220. But it shall be told also what "temple" signifies in the Word. In the highest sense, "temple" signifies the Lord's Divine Human, and in the relative sense, heaven; and as it signifies heaven, it also signifies the church, for the church is the Lord's heaven on earth; and as "temple" signifies heaven and the church it also signifies Divine truth proceeding from the Lord, for the reason that this makes heaven and the church; for those who receive Divine truth in soul and heart, that is, in faith and love, are they who constitute heaven and the church. As such is the signification of "temple," it is said, "the temple of My God;" "My God," when said by the Lord, meaning heaven and Divine truth there, which also is the Lord in heaven. The Lord is above the heavens, and to those who are in the heavens He appears as a sun. From the Lord as a sun light and heat go forth. Light in heaven is in its essence Divine truth, and heat in heaven is in its essence Divine good; these two make heaven in general and in particular. Divine truth is what is meant by "My God;" therefore in the Word of the Old Testament the Lord is called both "Jehovah" and "God;" "Jehovah" where Divine good is treated of, and "God" where Divine truth is treated of; for the same reason also angels are called "gods," and the word God in the Hebrew is used in the plural, Elohim. This shows why it is said, "the temple of My God." (That the Lord is called "Jehovah" where Divine good is treated of, but "God" where Divine truth is treated of, see Arcana Coelestia 709, 732, 2586, 2769, 2807, 2822, 3921, 4283, 4402, 7010, 9167; that He is called Jehovah" from Esse, thus from Essence, but "God" from Existere, thus from Existence, n. 300, 3910, 6905; that the Divine Esse moreover is Divine good, and the Divine Existere is Divine truth, n. 3061, 6280, 6880, 6905, 10579; and in general that good is the esse, and truth the existere therefrom, n. 5002; that the angels are called "gods" from their reception of Divine truth from the Lord, n. 4295, 4402, 7268, 7873, 8192, 8301, 8192. That the Divine of the Lord in the heavens is Divine truth united to Divine good, see in the work on Heaven and Hell (13, 133, 139-140. That light in the heavens is in its essence Divine truth, and heat there is Divine good, both from the Lord, see in the same work n. 126-140, 275.)

[2] That "temple" in the Word signifies the Lord's Divine Human, and in the relative sense, heaven and the church, consequently also Divine truth, can be seen from the following passages.

In John:

The Jews asking, What sign showest Thou unto us, that Thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, In forty and six years was this temple built, and wilt Thou raise it up in three days? But He was speaking of the Temple of His body (John 2:18-23).

That "temple" signifies the Lord's Divine Human is here openly declared; for "destroying the temple and raising it up after three days" means the Lord's death, burial, and resurrection.

[3] In Malachi:

Behold, I send My messenger, and he shall prepare the way before Me; and the Lord shall suddenly come to His temple, and the Angel of the covenant whom ye seek (Malachi 3:1).

Here also "temple" means the Lord's Divine Human; for the Lord's coming is here treated of, therefore "coming to His temple" signifies to His Human.

[4] In Revelation:

I saw no temple in the New Jerusalem, for the Lord God Almighty is its temple, and the Lamb (Revelation 21:22).

The New Heaven and the New Earth, when they will be in internals, and not in externals, are here treated of, therefore it is said, that "there will be no temple," but "the Lord God Almighty, and the Lamb." "The Lord God Almighty," is the Divine Itself of the Lord, and "the Lamb" is His Divine Human; from which also it is clear, that His Divine in the heavens is meant by "temple."

[5] In Isaiah:

I saw the Lord sitting upon a throne, high and lifted up, and His skirts filled the temple (Isaiah 6:1).

"The throne high and lifted up," upon which the Lord was seen to sit, signifies the Lord in respect to Divine truth in the higher heavens; but "His skirts" signify His Divine truth in the church. (That "skirts" signify, in reference to the Lord, His Divine truth in ultimates, see Arcana Coelestia 9917.)

That:

The veil of the temple was rent into two parts from the top to the bottom, after the Lord suffered (Matthew 27:51; Mark 15:34, 38; Luke 23:45);

signified the union of the Lord's Divine Human with the Divine itself (See Arcana Coelestia 9670).

[6] In the passages that follow "temple" signifies the Lord's Divine Human, and at the same time heaven and the church.

