THE EXPLANATION of Isaiah Chapter 62

(Note: Rev. Smithson's translation of the Isaiah text is appended below the explanation.)

1. FOR Zion's sake I will not be silent, and for Jerusalem's sake I will not rest; until her justice go forth as brightness, and her salvation as a lamp that burns.

VERSES 1, 2, 3, 4, 11, 12. Throughout the whole this chapter the advent of the Lord is treated of, and also the church to be established by Him. It is this New Church which is understood by "Jerusalem; which shall be called by a new name, which the mouth of Jehovah shall declare", and which shall be "a crown of beauty in the hand of Jehovah, and a (royal diadem in the palm of her God; in which "Jehovah shall delight [or be well pleased]", and which shall be called "a city sought out, and not forsaken." By these words Jerusalem cannot be understood, in which, when the Lord came into the world, were the Jews; for that Jerusalem was, in everything, contrary to what is here said, and. should rather be called, "Sodom", as indeed it is called in Apocalypse 11:8; Isaiah 3:9; (Jeremiah 23:14; Ezekiel 16:46, 48. Apocalypse Explained 1289.

Verse 1. I will not rest, until her justice go forth as brightness, and her salvation as a lamp that burns. "Salvation burning as a lamp"; signifies that the Truth of Faith shall be from the Good of Love. Apocalypse Explained 274.

2. And the nations shall see your justice, and all kings your glory: and you shalt be called by a new name, which the mouth of Jehovah shall declare.

Verse 2. You shalt be called by a new name, etc. - "Called by a new name", denotes the quality of the state of the interior life, which no one knows but he who receives it; for the quality of the state of the interior life is altogether unknown to those who are not in the interior life. They only are in the interior life who are principled in love to the Lord, and no others are principled in love to the Lord but those who acknowledge the Divine in His Human, or that His Human is Divine. That to love the Lord is to live according to His precepts, may be seen in Arcana Coelestia 10143, 10153.

Interior life is the spiritual life in which the angels of heaven are, but exterior life is the natural life in which are all who are not in heaven; with those also who live according to the precepts of the Lord, and acknowledge the Divine in His Human, the interior mind is opened and man then becomes spiritual; but they who do not thus live, nor thus acknowledge, remain natural. Apocalypse Explained 148.

As to a "new name", see also above, Chapter 4:1, the Exposition.

3. And you shalt be a Crown of beauty in the hand of Jehovah, and a royal diadem in the palm of your God.

Verse 3. By "Zion and Jerusalem" is understood the church; by "Zion" the church which is in Good, and by "Jerusalem" the church which is in Truths derived from that Good; hence it is called " a crown of beauty in the hand of Jehovah and a royal diadem in the palm of your God"; the "crown of beauty" denoting wisdom, which is of Good, and a "royal diadem" intelligence, which is of Truth; and whereas by a "crown" is signified wisdom, which is of Good, therefore it is said "in the hand of Jehovah"; and whereas by "diadem" is signified the intelligence which is of Truth, therefore it is said "in the palm of God"; for, where Good is treated of; the name of "Jehovah" is used, and where Truth is treated of, the name of "God", as may be seen, Arcana Coelestia 2586, 2769. Apocalypse Explained 272.

4. No more shall it be said unto you, THOU FORSAKEN! neither to your land shall it be said any more, THOU DESOLATE! But you shalt be called, MY-DELIGHT-IS-In-THEE! and to your land it shall be said, THOU-ART-MARRIED! for Jehovah shall delight in you, and your land shall be married.

