850. And, lo, the Lamb standing on mount Zion. That this signifies the presence of the Lord in heaven and in the church, in order to separate the good from the evil, and accomplish the judgment, is evident from the signification of the lamb, as denoting the Lord with respect to the Divine Human (concerning which see above, n. 297, 314, 343, 460, 482); and from the signification of standing, as denoting to be present and conjoined, of which we shall speak presently; and from the signification of mount Zion, as denoting heaven and the church, where the Lord reigns by means of His Divine truth, as is evident from the passages in the Word, where mount Zion is mentioned. But first something shall be said concerning the presence of the Lord in heaven and in the church in order to separate the good from the evil and accomplish the judgment.

The presence of the Lord in the whole heaven, and in the whole church is perpetual; for heaven is not heaven from the proprium of the angels there, nor is the church a church from man's proprium in it, but from the Divine of the Lord in them. For an angel's proprium cannot make heaven, nor man's proprium the church, because the proprium of both angels and men is not good. Therefore the Divine which proceeds from the Lord, as received by them, makes heaven and the church with every one in particular, and therefore with all in general in whom heaven and the church exist. It is evident, therefore, that the presence of the Lord is perpetual with all in heaven and in the church; but it is a presence that is pacific, tranquil, conserving, and sustaining, by which all things in the heavens and on earth are constantly retained in order and connection, and reduced to that order; the same is the case also in the hells. But the presence, here meant by standing upon mount Zion, is the active and extraordinary presence of the Lord in order that His Divine may flow in through the heavens into the lower parts, and there separate the good from the evil, and cast down the evil from their places, where they had formed for themselves a similitude of the heavens. But this presence and conjunction of the Lord with the heavens, and His influx thence into the parts beneath, to effect the judgment, has been treated of above (n. 413[a], 418[a], 419[a], 426, 4891/2, 493, 702, 704). This presence is what is also signified elsewhere by standing, when said of the Lord, as in Isaiah 3:13. From these things it is evident, that by these words, "Lo, the Lamb standing on mount Zion," is signified the presence of the Lord in heaven and in the church to separate the good from the evil, and to accomplish the judgment.

[2] The reason why mount Zion signifies heaven and the church where the Lord reigns by means of His Divine truth is, because Zion was the city which David built and in which he afterwards dwelt; whence it was called the city of David. And because David represented the Lord as to His royalty, which is Divine truth, therefore Zion, in the Word, signifies heaven and the church where the Lord reigns by means of His Divine truth. It was for this reason also that the ark of Jehovah, in which the Law was deposited, was carried into that city by David; for that Law, in a broad sense, also signified the Divine truth proceeding from the Lord. It is for this reason also that by Jerusalem - which was situated below that mountain - is signified the church as to doctrine; for all doctrine pertaining to the church is from the Divine truth which proceeds from the Lord; consequently from the Word. That city was built upon a mountain, because mountains at that time, on account of their height, represented the heavens, and therefore also, in the Word, they signify the heavens. The reason of this representation, and of the signification thence, was that the highest heavens, where are the angels of the third degree, appear high above the rest, and before the eyes of others as mountains; and because the highest heavens appear as mountains, and as the angels who are upon them are in love to the Lord, therefore mountains, in the Word, and especially the mountain of Zion, signify love to the Lord. That a mountain signifies love, may be seen above (n. 405, 510).

[3] That by Zion is signified heaven and the church in which the Lord reigns by means of His Divine truth, is evident from the following passages in David:

Yet have I anointed my king upon Zion, the mountain of my holiness. I will declare concerning the statute, Jehovah hath said unto me, Thou art my Son; this day have I begotten thee. . . . I will give the heathen for thine inheritance, and the ends of the earth for thy possession. Kiss the Son, lest he be angry, and ye perish from the way, because his anger is kindled but a little. Blessed are they that put their trust in him (Psalm 2:6-8, 12).

