Dieser Eröffnungsvers der Prophezeiungen Daniels hat eine durchschlagende Ähnlichkeit mit den Eröffnungsversen der meisten vorangegangenen Kapitel des Buches Daniel. Wie diese stellt er die Vision in einen Kontext, er zeigt uns den Zeitpunkt unserer Regeneration, auf den uns der Herr hinweist: das erste Jahr von Belsazar, dem König von Babylon.

Im inneren Sinn ist die Zeit ein Hinweis auf den Zustand. Das bedeutet, dass die Ereignisse und Prophezeiungen Daniels nicht in einer strengen chronologischen Reihenfolge ablaufen, sondern sich auf verschiedenen Ebenen gleichzeitig ereignen. Während Nebukadnezar König von Babylon ist und den Egoismus in unserem Inneren repräsentiert, regiert Belsazar unser Äußeres. Die Arbeit an der Überwindung egoistischer Motive muss Hand in Hand gehen mit der Beseitigung eben dieses Egoismus in unserem Äußeren - andernfalls ist die Übung rein intellektuell. Daniels Visionen in den letzten sechs Kapiteln des Buches weisen auf den Prozess hin, durch den wir uns der Auswirkungen der Selbstsucht in unserem täglichen Leben bewusst werden: wenn Belsazar König ist.

In der spirituellen Entwicklung machen wir uns manchmal vor, dass Veränderung ohne Verzögerung auf Anstrengung folgt. Nichts könnte weiter von der Wahrheit entfernt sein. Unsere Gewohnheiten sind sehr mächtig - oft sind wir uns nicht einmal bewusst, dass wir sie haben. Doch "Regeneration" bedeutet wörtlich "Wiedergeburt", was bedeutet, dass wir jedes einzelne Hindernis auf dem Weg unserer geistigen Entwicklung aus dem Weg räumen müssen. Dies kann nur geschehen, indem wir die äußeren Motive in unserem Leben untersuchen und den Wurzeln unseres Verhaltens auf den Grund gehen.

Daniels Vision zeichnet diese Erkundung für uns nach. Jedes der vier Tiere, die er aus dem Meer aufsteigen sah, stellt die Zustände eines bösen Lebens in uns dar, mit der zusätzlichen Wendung, dass sie in Beziehung zu den religiösen Grundsätzen stehen, die eine Person vorgibt zu vertreten. Jedes dieser Tiere muss geprüft und abgelehnt werden. Jedes Detail der Vision ist daher wichtig.

Wie alle Zahlen im Wort Gottes hat auch die Zahl "vier" eine besondere Bedeutung, die für die Darstellung von entscheidender Bedeutung ist. "Vier" steht für ein Zusammenfügen und hat damit die gleiche Bedeutung wie die Zahl "zwei" (Himmlischen Geheimnissen 1686, 9103, 9601), was offensichtlich ist, da "vier" das Ergebnis von zwei multipliziert mit sich selbst ist.

Im allgemeinen Sinne bedeutet der Begriff "vier Winde", wenn er im Wort erwähnt wird, "alles, was gut und wahr ist, also alles, was vom Himmel und von der Kirche ist" (Arcana Coelestia 9642:10), der in eine Person einfließt, denn "Wind" bedeutet den Zustrom von Leben vom Herrn (Enthüllte Offenbarung 343). So hauchte der Herr Adam im Garten Eden Leben ein, und ebenso seinen Jüngern, indem er sie mit dem Heiligen Geist erfüllte. Im Idealfall zeigt die Gegenwart des Herrn in unserem Willen und in unserem Verstand gleichermaßen einen Zustand der Regeneration an. In diesem Zustand sind wir so "vierkantig" wie das neue Jerusalem.

Wie in so vielen Fällen im Buch Daniel muss die Symbolik umgedreht werden, um ihre volle Bedeutung zu erkennen. Daniel ist in Babylon, ein Diener des Königs, und so wird alles, was normalerweise mit dem Herrn zu tun hat, in Bezug auf den König von Babylon umgedreht, als Selbstsucht: das Gegenteil von Liebe zum Herrn.

Der Zustrom ist also nicht das Gute und die Wahrheit, sondern das Böse und die Falschheit, insbesondere die Selbstliebe und die Kontrolle über andere. Das "Meer" in dieser Vision stellt die große unruhige Flut der Selbstsucht dar, die unser äußeres Wesen kontrolliert. Das Buch Daniel zeichnet das Bild eines Menschen, dessen Gewissen sich auf Gedanken und Gefühle beschränkt, dessen Verhalten, Einstellungen und Gewohnheiten aber noch die alten Zustände der Selbstsucht widerspiegeln (Die Offenbarung Erklärt 316). Babylon regiert. In der folgenden Vision werden die Staaten und ihre Auswirkungen offenbart.

Die Vision von den vier Tieren, die aus dem Meer aufsteigen, erzählt unsere Geschichte, wenn wir die Wahrheit zynisch missbrauchen, um selbstsüchtig zu leben, bis das Böse vollständig die Oberhand gewinnt und uns zerstören will (Die Offenbarung Erklärt 556, Enthüllte Offenbarung 574). Das Böse wird Erfolg haben, es sei denn, die Kraft der Wahrheit in unserem Gewissen überwindet das Böse und erlaubt uns, es abzulehnen.

