1129. Verse 9. And the kings of the earth shall weep for her and wail over her, signifies mourning and grief of heart of those who have exercised that authority. This is evident from the signification of "to weep and wail," as being mourning and grief of heart (of which presently); also from the signification of "kings of the earth," as being those who are in truths from good, and in the contrary sense who are in falsities from evil (See n. 29, 31, 625, 1034, 1063), here those who have exercised that authority and are therefore called "kings of the earth," the "earth" meaning the church. It is evident from what follows that such are signified by "kings of the earth," for it is said "who have committed whoredom and lived luxuriously with her," which signifies who have been in falsities and evils from delight respecting that authority. Those who are in truths from good, who are also signified by "kings of the earth," cannot "weep for her and wail over her."

[2] The expressions "to weep" and "to wail" are used, because "to weep" signifies mourning because of falsities, and "to wail" mourning because of evils, and because both have been lost; thus "to weep" has reference to the falsity that they have called truth, and "to wail" has reference to the evil that they have called good. This is why "mourning and wailing" are mentioned together in the Word. As in Jeremiah:

O daughter of My people, make thee mourning for an only begotten, a wailing of bitterness, for the waster shall suddenly come upon us (Jeremiah 6:26).

Here "mourning" is named because of truth destroyed, and wailing on account of good destroyed; the "waster" signifies the loss of these, and thus the end of the church. In Micah:

I will make a wailing like the dragons, and a mourning like the daughters of the owl (Micah 1:8).

Because "wailing" has reference to good, and in the contrary sense to evil, it is said, "I will make a wailing like dragons," "dragons" being those who are in the lusts of evil; and because "mourning" has reference to falsity it is said, "I will make a mourning like the daughters of the owl," "daughters of the owl" being those who are in falsities and their pleasantness, "owls" signify falsities, because they see in darkness and not in the light. In Zechariah:

They shall wail over him according to the wailing over a first begotten, ¹ and they shall mourn over him according to the mourning over a first begotten (Zechariah 12:10).

Here, too, "wailing" is predicated of the loss of good, and "mourning" of the loss of truth. In Jeremiah:

Enter not into the house of mourning, neither go away to wail (Jeremiah 16:5);

where the meaning is the same. Both expressions are used on account of the marriage of good and truth, or on account of the marriage not of good and truth, which is in every particular of the Word.

(Continuation respecting the Athanasian Faith and respecting the Lord)

[3] That all things are from the life itself which is God, and which is wisdom and love, can also be made clear by reference to things created when they are viewed from order. For it is from order that the angelic heavens, consisting of thousands and thousands of societies, act as one through love to the Lord and through love towards the neighbor, and that they are kept in order through Divine truths which are the laws of order. Also it is from order that the hells beneath the heavens, which are also divided into thousands and thousands of congregations, are kept in order by means of judgments and punishments, so that they are unable to do the least harm to the heavens, although they are hatreds and insanities. It is also from order that between the heavens and the hells there is an equilibrium, in which is man in the world, and in which he is led to heaven if led by the Lord, and to hell if led by himself; for it is the law of order that man must do whatever he does from freedom according to reason.

[4] Since so many myriads of myriads of men from the creation of the world have poured into the spiritual world and are unceasingly pouring in like streams, and each individual has a different disposition and love, they could by no means have been associated together as a one unless God who is life itself had been one, and unless this life had been wisdom itself and love itself, and thus order itself. Thus much about heaven. But in the world the Divine in order appears to be from the sun, moon, stars, and planets. The sun in appearance makes the years, days, and hours, also the seasons of the year, which are spring, summer, autumn, and winter, also the divisions of the day, which are morning, noon, evening, and night; and it vivifies all things of the earth according to the reception of its heat in light and of its light in heat; and according to reception it opens, arranges, and prepares bodies and matters, which are in the earth and upon the earth, to receive influx from the spiritual world. Thus in the spring time, by the union of heat and light at that season the flying things of heaven and the animals of earth return into the love of prolification, and into a knowledge of all things pertaining to that love; and the things of the vegetable kingdom return into the efforts and activities of producing leaves, flowers and fruits, and seeds in them for perpetuating their kind to eternity, and for multiplying it to infinity.

[5] It is also from order that the earth produces vegetables, and that vegetables nourish animals, and that both are useful to man for food, raiment, and for pleasure; and as man is the one in whom is God, so all things thus return to God from whom they are. All this makes clear that created things follow in such order that one is for the sake of another, and that they are perpetual ends which are uses, and that the ends which are uses are constantly so directed as to return to God from whom they are. All this now shows that all things have been created from life itself, which is wisdom itself, and also shows that the created universe is full of God.

각주:

5097. 'And Joseph came to them in the morning" means that which was revealed and made clear to the celestial of the spiritual. This is clear from the representation of 'Joseph' as the celestial of the spiritual, dealt with in 4286, 4592, 4963, and from the meaning of 'the morning' as a state of enlightenment, dealt with in 3458, so that what was revealed and made clear is meant. The reason 'the morning' has these meanings is that all the periods of a day, like all the seasons of a year, mean the various states that arise owing to variations of the light of heaven. Variations of the light of heaven are not like the daily and annual variations of light in the world; they are variations of intelligence and love. For the light of heaven is nothing else than Divine Intelligence flowing from the Lord, which also shines before the eyes as light, while the warmth accompanying that light is the Lord's Divine Love, which is also felt as a radiated warmth. It is that light which provides a person with understanding, and that warmth which provides him with both vital heat and a will desiring what is good. In heaven morning is a state of enlightenment, of enlightenment in matters involving goodness and truth; and this state arises when there is an acknowledgement, more so when there is a perception that good is indeed good and truth is indeed truth. Perception is a revelation that takes place internally, and therefore 'the morning' means something that has been revealed. And because that which has previously been obscure is now made clear, 'the morning' as a consequence also means that which has been made clear.

[2] In addition to this, 'morning" in the highest sense means the Lord Himself, for the reason that the Lord is the sun from which all light in heaven flows; He is always a rising sun and so is always a morning one. He is rising always on everyone who receives truth that is the truth of faith and good that is the good of love; but He is setting on everyone who does not receive these. Not that the sun there ever sets, for as has been stated, it is always a rising one, but that anyone who does not receive that truth or good causes it so to speak to set on himself. This may be compared in some measure to the changes which the sun of the world undergoes so far as the inhabitants on earth are concerned. Here too the sun does not really set since it remains all the time in its own fixed position, from where it is constantly shedding light. Yet it does seem to set because the earth spins daily on its axis, and as it goes round it takes its inhabitants out of sight of the sun, see the first example given in 5084. Thus the sun does not actually go down but anyone inhabiting the earth is removed from its light. This comparison is used to illustrate a particular point; but the phenomenon referred to is in itself instructive because every detail of the natural creation is representative of the Lord's kingdom. The instruction held within that phenomenon is that a loss of the light of heaven, that is, of intelligence and wisdom, does not come about because the Lord, the Sun of intelligence and wisdom, sets on anyone. It comes about because the inhabitant of His kingdom takes himself away, that is, he allows hell to be his leader and so take him away.