That these things are not said of David, but of the Lord, is evident from its being said, "Thou art my Son; this day have I begotten thee. I will give the heathen for thine inheritance, and the ends of the earth for thy possession." Also, "Kiss the Son, lest he be angry, and ye perish from the way. Blessed are all they that put their trust in him." None of these things can be said of David. Therefore by anointing a king upon Zion, the mountain of holiness, is signified the Lord's kingdom in heaven and in the church by means of the Divine truth. What is signified by anointing and anointed, when said of the Lord, may be seen above (n. 375). King signifies the Lord as to Divine truth; Zion heaven and the church. To declare this concerning the statute, signifies His Advent. Thou art my Son; this day have I begotten thee, signifies the Divine Human, which is also the Son of God. That He hath all power in the heavens and on the earths is meant by, I will give the heathen for thine inheritance, and the ends of the earth for thy possession. That there must be conjunction with Him by love in order to salvation, is signified by, kiss the Son, lest he be angry, and ye perish from the way. The Last Judgment by Him is signified by, when His wrath is kindled but a little. That then those shall be saved who have faith in Him, is signified by, blessed are all they that put their trust in Him. From these considerations it is evident, that by Zion is meant heaven and the church, where the Lord reigns by His Divine truth.

[4] Similarly in Zechariah:

"Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy King cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass" (9:9).

That these things are said of the Lord and His kingdom in the heavens and on earth, this kingdom being meant by Zion and Jerusalem, is evident in the Evangelists; where these things, when they were fulfilled, are thus related:

Jesus sent two of his disciples, that they might bring to him an ass and her foal. This was done that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Zion, behold thy King cometh to thee, meek, sitting upon an ass, and a colt the foal of an ass (Matthew 21:2, 4, 5; John 12:14, 15).

That to ride upon an ass, and the colt of an ass, was characteristic of a king, and that therefore the Lord rode in this way when He entered Jerusalem, and was proclaimed king by the acclamations of the people, who strewed branches of palm trees, and their garments, upon the way before Him, may be seen above (n. 31). And because the Lord thus entered Jerusalem as a king, it appears that by Zion is meant heaven and the church, in which the Lord reigns by means of His Divine truth.

[5] That the kings of Judah and Israel represented the Lord as to Divine truth, and that hence by kings are meant those who are in truths from good from the Lord, may be seen above (n. 31, 553, 625); and that especially by David, in the Word, the Lord was represented as to His royalty, which is Divine truth (n. 205).

In Isaiah:

"O Zion that bringest good tidings, get thee up into the high mountain; O Jerusalem that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, behold your God! behold the Lord Jehovih will come in strength" (40:9, 10).

Because these things are spoken of the Lord and of His kingdom, and this is signified by Zion and Jerusalem, therefore it is said, that Zion and Jerusalem will bring good tidings; Zion, from the good of love, and Jerusalem, from the truths of doctrine. Bringing good tidings from the good of love, is meant by getting up into the high mountain; and [bringing good tidings] from the truths of doctrine, is meant by lifting up the voice with strength. By the cities of Judah is signified the doctrine of love to the Lord and love towards the neighbour in its whole extent. The Lord as to Divine truth and Divine good, who was about to come to execute judgment, is meant by, Behold your God! Behold the Lord Jehovih cometh in strength. For the Lord is called God, in the Word, from Divine truth, and is called Jehovah, and also the Lord Jehovih, from Divine good. To come in strength is to execute judgment, thus to subjugate the hells.

[6] In Micah:

"At the end of days the mountain of the house of Jehovah shall be established in the top of the mountains, and it shall be exalted above the hills; and the people shall flow unto it. And many nations shall go and say, Come and let us go up to the mountain of Jehovah, and to the house of the God of Jacob; and he will teach us of his ways; and we will walk in his paths; for out of Zion shall go forth the law, and the Word of Jehovah from Jerusalem. Then shall he judge among many nations, and shall rebuke numerous nations, afar off. Jehovah shall reign in mount Zion from now unto an age; thou art the tower of the flock. O hill of the daughter of Zion, unto thee shall he come, and the former kingdom shall return, the kingdom of the daughter of Jerusalem" (4:1, 2, 3, 7, 8).

That the coming of the Lord and His kingdom in the heavens and on earth is here described, must be evident to every one. Therefore his kingdom, which is heaven and the church, is meant by the mountain of the house of Jehovah which shall then be established in the top of the mountains. And because by Zion is meant heaven and the church, in which the Lord is about to reign by means of His Divine truth; and by Jerusalem is meant heaven and the church, as to doctrine from that Divine truth, therefore it is said, "Out of Zion shall go forth the law, and the Word of Jehovah from Jerusalem." The instruction of all from the Lord is described by what follows in that passage.

[7] And in Isaiah:

"Cry out and shout, O inhabitant of Zion, for great in the midst of thee is the Holy One of Israel" (12:6).