Das erste dieser Tiere war wie ein Löwe mit Adlerflügeln. Löwen werden im Wort Gottes oft erwähnt und beschreiben gewöhnlich die Macht der Wahrheit, Falschheit und Böses zu zerstören (Die Offenbarung Erklärt 556). Aber in dieser Vision, die Babylon beschreibt, nimmt der Löwe die entgegengesetzte Bedeutung an: der Löwe repräsentiert die Macht der Selbstliebe (Arcana Coelestia 6367) und die Macht der Falschheit, Wahrheiten zu zerstören.

Die Flügel des Adlers, die für die menschliche Vernunft stehen, wurden dem Löwen genommen, und er wurde dazu gebracht, auf seinen zwei Füßen wie ein Mensch zu stehen, und es wurde ihm das Herz eines Menschen gegeben. Ein Mensch, der in Selbstsucht verstrickt ist, verliert seine Fähigkeit, Religion zu schätzen, und wird von seinen eigenen gegensätzlichen Gedanken niedergedrückt und von der Wahrheit entfremdet.

Als nächstes sah Daniel einen Bären, der auf einer Seite aufgerichtet war. Diese Haltung deutet auf unseren Eifer hin, das Wort so zu interpretieren, dass es unseren eigenen Vorstellungen entspricht (Himmlischen Geheimnissen 781). Dies ist eine Vision des menschlichen Zustands, wenn Selbstliebe (Nebukadnezar) unser inneres Wesen beherrscht und der Ausdruck dieses Egoismus (Belsazar) unser tägliches Handeln kontrolliert. Der Bär ist das Vergnügen, das Böse mit unserer eigenen "überlegenen" Argumentation zu rechtfertigen.

Es ist leicht, freundlich zu sein, während wir andere Menschen zu unserem eigenen Vorteil manipulieren. Es ist leicht, sich als spirituelles Wesen darzustellen, um andere Menschen zu täuschen. In einem solchen Leben ist die Nächstenliebe eine tote Form. So hatte der Bär drei Rippen, die aus seinem Maul hingen.

Daniel sagt nicht, wer dem Bären befohlen hat, sich zu erheben und noch mehr Fleisch zu fressen", aber vielleicht kommt das Drängen aus tieferen Zuständen der Selbstsucht, die unsere äußeren Handlungen kontrollieren. Was auch immer der Ursprung sein mag, diese Worte geben dem Herzen eines Menschen Ausdruck, der das Wort zu seinem eigenen Vorteil missbraucht.

Ein Leopard ist "ein wildes Tier", das es liebt, "harmlose Tiere zu töten". Schon sein Aussehen, schwarze Flecken auf weißem Grund, veranschaulicht die Wirkung der Falschheit auf die Wahrheit (Enthüllte Offenbarung 57). Aber auch der Leopard in Daniel hatte vier Flügel wie ein Vogel. Wie bei dem Löwen, der die Flügel eines Adlers hatte, bedeuten die Flügel auch hier, dass unser Verstand die Wahrheit zerstört. Die vier Flügel des Leoparden stellen "Bestätigungen des Falschen" dar (Enthüllte Offenbarung 574).

Der Leopard hatte nicht nur vier Schwingen, sondern auch vier Köpfe. Dies ist ein Bild für die menschliche Erniedrigung, wenn die Falschheit regiert. Es ist ein Zustand geistigen Wahnsinns, denn wenn ein egoistisches Inneres mit einem verfälschten Äußeren agiert, gibt es nichts, was einen Menschen davon abhalten könnte, alle Arten von Bösem zu begehen (Arcana Coelestia 1944:3). In diesem Zustand ist das Gewissen versklavt und machtlos, den Wahnsinn zu stoppen.

Das vierte Tier, dessen Aussehen nicht beschrieben wird, steht für die "Zerstörung des Wahren und Guten" (Enthüllte Offenbarung 574). Sobald eine Person diesen Zustand der Degeneration erreicht hat, schreckt sie vor nichts zurück, um alle einschränkenden Einflüsse zu zerstören. Die Unwahrheit wird benutzt, um die Wahrheit zu zerstören, indem sie geleugnet oder verdreht wird, damit sie den eigenen Zielen entspricht. Dieser Prozess wird als "Zähne wie Eisen" beschrieben, die die Wahrheit verschlingen und in Stücke brechen (siehe ¹ Erklärung von Daniel 2 für eine Beschreibung von 'Eisen')(Enthüllte Offenbarung 556).

Ein Horn" ist normalerweise ein Symbol für Macht, und zwar im höchsten Sinne für die Macht der Wahrheit gegenüber der Falschheit. Aber auch in dieser Geschichte gilt der umgekehrte Sinn, und die Macht ist hier die der Falschheit gegen das Böse (Die Offenbarung Erklärt 316). Diese zehn Hörner zeigen die vollständige Macht, die die Falschheit über unser Handeln hat.

Die ganze abscheuliche Beschreibung der vier Tiere gipfelt in einem kleinen Horn. Es ist die vollständige Pervertierung alles Guten und Wahren aus dem Wort und stellt somit die endgültige Entweihung dar. Wenn es kein ausgleichendes Gewissen gäbe, wäre der Mensch unwiderruflich in der Hölle.