In David :

I will bow myself down toward the temple of Thy holiness, and will confess unto Thy name (Psalms 138:2).

In Jonah:

I said, I am cast out from before Thine eyes, but yet will I add to look to the temple of Thy holiness, and my prayer came to Thee to the temple of Thy holiness (2:4, 7).

In Habakkuk:

Jehovah in the temple of Thy ¹ holiness (Habakkuk 2:20).

In Matthew:

Woe unto you, ye blind guides, who say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor. Ye fools and blind; for whether is greater, the gold or the temple that sanctifieth the gold? (Matthew 23:16, 17).

In John :

Jesus said to them that sold in the temple, Take these hence; make not My Father's house a house of merchandise. Then the disciples remembered that it was written, The zeal of Thine house hath consumed me (John 2:16, 17).

[7] Beside these, there are many other passages in the Word where "temple" is mentioned. That it may be known that "temple" means heaven and the church, as also Divine truth proceeding from the Lord, I will cite these passages here, lest the mind should cling to the idea that a mere temple is meant, and not something more holy; for the temple in Jerusalem was holy because it represented and thus signified what is holy. That "temple" signified heaven is evident from these passages. In David:

I called upon Jehovah, and cried unto my God: He heard my voice from His temple (Psalms 18:6).

In the same:

A day in Thy courts is better than thousands. I have chosen to stand at the door in the house of my God, rather than to dwell in the tents of wickedness (Psalms 84:10).

In the same:

The righteous shall flourish like the palm-tree; he shall grow like a cedar in Lebanon. They that are planted in the house of Jehovah shall flourish in the courts of our God (Psalms 92:12-13).

In the same :

One thing have I asked of Jehovah; that I may dwell in the house of Jehovah, and to early visit His temple (Psalms 27:4).

I shall be at rest in the house of Jehovah for length of days (Psalms 23:6).

In John:

Jesus said, In My Father's house are many mansions (John 14:2).

It is clear that in these passages, by "house of Jehovah" and "Father's house" heaven is meant.

[8] In the following passages the church also is meant. In Isaiah:

The house of our holiness and our splendor, where our fathers praised Thee, is burned up with fire (Isaiah 64:11).

In Jeremiah:

I have forsaken My house, I have abandoned Mine heritage (Jeremiah 12:7).

In Haggai:

I will shake all nations, that the choice of all nations may come; and I will fill this house with glory. The silver is Mine, and the gold is Mine. The glory of this latter house shall be greater than that of the former (Haggai 2:7-9).

In Isaiah:

He shall say to Jerusalem, Thou shalt be built; and to the temple, Thou shalt be founded (Isaiah 44:28).

Here the coming of the Lord and a new church at that time are treated of. In Zechariah the meaning is similar:

The house of Jehovah was founded that the temple may be built (Zechariah 8:9).

In Daniel:

Belshazzar commanded to bring the vessels of gold and silver which Nebuchadnezzar his father had taken out of the temple in Jerusalem, that they might drink from them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone, and then came the writing on the wall (Daniel 5:2-4.).

The "gold and silver vessels that were brought from the temple of Jerusalem" signified the goods and truths of the church; that they "drank wine from them and praised the gods of gold, of silver, of brass, of iron, of wood, and of stone," signifies the profanation of those goods and truths; and on account of this the writing appeared on the wall, and the king ² was changed from a man into a wild beast.

[9] In Matthew:

And the disciples came to show Jesus the building of the temple. Jesus said unto them, See ye all these things? There shall not be left here stone upon stone that shall not be thrown down (Matthew 24:1, 2; Mark 13:1-5; Luke 21:5-7).

That "there should not be left of the temple stone upon stone that should not be thrown down" signifies the total destruction and vastation of the church ("stone" signifying the truth of the church); and because this is what is meant, the successive vastation of the church is what is treated of in these chapters in the Evangelists.

In Revelation:

And the angel stood, saying, Rise and measure the temple of God and the altar, and them that worship therein (Revelation 11:1).

The "temple" here also signifies the church, and "measuring" signifies to explore its quality:

The new temple and its measurements (Ezekiel 40-Ezekiel 47); have a like signification.

[10] That "temple" signifies Divine truth which is from the Lord, is evident from the following passages.

In Ezekiel:

The glory of Jehovah mounted up from above the cherub over the threshold of the house; and the house was filled with the cloud; but the court was full of the brightness of the glory of Jehovah (Ezekiel 10:4).

"House" here means heaven and the church, and "cloud" and "glory" Divine truth. (That "cloud" is Divine truth, see above, n. 36; and "glory" the like, n. 33.)

[11] In Micah:

Many nations shall go, and say, Come and let us go up to the mountain of Jehovah, and to the house of our God; that He may instruct us of His ways, and that we may go in His paths; for from Zion shall go forth instruction, and the Word out of Jerusalem (Micah 4:2).

"Mountain of Jehovah, and house of God," signify the church, likewise "Zion" and "Jerusalem;" "to be instructed of His ways, and to go in His paths," is to be instructed in Divine truths; it is therefore said, "From Zion shall go forth instruction, and the Word out of Jerusalem."

[12] In Isaiah:

A voice of a tumult of Jehovah ³ from the city, the voice of Jehovah out of the temple (Isaiah 66:6).

"City" means the doctrine of truth; "temple" the church; and "the voice of Jehovah out of the temple" Divine truth. In Revelation:

There came forth a great voice out of the temple of heaven, from the throne, saying (Revelation 16:17).

Here, likewise, "voice" means Divine truth.

Again:

And the temple of God in heaven was opened, and there was seen in the temple the ark of His covenant; and there were lightnings, voices, thunderings (Revelation 11:19).

"Lightnings, voices, thunderings," signify in the Word Divine truths out of heaven (See Arcana Coelestia 7573, 8914).

The temple of the tabernacle of the testimony in heaven was opened; and there came out from the temple seven angels, having the seven plagues. And the temple was filled with smoke from the glory of God, and from His power (Revelation 15:5-6, 8).

Here seven angels are said to have come out from the temple in heaven, because "angels" signify Divine truths (See above, n. 130, 200). What is signified by "smoke from the glory of God" will be seen in the explanation of these words further on. It should be known, moreover, that the temple built by Solomon, and also the house of the forest of Lebanon, and each particular thing pertaining to them (as described in 1 Kings 6, 1 Kings 7), signified spiritual and celestial things pertaining to the church and to heaven.

Bilješke:

2830. 'And behold, a ram' means spiritual members of the human race. This is clear from the meaning of 'a ram', dealt with below. Within the Church it is well known that the burnt offerings and sacrifices in the representative Jewish and Israelite Church meant the Lord's Divine Human. But the burnt offerings and sacrifices of the lambs meant one thing, those of sheep and she-goats another, and those of kids, rams, and he-goats, of oxen, young bulls, and calves, and of turtle doves and young pigeons meant yet other things, as also did the minchahs and drink offerings. In general these things that were sacrificed meant the Divine celestial, Divine spiritual, and Divine natural things which are the Lord's; and from meaning these they meant celestial, spiritual, and natural things which exist from Him within His kingdom, and so within every individual who is the Lord's kingdom. This may be seen also from the Holy Supper which superseded burnt offerings and sacrifices. In it the bread and the wine mean the Lord's Divine Human - the Bread His Divine celestial, the Wine His Divine spiritual - and consequently mean His love towards the whole human race, and in turn the love of the whole human race for the Lord, 2343, 2359. From this it is evident that burnt offerings and sacrifices contained within them celestial worship springing from love to the Lord, and spiritual worship springing from charity towards the neighbour, and therefore from faith in the Lord, 922, 923, 1823, 2180. What the celestial is and what the spiritual is, that is, who constitute the celestial members and who the spiritual within the Lord's kingdom or Church, has been stated rather often, see 1155, 1577, 1824, 2048, 2088, 2184, 2227, 2669, 2708, 2715.

