and omniscience, which Divine good has through Divine truth, are signified by "Thou hast an arm with might," and by "strong is Thy hand; Thy right hand shall be exalted."

[3] In the same:

If I shall forget thee, O Jerusalem, let My right hand forget (Psalms 137:5).

"Jerusalem" signifies the church in respect to the doctrine of Divine truth; and the "right hand of Jehovah," Divine truth in light, since (as was said above) those are at the right hand of the Lord in heaven who are in light and in wisdom from Divine truth; thence it is evident why it is said, "If I shall forget thee, O Jerusalem, let My right hand forget."

[4] In the same:

Behold, I am brutish, I know not. But I am continually with Thee; Thou hast held my right hand. Thou leadest me in Thy counsel, and afterwards receivest me with glory (Psalms 73:22-24).

Since "right hand," in reference to man, signifies wisdom from Divine truth, it is said, "I am brutish, I know not. Thou leadest me in Thy counsel, and afterwards receivest me with glory," "to lead in counsel" meaning to lead by Divine truth, and "to receive with glory" meaning to make blessed with intelligence; "glory" in reference to the Lord signifying Divine truth and Divine wisdom, but in reference to man intelligence therefrom.

[5] In the same:

Jehovah is thy keeper; Jehovah is thy shade upon thy right hand. The sun shall not smite thee by day, nor the moon by night (Psalms 121:5, 6).

"To be a shade on the right hand" signifies to be a defense against evil and falsity. "Shade" stands here for a shady place to preserve from hurt, and "right hand" for power and wisdom from Divine truth, which would be hurt by evil and falsity unless the Lord defended. Because this is what is signified it is said, "the sun shall not smite thee by day, nor the moon by night," the "sun" here signifying the love of self and thence all evil, and the "moon" the falsity of evil. (That this is the signification of "sun" and "moon" see in the work on Heaven and Hell 122, 123 ; and Arcana Coelestia 2441, 7078, 8487, 9755, 10130, 10189, 10420, 10702.)

[6] In the same:

Let Thy hand, O Jehovah, be over the man of Thy right hand, over the son of man whom Thou hast made strong for Thyself (Psalms 80:17).

"Let Thy hand, O Jehovah," means guard by omnipotence and omniscience; "the man of the right hand," who is guarded, signifies one who is wise; and "the son of man," one who is intelligent, each through Divine truth.

[7] In the same:

Gird the sword upon the thigh, O mighty One, with Thy splendor and in Thine honor; in Thine honor mount, ride on the Word of truth, of gentleness, and of righteousness; Thy right hand shall teach Thee wonderful things. Kings' daughters are among Thy precious ones; on Thy right hand shall stand the queen in the best gold of Ophir (Psalms 45:3-4, 9).

These things are said of the Lord. "To gird the sword upon the thigh" signifies Divine truth combating from Divine good; therefore it is said, "O mighty One, with Thy splendor and in Thine honor," "splendor" signifying Divine truth, and "honor" Divine good (See above, n. 131, 288). It is also said, "in Thine honor mount, ride on the Word of truth," "in honor to mount" signifying to combat from Divine good, and "to ride upon the Word of truth" signifying to combat from Divine truth, thus from Divine good through Divine truth. The Lord's omnipotence and omniscience are signified by "Thy right hand shall teach Thee wonderful things;" "kings' daughters, who are among the precious ones" signify the affections of truth; and "the queen who is on the right hand in the best gold of Ophir" signifies heaven and the church and those therein who are in truths from good; the "right hand" meaning truth in light, and "gold of Ophir" the good of love.

[8] In the same:

The saying of Jehovah to my Lord, Sit thou at My right hand until I shall make thine enemies a stool for thy feet. The Lord at thy right hand hath stricken through kings in the day of His anger (Psalms 110:1, 5; Matthew 22:44; Mark 12:36; Luke 20:42-43).

It is known that these things were said of the Lord; they are a description of the Lord's combats, in the world against the hells, and their subjugation which was effected from Divine good through Divine truth; "right hand" here signifies Divine truth; it is therefore said "until I shall make thine enemies a stool for thy feet;" "enemies" signifying the hells; "making them a stool for thy feet" signifying to subjugate altogether; "the Lord at thy right hand hath stricken through kings in the day of His anger" has a like signification; "day of anger" being a state of combat, and "kings" those who are in falsities from evil. That the Lord, when He was in the world, put on Divine truth from Divine good, and that He thereby subjugated the hells and disposed all things in heaven into order, see Last Judgement 46; and in The Doctrine of the New Jerusalem (n.293-294, 301, 303).

[9] In the gospels:

Jesus said, Henceforth shall ye see the Son of man sitting on the right hand of power (Matthew 26:64; Mark 14:62; Luke 22:69);

and in Mark:

The Lord after He had spoken to them, was taken up into heaven, and sat down at the right hand of God (Mark 16:19).