Again:

"The ransomed of Jehovah shall return to Zion with songs and everlasting joy upon their heads" (35:10).

In Zephaniah:

"Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem; Jehovah hath removed thy judgments; he hath overturned thine enemy: Jehovah is in the midst of thee" (3:14, 15).

In Zechariah:

"Sing and rejoice, O daughter of Zion, behold I come that I may dwell in the midst of thee, and many nations shall join themselves to Jehovah in that day; I will dwell in thee" (2:10, 11).

In the same:

"I will return unto Zion, and I will dwell in the midst of Jerusalem; whence Jerusalem shall be called the city of truth, and the mountain of Jehovah, the mountain of holiness" (8:3).

In David:

"Who will grant to Zion the salvation of Israel? When Jehovah bringeth back the captivity of his people, Jacob shall rejoice and Israel be glad" (Psalm 14:7; 53:6).

In Isaiah:

"The Lord Jehovih shall lay in Zion a stone; a tried stone, a precious corner stone, a sure foundation; he that believeth shall not make haste. Judgment also will I lay for a line, and justice for a plummet . . .your covenant with death shall be disannulled, and your agreement with hell shall not stand" (28:16, 17, 18).

In the same:

"In that day shall a present be brought unto Jehovah of Zebaoth, a people scattered and peeled, from a terrible people . . . to the place of the name of Jehovah Zebaoth, to mount Zion" (18:7).

In the same:

"I have caused my justice to draw near; it is not far off, and my salvation shall not tarry: I will place salvation in Zion, for Israel my glory" (46:13).

In the same:

"Then the Redeemer shall come to Zion" (59:20).

In these passages the Advent of the Lord is treated of, and His kingdom in the heavens and on earth. And because that kingdom is meant by Zion and Jerusalem, therefore it is said that they shall come thither, and that Jehovah the Holy One, and the King of Israel, shall dwell there; Jehovah the Holy One, and the King of Israel denoting the Lord as to Divine truth. It is evident, therefore, that by Zion is meant heaven and the church, in which the Lord reigns by means of the Divine truth; and by Jerusalem, heaven and the church as to doctrine from that Divine truth. Who does not see that Jerusalem and Zion, to which the nations should be brought back, and where the Lord is to dwell, do not mean the Zion and Jerusalem where the Jewish nation was?

[8] From the following passages also it is evident that by Zion is meant heaven and the church in which the Lord reigns by means of the Divine truth.

In Isaiah:

"Zion shall be redeemed with judgment, and her converts in justice" (1:27).

In the same:

"He that is left in Zion, and he that remaineth in Jerusalem, shall be called holy to him; every one written unto life in Jerusalem. Jehovah shall create upon every dwelling of mount Zion, and upon her assembly, a cloud by day and a smoke and splendour of a flame of fire by night" (4:3, 5).

In the same:

"Jehovah Zebaoth shall reign in mount Zion and in Jerusalem, and before his elders in glory" (24:23).

In the same:

Jehovah, "whose hearth is in Zion, and his oven in Jerusalem" (31:9).

In the same:

"Jehovah is exalted because he dwelleth on high; he hath filled Zion with judgment and justice: look to Zion, the city of our solemnities; let thine eyes see Jerusalem a quiet habitation, a tabernacle which shall not be taken down" (33:5, 20).

In the same:

"The virgin daughter of Zion hath despised thee; she hath laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee, because thou hast blasphemed and calumniated the Holy One of Israel" (37:22, 23).

In David:

"That I may tell over all thy praises in the gates of the daughter of Zion" (Psalm 9:14).

"The sides of the north, the city of the great King. God is known in her palaces" (Psalm 48:2, 3).

In the same:

"Walk about Zion, and compass her about; number her towers; set your heart unto the bulwarks, distinguish her palaces and ye may relate to the generation following, that this God is our God, for ever and ever: he will lead us" (48:11-14).

In the same:

"In Salem is the tabernacle of God, and his dwelling-place in Zion" (Psalm 76:2).

In the same:

The Lord "hath chosen the tribe of Judah, the mountain of Zion which he loveth" (Psalm 78:68).

In the same:

"Jehovah loveth the gates of Zion more than all the dwellings of Jacob. Glorious things must be spoken of thee, O city of God. Jehovah shall count when he describeth the people, that this man was born there. All my springs are in thee" (Psalm 87:2, 3, 6, 7).