[2] That 'a ram' then means the Lord's Divine spiritual, and so that which is spiritual with man, or what amounts to the same, spiritual members of the human race, may become clear from the burnt offerings and sacrifices that were made from rams. For example, when Aaron and his sons were consecrated to the function they performed, that is, when they were inaugurated, they were to offer one young bull for a sin offering, sprinkle its blood over the horns of the altar, and pour the remainder at the base of it. Also they were to slaughter one ram and to sprinkle its blood around the altar, and after that they were to burn the ram - the whole of it - as a burnt offering. And the blood of the second ram which had been slaughtered was to be sprinkled over the tip of Aaron's ear, and over his thumb and big toe, and after that they were to make a wave offering of it and burn it on top of the burnt offering, Exodus 29:1-35; Leviticus 8:1-end; 9:2 and following verses. Clearly all these observances were holy, but they were holy for the reason that they represented and meant holy things. Other than for this reason, none of these observances - slaughtering a young bull, sprinkling its blood over the horns of the altar and pouring the remainder at the base of it, slaying one ram and sprinkling its blood around the altar and after that burning it, and sprinkling the blood of the second ram over the tip of Aaron's ear and over his thumb and big toe and also making a wave offering of it and burning it on top of the burnt offering - would have possessed any holiness, nor thus any worship, unless they had represented holy things. But what each observance represented does not become clear to anyone except from the internal sense. That the young bull offered as a sin offering meant the Lord's Divine natural, and the ram His Divine spiritual, and at the same time spiritual members of the human race, may become clear from the meaning of a young bull and of a ram in the Word. Inaugurations into the priesthood were effected by means of spiritual things, for by means of spiritual things man is initiated into those which are celestial, or what amounts to the same, by means of the truths of faith he is initiated into good that stems from love. In a similar way when Aaron entered the Holy Place he was to offer a young bull as a sin offering and a ram as a burnt offering, Leviticus 16:2-3.

[3] When a Nazirite was completing the period of his Naziriteship he was to offer one male lamb a year old without a blemish as a burnt offering, and one ewe-lamb a year old without a blemish as a sin offering, and one ram without blemish as a peace offering, Numbers 6:13-14, 16-17. The reason for these observances was that a Nazirite represented the celestial man, who is the likeness of the Lord, 51, 52, 1013. The celestial man is such that he is moved by celestial love, that is, by love to the Lord, and from this by celestial truth, 202, 337, 2069, 2715, 2718. This was why the Nazirite was required to sacrifice a male lamb and a ewe-lamb, meaning that which is celestial, and also to sacrifice a ram, meaning that which is spiritual. Young bulls, rams, and lambs were sacrificed at festivals. For example, on the first day of the feast of unleavened bread, two young bulls, one ram, and seven lambs, together with their minchah, were to be offered as a burnt offering, Numbers 28:18-20. On the day of the firstfruits too, two-young bulls, one ram, and seven lambs, together with their minchah, were to be offered as a burnt offering, Numbers 28:26-28. At new moons two young bulls, one ram, and seven lambs, together with their minchah, were to be offered as a burnt offering, Numbers 28:11-12; in the seventh month, on the first of the month, one young bull, one ram, seven lambs, together with their minchah; and on the fifteenth day of the seventh month, thirteen young bulls, two rams, fourteen lambs; and so on, see Numbers 29:1-2, 12-14, 17-18, 20-24, 26-36. Young bulls and rams meant spiritual things, while lambs meant celestial. For at festivals it was required that those taking part were to be sanctified and were brought into that condition by means of spiritual things.

[4] Since 'rams' meant the Divine spiritual of the Lord's Divine Human, and also spiritual things residing with man, it is therefore said in Ezekiel, where the New Temple and the New Jerusalem, that is, the Lord's spiritual kingdom, are referred to, that when they had finished cleansing the altar they were to offer a young bull as a sin offering and a ram as a burnt offering; and for seven days they were to provide daily a he-goat for a sin offering, and a young bull and a ram, Ezekiel 43:23-25. Also 'on that day' the prince on behalf of all the people was to provide a young bull for a sin offering, and on the seven days of the feast seven young bulls and seven rams, together with the minchah, as a burnt offering, Ezekiel 45:22-24; and on the sabbath day he was to provide six lambs and a ram, Ezekiel 46:4; 6.

[5] As regards the New Temple and the New Jerusalem, these in the universal sense mean the Lord's kingdom, see 402, 940, and in particular a new Church, 2117. There neither burnt offerings nor sacrifices are offered, as may be well known to all; and from this it is evident that burnt offerings and sacrifices mean the celestial things of love and the spiritual things of faith; for these things belong to the Lord's kingdom, and so are akin to the things meant here by young bulls, rams, and lambs. As regards the young bulls and rams, these mean spiritual things, as is clear from each detail in this part of Ezekiel in the internal sense - in general from the fact that specifically the New Temple and the New Jerusalem mean the Lord's spiritual kingdom, while Zion means the celestial kingdom.