"To sit at the right hand of power," and "at the right hand of God" signifies the omnipotence and omniscience which the Lord has from Divine good through Divine truth.

[10] In Isaiah:

I have strengthened thee, yea, I have helped thee, [yea, I have upheld thee, ] by the right hand of My righteousness. I, Jehovah God strengthening thy right hand, saying unto thee, Fear not; I help thee (Isaiah 41:10, 13).

"I have strengthened thee, yea, I have helped thee" signifies to give power and intelligence by omnipotence and omniscience, which are from Divine good through Divine truth; it is therefore said, "I have upheld thee by the right hand of My righteousness," "right hand" signifying Divine truth, and "righteousness" Divine good; the power and wisdom that man has by these is signified by "strengthening thy right hand." Since both, namely, the omnipotence and omniscience which the Lord has from Divine good through Divine truth are here meant, He is called "Jehovah God;" for the Lord is called "Jehovah" from Divine good, and "God" from Divine truth (See Arcana Coelestia 709, 732, 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167).

[11] In the same:

Jehovah said to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before Him; and I will loose the loins of kings, to open doors before Him, that the gates may not be shut (Isaiah 45:1).

"Cyrus" in the representative sense is the Lord. The Lord's omnipotence and omniscience from Divine good through Divine truth, by which in the world He subjugated all the hells, and thereafter keeps them subjugated forever, is signified by "whose right hand I have holden, to subdue nations before him, and I will loose the loins of kings;" also by "to open doors before him that the gates may not be shut;" "the nations to be subdued before Him" signify the hells in respect to evils; and "the king whose loins He should loose," signify the hells in respect to falsities; "the doors open before Him, that the gates may not be shut," signifies that by omniscience all things are manifest to Him, and that by omnipotence He has power to save.

[12] "The right hand" signifies the omniscience and omnipotence that the Lord has from Divine good through Divine truth also in the following passages. In David:

Jehovah is always before me; because He is at my right hand I shall not be moved (Psalms 16:8).

In the same:

O God, Thy right hand sustaineth me (Psalms 18:35).

In the same:

O God, Thy hand is full of righteousness (Psalms 48:10).

In Isaiah:

My hand hath founded the earth, and My right hand hath spanned the heavens (Isaiah 48:13).

In the same:

God hath sworn by His right hand and by the arm of His strength (Isaiah 62:8).

In Revelation:

The Son of man, having in His right hand the seven stars (Revelation 1:16).

In David:

The right hand of Jehovah doeth valiantly; the right hand of Jehovah has been exalted (Psalms 118:15-16).

[13] As "right hand," in reference to angels and men, means the wisdom and intelligence that they have from Divine good through Divine truth proceeding from the Lord.

So there appeared to Zechariah the angel of the Lord standing on the right side of the altar of incense (Luke 1:11);

And an angel was seen in the tomb where the Lord had been, sitting on the right side (Mark 16:5-6);

And for the same reason the sheep are said to have been set on the right hand, and the goats on the left (Matthew 25:33-34 seq.);

"sheep" here being those who are in truths from good, or in the faith of truth from the good of charity; and "goats" being those who are in faith without charity, which faith is called faith alone, and regarded in itself is no faith.

[14] Because of this signification of "right hand" when Aaron and his sons were inaugurated into the priesthood:

Blood was sprinkled upon their right ear and upon their right hand, and upon the great toe of the right foot (Exodus 29:20);

"blood" here signifying Divine truth from Divine good; "the right ear" the ability to perceive truth from good; "the right hand" and "the right foot" understanding and power of truth from good in the internal or spiritual man and in the external or natural man; and "great toe" fullness.

[15] As most expressions in the Word have also a contrary sense, so has "right hand," which in that sense signifies falsity from evil, and its reasoning and combat against truth from good. As in David:

Thou hast exalted the right hand of his adversaries (Psalms 89:42).

Whose mouth speaketh vanity and their right hand is a right hand of a lie (Psalms 144:8, 144:11).

In Isaiah:

That he cannot deliver his soul, nor say, Is there not a lie in my right hand? (Isaiah 44:20).

In Revelation:

They who should receive the mark of the beast on the right hand or on the forehead (Revelation 13:16; 14:9).

The "right hand" in reference to evil, signifies falsity, and consequent reasoning and combat against truth, because with those who are in evil and with those who are in good the quarters are opposite; therefore to the right hand of those in evil truths are in dense darkness, but falsities, as it were, in the greatest light. (That in the spiritual world with those who are in evil and with those who are in good the quarters are opposite, see in the work on Heaven and Hell, n 151-152; and why, n. 122-123.)