Verses 4, 5. He who does not know the internal sense of the Word may imagine that such things as are said in these verses about "marriage", are only comparisons, such as are used in common discourse; and hence that the church is compared to a "daughter", a "virgin", and a "wife", and that thus the things which belong to faith and charity are compared to the things which belong to "marriage.'' But in the Word all things are representative of spiritual and celestial things, and are real correspondences; for the Word has come down from heaven, and because it has come down thence, it is, in its origin, Divine, celestial, and spiritual, to which those things which are of the literal sense correspond; hence it follows that the things which are of the "heavenly marriage", which is the conjunction of Good with Truth, fall into correspondences, thus into those things which are of marriages upon earth. Hence it is that the Lord compared "the kingdom of heaven", , that is, His kingdom in heaven, and His kingdom on earth, which is the church, with "a certain king who made a marriage feast for his son, and invited many to it." (Matthew 22:2, 3)

See also Matthew 25:1. Arcana Coelestia 4434.

5. For as a young man marries a virgin, so shall your sons marry you: and as is the joy of the bridegroom over the bride, so shall your God rejoice over you.

Verse 5. And as is the joy of the bridegroom. over the bride, so shall your God rejoice over you. - The "joy over the bride", etc., signifies, heaven and felicity, arising from the conjunction of Good and Truth in man and in angel. Arcana Coelestia 9182.

That "marriages" are most holy, and from heaven; and also that "adulteries" are most wicked, and from hell, see above, Chapter 57:3, the Exposition.

6. Upon your walls, O Jerusalem, have I set watchmen; all the day and all the night they shall not be silent. O you that commemorate Jehovah, be not silent;

7. And allow Him no silence, until He establish, and until He make Jerusalem a praise in the earth.

Verse 6. The "walls of Jerusalem" signify the Truths of faith, which defend the:" city", or the doctrinals of Truth from the Word, and, in the opposite sense, the falsities which are to be destroyed. That "walls", in a good sense, signify the Truths of faith which defend, is evident from Isaiah 26:1; 49:16; 60:18. (See the Exposition. )

That a "wall", , in the opposite sense, signifies the falsities which are to be destroyed, see Isaiah 22:5, 9, 10; 25:12, the Exposition. Arcana Coelestia 6419.

Have I set watchmen. - What "watchmen" signify, in a good sense see Chap, Isaiah 52:8; and in a bad sense, see Chapter 56:10, the Exposition.

8. Jehovah has sworn by His right hand, and by the arm of His strength: I will no more give your corn for food to thine enemies; nor shall the sons of the alien drink your wine, for which you have laboured:

Verse 8. And in Jeremiah:

"Jehovah of Hosts has sworn by His soul." (Jeremiah 51:14)

And in Amos:

"The Lord Jehovih has sworn by His holiness." (Amos 4:2)

And again:

"Jehovah has sworn by the excellency of Jacob." (Amos 8:7)

And in Jeremiah:

"Behold, I have sworn by My great name." (Jeremiah 44:26)

By Jehovah being said to "swear, by His right hand, by His soul, by His holiness, and by His name", is signified by the Divine Truth; for by " the right hand of Jehovah", by "the arm of His strength", by "His holiness", by "His name", and by "His soul", is understood the Lord as to Divine Truth, thus Divine Truth proceeding from Him; the same is signified by "the excellency of Jacob", for by "the Mighty One of Jacob" is understood the Lord as to Divine Truth. Apocalypse Explained 608.

As to what is meant by "swearing", when said of Jehovah, see above, Chapter 45:23, the Exposition.

Nor shall the sons of the alien drink your wine, etc. - That "the son of the alien" signify falsities, see Chapter 60:10, the Exposition.

[To "drink your wine" means, when predicated of "aliens" or falsities, to pervert the Truth of the Word and of the church.]

Verses 8, 9. I will no more give your corn for food to thine enemies nor shall the sons of the alien drink your wine, for which you have laboured, etc. - Speaking here of "Jerusalem", whereby the church is signified as to doctrine. By the "corn", therefore, which "shall no more be given for food to the enemy", and by the "new wine"; which "the sons of the alien shall not drink", is signified, in general, the Good and Truth of the church, which shall no more be consumed by evils and falsities, - "enemies", in this passage, denoting evils, and the "sons of the alien" falsities; and "eating, or food to be given them", and "drinking", denoting to consume. That Good and Truths shall abide with those who receive them, and thence apply them to use, is signified by "They that gather it shall eat it, and they that collect it shall drink it"; the worship, thence derived is signified by "praising Jehovah, and drinking in the courts of holiness." Apocalypse Explained 376 Apocalypse Explained 376[1-40] Apocalypse Explained 376[1-40].

