28. Verse 10 And God called the dry land Earth, and the gathering together of the waters He called Seas; and God saw that it was good.

It is very common in the Word for 'waters' to mean cognitions and facts, and consequently for 'seas' to mean a gathering together of them, as in Isaiah,

The earth will be full of the knowledge of Jehovah as the waters covering the sea. Isaiah 11:9.

And in the same prophet, with reference to a lack of cognitions and facts,

The waters will dry up from the sea, the river will be parched and dry, and the streams will diminish. Isaiah 19:5-6.

In Haggai, with reference to a new Church,

I will shake the heavens and the earth, and the sea and the dry land; and I will shake all nations, and the desire of all nations will come, and I will fill this house with glory. Haggai 2:6-7.

And with reference to someone who is to be regenerated, in Zechariah,

There will be one day - it is known to Jehovah - not day and not night, for at evening time there will be light; and on that day living waters will flow out from Jerusalem, part of them to the eastern sea, and part of them to the western sea. Zechariah 14:7-8.

In David where the person is described who, having been vastated, is to be regenerated, and to worship the Lord, Jehovah does not despise His bound ones. Heaven and earth will praise Him, the seas and everything that creeps in them! Psalms 69:33-34.

That 'the earth' means that which receives is seen in Zechariah,

Jehovah is He who stretches out the heavens, and founds the earth, and forms the spirit of man within him. Zechariah 12:1.

343.Be unto him that sitteth upon the throne, and unto the Lamb. That this signifies [the Lord] as to Divine good, and as to Divine truth, is clear from what has been said and shown above (n.297), namely, that by throne is signified heaven, by Him that sitteth upon the throne the proceeding Divine good, and by the Lamb the proceeding Divine truth, both of them filling the heavens and forming them. Because the Divine good proceeding from the Lord as a sun is received by the angels in His celestial kingdom, and the Divine truth by the angels in the spiritual kingdom, therefore two are mentioned, namely, He that sitteth upon the throne, and the Lamb; but by both, in the internal sense, is meant the Divine proceeding from the Lord's Divine Human, which is the Divine good united with the Divine truth, but in the sense of the letter it is distinguished into two because of reception. The Divine which constitutes heaven, and gives to angels and men love, faith, wisdom, and intelligence, does not proceed directly from the Lord's essential Divine, but by means of His Divine Human, and this Divine that proceeds, is the Holy Spirit (see above, n.183).

[2] Thus it is to be understood that the doctrine of the church teaches, that the Son proceeds from the Father, and the Holy Spirit by the Son, likewise that the Lord's Divine and His Human are not two, but only one person or one Christ; for the Lord's Divine is that which assumed the Human, and which He therefore called His Father; thus He did not call another Divine His Father, which is at this day worshipped in His place for His Father. The proceeding Divine also is what is called the Holy Spirit, the Spirit of God, the Spirit of Truth, and the Paraclete; for it is the holiness of the Spirit, or the holy Divine which the Spirit speaks, and not another Divine, which is worshipped as the third person of the Divinity. That this is the case, all may understand who are in any light of heaven; although from the doctrine of the Trinity, which was given by Athanasius, it is said by many, that the three are one. Let any one examine himself, when he says with the mouth that God is one, whether he does not think of three, when yet there is but one God, and the three names of the Divine are of the one God. Because Athanasius did not understand this, he believed the three names to be three Gods, but as to essence one.

[3] Still, however, it cannot be said that they are one as to essence when something is attributed to one, which is not to the other; for thus the essence is divided; consequently, to each essence is given the name of person. But they are one essence when the three are attributed to one person, namely, the essential Divine, which is called the Father; the Divine Human, which [is called] the Son; and the proceeding Divine, which [is called] the Holy Spirit (as may be seen in the Doctrine of the New Jerusalem 280-310). These things are said [to show] that by Him that sitteth upon the throne, and the Lamb, are not meant two but one, namely, the Lord as to the Divine proceeding.