Das Ausstoßen der drei Hörner stellt die Macht des Bösen und der Falschheit dar, die Wahrheiten des Wortes zu zerstören und zu entfernen (Die Offenbarung Erklärt 316). Die Zahl "drei" steht für Fülle oder Vollständigkeit und damit für die Macht des Bösen, wenn es in Aktion tritt und alle Wahrheiten zerstört. Daher bekommt das alte Sprichwort "Wenn du eines der Gebote brichst, brichst du sie alle" eine noch stärkere Bedeutung.

Das nächste Bild ändert sich: Wir sehen die Throne, die "umgeworfen" werden und die Unwahrheiten bedeuten (Himmlischen Geheimnissen 8215) von den Tieren, die durch die Wahrheiten des Wortes, das unser Gewissen formt, beurteilt werden. Jedes Gericht beginnt mit der Wahrheit, denn die Wahrheit liefert die Waage, an der unser Leben gemessen wird.

Bei dem Bild von Gottes Thron, der das Gericht symbolisiert, ist es wichtig, sich daran zu erinnern, dass sein Gericht immer ein Produkt der Liebe und des Erbarmens ist. Aber die Liebe des Herrn sollte nicht mit einem Freibrief verwechselt werden: Nur weil er die Menschen liebt, individuell und kollektiv, bedeutet das nicht, dass das Böse erlaubt ist. Das Böse behindert den Empfang des Herrn durch den Menschen und stellt eine Barriere zwischen ihn und uns. In den meisten Fällen lässt der Herr das Böse zu, aber er will es nicht, denn es ist nützlich, um uns daran zu erinnern, uns von ihm abzuwenden (Die göttliche Vorsehung 275, 278). Dennoch gibt es Zeiten, in denen der Mensch über das Ziel hinausschießt.

Das Urteil in diesem Kapitel muss in seinem Kontext gesehen werden, der in der Regierungszeit von Belsazar liegt. Es ist die Geschichte von den Tieren und der Tatsache, dass Belsazar in der Waage gewogen, für unzulänglich befunden und von Darius getötet wurde. Das ist im Wesentlichen ein Urteil über die Äußerlichkeiten unseres Lebens, über unser Verhalten und unsere Einstellungen, die ihren Ursprung in den nebukadnezarischen Zuständen unseres inneren Wesens haben.

Hier sehen wir jedoch den Ursprung der Wahrheit als den "Alten der Tage", der auf dem Thron des Gerichts sitzt und die Zerstörung eines Zustands und den Beginn eines anderen ankündigt (Enthüllte Offenbarung 574). Der "Alte der Tage" ist ein Bild für die Liebe des Herrn (Himmlischen Geheimnissen 9470) und ist in gewissem Sinne das göttliche Gegenstück zu der Liebe, zu der wir durch die Wahrheit geführt werden. Das Ziel aller Wahrheit ist es, den Menschen zur Gottes- und Nächstenliebe und zu einem Leben zu führen, das beides zum Ausdruck bringt. Unsere Liebe zu Gott ist ein Spiegelbild Seiner Liebe zu uns.

Im Wort entspricht ein Gewand der Wahrheit, die man kennt und die Teil des Geistes eines Menschen ist. So steht das Gewand des Alten der Tage für die Wahrheit, die das göttliche Gut verhüllt. Diese Wahrheit ist die Wahrheit in unserem Verstand, in unserem bewussten Verstand (Himmlischen Geheimnissen 9470, Die Offenbarung Erklärt 67). Diese Gewänder waren so weiß wie Schnee, um uns die Qualität der Intelligenz und Weisheit zu zeigen, die wir vom Herrn erhalten können (Apokalypse Erklärt 195:18).

Mit "Haaren" sind die äußersten Teile unseres Lebens gemeint - die natürlichen Gedanken und Gefühle, die wir haben und die uns zum Handeln veranlassen, und zwar ganz bewusst. Solange wir in dieser Welt sind, scheint gerade dieser äußere Teil von uns lebenswichtig zu sein, aber in Wirklichkeit wird er nur von den inneren Dingen angetrieben. Wenn diese vom Herrn sind, dann wird auch unser Äußeres wie Schurwolle erscheinen.

Das Feuer des Throns ist die Erscheinung der Liebe des Herrn. Die Räder stehen für die Weisheit und Intelligenz, die wir vom Herrn haben, die voller Liebe sind und deshalb als "brennend" beschrieben werden.

Alles Gericht wird durch den Herrn vollzogen. Die Geburt des Herrn in Bethlehem war der Beginn eines letzten Gerichts über die alten Kirchen, und dieses Gericht aus der Liebe mittels der Weisheit kam durch das Leben und den Tod Jesu Christi, des göttlichen Menschen des Herrn, zustande.

In Daniels Vision gibt es eine ähnliche Beziehung zwischen dem Alten der Tage, der auf seinem Thron sitzt, und dem Menschensohn, dem alle Macht gegeben wurde. Der Alte der Tage stellt den Herrn dar, und in jener Vision sahen wir die Einheit der göttlichen Liebe und der göttlichen Weisheit in dem feurigen Thron, auf dem er saß.