In the same:

"When Jehovah bringeth back the captivity of Zion, then shall our mouth be filled with laughter, and our tongue with singing" (Psalm 126:1, 2).

In the same:

"Jehovah shall bless thee out of Zion, that thou mayest see the good of Jerusalem all the days of thy life; that thou mayest see thy son's sons; peace upon Israel" (Psalm 128:5, 6).

In the same:

"Jehovah hath chosen Zion; he hath desired it himself for a seat. This is my rest for ever: here will I dwell; because I have desired it" (Psalm 132:13, 14).

In the same:

"Jehovah shall bless thee out of Zion" (Psalm 134:3).

In the same:

"Blessed be Jehovah out of Zion, dwelling in Jerusalem" (Psalm 135:21).

In the same:

"Jehovah shall reign for ever, God thy God, O Zion, from generation to generation" (Psalm 146:10).

In the same:

"Let the sons of Zion exult in their king; let them praise his name in the dance; with timbrel and harp let them sing praise" (Psalm 149:2, 3).

These passages concerning Zion are quoted in order that every one may see, that by Zion, in the Word, is not meant Zion, but heaven and the church where the Lord reigns by means of His Divine truth. Most of these passages are also prophetic of the Lord, that when He comes, He will love Zion and dwell there for ever; although He could love neither that city nor Jerusalem, as is evident from His words concerning them; but heaven and the church where His Divine truth is received. This is why Zion is called His rest, His dwelling-place, the mountain of Jehovah, the city of God, the city of the great King, the city of truth, and that it is said His kingdom shall be there for ever, to an age, and from generation to generation; none of which things can by any means be said and understood of the Zion of David.

[9] Because the Lord came into the world to accomplish a Judgment, and thereby bring all things in the hells and also in the heavens into order; and since judgment is effected by means of Divine truth - for this, according to reception, makes man spiritual - and according to its laws, which are the Divine precepts in the Word, all judgments take place in the spiritual world, therefore the Lord assumed the Human, and made this, whilst He abode in the world, Divine truth, in order, as said, that He might accomplish the Judgment.

That the Lord made His Human Divine truth is meant by

The Word which was with God, and which was God, and by which all things were made that were made, and by which the world was created (John 1:1, and following verses).

By the Word is meant the Divine truth. That the Lord became this as to His Human is expressed in clear terms, as follows:

"And the Word was made flesh, and dwelt among us, and we beheld his glory, a glory as of the only begotten of the Father, full of grace and truth" (verse 14 in the same chapter).

The Lord, as to Divine truth, is also meant by the Son of man, which the Lord frequently calls Himself in the Evangelists; of whom He also says, that "He shall execute judgment."

Now because judgment was accomplished by the Lord from His Divine truth, and since by Zion is meant heaven and the church, in which the Lord reigns by means of His Divine truth; therefore in this chapter of the Apocalypse, in which the separation of the good from the evil, before the Last Judgment, is treated of, a Lamb was seen standing upon mount Zion, by which is signified the presence of the Lord in heaven and in the church to separate the good from the evil and to effect the Judgment, according to what was said above.

[10] On account of the same signification of mount Zion also, in other parts of the Word, it is said that the Lord from mount Zion will fight for the church against the evil, and destroy them; as in the following passages:

In Isaiah:

"Jehovah Zebaoth shall come down to fight upon mount Zion and upon the hill thereof" (31:4).

The Advent of the Lord, and the redemption or liberation of the faithful is there treated of. Therefore by fighting upon the mountain of Zion and upon the hill of it, is signified to execute judgment from Divine truth. The reason why judgment is accomplished by means of Divine truth is, that all are judged according to its reception. For Divine truth, or the Word, and doctrine therefrom, teach life, and every one is judged according to it.

[11] In David:

Jehovah "will send thy help from the sanctuary; and out of Zion he will strengthen thee; we will sing in thy salvation, and in the name of our God we will set up our banners. I know that Jehovah will save his anointed; he will answer him from the heaven of his holiness, with the saving strength of his right hand" (Psalm 20:2, 5, 6).

These things are also said concerning the Lord and His victory over the hells, and the salvation of men by that means. Combats and victories are meant by answering His anointed from the heaven of His holiness, with the saving strength of His right hand; and the salvation of the faithful thereby is meant by His strengthening us out of Zion, and by our rejoicing in His salvation.

[12] In the same:

"Jehovah shall speak, and shall call the earth from the rising of the sun even to the setting; out of Zion, the perfection of beauty, God shall shine forth. Our God shall come; he shall cry to the heavens from above; and to the earth, to judge his people. Gather my saints together unto me" (Psalm 50:1-5).

These words evidently treat of judgment upon all from Zion, thus from the Lord by means of the Divine truth. The separation of the good from the evil is meant by, calling the earth from the rising of the sun to its setting. Judgment upon all is signified by, crying to the heaven from above, and to the earth to judge the people. The gathering together of the good and their salvation is meant by, gather my saints unto me. And the Divine truth, in which the Lord is in His glory, is meant by, out of Zion the perfection of beauty God shall shine forth.

[13] In the same:

"The saying of Jehovah to my Lord, Sit thou on my right hand, until I make thine enemies thy footstool. Jehovah shall send to thee the sceptre of thy strength out of Zion, rule thou in the midst of thine enemies" (Psalm 110:1, 2).

That these things are said of the Lord, is well known from the words of the Lord Himself in Matthew (22:44). By sitting at the right hand is signified the Lord's Divine Omnipotence; by making His enemies His footstool is signified the entire subjugation and prostration of the hells; by the sceptre of strength out of Zion is signified the Divine truth, to which belongs omnipotence, Zion denoting heaven, where the Lord reigns by means of His Divine truth. His dominion by this over the hells is signified by, rule thou in the midst of thine enemies. That omnipotence belongs to the Lord alone, and this by means of His Divine truth, may be seen above (n. 726). That power is in truths from good, and that good and thence truth are from the Lord, may also be seen above (n. 209, 338, 716, 776, 783).

[14] In Isaiah:

"Awake, awake, put on thy strength, O Zion, put on the garments of thy gracefulness, O Jerusalem, the city of holiness" (52:1).

Because Zion signifies heaven where the Lord reigns by means of His Divine truth, and since to Divine truth pertains all power, therefore it is said, "Awake, awake, put on thy strength, O Zion." Doctrine therefrom is signified by the garments of gracefulness which Jerusalem shall put on.

[15] In Joel:

"Jehovah shall roar out of Zion, and from Jerusalem he shall give his voice, that the heavens and the earth may tremble. Then shall ye know that I am Jehovah, dwelling in Zion, the mountain of my holiness, and Jerusalem shall be holiness, nor shall strangers pass through her any more" (3:16, 17, 21).

In Amos:

"Jehovah shall roar out of Zion, and shall give his voice from Jerusalem" (Amos 1:2).

By roaring and the roar of a lion, when said of Jehovah, is signified the ardent zeal of defending heaven and the church and of saving those who are therein; which is effected by destroying the evils and falsities which arise from hell by means of Divine truth and its power, see above (n. 601). And because by Zion is signified heaven where the Lord reigns by means of the Divine truth, and by Jerusalem doctrine therefrom, what is signified by Jehovah roaring out of Zion and giving His voice from Jerusalem is evident. That the Lord is there, where He reigns by means of His Divine truth both with the angels of heaven and with the men of the church, is signified by, then shall ye know that I am Jehovah, dwelling in Zion, the mountain of my holiness. That there shall be no falsities of evil there is signified by, strangers shall not pass through her any more; strangers denoting the falsities of evil.

[16] In Isaiah:

"The day of the vengeance of Jehovah, the year of retributions for the controversy of Zion" (34:8).

By the day of vengeance of Jehovah, and by the year of retributions, is signified the Last Judgment, and the condemnation of those who by falsities and evils have laid waste all the truths of the church, thus for the controversy of Zion.

In David:

"Jehovah is great in Zion, and he is high above all people, the king's strength" (Psalm 99:2, 4).

Where Zion is called the king's strength from the Divine truth, to which belongs power itself.

In the same:

Jehovah, "Thou shalt arise and have mercy upon Zion; for it is time to have pity upon her; for the set time is come; for thy servants take pleasure in her stones, and have pity upon her dust. So the nations shall fear the name of Jehovah, and all the kings of the earth thy glory, because the Lord shall build Zion, and appear in his glory. The name of Jehovah shall be announced in Zion, and his praise in Jerusalem, when the people shall be gathered together, and the kingdoms, to serve Jehovah" (Psalm 102:13-16, 21, 22).