9. But they that gather it shall eat it, and praise Jehovah; and they that collect it shall drink it, in the courts of My holiness.

Verse 9. By "gathering the corn and wine", is signified instruction in the Goods and Truths of doctrine and of the church; by "they shall eat, and shall praise Jehovah", is denoted appropriation and the worship of the Lord; by "they that collect it shall drink it in the courts of My holiness", is understood the fruition of Divine Truth, and thence of felicity, in the heavens. Apocalypse Explained 630.

They that collect it shall drink it in the courts of My holiness. - There are three heavens, the inmost, the middle, and the ultimate; the inmost was represented by the "Tabernacle", in which was the Ark of the Testimony; the middle was signified by the "Sanctuary" out of the veil; and the ultimate by the "Court." This heaven is called the "court", because in it are they who are in the Good of Faith, and not yet in the Good of Charity towards the neighbour; they who are in the Good of Charity are in the middle heaven. They who are in the ultimate heaven, which is called the "court", are called angelic spirits; they who are in the middle heaven are called spiritual angels; but they who are in the inmost heaven, celestial angels. The Good itself of Faith, which is the Good of the ultimate heaven, is also a "court", for by it man is introduced into the Good of Charity towards the neighbour, which is the Good of the middle heaven. It is to be noted, that the Good appertaining to man makes his heaven, and that his heaven is such as his Good is. There are three Goods which follow in order, the Good of faith, the Good of charity towards the neighbour, and the Good of love to the Lord; the Good of faith makes the ultimate or first heaven, as was said above; the Good of charity towards the neighbour, the middle or second heaven; and the Good of love to the Lord makes the inmost or third heaven. That it may yet be better known how the case is with the heavens, it may be expedient to say a few words on the subject. The heavens are distinguished into two kingdoms; into the celestial kingdom and into the spiritual kingdom, and in each there is an internal and an external; in the internal of the celestial kingdom are they who are in the Good of love to the Lord, and in its external are they who are in the Good of mutual love; but in the internal of the spiritual kingdom are they who are in the Good of charity towards the neighbour, and in its external are they who are in the Good of faith; see n. 9680. The external of each heaven is what is called the ultimate or first heaven, and was represented by the "court"; hence it is that the "court" was two-fold- about the Temple; the exterior and interior; the "exterior court" denoted those who are in the external of the spiritual kingdom, and the "interior court" those who are in the external of the celestial kingdom. Concerning those two ''courts" of the Temple at Jerusalem, see 1 Kings 6:3, 36; 2 Kings 21:5; concerning the "outer court" of the New Temple in Ezekiel, see Chapter 40:17, 31, 34; 42:1; and concerning the "inner cour" there, see Chapter 40:23, 28, 32, 44; 42:3; 43:5. Hence it is evident that in the ultimate heaven, which was represented by the "outer court" of the Temple, is the Good of faith, which makes it; and, in the ultimate heaven, which was represented by the "inner court", is the Good of mutual love; they who are in the Good of mutual love are in the affection of Good for the sake of Good, they who are in the Good of faith are in the affection of Truth for the sake of Truth; for Good has rule in the celestial kingdom, but Truth in the spiritual kingdom. That the ultimate heaven is signified by "courts", is evident from the passages in the Word where. they are named as in Ezekiel 10:3-5; 43:4-6; Psalm 65:4; and in Isaiah 62:9. In these and in other passages "courts" denote the ultimate heavens, for the interior or superior heavens are called "the House of Jehovah", and "His Temple." Arcana Coelestia 9741.

10. Pass through, pass through the gates; sweep the way for the people! cast you up, cast you up the highway; clear it from the stones! Lift up a standard for the peoples!

Verse 10. By "gates" are signified the knowledges of Truth and of Good from the Word, because by them man is introduced into the church; for the "wall", in which are the gates, signifies the Word as to its literal sense, from which the doctrine is derived which leads into the church. Because "gates" signify introductory Truths, which are knowledges from the Word therefore "the elders of the city sat in the gates, and pronounced judgment", as is evident from Deuteronomy 21:18-22; 22:15; and from Lamentations 5:14. Apocalypse Revealed 899.

As to the further meaning of "gates", see above, Chapter 3:26; 22:7; 26:1, 2; 28:6; 54:12; 60:11, 12, 18, the Exposition.

Sweep [or prepare] the way for the people! - For what is involved in these words see above, Chapter 57:14, the Exposition.

Cast you up the highway. - That "ways" and "paths" signify Truths, and a "highway" the Truth of Good, see Chapter 35:8, the Exposition.

Clear it from the stones. - ["Stones, in a good sense, signify Truths, but in the opposite sense, as in this passage, falsities and fallacies, which must be removed from the way of Truth.]

Lift up a standard for the peoples!-As to the signification of "standard", see Chapter 13:2, the Exposition.

11. Behold, Jehovah has proclaimed to the end of the earth: Say you to the daughter of Zion, Lo! your Salvation cometh! lo! His reward is with Him, and the recompense of His work before Him.

Verse 11. And again:

"Behold, the Lord Jehovih shall come with power; behold His reward is with Him, and the recompense of His work before Him." (Isaiah 40:10)

And in the Apocalypse:

"Behold, I come quickly; and My reward is with Me, to give to everyone according as his work shall be." (Revelation 22:12)

"Behold, the Lord Jehovih shall come with power", "Lo! your Salvation cometh!", and "Behold, He cometh quickly", signify the first and second advent of the Lord.

"His reward is with Him", signifies heaven, and all things thereto appertaining, as above; inasmuch as where the Lord is, there is heaven; for heaven is not heaven from the angels there, but from the Lord with the angels.

That they shall receive heaven according to the love and affection of Good and Truth from the Lord, is understood by "the recompense of His work before Him", and by "giving to everyone according as his work shall be"; by the "work" for which heaven shall be given as a reward, nothing else is meant than what proceeds from the love or affection of Good and Truth, inasmuch as nothing else can produce heaven in man; for every work derives all that it has from the love or affection whence it proceeds, as the effect derives all that it has from the efficient cause; wherefore, according to the quality of the love or affection, such is the work.

Hence it may appear what is understood by "the work, according to which it shall be given to everyone, and what by "the recompense of His work, Apocalypse Explained 695.

As to the true nature of "heavenly reward", see above, Chapter 3:11, the Exposition.

Verses 11, 12. Say you to the daughter of Zion, Lo! your salvation cometh! etc. - Here also the advent of the Lord is treated of, and the establishment of the church from Him. The "daughter of Zion" signifies the church which is in love to the Lord. His advent is understood by "Lo! your Salvation cometh! lo! His reward is with Him" etc. Those who are reformed and regenerated by Him are understood by "the redeemed of Jehovah." The reason why they are called the "redeemed", is, because they are liberated from evils through regeneration, and are claimed by the Lord and conjoined to Him. Apocalypse Explained 328.

12. And they shall call them, The people of holiness, The redeemed of Jehovah; and you shalt be called, The SOUGHT OUT, The CITY NOT FORSAKEN!

Verse 12. Those are called "holy" who live according to the Truths of the 'Word, not that they are holy but that the Truths which, are in them are holy; and the Truths are holy when they are from the Lord who is in them, and the Lord is in them when they are the Truths of His Word. Hence it is that the angels are called "holy"; (Matthew 25:31) also the prophets; (Luke 1:70) in like manner the apostles; (Revelation 18:20) hence also it is that the temple is called "the temple of holiness, "; (Psalm 5:7; 65:4) and that Zion is called " the mountain of holiness"; (Isaiah 65:11) and the church "a people of holiness. (Isaiah 62:12)

The reason why they are called "holy" is, because the "angels", in the abstract sense, signify divine Truths from, the Lord; "prophets", Truths of doctrine; and "apostles", the Truths of the church. That "no one is holy from himself, not even the angels", may be seen in Job 15:14, 15, but from the Lord, because "the Lord alone is Holy." (Apocalypse 15:4) Apocalypse Revealed 586.

You shalt be called, The sought out, The city not forsaken!-[A city "sought out" is a doctrine in which is the pure Truth of the Word, and a "city not forsaken" is a doctrine In which is the genuine Good of the Word.]

---

Isaiah Chapter 62

1. FOR Zion's sake I will not be silent, and for Jerusalem's sake I will not rest; until her justice go forth as brightness, and her salvation as a lamp that burns.

2. And the nations shall see your justice, and all kings your glory: and you shalt be called by a new name, which the mouth of Jehovah shall declare.

3. And you shalt be a Crown of beauty in the hand of Jehovah, and a royal diadem in the palm of your God.

4. No more shall it be said unto you, THOU FORSAKEN! neither to your land shall it be said any more, THOU DESOLATE! But you shalt be called, MY-DELIGHT-IS-In-THEE! and to your land it shall be said, THOU-ART-MARRIED! for Jehovah shall delight in you, and your land shall be married.

5. For as a young man marries a virgin, so shall your sons marry you: and as is the joy of the bridegroom over the bride, so shall your God rejoice over you.

6. Upon your walls, O Jerusalem, have I set watchmen; all the day and all the night they shall not be silent. O you that commemorate Jehovah, be not silent;

7. And allow Him no silence, until He establish, and until He make Jerusalem a praise in the earth.

8. Jehovah has sworn by His right hand, and by the arm of His strength: I will no more give your corn for food to thine enemies; nor shall the sons of the alien drink your wine, for which you have laboured:

9. But they that gather it shall eat it, and praise Jehovah; and they that collect it shall drink it, in the courts of My holiness.

10. Pass through, pass through the gates; sweep the way for the people! cast you up, cast you up the highway; clear it from the stones! Lift up a standard for the peoples!

11. Behold, Jehovah has proclaimed to the end of the earth: Say you to the daughter of Zion, Lo! your Salvation cometh! lo! His reward is with Him, and the recompense of His work before Him.

12. And they shall call them, The people of holiness, The redeemed of Jehovah; and you shalt be called, The SOUGHT OUT, The CITY NOT FORSAKEN!

630. Verse 2. And the court which is without the temple cast out, and measure it not, signifies that the external of the Word, and thence of the church and worship, is not to be explored. This is evident from the signification of the "court," as being the external of the Word, and thence of the church and of worship. The "court" has this signification because the "temple" signifies heaven and the church in respect to Divine truth, as was said in the article above; therefore the "court" which was "outside the temple or in front of the temple" signifies the first or lowest heaven. For the "temple," regarded in itself, signifies the higher heavens; that is, the "adytum," where the ark of the covenant was, signified the inmost or third heaven, and "the temple outside of the adytum" signified the middle or second heaven; therefore the "court" signified the lowest or first heaven; and what signifies heaven signifies also the church, for the church is the Lord's heaven on the earth; and what signifies the church, signifies also the Word and worship, for the Word is the Divine truth, from which are heaven and the church, and worship is according to Divine truth, which is the Word. From this it is that the "court" signifies the external or ultimate of heaven and the church, and also the external or ultimate of the Word and of worship.

[2] The Word and worship are altogether as heaven and the church are; for as there are three heavens, so in the Word there are three distinct senses: the inmost sense, which is called the celestial sense, is for the inmost or third heaven; the middle sense, which is called the spiritual sense, is for the middle or second heaven; and the ultimate sense, which is called the celestial-natural and spiritual-natural sense, is for the lowest or first heaven. These three senses, besides the natural which is for the world, are in the Word and in all its particulars; and as the three heavens have the Word and each heaven is in its own sense of the Word, and from this is their heaven and also their worship, it follows that what signifies heaven signifies also the Word and worship. This is why the "court" signifies the external of the Word, and thence the external of the church and of worship.

[3] Moreover, it is to be known that the temple had two courts, one without the temple, and the other within, and "the court without the temple" signifies the entrance itself into heaven and into the church, in which are those who are being introduced into heaven; while "the court within the temple" represented the lowest heaven. It is similar with the church, also with the Word and with worship; for "the court without the temple" signifies the external of the Word, that is, the Word such as it is in the natural sense, which is for the world, by which man is introduced into its spiritual sense, in which the angels of heaven are. But what is properly signified by each court, the inner and the outer, will be told in what follows. Also, why it is here said that "the court without the temple is to be cast out, and not measured," will be told in the following article, where it is told what is signified by "it is given to the nations."

[4] From this it can now in some measure be seen what is signified in the Word by "court" and by "courts" in the following passages. In Moses:

Thou shalt make the court of the tabernacle at the corner of the south towards the south, hangings for the courts; twenty pillars, twenty bases, the hooks of the pillars and the fillets of silver, the gate of the court with the veil; its length a hundred cubits from the south to the north, and its breadth fifty from the east to the west (Exodus 27:9-18).

This court was the court of the Tent of meeting, which likewise represented and signified the lowest or first heaven; for "the Tent of meeting" represented heaven; its inmost, where the ark was, over which was the mercy seat, represented the inmost or third heaven; the law in the ark, the Lord Himself as to Divine truth or the Word; and the tent without the veil, where was the table for the loaves, the altar of incense, and the lamp stand, represented the middle or second heaven; and the court, the lowest or first heaven. (That the three heavens were represented by that tent may be seen in Arcana Coelestia, n. Arcana Coelestia 3478, 9457, 9481, 9485; but what is signified in particular by the court, and by all things pertaining to it, may be seen, n. 9741-9775.)

[5] As the court represented the lowest heaven, and thence also the external of the church, of the Word, and of worship:

The residue of the meal offerings and of the sacrifices for sin were eaten by Aaron and his sons in the court (Leviticus 6:16, 26).

"Eating in the court" these sanctified things signified appropriating to oneself the goods of the church that were signified by the meal offerings and these sacrifices; and all appropriation of holy things is effected by ultimates, for except through ultimates there can be no appropriation of interior holy things.

[6] But the courts of the temple are thus described in the first book of Kings:

Solomon made a court before the front of the house of the temple. And afterwards he built the inner court, three layers of hewn stones and a row of hewn cedar (1 Kings 6:3, 36).

The temple in like manner represented heaven and the church; the adytum, where the ark was, represented the inmost or third heaven, also the church with those who are in inmosts, which is called the celestial church; the temple outside the adytum represented the middle or second heaven, also the church with those who are in the middle, which is called the internal spiritual church; the inner court represented the lowest or first heaven, also the church with those who are in ultimates, which is called the internal-natural church; while the outer court represented the entrance into heaven.

[7] And as the temple in the highest sense signified the Lord in relation to the Divine Human, so also in relation to Divine truth, thence the temple also signifies Divine truth proceeding from the Lord, consequently the Word, for that is the Divine truth in the church. That the Lord's Divine Human is signified by the temple is evident from the Lord's words where He says:

Destroy this temple, and in three days I will raise it up; and He spake of the temple of His body (John 2:18-23).

That the "temple" signifies the church is evident from these words of the Lord:

That there shall not be left of the temple stone upon stone that shall not be thrown down (Matthew 24:1, 2; Luke 21:5-7).

These words mean that every Divine truth, consequently everything of the church, is to perish; for the end of the church, which is called the consummation of the age, is here treated of.

[8] That there were two courts built, an inner and an outer, and there little chambers, porticos, or piazzas, and many other things, can be seen from the description of them in Ezekiel:

The angel brought me to the outer court, where, behold, there were chambers and a pavement made for the court round about, thirty chambers upon the pavement, which he measured as to the length and the breadth; and he also measured the bedchambers, the portico, the gate, everything as to length and breadth (Ezekiel 40:17-22, 40:31, 40:34, et seq.; Ezekiel 42:1-14).

And of the inner court it is said in the same:

That he measured the inner court, the gates thereof towards the north, the east, and the south; the portico, the steps with the ascents, the bedchambers, the chambers of the singers, the upper lintels (Ezek. 40:23-31, 40:44, et seq.).

And in Jeremiah:

In the chamber of Gemaliah ¹ the scribe, in the upper court, at the entrance of the gate of the new house (Jeremiah 36:10).

In the prophet Ezekiel, from chap. 40 to chap. 48, a new city, a new temple, and a new earth, are treated of, which signify a New Church that was to be established by the Lord; and the "chambers," the "bedchambers," the "porticos," and the rest, signify such things as belong to the church, its doctrine and worship; and their dimensions signify their quality (as was said and shown in the article above). But this is not the place to explain what is signified by the particulars; only that "courts" signify the external things of heaven and of the church, and thence the externals of the Word and of worship. That the externals of these are signified by the "courts" is evident from this alone, that the "temple" in general signifies heaven and the church, therefore the three divisions of the temple, namely, the courts, the temple itself, and the adytum, signify the three heavens according to their degrees. (Of what nature the three heavens are according to their degrees, see in the work on Heaven and Hell, n. 29-40 .)

[9] That "the temple and the courts" signify heaven and the church can be seen more fully from these words in Ezekiel:

The spirit raised me up and brought me into the inner court of the temple, when behold, the glory of Jehovah filled the house; and I heard one speaking unto me out of the house, saying, Son of man, the place of My throne, and the place of the soles of My feet, where I will dwell in the midst of the sons of Israel forever (Ezekiel 43:4-7).

That these "courts" signify the lowest heaven, or the external of the church, can be seen from its being said that "he was brought into the court, and thence saw the house filled with the glory of Jehovah," "the glory of Jehovah" signifying Divine truth, which constitutes heaven and the church; also afterwards, that that house was "the place of the throne of Jehovah, and the place of the soles of His feet, where He will dwell in the midst of the sons of Israel forever." That "the throne of Jehovah" means heaven may be seen above (n. 253, 297, 343, 460, 462, 477, 482); and that "the place of the soles of the feet of Jehovah" means the church, see also above n. 606; the "sons of Israel" mean all who are of the Lord's church, consequently "to dwell with them forever" signifies the unceasing presence of the Lord with them.

[10] In the same:

The glory of Jehovah lifted itself up from above the cherub over the threshold of the house, and the house was filled with the cloud. And the cloud filled the inner court. And the court was full of the brightness of the glory of Jehovah; and the voice of the wings of the cherubim was heard even to the outer court (Ezekiel 10:3, 4, 5).

The "cherubim" seen by the prophet represented the Lord in relation to providence and guard that He be not approached except through good of love; consequently the "cherubim" signify the higher heavens, particularly the inmost heaven, for this guard is there (See above n. 277, 313, 322, 362, 370, 462); therefore the "house that was filled with the cloud" signifies heaven and the church; the "inner court," which the cloud also filled, signifies the lowest heaven; and the "outer court," as far as which the voice of the wings of the cherubs was heard, signifies the entrance into heaven, which is specifically in the natural world, and afterwards in the world of spirits. For through the church in the world, and afterwards through the world of spirits, man enters into heaven. (What the world of spirits is, see in the work on Heaven and Hell 421-431 seq.) But the "cloud" and "the brightness of the glory of Jehovah" signify the Divine truth proceeding from the Lord.