[6] That 'a ram' means that which is spiritual, or what amounts to the same, those who are spiritual, is also evident in Daniel. Daniel saw a ram with two horns which was standing before the river; and then he saw a he-goat which struck the ram, broke its horns, and trampled on it, Daniel 8:3-4, and following verses. Here 'the ram' is used to mean nothing else than the spiritual Church, and 'the he-goat' to mean those who are governed by faith separated from charity, that is, by truth separated from good, and who step by step rise up against what is good, and finally against the Lord - as is also described. In Samuel,

Samuel said to Saul, Does Jehovah delight as greatly in burnt offerings and sacrifices as in hearkening to the voice of Jehovah? Behold, to hearken is better than sacrifice, and to obey than the fat of rams. 1 Samuel 15:22.

Here, since it is obedience - and so truth, which is spiritual - that is spoken of, and since what was said was addressed to the king - who also means truth, 1672, 2015, 2069 - the words used are not therefore 'better than the fat of oxen (or of lambs)' but 'better than the fat of rams'.

[7] In David,

When Israel went out of Egypt, the house of Jacob from a foreign people, Judah became His sanctuary, Israel His dominions. The sea looked and fled, and Jordan turned itself backwards. The mountains skipped like rams, the hills like the young of the flock. What ails you, O sea, that you flee? O Jordan, that you turn yourself backwards? O mountains, that you skip like rams? O hills, like the young of the flock? At the presence of the Lord, you are in labour, O earth; at the presence of the God of Jacob, who turns the rock into a pool of water, and the flint into a fountain of water. Psalms 114:1-end.

This refers in the internal sense to spiritual good following regeneration and describes the nature of that good. The celestial-spiritual nature of it is described as the mountains skipping like rams, and the celestial-natural as hills doing so like the young of the flock - 'mountains' meaning the celestial things of love, see 795, 1430. Anyone may see that these words, like all the rest of David's, contain matters that are holy, but within the internal sense, and that something spiritual is meant by the mountains skipping like rams, and the hills like the young of the flock, and by the earth going into labour at the presence of the Lord. Without the internal sense they would be expressions devoid of any real meaning.

[8] Much the same applies to the following in Moses,

He will cause him to ride over the heights of the land, and will cause him to eat the produce of the land, and will cause him to suck honey out of the crag, and oil out of the flinty rock - butter from the cattle, and milk from the flock, with the fat of lambs and rams, the breed ¹ of Bashan, and of goats, with the kidney-fat of wheat; and of the blood of the grape you will drink unmixed wine. Deuteronomy 32:13-15.

'Rams, the breed of Bashan' stands for celestial-spiritual things. As to what celestial-spiritual things are, see 1824. In David,

I will offer to You burnt offerings of things full of marrow, with the incense of rams; I will provide ox with he-goats. Psalms 66:15.

'Burnt offerings of things full of marrow' stands for the celestial things of love, 'incense of rams' for the spiritual things of faith.

[9] In Ezekiel,

Arabia and all the princes of Kedar, these were the merchants of your hand in lambs, in rams and he-goats. Ezekiel 27:21.

This refers to Tyre, which means those with whom cognitions of good and truth exist, 1201. 'Arabia' stands for their wisdom, 'princes of Kedar' for their intelligence, 'lambs' for celestial things, 'rams' for spiritual things, 'he-goats' for natural things, which come in order one after another. In Isaiah,

The whole flock of Kedar will be gathered to You, the rams of Nebaioth will minister to You; they will come up with acceptance on My altar, and I will beautify My beautiful house. Isaiah 60:7.

This refers to the Lord's Divine Human. 'The flock of Kedar' stands for Divine celestial things, 'the rams of Nebaioth' for Divine spiritual things. From all these references it may now become clear that 'a ram' in the internal sense means the Lord's Divine spiritual; and from this it means that which is spiritual with man, or what amounts to the same, it means spiritual members of the human race.

Bilješke: