322. The four animals and the four-and-twenty elders fell down before the Lamb. That this signifies the acknowledgment and hence the glorification of the Lord by the angels of the higher heavens, is evident from the signification of the four animals and the four-and-twenty elders, as denoting, in general, the whole heaven, but specifically the inmost heavens, consequently, the angels of the higher heavens (concerning which see above, n. 313); here specifically the angels of those heavens, because in what follows glorification is made by the angels of the lower heavens; and from the signification of their falling down before the Lamb, as denoting acknowledgment from a humble heart. (That to fall down signifies humiliation, and then reception and acknowledgment of heart, may be seen above, n. 290.) That the acknowledgment of the Lord's Divine Human is meant is evident, for this is signified by the Lamb (see above, n. [314] ¹ ). What the higher heavens are, and what the lower heavens are, shall here be explained in a few words. There are three heavens; the third or inmost heaven is where the angels are who are in celestial love; the second or middle heaven is where the angels are who are in spiritual love; the first or ultimate heaven is where the angels who are in spiritual-natural love. The third or inmost heaven is conjoined with the second or middle by intermediate angels, who are called celestial-spiritual and spiritual-celestial angels; these, together with the angels of the third or inmost heaven, constitute the higher heavens; but the rest in the second or middle heaven, together with those who are in the first or ultimate heaven, constitute the lower heavens. The four animals signify specifically the third or inmost heaven, and the four-and-twenty elders the second or middle heaven, which is conjoined to the third or inmost; thus together they signify the higher heavens. (Concerning the intermediate angels, who are called celestial-spiritual, and spiritual-celestial, and concerning the conjunction of the third heaven with the second by them, see the Arcana Coelestia 1577, 1824, 2184, 4047, 4286, 4585, 4592, 4594, 6435, 6526, 8787, 8801, 9671.)

Фусноти:

925. 'Jehovah smelled an odour of rest' means that worship stemming from these was pleasing to the Lord, that is to say, worship stemming from charity and from faith deriving from charity, meant by 'a burnt offering', as stated in the previous verse. In various places in the Word it is said that 'Jehovah smelled an odour of rest', especially that from burnt offerings, and wherever this occurs that which is pleasing or acceptable is meant. For references to His smelling an odour of rest from burnt offerings, see Exodus 29:18, 25, 41; Leviticus 1:9, 13, 17; 23:12-13, 18; Numbers 28:6, 8, 13; 29:2, 6, 8, 13, 36; also from other sacrifices, Leviticus 2:2, 9; 6:15, 21; 8:21, 28; Numbers 15:3, 7, 13. They are also called 'that which has been made by fire as an odour of rest to Jehovah' which means that it stems from love and charity. In the Word when 'fire' or 'made by fire' is used in reference to the Lord and to worship of Him, it means love. And the same applies to 'bread', which also is why representative worship by means of burnt offerings and sacrifices is called 'bread offered by fire to Jehovah as an odour of rest', Leviticus 3:11, 16.

[2] The reason why 'an odour' means that which is pleasing and acceptable, and so why in the Jewish Church an odour was also representative of that which is pleasing and is ascribed to Jehovah or the Lord, is that good stemming from charity, and the truth of faith deriving from charity, correspond to sweet and pleasant odours. What the correspondence itself is and the character of it becomes clear from the spheres in heaven which surround spirits and angels. The spheres there are spheres of love and faith, and are clearly perceived. These spheres are such that when a good spirit or angel, that is, a community of good spirits or angels, approaches, the nature of the spirit or angel - that is, of the community - as regards love and faith is, as often as the Lord pleases, instantly perceived. It is perceived even when they are a long way off, more so still when they are closer at hand. This is unbelievable but nevertheless perfectly true. Such is the communication in the next life, and such the perception. Consequently, when the Lord pleases there is no necessity to make extensive enquiries to discover the character of a soul or spirit, for it is recognizable the moment he approaches. It is to these spheres that spheres belonging to odours in the world correspond. That they do correspond in this way becomes clear from the fact that when the Lord pleases the spheres of love and faith are readily converted in the world of spirits into spheres of sweet and pleasant odours, which are clearly perceived.

[3] From these considerations it is now clear from where and why 'an odour of rest' means that which is pleasing, why in the Jewish Church an odour became a representative, and why 'an odour of rest' is here ascribed to Jehovah or the Lord. 'An odour of rest' is descriptive of peace, that is, of the pleasantness of peace. Peace in one embrace takes in every single feature of the Lord's kingdom; for the state of the Lord's kingdom is a state of peace. It is within the state of peace that all the happy states occur which flow from love and faith in the Lord. All that has now been stated shows not only what representatives were essentially, but also why the Jewish Church had an altar for burning incense in front of the veil and the Mercy-seat, why offerings of frankincense accompanied sacrifices, and also why so many fragrant substances were used in incense, in frankincense, and in the anointing oil too. It shows therefore what 'an odour of rest', 'incense', and 'fragrances' mean in the Word, namely celestial things of love, and spiritual things of faith deriving from these, in general everything pleasing that derives from love and faith.

[4] As in Ezekiel,

On My holy mountain, on the mountain height of Israel, there all the house of Israel, all of it in the land, will serve Me; there I will accept them, and there I will require your contributions, and the first fruits comprising your gifts in all your holy acts. Through the odour of rest I will accept you. Ezekiel 20:40-41.

Here 'an odour of rest' has reference to burnt offerings and gifts, that is, to worship stemming from charity and attendant faith, which worship is meant by burnt offerings and gifts, and is consequently acceptable, which is meant by 'the odour'. In Amos,

I hate, I reject your feasts, and I will not smell your solemn assemblies ¹ [as a pleasant odour], for though you offer Me your burnt offerings and gifts, they will not be accepted. Amos 5:21-22.

This clearly means that which is pleasing or acceptable. The passage which describes Isaac's blessing Jacob instead of Esau reads,

Jacob went near and Isaac kissed him. He smelled the odour of his clothes, and he blessed him and said, See, the odour of my son, like the odour of a field that Jehovah has blessed. Genesis 27:26-27.

'The odour of his clothes' means natural good and truth whose pleasantness stems from their harmony with celestial and spiritual good and truth. Their pleasantness is described by 'the odour of the field'.

Фусноти: