298. The right hand, when said of the Lord, signifies both omnipotence and omniscience, because there the south is at the right in heaven, and the north is at the left; and by the south is signified Divine truth in light, and by the north Divine truth in shade. And because Divine good has all power by means of the Divine truth, therefore by the right hand, when said of the Lord, omnipotence is signified; and because as Divine good has all intelligence and wisdom by means of Divine truth, and to the right in heaven is Divine truth in light as has been said, therefore, by the right hand, when said of the Lord, is also signified omniscience. That the south is at the right in heaven and that there Divine truth is in light, and that those who are there are in intelligence and wisdom; and that the north is at the left there, and that there Divine truth is in shade, may be seen in the work concerning Heaven and Hell, where the four quarters in heaven are treated of (n. 141-153). That all power is from Divine good by means of Divine truth, may be seen in the same work, where the subject treated of is concerning the power of the angels of heaven (n. 228-235): also, that all intelligence and wisdom are from Divine good by means of Divine truth, may be seen in the same work, where the subject treated of is concerning the wisdom of the angels of heaven (n. 265-275): and concerning the wise and simple in heaven (n. 346-356).

[2] That the right hand, when said of the Lord, signifies both omnipotence and omniscience, and when said of men, power and wisdom, is evident from the following passage.

In David:

"The north and the right hand thou hast created them; Tabor and Hermon shall rejoice in thy name. Thou hast a mighty arm; strong is thy hand, and thy right hand shall be exalted. Justice and judgment are the support of thy throne; mercy and truth shall stand together before thy faces" (89:12-14).

That by the right hand is here meant the south, is evident, for it is said, the north and the right hand, thou hast created; and the south signifies the Divine truth in light, thus in the highest sense (in which the Lord is spoken of) the omnipotence and omniscience, which Divine good has by means of Divine truth, as has been said above. Because both, omnipotence as well as omniscience, are signified, it is therefore said, Tabor and Hermon, justice and judgment, mercy and truth. Tabor and Hermon here signify those who are in Divine good and in Divine truth: justice and judgment signify Divine good and Divine truth, and similarly mercy and truth; by both together, in the spiritual sense, is signified Divine good by Divine truth. Omnipotence and omniscience, which Divine good has by means of Divine truth, are signified by "Thou hast a mighty arm," and by "strong is Thy hand, and Thy right hand shall be exalted."

[3] Again:

"If I forget thee, O Jerusalem, let my right hand forget" (Psalms 137:5).

Jerusalem signifies the church as to the doctrine of Divine truth; and the right hand of Jehovah, Divine truth in light, because those are at the right hand of the Lord in heaven who are in light and in wisdom from Divine truth, as was said above: hence it is evident why it is said, "If I forget thee, O Jerusalem, let my right hand forget."

[4] Again:

"I was foolish and ignorant. But I am always with thee; thou hast holden me by my right hand. Thou guidest me by thy counsel, and afterwards receivest me in glory" (Psalms 73:22-24).

Forasmuch as by the right hand, when said of man, is signified wisdom which is from Divine truth, it is therefore said, "I was foolish and ignorant; Thou guidest me in thy counsel, and afterwards receivest me in glory." To guide by counsel, is to lead by means of Divine truth: and to receive in glory, is to bless with intelligence: for glory, when said of the Lord, signifies Divine truth and Divine wisdom, but when said of man, it signifies intelligence therefrom.

[5] Again:

"Jehovah is thy keeper; Jehovah is thy shade upon thy right hand. The sun shall not smite thee by day, nor the moon by night" (Psalms 121:5, 6).

To be a shade on the right hand, signifies to be a defence against evil and falsity. Shade is used there for a shady place to preserve from hurt, and the right hand for power and wisdom from Divine truth, which would be hurt by evil and falsity unless the Lord defended. Because these things are signified, therefore it is said, "the sun shall not smite thee by day, nor the moon by night." By the sun is there signified the love of self, and thence all evil; and by the moon the falsity of evil. (That these things are signified by the sun and moon, may be seen in the work concerning Heaven and Hell 122, 123; and in the Arcana Coelestia 2441, 7078, 8487, 9755, 10130, 10189, 10420, 10702).

[6] Again:

"Let thy hand, Jehovah, be before the man of thy right hand, before the son of man whom thou hast made strong for thyself" (Psalms 80:17).

"Let thy hand, Jehovah," means for a guard from omnipotence and omniscience: "the man of the right hand" for whom there is a guard, signifies the wise; and "the son of man," the intelligent, both by means of Divine truth.

[7] Again:

"Gird thy sword upon thy thigh, O mighty, in thy grace and in thine honour. In thine honour, mount up, ride on the Word of truth, of meekness, and of justice; thy right hand shall teach thee wonderful things. Kings' daughters are among thine excellent; at thy right hand shall stand the queen in the best gold of Ophir" (45:3, 4, 9).

These things are said concerning the Lord. To gird the sword upon the thigh, signifies Divine truth combating from Divine good; wherefore it is said, "O mighty, in thy grace and in thine honour": by grace is signified Divine truth; and by honour, Divine good (as may be seen above, n. 131, 288). It is also likewise said, "In thine honour, mount up, ride on the Word of truth." In honour to mount up, signifies to combat from Divine good, and to ride upon the Word of truth signifies to combat from Divine truth, thus from Divine good by means of Divine truth. The Lord's omnipotence and omniscience are signified by "Thy right hand shall teach thee wonderful things." "The kings' daughters among the excellent," signify affections of truth, and "the queen who is at the right hand in the best gold of Ophir," signifies heaven and the church, and those therein who are in truths from good, the right hand denoting truth in light, and gold of Ophir the good of love.

[8] Again:

"The saying of Jehovah unto my Lord, Sit thou at my right hand, until I make thine enemies the footstool of thy feet. The Lord at thy right hand shall strike through kings in the day of his anger" (Psalms 110:1, 5; Matthew 22:44; Mark 12:36; Luke 20:42, 43).

That these things are said concerning the Lord is well known. Thereby is described the Lord's combat in the world against the hells, and the subjugation which was effected from Divine good by means of Divine truth. The right hand there signifies Divine truth; wherefore it is said, "until I make thine enemies the footstool of thy feet." By enemies are signified the hells: by making them the footstool of the feet is signified to subjugate entirely. The same is signified by "the Lord at thy right hand shall strike through kings in the day of his anger": the day of anger denoting a state of combat, and kings those who are in falsities from evil. (That the Lord, when He was in the world, put on Divine truth from Divine good, and that He thereby subjugated the hells, and disposed all things in the heavens into order, may be seen in the small work concerning the Last Judgment 46: and in the Doctrine of the New Jerusalem 293, 294, 301, 303.)

[9] In the Evangelists:

"Jesus said, Hereafter shall ye see the Son of man sitting on the right hands of power" (Matthew 26:63, 64; Mark 14:61, 62; Luke 22:69).

And in Mark:

"The Lord after he had spoken to them, was taken up into heaven and sat at the right hand of God" (16:19).

To sit at the right hands of power, and at the right hand of God, signifies the omnipotence and omniscience which belong to the Lord from Divine good by means of the Divine truth.

[10] In Isaiah:

"I have strengthened thee, I have also helped thee by the right hand of my justice. I, Jehovah God, strengthening thy right hand, saying unto thee, Fear not; I help thee" (41:10, 13).

"I have strengthened thee, I have also helped thee," signifies to give power and intelligence from the omnipotence and omniscience, which are from Divine good by means of Divine truth: hence it is said, "I have upheld thee by the right hand of my justice." By the right hand is signified Divine truth, and by justice Divine good. To strengthen the right hand signifies the power and wisdom which man has thence; because both omnipotence and omniscience, which belong to the Lord from Divine good by means of the Divine truth, are here meant, He is therefore called Jehovah God; for the Lord is called Jehovah from Divine good, and God from Divine truth. (As may be seen, n. 709, 732, 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167.)

