4300. En de zon rees hem op; dat dit de verbinding van de goede dingen betekent, staat vast uit de betekenis van het verrijzen van de zon, namelijk de verbinding van de goede dingen; dat door het opgaan van de dageraad wordt aangeduid dat de verbinding nabij is of aanvangt, zie nr. 4283; hieruit volgt dat het verrijzen van de zon de verbinding zelf is; want de zon betekent in de innerlijke zin de hemelse liefde, nrs. 1529, 1530, 2441, 2495, 3636, 3643, 4060; dus de goede dingen, want deze zijn van die liefde; wanneer de hemelse liefde zich bij de mens openbaart, dat wil zeggen, wanneer zij wordt bemerkt, dan wordt er gezegd dat de zon hem verrijst, want dan worden de goede dingen van die liefde met hem verbonden.

343. Unto him that sitteth upon the throne, and unto the Lamb, signifies the Lord in respect to Divine good and to Divine truth. This is evident from what has been said and shown above n. 297, namely, that "throne" signifies heaven; "Him that sitteth upon the throne" Divine good proceeding, and "the Lamb" Divine truth proceeding, both of these filling the heavens and constituting them. Because Divine good proceeding from the Lord as a sun is received by the angels in His celestial kingdom, and Divine truth by the angels in the spiritual kingdom, therefore two are mentioned, namely, "He that sitteth upon the throne" and "the Lamb;" but in the internal sense, the two mean the Divine Proceeding from the Lord's Divine Human, which is Divine good united to Divine truth, while in the sense of the letter it is distinguished into two for the sake of reception. The Divine that constitutes heaven and gives to angels and men love, faith, wisdom, and intelligence, proceeds not immediately from the Lord's Divine Itself, but through His Divine Human, and this Divine that proceeds is the Holy Spirit (See above, n. 183).

[2] In this way it is to be understood what the doctrine of the church teaches, that the Son proceeds from the Father, and the Holy Spirit through the Son, also that the Lord's Divine and His Human are not two, but a single person or one Christ; for the Lord's Divine is that which assumed the Human, and for that reason He called it His Father; thus He did not call Father another Divine which is at this day worshiped as His Father in place of His own Divine. And the Divine Proceeding is what is called the Holy Spirit, the Spirit of God, the Spirit of Truth, and the Paraclete; since this is the holy of the Spirit, or the holy Divine which the Spirit speaks, and not another Divine, which is worshiped as the third person of the Divinity. That this is so all can understand who are in any light of heaven. And yet it is declared in many places from the doctrine of the Trinity that was given by Athanasius, that the three are one. Let anyone 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 names of the one God. Athanasius, because he did not understand this, believed the three names to be three Gods, though one in essence.

[3] And yet they cannot be said to be one in essence when something is attributed to one and not to another, for thus the essence is divided; consequently a personal name is given to each essence. But they are one essence when the three are names of one person, namely, the Divine Itself, called the Father; the Divine Human, called the Son; and the Divine Proceeding, called the Holy Spirit (See The Doctrine of the New Jerusalem 280-310). These things have been said to show that "He that sitteth upon the throne," and "the Lamb," do not mean two but one, namely, the Lord in respect to the Divine Proceeding.