Wenn die Gegenwart des Herrn durch den Sturz des Bösen und der Falschheit in uns etabliert ist, werden wir uns weiter in Güte und Wahrheit entwickeln. Dieses geistliche Wachstum wird mit den Worten beschrieben, dass "dem Menschensohn eine ewige Herrschaft gegeben wurde", ein Thema, das in den Versen 18 und 27 wiederholt wird. Das Reich des Menschensohns erstreckte sich über "alle Völker, Nationen und Sprachen", was für die verschiedenen Zustände des menschlichen Geistes steht, die der Wahrheit des Wortes unterworfen sein werden. "Völker" sind die Wahrheiten der Lehre - in diesem Fall die falschen Vorstellungen, die unser Verhalten beeinflussen und die mit der Wahrheit verglichen werden müssen, die das Gewissen in unseren Verstand einführt. "Nationen" bedeuten die Übel des Lebens, die im Prozess des Gerichts überwunden werden (Enthüllte Offenbarung 483, Die Offenbarung Erklärt 175, 455). Im Prozess des Gerichts werden also sowohl unsere gewohnheitsmäßigen Gedanken als auch unsere Gefühle mit der Wahrheit konfrontiert und durch Gefühle ersetzt, die aus der Güte und Wahrheit des Herrn stammen. Die "Zungen" schließlich bezeichnen die Handlungen, die aus bösen Gefühlen und falschen Gedanken entstehen - auch sie werden in unserem persönlichen "letzten Gericht" zu Fall gebracht werden.

Die "Zeit, Zeiten und eine halbe Zeit" sind die Phasen der Versuchung und des Kampfes, die wir durchlaufen müssen, um uns zu regenerieren. Doch jede Minute dieses Kampfes ist eine Versuchung, und die Versuchung findet nur im Rahmen der Wiedergeburt statt. Wer also versucht wird und dem Bösen widersteht, sitzt über das Böse zu Gericht und wird durch die Kraft des Herrn schließlich über es siegen.

Diese letzten Verse sind eine Vision der Dinge, die noch kommen werden. Dies ist vor unserem Eintritt in das Reich des Herrn, bevor die Macht der Falschheit gebrochen ist. Wir müssen noch wachsen. Es gibt noch Zustände, denen wir uns stellen und die wir überwinden müssen. Trotz dieser wunderbaren Verheißung des endgültigen Sieges stellte Daniel fest, dass seine Gedanken ihn immer noch beunruhigten.

Notes de bas de page:

195. Verse 4. Thou hast a few names even in Sardis that have not defiled their garments, signifies those who live a moral life from a spiritual origin, by applying the knowledges of truth and good from the Word to the uses of their life. This is evident from the signification of "name," as being the quality of the state of man's life (See above, n. 148); here, therefore, "names" signify men who are such. It is evident also from the signification of "the church in Sardis," as being those who live a moral life but not a spiritual life, because they have little regard for the knowledges of truth and good from the Word (See also above, n. 148, 182); but here those are meant who live a moral life from a spiritual origin, for it is said, "that have not defiled their garments." It is evident also from the signification of "garments," as being knowledges [scientifica] and cognitions in the natural man (of which presently). "Not defiling their garments," therefore, signifies living as a moral man not for the sake of self and the world, which is for the sake of the body and its life only, but for the sake of the Lord and of heaven, which is for the sake of the soul and its life. From this it is clear that "Thou hast a few names even in Sardis that have not defiled their garments," signifies such as live a moral life from a spiritual origin, by applying the knowledges of truth and good from the Word to their life.

[2] But as few know what it is to live a moral life from a spiritual origin, and what it is to apply the knowledges of truth and good from the Word to the uses of their life, it shall be told. Man lives a moral life from a spiritual origin when he lives it from religion; that is, when he thinks, when anything evil, insincere, or unjust presents itself: that this must not be done because it is contrary to the Divine laws. When one abstains from doing such things in deference to Divine laws he acquires for himself spiritual life, and his moral life is then from the spiritual; for by such thoughts and faith man communicates with the angels of heaven, and by communication with heaven his internal spiritual man is opened, the mind of which is a higher mind, such as the angels of heaven have, and he is thereby imbued with heavenly intelligence and wisdom. From this it can be seen that to live a moral life from a spiritual origin is to live from religion, and within the church, to live from the Word; for those who live a moral life from religion and from the Word are elevated above their natural man, thus above what is their own [proprium], and are led by the Lord through heaven; consequently they have faith, the fear of God, and conscience, and also the spiritual affection of truth, which is the affection of the knowledges of truth and good from the Word, for to such men these are Divine laws, according to which they live. Many of the heathen live such a moral life, for they think that evil must not be done because it is contrary to their religion; this is why so many of them are saved.