[11] Again:

"Jehovah hath said to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings to open before him doors that the gates may not be shut" (45:1).

By Cyrus, in a representative sense, is meant the Lord. His omnipotence and omniscience from Divine good by means of Divine truth, from which in the world He subjugated all the hells, and afterwards keeps them subjugated for ever, is signified by "whose right hand I have holden, to subdue nations before him, and I will loose the loins of kings": also, by "to open before him doors that the gates may not be shut." By the nations which should be subdued before Him, are signified the hells as to evils; and by the kings whose loins He should loose, are signified the hells as to falsities; by the doors which should be open before Him that the gates may not be shut, is signified that from omniscience all things are manifest to Him, and that from omnipotence He has the power of saving.

[12]By the right hand are signified the omniscience and omnipotence which belong to the Lord from Divine good by means of the Divine truth, also in the following passages:

In David:

"Jehovah continually before me; because He is at my right hand, I shall not be moved" (Psalm 16:8).

Again:

O God, "Thy right hand sustains me" (Psalm 18:35).

Again:

"O God, thy right hand is full of justice" (Psalm 48:10).

In Isaiah:

"My hand hath founded the earth and my right hand hath spanned the heavens" (Isaiah 47:13).

Again:

God "hath sworn by his right hand and by the arm of his strength" (62:8).

And in the Apocalypse,

The Son of man "having in his right hand seven stars" (1:16).

In David:

"The right hand of Jehovah doeth valour: the right hand of Jehovah [is] exalted" (118:15, 16).

[13] Because by the right hand, when said of angels and men, are meant the wisdom and the intelligence which they have from Divine good by means of Divine truth proceeding from the Lord, therefore

The angel of the Lord was seen by Zechariah standing at the right hand of the altar of incense (Luke 1:11).

And the angel was seen in the sepulchre where the Lord was laid, sitting on the right hand (Mark 16:5, 6).

And therefore also the sheep are said [to be] placed on the right hand, and the goats on the left (Matthew 25:33, 34).

By the sheep are here meant those who are in truths from good, or in the faith of truth from the good of charity: but by the goats are meant those who are in faith without charity, which faith is called faith alone, and, regarded in itself, is no faith.

[14] On account of this signification of the right hand, when Aaron and his sons were inaugurated into the priesthood, the blood was sprinkled upon their right ear and upon the thumb of their right hand, and upon the great toe of the right foot (Exodus 29:20). By the blood here is signified Divine truth from Divine good; by the right ear, the perceptive [faculty] of truth from good; by the right hand and the right foot are signified the intelligence and power of truth from good in the internal or spiritual man, and in the external or natural man; and by the thumb and great toe, what is full.

[15] Because as most things in the Word have also an opposite sense, so also has the right hand; and in that sense it signifies falsity from evil, and reasoning and combat thereof against truth from good.

As in David:

"Thou hast set up the right hand of his enemies" (Psalms 89:42).

Again:

"Whose mouth speaketh vanity, and their right hand is a right hand of falsehood" (Psalms 144:8, 11)

In Isaiah:

"That he cannot deliver his soul, nor say, Is there not a lie in my right hand?" (44:20).

In the Apocalypse:

"They should receive a mark in the right hand or in the foreheads" (13:16:14:9).

The right hand, when said of the evil, signifies falsity, and the resulting reasoning and combat against truth, because the quarters with those who are in evil are opposite to the quarters which are with those who are in good; and so at the right hand of the former truths are in dense darkness, but falsities as it were in the greatest light. (That the quarters in the spiritual world, with those who are in evil, are opposite to the quarters that are with those who are in good, may be seen in the work concerning Heaven and Hell (n. 151, 152): and the reason thereof, n. 122, 123.)

277. (Verse 6) And in the midst of the throne, and roundabout the throne, were four animals full of eyes before and behind. That this signifies the guardianship and providence of the Lord to prevent the interior heavens being approached except by the good of love and of charity, that lower things thence depending may be in order, is evident from the signification of in the midst of the throne, as denoting from the Lord; for He who sat upon the throne was the Lord, as may be seen above (n. 268); and from the signification of roundabout the throne as denoting the interior or higher heavens, these being most nearly roundabout the Lord; and from the signification of four animals, which were cherubim, as denoting the Divine guardianship and providence to prevent the interior or higher heavens from being approached except by the good of love and of charity, which will be explained in what follows; and from the signification of eyes, of which they were full, before and behind, as denoting the Divine providence of the Lord; for eyes when said of man signify the understanding, which is his internal sight; but when eyes are said of God, they signify the Divine providence, as may be seen above (n.68, 152). And because eyes there signify the Divine providence of the Lord to prevent the higher heavens from being approached except by the good of love and of charity, therefore those cherubim were seen full of eyes, before and behind. The reason why lower things, which are the lower heavens, and also the church on earth, depend on that providence of the Lord, that they may be in order, is that the influx of the Lord is immediate from Himself, and also mediate through the higher into the lower heavens, and into the church; therefore unless the higher heavens are in order the lower cannot be in order (concerning which influx see The Doctrine of the New Jerusalem 277, 278).

[2] That cherubim are here meant by the four animals is evident in Ezekiel, by whom similar things were seen at the river Chebar, which are described by him in chapters 1 and 10, and in the latter are called cherubim (Ezekiel 10:1, 2, 4-9, 14, 16, 18, 19). Concerning them it is said,

"The cherubim lifted themselves up; these animals which I saw by the river Chebar. These animals that I saw under the God of Israel by the river of Chebar; I understood that they were the cherubim" (10:15, 20).

These four animals which were the cherubim, are thus described by the same prophet:

Near the river of Chebar "appeared the likeness of four animals of which this was the aspect: They had the likeness of a man, and they had each four faces, and they had each of them four wings: This was the likeness of their faces: the four had the face of a man and the face of a lion on the right side, and the four had the face of an ox on the left side, the four also had the face of an eagle. The appearance of them was as burning coals of fire, like the appearance of lamps; it went up and down among the animals, so that the fire was bright, and out of the fire went forth lightning. Over the heads of the animals was an expanse according to the form of a wonderful crystal: over the expanse which was over their head, was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man above upon it; from the appearance of his loins and downwards I saw as it were the appearance of a fire, and it had brightness round about, as the aspect of a rainbow that is in the cloud; this was the appearance of the likeness of the glory of Jehovah" (1:1, 5, 6, 10, 13, 22, 26-28).

By these representatives is described the Divine of the Lord in the higher heavens, and His providence to prevent them from being approached except by the good of love and of charity; and in that description are contained all the things mentioned in this chapter of the Apocalypse concerning the arrangement of the heavens, and they are signified by the throne upon which sat one in appearance like a jasper stone and a sardine; also by the rainbow about the throne, by the lamps of fire burning before the throne, and other things, which it would therefore be needless to explain, particularly in this place.

[3] It shall now only be shown that by cherubim in the Word are signified the guardianship and providence of the Lord, to prevent the higher heavens from being approached except by the good of love and of charity, that lower things may be in order. This is clearly manifest from the account of the cherubim placed before the garden of Eden, when man was driven out; concerning which it is thus written in Moses:

"When" Jehovah God "had driven out the man, he made cherubim to dwell on the east of Eden, and a flame of a sword turning itself every way, to keep the way of the tree of life" (Genesis 3:24).

What is meant by the man and his wife in these chapters may be seen explained in Arcana Coelestia, namely, that by the man is there meant the Most Ancient Church, which was a celestial church; and a celestial is distinguished from a spiritual church in this, that the former is in the good of love to the Lord, but the latter is in the good of charity towards the neighbour, as may be seen in the work, Heaven and Hell 20-28).

From the men who constitute those two churches on earth the two higher heavens are formed; when, therefore, the celestial church, which was the most ancient and primary church on this earth, declined and began to recede from the good of love, then it is said that cherubim were made to dwell on the east of the garden of Eden, and a flame of a sword which turned itself every way, to guard the way of the tree of life. By the east of Eden is signified where the good of celestial love enters; and by the flame of a sword which turned itself every way is signified truth from that good defending; and by the tree of life is signified the Divine which is from the Lord in the higher heavens, which is the good of love and charity, and heavenly joy therefrom. Hence it is evident that by cherubim are signified guards to prevent those heavens being approached except by the good of love and of charity; and on this account it is also said, "to guard the way of the tree of life." (That the east signifies the good of love, may be seen in Arcana Coelestia 1250, 3708; that Eden signifies wisdom therefrom, n. 99, 100; that sword signifies truth fighting against falsity and dispersing it, thus truth defending [see above], n. 73, 131; that flame signifies truth from celestial good, n. 3222, 6832, 9570; that the tree of life signifies the good of love from the Lord and heavenly joy therefrom, may be seen above, n. 109, 110).

[4] On account of this signification of cherubim there were two made of solid gold placed upon the propitiatory upon the ark, concerning which it is thus written in Moses:

"Thou shalt make cherubim, of solid gold shalt thou make them, from the two extremities of the propitiatory; from the propitiatory thou shalt make the cherubs, and let the cherubim be expanding their wings upward, covering with their wings the propitiatory; towards the propitiatory shall be the faces of the cherubim, and thou shalt put the propitiatory upon the ark. I will meet thee there, and I will speak with thee between the two cherubim" (Exodus 25:18-22; 37:7-9).

By the ark and the tabernacle were represented the higher heavens; by the ark, in which was the testimony, or the law, was represented the inmost or third heaven; by the habitation which was without the veil, the middle or second heaven; by the propitiatory, hearing and reception of all things of worship which are from the good of love and of charity; by the cherubim were signified guards, and by the gold of which they were made, the good of love. It is therefore also evident that the two cherubim represented guards to prevent the higher heavens from being approached, except by the good of love and of charity. (That by the tabernacle in general was represented heaven, where the Lord is, may be seen in Arcana Coelestia 9457, 9481, 10545; by the ark, the inmost or third heaven, n. 3478, 9485; by the testimony or the law in the ark, the Lord as to the Word, n. 3382, 6752, 7463; by the habitation which was without the veil, the middle or second heaven, n. 3478, 9457, 9481, 9485, 9594, 9596, 9632; by the propitiatory, the hearing and reception of all things of worship which are from the good of love and of charity from the , n. 9506, and by gold, the good of love, n. 113, 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881).

[5] And because by the cherubim were signified guards, therefore also, there were cherubim upon the curtains of the habitation, and upon the veil (Exodus 26:1, 31).

And it was for the same reason that Solomon made, in the oracle of the temple, cherubim of olive wood, and set them in the midst of the inner house, and overlaid them with gold, and engraved all the walls of the house round about with figures of cherubim, and palm trees, and open flowers, and that he ornamented the two doors in the same manner (1 Kings 6:23-29, 32-35).

By the temple also was signified heaven and the church, and by its oracle, the inmost of heaven and of the church; by the olive wood of which the cherubim were made was signified the good of love, and similarly by the gold with which they were overlaid. By the walls upon which the cherubim were engraved were signified the ultimates of heaven and of the church, and the cherubim there signified guards. By the doors, upon which also were cherubim, was signified entrance into heaven and the church. It is therefore evident that these cherubim signified guards to prevent heaven from being approached except by the good of love and of charity; and because of this signification of cherubim, they also signify the Divine providence of the Lord, for those guards are from the Lord and are His Divine providence. (That the temple and house of God signify heaven and the church may be seen above, n. 220; hence the oracle signifies their inmost. That olive wood signifies the good of love, may be seen in Arcana Coelestia 886, 3728, 4582, 9780, 9954, 10261, and likewise the gold, see above, n. 242. That doors signify approach and admission may be seen also above, n. 248).