These things are said of the Lord's Advent, and the redemption of the faithful by Him. His Advent is signified by the time to have pity upon her, and by the set time; truths which are to be restored and are restored, are signified by the stones in which His servants take pleasure; the establishment of the church and worship of the Lord from Divine truths is described by what there follows.

The devastation of the church, by the Jewish nation, by which every Divine truth was falsified, is also described throughout the Word by the vastation of Zion. As in Isaiah:

"The cities of thy holiness are become a wilderness; Zion is become a wilderness, and Jerusalem a desolation" (64:10).

In Lamentations:

"The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter" (Lamentations 4:2).

Also in Isaiah 3:16-26; Jeremiah 6:2; Micah 3:10, 12; and elsewhere. Mention is also frequently made of the virgin and daughter of Zion. As in the following passages:

2. Kings 19:21; Isaiah 1:8; 3:16, 17; 4:4; 10:32; 16:1; 37:22; 52:2; 62:11; Jeremiah 4:31; 6:2, 23; Lamentations 1:6; 2:1, 4, 8, 10, 13, 18; 4:22; Micah 1:13; 4:8, 10, 13; Zeph. 3:14; Zech. 2:10; 9:9; Psalms 9:15; Matthew 21:5; John 12:15; and elsewhere.

And by the daughter of Zion is signified a spiritual affection for Divine truth, which is the love of truth for the sake of truth, and the desire of it for the sake of the uses which have reference to eternal life.

From these things it is now evident that by the Lamb seen standing upon mount Zion, is signified the separation of the good from the evil for the accomplishment of the Judgment - the subject treated of in what follows.

4402. 'And he called it El Elohe Israel' means that it, that is to say, interior worship, originated in the Divine Spiritual. This is clear from the meaning of 'El Elohe', dealt with below, and from the meaning of 'Israel' as the spiritual, dealt with in 4286, 4292. The things stated so far in this chapter from verse 17 onwards appear there because the subject in the highest sense of the chapter is how the Lord made His Natural Divine. But since things in the highest sense which are concerned with the Lord are beyond the range of ideas present in a person's thought because such things are Divine, let them be illustrated by means of the kind of things that do fall more immediately within the range of a person's ideas. That is to say, let those things that are Divine be illustrated by means of the way in which the Lord regenerates man's natural. Indeed the regeneration of man, that is, of his natural, is also the subject here in the internal sense; for the regeneration of man is a model of the glorification of the Lord, 3138, 3212, 3296, 3490. In fact the Lord glorified Himself, that is, made Himself Divine, according to Divine order, according to which same order He also regenerates man, that is, makes him celestial and spiritual. Here the way in which He makes him spiritual is dealt with, for 'Israel' means that spiritual man.

[2] The spiritual man is not the interior rational man but the interior natural. The interior rational man is that which is called celestial. How the spiritual man and the celestial differ from each other has often been stated already. A person becomes spiritual through the joining of the truths residing with him to good, that is, through the joining of matters of faith to those of charity, a joining together which takes place within his natural. There exterior truths first are joined to good, and after that interior truths. The joining of exterior truths within the natural has been dealt with in verses 1-16 of this chapter, the joining of interior truths to good in verses 17-end. Interior truths are not joined to good except by means of an enlightenment entering through the internal man into the external. That enlightenment makes Divine truths visible in a purely general way, as when, to use a comparison, countless objects are seen by the eye as an obscure single whole devoid of any distinguishable features. This enlightenment making truths visible in a purely general way was meant by Esau's words to Jacob, 'Let me now place with you some of the people who are with me', and by Jacob's reply, 'Why so? Let me find favour in your eyes', dealt with in 4385, 4386.

[3] On the point that the spiritual man, compared with the celestial, dwells in obscurity, see 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3241, 3246, 3833. It is this spiritual man that is represented by 'Israel', 4286. The expression spiritual man is used because the light of heaven, which holds intelligence and wisdom within it, flows into those things with man which belong to the light of the world and causes those which belong to the light of heaven to be represented in those belonging to the light of the world, and in this way causes them to correspond. For regarded in itself the spiritual is the Divine Light itself which comes from the Lord, and therefore consists in intelligence which essentially is truth and as a consequence is wisdom. With the spiritual man however that light falls on things which are matters of faith with him and which he believes to be true, whereas with the celestial man it falls on the good of love. But although these considerations are clear to those who dwell in the light of heaven they are nevertheless obscure to those who dwell in the light of the world, and so to the majority at the present day. They are perhaps so obscure as to be barely intelligible. All the same, since they constitute the subject in the internal sense and are by nature as described, the exposition of them must not be left out. The time will come when people will be enlightened

[4] The reason why the altar was called El Elohe Israel and why interior worship originating in the Divine Spiritual was meant by it is that in the highest sense El Elohe is identical with the Divine Spiritual; as also is Israel. For 'Israel' means the Lord's Divine Spiritual, and in the representative sense the Lord's spiritual Church, or what amounts to the same, a person like that, see 4286, 4292. In the original language El Elohe means 'God God', and also, to be strictly literal, 'God of gods'. ¹ In the Word Jehovah, or the Lord, is referred to in very many places by the singular name 'El', or else 'Eloah', as well as by the plural name 'Elohim'. Both names are sometimes used within the same verse or in the same section. A person who is not acquainted with the internal sense of the Word cannot know the reason why. Anyone may conclude that 'El' implies one thing, 'Eloah' another, and 'Elohim' another, from the consideration that the Word is Divine, that is, has its origin in the Divine, and that it is for that reason inspired as to every word, indeed as to the smallest part of every letter.

[5] What the name 'El' implies when it is used, or the name 'Elohim', may be seen from what has been shown in various places above, namely that El or Elohim - that is, God - is used when truth is the subject, see 709, 2586, 2769, 2807, 2822, 3921 (end), 4287. This is why in the highest sense El and Elohim mean the Divine Spiritual, this being the same as Divine Truth. The two names differ however in that 'El' means truth in will and action, which is the same as the good of truth, 4337, 4353, 4390. The plural form Elohim exists for the reason that by Divine truth is meant all the truths which come from the Lord. This is also the reason why in the Word angels are sometimes called elohim or gods, 4295, as will be further evident from places in the Word that are quoted below. Now because El and Elohim in the highest sense mean the Lord as regards truth, they also mean Him as regards power; for truth is the entity to which power is attributed. Indeed when exercising power good acts by means of truth, 3091, 4015. Therefore when in the Word reference is made to the power received from truth, the Lord is called El and Elohim, that is, God. Hence also it is that El in the original language means one who is powerful.

[6] The fact that the names El and Elohim, or God, are used in the Word where the Divine Spiritual is the subject, or what amounts to the same, Divine Truth, and Divine Power received from this, may be seen in addition from the following places,

God spoke to Israel in visions in the night. I am the God of gods (El Elohe) of your father, do not be afraid of going down into Egypt, for I will make you into a great nation there. Genesis 46:2-3.

Since these words are addressed to Israel, whom He is going 'to make into a great nation', and so the subject is truth and the power this possesses, El Elohe is used, which in the proximate sense means the God of gods. The fact that in the proximate sense Elohim means gods because it has reference to truths and to the power received from them, is also evident in the same author,

There Jacob built an altar, and called the place El Beth El, for there the Elohim were revealed to him, when he was fleeing from before his brother. Genesis 35:7.

And elsewhere in the same author,

Jehovah your God, He is God of gods, and Lord of lords, the God (El) who is great, powerful, and fearful. Deuteronomy 10:17.

Here 'God of gods' is expressed by Elohe Elohim, and after that 'God' by El, to whom greatness and power are attributed

[7] In David,

A great God (El) is Jehovah, and a great King above all gods (elohim), in whose hand are the deep places ² of the earth; and the strength ³ of the mountains are His. Psalms 95:3-4.

The name 'God' or El is used here because reference is made to Divine Truth and the Power received from this, and also 'gods' because reference is made to subordinate truths. For in the internal sense 'a king' means truth, 1672, 2015, 2069, 3009, 3670. From this it is clear what 'a great King above all gods' implies. 'The deep places of the earth' too means the truths of the Church, which are called 'the strength of the mountains' from power rooted in good. In the same author,

Who in heaven will compare himself to Jehovah? Who will be likened to Jehovah among the sons of gods (elim)? God (El) mighty in the secret place of the holy ones, O Jehovah God Zebaoth, who is strong as You are, O Jah? Psalms 89:6-8.

Here 'sons of gods (or of elim)' stands for Divine truths, to which, it is evident, power is attributed, since it is said 'God (El) mighty, Jehovah God of hosts, who is strong as You are?'

[8] Similarly elsewhere in the same author,

Give to Jehovah, O sons of gods, give to Jehovah glory and strength. Psalms 29:1.

In Moses,

They fell on their faces, and said, O God of gods (El elohe) of the spirits of all flesh. Numbers 16:22.

In David,

I said, You are gods (elohim), and sons of the Most High, all of you. Psalms 82:6; John 10:34.

Here they are called 'gods' from truths, for 'sons' means truths, 489, 491, 533, 1147, 2628, 3373, 3704. In the same author,

Confess the God of gods (Elohe elohim), confess the Lord of lords. Psalms 136:2-3.

In Daniel,

The king will act according to his own pleasure, and will uplift himself, and exalt himself above every god (el), and will speak astonishing things above the God of gods (El elohim). Daniel 11:36.

These quotations show that in the proximate sense El elohe means God of gods, and that in the internal sense 'gods' is used in reference to truths which come from the Lord.

[9] The fact that the singular name El or God is used where the power which comes from Divine Truth is the subject, or what amounts to the same, from the Lord's Divine Spiritual, becomes clear from the following places: In Moses,

Let my hand be for God (El) to do you evil! Genesis 31:29.

And elsewhere,

Nor is there a hand for God (El). Deuteronomy 28:32.

And in Micah,

Let there be a hand for God (El). Micah 2:1.

'Let there be a hand for God' means, let there be power. For 'hand' means power, see 878, 3387, and 'hand' is used in reference to truth, 3091. In David,

I will set His hand in the sea, and His right hand in the rivers. He will cry to Me, You are My Father, My God (El), the Rock of My Salvation. Psalms 89:25-26.

This refers to power from truths. In the same author,

The wicked says in his heart, God (El) has forgotten; He has hidden His face; He never sees. Arise, O Jehovah God (El); lift up Your hand. For what reason does the wicked despise God (Elohim)? Psalms 10:11-13.

Here the meaning is similar.

[10] In the same author,

Jehovah is my rock (petra) and my fortress, and my deliverer, my God (El), my rock (rupes). Psalms 18:2.

This refers to power. In Isaiah, A residue will return, the residue of Jacob, to the God (El) of power. Isaiah 10:21.

In the same prophet,

To us a Boy is born, to us a Son is given, the government upon His shoulder; He will call His name, Wonderful, Counsellor, God (El), the Powerful One, Father of Eternity, Prince of Peace. Isaiah 9:6.

In the same prophet,

Behold the God (El) of my salvation; I will trust, and will not be afraid, for He is my strength. Isaiah 12:2.

In the same prophet,

I am God (El) even from today; I am He, and nobody delivers from My hand; I work, and who will reverse it? Isaiah 43:12-13.

This refers to power. In Jeremiah, Great and powerful God (El), whose name is Jehovah of hosts. Jeremiah 32:18.

In the second Book of Samuel,

With my God (El) I will leap over the wall. God (El) is perfect in His way; the word of Jehovah is pure. Who is God (El) besides Jehovah? Who is a rock besides our God (Elohim)? God (El) is the strength of my refuge. 2 Samuel 22:30-33.

In Moses,

God (El) is not a man, that He should lie, or a son of man, that He should repent. Has He said, and will He not act? Or has He spoken, and will He not carry it out? He brought them out of Egypt; He has so to speak the strength of a unicorn. At that time it will be said to Jacob and to Israel, What has God (El) been doing? Numbers 23:19, 22-23.

This in the internal sense refers to power and to truth.

[11] And in the same author,

God (El) who brought him out of Egypt has as it were the strength of a unicorn. He will consume the nations, his enemies, and will break their bones, and smash their weapons. Numbers 24:8.

'Horns' and 'the strength of a unicorn' mean the power of truth that springs from good, see 2832. And there are many other places besides all these. Since most things in the Word also have a contrary sense, no less do 'god' and 'gods', names which are used when the subject is falsity and power from falsity, as in Ezekiel,

The gods (elim) of the mighty will speak to him in the midst of hell. Ezekiel 32:21.

In Isaiah,

You inflamed yourselves among the gods (elim) under every green tree. Isaiah 57:5.

Here the name 'gods' is used on account of falsities. Similar examples exist in other places.

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