[3] But on the other hand, to live a moral life not from religion, but only from the fear of the law in the world, and of the loss of fame, honor, and gain, is to live a moral life not from a spiritual but from a natural origin; therefore to such there is no communication with heaven. And as they think insincerely and unjustly regarding the neighbor, although they speak and act otherwise, their internal spiritual man is closed, and the internal natural man only is opened; and when this is open they are in the light of the world, but not in the light of heaven. For this reason such persons have in them little regard for Divine and heavenly things, and some deny them, believing nature and the world to be everything. (From this it can now be seen what it is to live a moral life from a spiritual origin, and what it is to live it from a natural origin; but these things may be seen set forth in clearer light in the work on Heaven and Hell 528-535.) Of those who live a moral life from a natural origin only, it may be said that they "defile their garments," for "garments" mean that which is outside the man himself and which clothes him, thus his natural man with the things that are in it, which are knowledges [scientifica] and cognitions; and when these are from the Word they are defiled by the fact that he learns and holds them only for the sake of reputation, that he may be thought learned or well informed, or that he may thereby acquire honors and gain wealth; and except for such ends he has no regard for them. Thus it is that the knowledges from the Word are polluted and defiled by the loves of self and the world, for these knowledges dwell in the same place with the evils and falsities that gush out from those loves as from their fountains.

[4] It was said above, that man becomes spiritual by means of the knowledges of truth and good from the Word applied to the uses of life. Why men become spiritual by means of knowledges from the Word, and not by means of other knowledges, shall now be told. All things that are in the Word are Divine, and they are Divine for the reason that they have in them a spiritual sense, and by that sense communicate with heaven and with the angels there. When, therefore, man has knowledges from the Word and applies them to life, then through these he has communication with heaven and by that communication becomes spiritual; for man becomes spiritual by his being in like or in corresponding truths with the angels of heaven. It is said in "corresponding" truths, because each and all things in the sense of the letter of the Word are correspondences, for they correspond to the truths that angels have. But the knowledges derived from other books, which set forth and by various means establish the doctrines of the church, do not effect communication with heaven except by the knowledges from the Word they contain; such knowledges do give communication if they are rightly understood and are applied to life, and not to faith alone. Everyone can see that this is so from this, that the Word in itself is Divine, and what is Divine in itself can become Divine with man by his applying it to life. "Becoming Divine with man" means that the Lord can have His abode with man (John 14:23), thus dwelling with him in what is His own (that the Lord dwells in His own with man and angel, and not in what is their own [proprio illorum], see in the work on Heaven and Hell 12). The Lord dwells in His own when He dwells in those things with man that are from the Word, for the Lord is the Word (John 1:1, 2, 14); and the words that He spoke, that is, that are in the Word:

Are spirit and life (John 6:63, 68; 12:50).

[5] That "garments" signify the things that are in the natural man, which are knowledges [scientifica], ¹ true or false, or cognitions, is from the spiritual world; for in the spiritual world all, however many, appear clothed according to their moral life; consequently those who have lived a moral life from a spiritual origin appear clothed in shining white garments, like fine linen; but those who have lived a moral life from a natural origin only, appear according to the nature of that life, those who have polluted their life by evils and falsities appearing in dark garments, mean, torn, and hideous to behold (See the work on Heaven and Hell 177-182). From this now it is that "garments" in the Word signify truths from good, and in the contrary sense falsities from evil, both of them in the natural man; truths and falsities in the natural man are called knowledges [scientifica] and cognitions.

[6] That "garments" in the Word signify truths or falsities can be clearly seen from the following passages. In Isaiah:

Awake, awake, put on thy strength, O Zion, put on the garments of thy splendor, O Jerusalem; for henceforth there shall no more come to thee the uncircumcised and the unclean (Isaiah 52:1).

"Zion" in the Word signifies the Lord's celestial kingdom, thus also the celestial church, and "Jerusalem" the spiritual kingdom and the spiritual church (what the celestial kingdom is, and the spiritual kingdom, see in the work on Heaven and Hell 20-28). The "garments of splendor that Jerusalem must put on" are Divine truths; the "uncircumcised and the unclean that shall not come to them" are those who are in evils and falsities.

[7] In Ezekiel:

Jerusalem, I clothed thee with broidered work, I shod thee with badger's skin, I girded thee about with fine linen. I adorned thee with ornament, and I put bracelets upon thy hands, and a chain on thy throat, and a jewel upon thy nose, and earrings upon thine ears, yea, a crown of ornament upon thy head. Thus wast thou decked with gold and silver, and thy garments were fine linen, silk, and broidered work, whence thou becamest exceeding beautiful, and didst prosper even unto the kingdom. But thou didst take of thy garments, and didst make to thee high places with divers colors, that thou mightest commit whoredom upon them; thou also didst take garments of thy broidered work, and didst cover the images of a male, with which thou didst commit whoredom (Ezekiel 16:10-13, 16-18).

Here what the church was when it was first established by the Lord is described; the "garments" that are mentioned are truths from good; "broidered work" is true knowledge [scientificum]; "fine linen and silk" are truths from a celestial source; the "bracelets," "chain," "jewel," "earrings," and "crown," are decorations signifying things spiritual of various kinds; the "gold and silver" with which she was decked are the good of love and its truth. Then the same church when perverted is described, by this, that "she took of the garments, and did make to herself high places with divers colors," signifying truths falsified; and that "she took the garments of broidered work, and covered the images of a male," signifies that they applied the truths of the sense of the letter of the Word to so confirm falsities even so as to make them appear like truths; "committing whoredom with them" and "under them" signifies making doctrine and worship out of falsities (that this is to "commit whoredom," see above, n. 141, 161).

(That "Jerusalem" is the church where there is true doctrine, see Arcana Coelestia 402, 3654, 9166. That "broidered work" is knowledges [scientificum], n. Arcana Coelestia 9688. That "fine linen" is truth from a celestial origin, n. 5319, 9469. That "bracelets" are truths and goods of the church, n. 3103, 3105. That "a chain [for the neck]" is representative of the conjunction of interior and exterior things, n . 5320; that "jewels [for the nose]" and "earrings" are representatives of perception and obedience, n. Arcana Coelestia 4551. That "a crown" means wisdom, see above, n. 126. That "gold" is the good of love, see Arcana Coelestia 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881; that "silver" is truth from that good, n. 1551, 1552, 2954, 5658. That "high places with divers colors" are truths falsified, n. 796, 4005. That the "male" or "masculine" is truth, n. 749, 2046, 4005, 7838; therefore "images of a male" are appearances of truth.)

[8] In the same:

Fine linen in broidered work from Egypt was thy spreading forth, blue and purple from the isles of Elishah was thy covering. Syria was thy merchant in purple, and broidered work, and fine linen, with chrysoprasus. Dedan was thy merchant with garments of liberty for the chariot; Asshur and Chilmad with bales of blue and of broidered work, and with treasures of precious garments (Ezekiel 27:7, 16, 20, 23-24).

Here Tyre and her wares are treated of, and "Tyre" signifies the knowledges of truth and good, and "trading" and "trafficking," signify acquiring for oneself and communicating such knowledges; "purple and blue" signify the celestial love of good and truth; "Egypt," the knowledge belonging to the natural man; by "broidered work from Egypt" the like; "Syria" the church in respect to the knowledges of truth and good; "Asshur" the rational of that church; "Dedan" those who are in the knowledges of celestial things. From this it can be seen that the "wares of Tyre," treated of in the whole of that chapter, do not mean wares, but each and all these things mean spiritual things, which man ought to acquire, be imbued with, and communicate. (That "Tyre" signifies the knowledges of good and truth, see Arcana Coelestia 1201. That "Egypt" signifies the knowledges [scientificum] belonging to the natural man, n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6682, 6683, 6692, 7296, 9340, 9391. That "Syria" is the church in respect to the knowledges of truth and good, n. 1232, 1234, 3664, 3680, 4112. That "Dedan" signifies those who are in the knowledges of celestial things, n. 3240, 3241. That "Asshur" is the rational therefrom, n. 119, 1186. That "purple" is the celestial love of good, n. Arcana Coelestia 9467. That "blue" is the celestial love of truth, n. 9466, 9687, 9833; likewise "chrysoprasus," n. Arcana Coelestia 9868. What "fine linen" and "broidered work" signify, see just above.)

[9] In David:

The king's daughter is all glorious within, her clothing is inwrought with gold. She shall be brought unto the king in broidered work (Psalms 45:13-14).

The "king's daughter" signifies the spiritual affection of truth, and therefore the church consisting of those who are in that affection; "king" signifies the Lord in respect to Divine truth; "clothing inwrought with gold," intelligence and wisdom from that truth; the "broidered work" in which she should "be brought to the king" signifies the knowledges of truth. (That "daughter" signifies the affection of truth, and the church therefrom, see Arcana Coelestia 2362, 2623, 3373, 3963, 4257, 6729, 6775, 6779, 8649, 9055, 9807. That "king" signifies the Lord in respect to Divine truth, see above, n. 31.)

[10] In the second book of Samuel:

Daughters of Israel, weep over Saul, who clothed you in scarlet with dainty things, and who put an ornament of gold upon your apparel (2 Samuel 1:24).

This is in the lamentation of David over Saul, which he wrote:

To teach the sons of Judah the bow (2 Samuel 1:18);

by "bow" is signified truth combating against falsities (See Arcana Coelestia 2686[1-8] Arcana Coelestia 2686[1-8], 2709); "Saul" here, as a king, signifies such truth; the "sons of Judah" signify those who are in truths from good; "to clothe the daughters of Israel in scarlet," and "to put ornaments of gold upon the apparel," is to impart intelligence and wisdom to those who are in the spiritual affection of truth.

[11] In Matthew:

When the king came in to behold those reclining to eat, he saw there a man that had not on a wedding garment; and he said unto him, Friend, how camest thou in hither not having a wedding garment? He was speechless. Then said the king, Bind him hand and foot, and cast him out into outer darkness (Matthew 22:11-13).

A "wedding garment" signifies the intelligence of the spiritual man, which is from the knowledges of truth and good; but "he that had not on a wedding garment" signifies a hypocrite, who by a moral life counterfeits the spiritual life when yet he is merely natural; "to bind him hand and foot" signifies the deprivation of the knowledges from the Word, by which he has put on the likeness of a spiritual man; "to be cast out into outer darkness" signifies among those who are in falsities from evil (for "outer darkness" signifies falsities from evil).

[12] In Zephaniah :

I will visit upon the princes, and upon the king's sons, and upon all that are clothed with the garments of the alien (Zephaniah 1:8). "Princes" and "king's sons" signify those who are in truths, and in a contrary sense, as here, those who are in falsities; these are said to be "clothed with the garment of the alien," because "garment" signifies falsity, and "alien" those who are out of the church and do not acknowledge the truths of the church.

[13] In Matthew:

Beware of false prophets, who come to you in sheep's clothing; inwardly they are ravening wolves (Mat. Matthew 7:15).

"False prophets in sheep's clothing, who inwardly are ravening wolves," are those who teach falsities as if they were truths, and who in appearance live a moral life, but who by themselves, when they think from their spirit, think of nothing but themselves and the world, and are eager to deprive all others of truths.

[14] In John:

Jesus said to Peter, When thou wast younger thou girdedst thyself and walkedst whither thou wouldest; but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee, and lead thee whither thou wouldest not (John 21:18).

What these words signify in the spiritual sense may be seen above n. 9; namely, that by "Peter" is meant the faith of the church; when he "was younger and girded himself and walked whither he would" means the faith of the church at the beginning, when men are in the good of charity, that they then think about the truths of the church from the spiritual man, which is to think from their spirit, thus from the spiritual affection of truth, that is, from freedom. But by "Peter when old, that he should stretch forth his hands and another should gird him," is meant the faith of the church at its end, when faith would be without charity, that they then would think nothing about the truths of the church from themselves, but from others, thus from doctrine only and not from the Word, which is relatively a servile state. For to believe what another says is servile, but to believe what one himself thinks from the Word is freedom; according to the Lord's words in John:

If ye abide in My Word, ye are truly My disciples; and ye shall know the truth, and the truth shall make you free (John 8:31-32).

[15] In Luke:

No man putteth a piece of a new garment on an old garment; else the new will rend the old, and the piece from the new agreeth not with the old. And no man putteth new wine into old bottles; else the new wine will burst the bottles, and itself be spilt, and the bottles be destroyed (Luke 5:36-37; Matthew 9:16-17; Mark 2:21-22).

Because a "garment" signifies truth, the Lord compared the truths of the former church, which was a church representative of spiritual things, to a piece of an old garment, and the truths of the new church, which were spiritual truths themselves, to a piece of a new garment; He compared them likewise to bottles of wine, because "wine" in like manner signifies truth, and "bottles" mean the knowledges that contain truth. (That "wine" in the Word signifies truth, see The Doctrine of the New Jerusalem 219.)

[16] From this it can now be seen what is signified in the Word elsewhere by "garments," which are often mentioned there, as in the following passages. In Revelation:

And upon the thrones four and twenty elders sitting, arrayed in white garments (Revelation 4:4).

Again:

The armies of the One sitting upon the white horse followed Him, clothed in fine linen, white and clean (Revelation 19:14).

And:

They who stood before the throne in sight of the Lamb, were clothed in white robes (Revelation 7:9).

Again:

The seven angels from the temple were clothed in linen, clean and shining (Revelation 15:6).

Again:

White robes were given to everyone of those under the altar (Revelation 6:11).

Again:

Buy gold and white garments (Revelation 3:18).

In Ezekiel:

If he giveth his bread to the hungry, and covereth the naked with a garment (Ezekiel 18:16).

"To give bread to the hungry" signifies in the spiritual sense to instruct from the good of charity those who long for truths; "to cover the naked with a garment" signifies to instruct, in like manner, those who are not in truths.

[17] In the same:

The enemies shall strip thee of thy garments, and shall take away the jewels of thine adorning (Ezekiel 23:26).

In Zechariah:

Joshua was clothed with filthy garments, and thus stood before the angel. And he said to those that stood before him, Take away the filthy garments from off him. And he said, I have made thine iniquity to pass from off thee, in clothing thee with changed garments (Zechariah 3:3-5).

In Lamentations :

They have wandered blind in the streets, they have been polluted with blood; what they cannot pollute they touch with their clothes (Lamentations 4:14).

From the signification of "garments" it can be known what is meant by many statutes with the sons of Israel:

That they should not put on mixed garments (Leviticus 19:19; Deuteronomy 22:11);

That a woman should not wear the vessels of a man, nor a man be clothed with the garments of a woman (Deuteronomy 22:5);

That they should wash their garments that they might be purified, and thus sanctified (Exodus 19:14; Leviticus 11:25, 11:28, 11:40; 14:8; (Leviticus 14:8); Numbers 19:11-22);

and elsewhere:

That in mourning for transgression against Divine truths they should put off their garments and put on sackcloth (Isaiah 15:3; 22:12; 37:1-2; Jeremiah 4:8; 6:26; 48:37; 49:3; Lamentations 2:10; Ezekiel 27:31; Amos 8:10; Jonah 3:5-6, 3:8);

And that they should rend their garments (Isaiah 37:1 and elsewhere).

Also what this signifies:

That the disciples laid their garments upon the ass and the colt when the Lord was going to Jerusalem, and that the people then strewed their garments in the way (Matthew 21:7-9; Mark 11:7-8; Luke 19:35-36);

can be seen above n. 31.

[18] That "garments" signify truths has its origin in this, that the light of heaven is Divine truth proceeding from the Lord as a sun there, and all things that have existence in the heavens have existence from the light there, and this is true in like manner of the garments in which the angels appear clothed. It is from this:

That the angels who sat at the Lord's sepulchre had raiment white as snow (Matthew 28:3);

And that their garments were shining (Luke 24:4).

(That the garments in which the angels appear clothed correspond to their intelligence, and that they have intelligence according to their reception of Divine truth from the Lord, see in the work on Heaven and Hell 177-182;and that Divine truth proceeding from the Lord is light in heaven, n. 126-135.) From this it can be seen what "garments" signify in reference to the Lord, namely, Divine truth proceeding from Him; and as Divine truth is signified, the Word also is signified, for the Word is Divine truth from the Lord on earth and in the heavens. This was represented by the Lord's "garments" when He was transfigured before Peter, James, and John, which are thus described in the Evangelists:

When Jesus was transfigured, His face did shine as the sun, and His garments became white as the light (Matthew 17:2);

And white, dazzling (Luke 9:29);

And glistering white as snow, so as no fuller on earth can whiten them (Mark 9:3).

The like is said of the Ancient of Days in Daniel:

The Ancient of Days did sit, and His garment was like white snow (Daniel 7:9).

"The Ancient of Days" is the Lord from eternity. As "light" is Divine truth, and this in reference to the Lord is signified by "garments," therefore it is said in David:

Jehovah covereth Himself with light as with a garment (Psalms 104:2).

[19] From this it can be seen what the Lord's garments mentioned elsewhere in the Word signify. As in David:

He hath anointed all Thy garments with myrrh and aloes and cassia (Psalms 45:7-8);

where the Lord is treated of. In Moses:

He will wash His vesture in wine, and His covering in the blood of grapes (Genesis 49:11).

This is also said of the Lord. "Wine" and "the blood of grapes" signify Divine truth. Because the Lord's garments signified Divine truth, therefore also:

Those who touched the border of His garment were healed (Matthew 9:20-21; Mark 5:27-28, 30; 6:56; Luke 8:44).

In Isaiah:

Who is this that cometh from Edom, His garments bespattered from Bozrah; this that is honorable in His apparel? Wherefore art Thou red in Thine apparel, and Thy garments as of one treading in the wine-press? Their victory is sprinkled upon My garments, and I have stained all Mine apparel (Isaiah 63:1-3).

This also is said of the Lord; "garments" here signify the Word, which, as has been said, is Divine truth from the Lord on earth and in the heavens; the violence offered to Divine truth or to the Word by those who were then of the church, is described by this, that "He was red in apparel as one treading in the wine-press," and that "victory was sprinkled upon His garments," and that "He had stained all his raiment."

[20] In Revelation:

He that sat on the white horse was arrayed with a garment dipped in blood; and His name is called the Word of God (Revelation 19:13).

Here it is plainly declared that He who sat on the white horse was called "the Word of God;" and it is clear that this is the Lord, for it is immediately said of Him:

He hath on His garment and on His thigh a name written, King of kings and Lord of lords (Revelation 19:16).

It is therefore the Word in the letter that is signified by the "garment dipped in blood," since violence was done to it, but not to the Word in the spiritual sense; violence could not be done to this, because they knew nothing about it.

[21] That violence was done to the Word in the sense of the letter, but not to the Word in the spiritual sense, is signified also by the soldiers dividing the Lord's garments, but not His tunic, of which it is said in John:

The soldiers took His garments, and made four parts, to every soldier a part, also the tunic. Now the tunic was without seam, woven from the top throughout. They said therefore one to another, Let us not divide it, but let us cast lots for it, whose it shall be. These things therefore the soldiers did (John 19:23-24).

And in David:

They parted My garments, and cast the lot upon My vesture (Psalms 22:18).

"The garments of the Lord which they parted" signify the Word in the letter; His "tunic" the Word in the spiritual sense; "soldiers" signify those of the church who should fight in behalf of Divine truth; therefore it is said, "These things therefore the soldiers did." (That "tunic" signifies Divine truth, or the Word in the spiritual sense, see Arcan (Arcana Coelestia 9826, 9942) a Coelestia, n. 9826, 9942; that "soldiers" signify those who are of the church, and who should fight in behalf of Divine truth, see above, n. 64, at the end, where these things are more fully explained.) It should be known that each particular related in the Evangelists respecting the Lord's passion, involves and signifies how the church at that time, which was among the Jews, had treated Divine truth, thus the Word, for this was Divine truth with them; the Lord also was the Word, because He was Divine truth (John 1:1, 2, 14). But what each particular involves and signifies cannot be known except from the internal sense. Here it will be told only what "the Lord's garments" signified, because the meaning of "garments" is here treated of, namely, that they signify truths, and in reference to the Lord, Divine truths.

[22] "The garments of Aaron and of his sons" have a like signification, because Aaron with his sons represented the Lord in respect to Divine good, and their garments the Lord in respect to Divine truth. (But these things may be seen explained and shown in the Arcana Coelestia; as that Aaron represented the Lord in respect to Divine good, n.9806, 9946, 10017; also what each of their garments signified, the breastplate, the ephod, the cloak, the tunic wrought with checker work, the miter, and the belt, n. 9814, 9823-9828)

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