[6] Similarly, the new temple is described as ornamented with cherubim; concerning which it is thus written in Ezekiel:

"Cherubim and palm trees were made, so that a palm tree was between a cherub and a cherub; thus was it done to all the house round about; from the ground unto above the door were cherubim and palm trees made, and the wall of the temple" (41:18-20).

The palm signifies spiritual good, which is the good of charity (as may be seen, Arcana Coelestia. n. 8369).

[7] Because the Divine truth from the Divine good is that which protects, therefore the king of Tyre is called a cherub; for by king is signified Divine truth, and by Tyre are meant knowledges (cognitiones); and hence by the king of Tyre is signified intelligence, concerning which it is thus written in Ezekiel:

King of Tyre, "thou hast been in Eden the garden of God; every precious stone was thy covering. Thou cherub, the spreading out of one that protects; I have placed thee in the mount of holiness of God; thou hast walked in the midst of the stones of fire. Thou wast perfect in thy ways in the day that thou wast created" (Ezekiel 28:13-15).

(That by a king is signified Divine truth, may be seen above, n. 31, and by Tyre knowledges, in Arcana Coelestia 1201. That by precious stones are signified the truths and goods of heaven and of the church, see n. 9863, 9865, 9868, 9873, 9905, which are called stones of fire, because fire signifies the good of love, as may be seen, n. 934, 4906, 5215, 6314, 6832). Because the king of Tyre signifies intelligence from Divine truth, and this guards or protects, therefore the king of Tyre is called the cherub, the spreading out of one that protects.

[8] Because the higher heavens cannot be approached except by means of the good of love and of charity, that is, cannot be approached by worship and by prayers unless they proceed from that good, therefore the Lord communed with Moses and Aaron, when they entered the habitation, between the two cherubim that were upon the ark (Exodus 25:22); as also is evident in Moses:

"When Moses entered into the tent of assembly he heard a voice speaking unto him from over the propitiatory that was upon the ark of the testimony, from between the two cherubim " (Num. 7:89).

Because it is the Divine proceeding from the Lord which provides and guards, therefore it is said of the Lord,

That He sitteth upon the cherubim, as in Isaiah 37:16; Psa. 18:10; 80:1; 99:1; 1 Sam. 4:4; 2 Sam. 6:2.

[9] Because the subject treated of in this chapter is the arrangement of all things for judgment therefore also the cherubim are here treated of, that the guardianship and providence of the Lord that the higher heavens may not be approached except by means of the good of love and of charity; for unless this had been done before the Judgment, the very heavens themselves, in which were the true angels, would have been endangered, because those heavens which were about to perish (concerning which see Apoc. 21:1) were not in the good of love and charity, but only in some truths. For there were there those from the Christian world who were in the doctrine of faith alone, which some had confirmed from a few passages of the Word, and by that means had obtained some kind of conjunction with the ultimate heaven; but this conjunction was broken when that heaven, which is called the former heaven, had passed away. It was then ordained by the Lord, that hereafter no one should be conjoined with the heavens unless he be in the good of love to the Lord and in charity towards the neighbour; this is what is specifically meant by the things that now follow in this chapter. Whoever, therefore, believes that the heavens can hereafter be approached by the worship and by the prayers of those who are in faith alone and not also in the good of charity, is much deceived. The worship of these is no longer received, nor are their prayers heard, but the love of their life alone is regarded. Wherefore if the love of self and of the world reign, in whatever external worship they may have been, they are conjoined to the hells, and are also borne thither after death, and not in the first place to some heaven that is about to perish, as was previously the case.