[11] From this it can now be seen what is signified by "courts" in the following passages. In David:

Blessed is he whom thou choosest and causest to approach, he shall dwell in Thy courts; we shall be satisfied with the goodness of Thy house, with the holiness of Thy temple (Psalms 65:4).

This signifies that those who are in charity, or in spiritual affection, will live in heaven, and there will be in intelligence and wisdom from Divine truth and Divine good; "the chosen" (or he whom thou choosest) signifies those who are in love towards the neighbor or in charity; "causest to approach" signifies spiritual affection or love, for so far as man is in that love or that affection, so far he is with the Lord, for everyone approaches Him according to that love; "to dwell in courts" signifies to live in heaven, "to dwell" meaning to live, and "courts" meaning heaven; "to be satisfied with the goodness of the house" signifies to be in wisdom from Divine good; and "to be satisfied with the holiness of the temple" signifies to be in intelligence from Divine truth, and from both to enjoy heavenly joy; "the house of God" signifies heaven and the church in respect to Divine good, and the "temple" heaven and the church in respect to Divine truth, and "holiness" is predicated of spiritual good, which is truth.

[12] 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 (Psalms 84:10).

"Courts" here signify the first or lowest heaven, through which there is entrance into the higher heavens; therefore it is added, "I have chosen to stand at the door in the house of my God." In the same:

Give to Jehovah the glory of His name, bring an offering, and come into His courts (Psalms 96:8).

In the same:

Praise ye the name of Jehovah, praise, O ye servants of Jehovah, who stand in the house of Jehovah, in the courts of the house of our God (Psalms 135:1, 2).

In the same:

How amiable are Thy dwellings, O Jehovah of Hosts; my soul hath desired, yea is consumed for the courts of Jehovah (Psalms 84:1, 2).

In the same:

Come into His gates with confession, into His courts with praise, confess ye unto Him, bless His name (Psalms 100:4).

In the same:

I will pay my vows unto Jehovah before all His people, in the courts of the house of Jehovah, in the midst of thee, O Jerusalem (Psalms 116:14, 18, 19).

In the same:

The righteous shall flourish as the palm tree, he shall grow as a cedar in Lebanon. Planted in the house of Jehovah they shall spring forth in the courts of our God (Psalms 92:12, 13).

That in these passages "courts" mean heaven, in particular the lowest heaven and the church, can be seen without explanation.

[13] Likewise in the following passages. In Isaiah:

They shall gather the corn and the new wine, they shall eat and shall praise Jehovah, and they that shall bring it together shall drink in the courts of My holiness (Isaiah 62:9).

"They shall gather the corn and the new wine" signifies instruction in the goods and truths of doctrine and of the church; "they shall eat and shall praise Jehovah" signifies appropriation and the worship of the Lord; "they that shall bring it together shall drink in the courts of My holiness" signifies the enjoyment of Divine truth, and the consequent happiness in the heavens.

[14] In Joel:

Let the priests, the ministers of Jehovah, weep between the court and the altar, and let them say, Spare Thy people, O Jehovah (Joel 2:17);

"weeping between the court and the altar" signifies lamentation over the vastation of Divine truth and Divine good in the church; for the "court" has a similar signification as the "temple," namely, the church in respect to Divine truth, and the "altar" signifies the church in respect to Divine good; therefore "between the court and the altar" signifies the marriage of good and truth, which constitutes heaven and the church; and "to weep" signifies lamentation over its vastation. "Courts" also elsewhere in the Word signify the ultimates of heaven, also the externals of the church, of the Word, and of worship (as in Isaiah 1:12; Zechariah 3:7).

Footnotes: