9372. And He said unto Moses. That this signifies that which concerns the Word in general, is evident from the representation of Moses, as being the Word (of which below); and from the signification of “He said,” as involving those things which follow in this chapter, thus those which concern the Word (see n. 9370). (That Moses represents the Word, can be seen from what has been often shown before about Moses, as from the preface to Genesis 18; and n. 4859, 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382, 8601, 8760, 8787, 8805.) Here Moses represents the Word in general, because it is said of him in what follows, that he alone should come near unto Jehovah (verse 2); and also that, being called unto out of the midst of the cloud, he entered into it, and went up the mount (verses 16-18).

[2] In the Word there are many who represent the Lord in respect to truth Divine, or in respect to the Word; but chief among them are Moses, Elijah, Elisha, and John the Baptist. That Moses does so, can be seen in the explications just cited above; that so do Elijah and Elisha, can be seen in the preface to Genesis 18; and n. 2762, 5247; and that John the Baptist does so is evident from the fact that he was “Elias who was to come.” He who does not know that John the Baptist represented the Lord as to the Word, cannot know what all those things infold and signify which are said about him in the New Testament; and therefore in order that this secret may stand open, and that at the same time it may appear that Elias, and also Moses, who were seen when the Lord was transfigured, signified the Word, some things may here be quoted which are spoken about John the Baptist; as in Matthew:

After the messengers of John had departed, Jesus began to speak concerning John, saying, What went ye out into the wilderness to see? a reed shaken by the wind? But what went ye out to see? a man clothed in soft raiment? Behold, they that wear soft things are in kings’ houses. But what went ye out to see? a prophet? Yea, I say unto you, even more than a prophet. This is he of whom it is written, Behold I send Mine angel before Thy face, who shall prepare Thy way before Thee. Verily I say unto you, Among those who are born of women there hath not arisen a greater than John the Baptist; nevertheless he that is less in the kingdom of the heavens is greater than he. All the prophets and the law prophesied until John. And if ye are willing to believe, he is Elias who was to come. He that hath ears to hear, let him hear (Matthew 11:7-15; and also Luke 7:24-28).

No one can know how these things are to be understood, unless he knows that this John represented the Lord as to the Word, and unless he also knows from the internal sense what is signified by “the wilderness” in which he was, also what by “a reed shaken by the wind,” and likewise by “soft raiment in kings’ houses;” and further what is signified by his being “more than a prophet,” and by “none among those who are born of women being greater than he, and nevertheless he that is less in the kingdom of the heavens is greater than he,” and lastly by his being “Elias.” For without a deeper sense, all these words are uttered merely from some comparison, and not from anything of weight.

[3] But it is very different when by John is understood the Lord as to the Word, or the Word representatively. Then by “the wilderness of Judea in which John was” is signified the state in which the Word was at the time when the Lord came into the world, namely, that it was “in the wilderness,” that is, it was in obscurity so great that the Lord was not at all acknowledged, neither was anything known about His heavenly kingdom; when yet all the prophets prophesied about Him, and about His kingdom, that it was to endure forever. (That “a wilderness” denotes such obscurity, see n. 2708, 4736, 7313.) For this reason the Word is compared to “a reed shaken by the wind” when it is explained at pleasure; for in the internal sense “a reed” denotes truth in the ultimate, such as is the Word in the letter.

[4] That the Word in the ultimate, or in the letter, is crude and obscure in the sight of men; but that in the internal sense it is soft and shining, is signified by their “not seeing a man clothed in soft raiment, for behold those who wear soft things are in kings’ houses.” That such things are signified by these words, is plain from the signification of “raiment,” or “garments,” as being truths (n. 2132, 2576, 4545, 4763, 5248, 6914, 6918, 9093); and for this reason the angels appear clothed in garments soft and shining according to the truths from good with them (n. 5248, 5319, 5954, 9212, 9216). The same is evident from the signification of “kings’ houses,” as being the abodes of the angels, and in the universal sense, the heavens; for “houses” are so called from good (n. 2233, 2234, 3128, 3652, 3720, 4622, 4982, 7836, 7891, 7996, 7997); and “kings,” from truth (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 6148). Therefore by virtue of their reception of truth from the Lord, the angels are called “sons of the kingdom,” “sons of the king,” and also “kings.”

[5] That the Word is more than any doctrine in the world, and more than any truth in the world, is signified by “what went ye out to see? a prophet? Yea, I say unto you, and more than a prophet;” and by, “there hath not arisen among those who are born of women a greater than John the Baptist;” for in the internal sense “a prophet” denotes doctrine (n. 2534, 7269); and “those who are born,” or are the sons, “of women” denote truths (n. 489, 491, 533, 1147, 2623, 2803, 2813, 3704, 4257).

[6] That in the internal sense, or such as it is in heaven, the Word is in a degree above the Word in the external sense, or such as it is in the world, and such as John the Baptist taught, is signified by, “he that is less in the kingdom of the heavens is greater than he;” for as perceived in heaven the Word is of wisdom so great that it transcends all human apprehension. That the prophecies about the Lord and His coming, and that the representatives of the Lord and of His kingdom, ceased when the Lord came into the world, is signified by, “all the prophets and the law prophesied until John.” That the Word was represented by John, as by Elijah, is signified by his being “Elias who is to come.”

[7] The same is signified by these words in Matthew:

The disciples asked Jesus, Why say the scribes that Elias must first come? He answered and said, Elias must needs first come, and restore all things. But I say unto you, that Elias hath come already, and they knew him not, but did unto him whatsoever they wished. Even so shall the Son of man also suffer of them. And they understood that He spoke to them of John the Baptist (Matthew 17:10-13).

That “Elias hath come, and they knew him not, but did unto him whatsoever they wished” signifies that the Word has indeed taught them that the Lord is to come, but that still they did not wish to comprehend, interpreting it in favor of the rule of self, and thus extinguishing what is Divine in it. That they would do the same with the truth Divine itself, is signified by “even so shall the Son of man also suffer of them.” (That “the Son of man” denotes the Lord as to truth Divine, see n. 2803, 2813, 3704)

[8] From all this it is now evident what is meant by the prophecy about John in Malachi:

Behold I send you Elijah the prophet before the great and terrible day of Jehovah cometh (Malachi 4:5).

Moreover, the Word in the ultimate, or such as it is in the external form in which it appears before man in the world, is described by the “clothing” and “food” of John the Baptist, in Matthew:

John the Baptist, preaching in the wilderness of Judea, had His clothing of camel’s hair, and a leathern girdle about his loins; and his food was locusts and wild honey (Matthew 3:1, 4).

In like manner it is described by Elijah in the second book of Kings:

He was a hairy man, and girt with a girdle of leather about his loins (2 Kings 1:8).

By “clothing,” or a “garment,” when said of the Word, is signified truth Divine there in the ultimate form; by “camel’s hair” are signified memory-truths such as appear there before a man in the world; by the “leathern girdle” is signified the external bond connecting and keeping in order all the interior things; by “food” is signified spiritual nourishment from the knowledges of truth and of good out of the Word; by “locusts” are signified ultimate or most general truths; and by “wild honey” their pleasantness.

[9] That such things are signified by “clothing” and “food” has its origin in the representatives of the other life, where all appear clothed according to truths from good, and where food also is represented according to the desires of acquiring knowledge and growing wise. From this it is that “clothing,” or a “garment,” denotes truth (as may be seen from the citations above; and that “food” or “meat” denotes spiritual nourishment, n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5576, 5579, 5915, 8562, 9003; that “a girdle” denotes a bond which gathers up and holds together interior things, n. 9341; that “leather” denotes what is external, n. 3540; and thus “a leathern girdle” denotes an external bond; that “hairs” denote ultimate or most general truths, n. 3301, 5569-5573; that “a camel” denotes memory-knowledge in general, n. 3048, 3071, 3143, 3145, 4156; that “a locust” denotes nourishing truth in the extremes, n. 7643; and that “honey” denotes the pleasantness thereof, n. 5620, 6857, 8056). It is called “wild honey,” or “honey of the field,” because by “a field” is signified the church (n. 2971, 3317, 3766, 7502, 7571, 9139, 9295). He who does not know that such things are signified, cannot possibly know why Elijah and John were so clothed. And yet that these things signified something peculiar to these prophets, can be thought by everyone who thinks well about the Word.

[10] Because John the Baptist represented the Lord as to the Word, therefore also when he spoke of the Lord, who was the Word itself, he said of himself that he was “not Elias, nor the prophet,” and that he was “not worthy to loose the latchet of the Lord’s shoe,” as in John:

In the beginning was the Word, and the Word was with God, and God was the Word. And the Word became flesh, and dwelt among us, and we beheld His glory. The Jews from Jerusalem, priests and Levites, asked John who he was. And he confessed, and denied not, I am not the Christ. Therefore they asked him, What then? Art thou Elias? But he said, I am not. Art thou the prophet? He answered, No. They said therefore unto him, Who art thou? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said Isaiah the prophet. They said therefore, Why then baptizest thou, if thou art not the Christ, nor Elias, nor the prophet? He answered, I baptize with water; in the midst of you standeth one whom ye know not; He it is who is to come after me, who was before me, the latchet of whose shoe I am not worthy to unloose. When he saw Jesus, he said, Behold the Lamb of God, who taketh away the sin of the world! This is He of whom I said, After me cometh a man who was before me; for he was before me (John 1:1, 14, 19-30).

From these words it is plain that when John spoke about the Lord Himself, who was Truth Divine itself, or the Word, he said that he himself was not anything, because the shadow disappears when the light itself appears, that is, the representative disappears when the original itself makes its appearance. (That the representatives had in view holy things, and the Lord Himself, and not at all the person that represented, see n. 665, 1097, 1361, 3147, 3881, 4208, 4281, 4288, 4292, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.) One who does not know that representatives vanish like shadows at the presence of light, cannot know why John denied that he was Elias and the prophet.

[11] From all this it can now be seen what is signified by Moses and Elias, who were seen in glory, and who spoke with the Lord when transfigured, of His departure which He should accomplish at Jerusalem (Luke 9:29-31); namely, that they signified the Word (“Moses” the historic Word, and “Elias” the prophetic Word), which in the internal sense throughout treats of the Lord, of His coming into the world, and of His departure out of the world; and therefore it is said that “Moses and Elias were seen in glory,” for “glory” denotes the internal sense of the Word, and the “cloud” its external sense (see the preface to Genesis 18, and n. 5922, 8427).

2813. And bound Isaac his son. That this signifies the state of the Divine rational thus about to undergo as to truth the last degrees of temptation, is evident from the signification of “binding,” and also of “Isaac his son.” That to “bind” is to put on the state for undergoing the last degrees of temptation, is evident from the fact that he who is in a state of temptation is no otherwise than as bound or chained. That “Isaac the son” is the Lord’s Divine rational, here as to truth, may be seen above (n. 2802, 2803). All the genuine rational consists of good and truth. The Lord’s Divine rational as to good could not suffer, or undergo temptations; for no genius or spirit inducing temptations can come near to Good Divine, as it is above all attempt at temptation. But Truth Divine bound was what could be tempted; for there are fallacies, and still more falsities, which break in upon and thus tempt it; for concerning Truth Divine some idea can be formed, but not concerning Good Divine except by those who have perception, and are celestial angels. It was Truth Divine which was no longer acknowledged when the Lord came into the world, and therefore it was that from which the Lord underwent and endured temptations. Truth Divine in the Lord is what is called the “Son of man,” but Good Divine is what is called the “Son of God.” Of the “Son of man” the Lord says many times that He was to suffer, but never of the Son of God. That He says this of the Son of man, or of Truth Divine, is evident in Matthew:

Behold we go up to Jerusalem, and the Son of man shall be delivered, unto the chief priests and scribes, and they shall condemn Him, and shall deliver Him unto the Gentiles to mock and to scourge, and to crucify (Matthew 20:18-19).

Jesus said to His disciples, Behold the hour is at hand, and the Son of man is delivered into the hands of sinners (Matthew 26:45).

In Mark:

Jesus began to teach them that the Son of man must suffer many things, and be rejected by the elders, and the chief priests, and the scribes, and be killed, and after three days rise again (Mark 8:31).

It is written of the Son of man, that He shall suffer many things, and be set at nought. And the Son of man shall be delivered into the hands of men, and they shall kill Him; but when He is killed He shall rise again on the third day (Mark 9:12, 31).

Behold we go up to Jerusalem, and the Son of man shall be delivered unto the chief priests and the scribes, and they shall condemn Him to death, and shall deliver Him unto the Gentiles, and they shall mock Him, and shall spit upon Him, and shall kill Him, and the third day He shall rise again (Mark 10:33-34).

The hour is come; behold the Son of man is betrayed into the hands of sinners (Mark 14:41).

In Luke:

The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be killed, and the third day rise again (Luke 9:22, 44).

We go up to Jerusalem, where all the things that are written by the prophets concerning the Son of man shall be accomplished; He shall be delivered up unto the Gentiles, and shall be mocked, and shamefully entreated, and spit upon, and they shall scourge and kill Him, and the third day He shall rise again (Luke 18:31-33).

The angel said to the women, Remember what He spake unto you when He was yet in Galilee, saying that the Son of man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again (Luke 24:6-7).

[2] In all these places by the “son of man” is meant the Lord as to Truth Divine, or as to the Word in its internal sense, which was rejected by the chief priests and scribes, was shamefully entreated, scourged, spit upon, and crucified, as may be clearly evident from the fact that the Jews applied and arrogated everything to themselves according to the letter, and were not willing to know anything about the spiritual sense of the Word, and about the heavenly kingdom, believing that the Messiah was to come to raise up their kingdom above all the kingdoms of the earth, as they also believe at this day. Hence it is manifest that it was Truth Divine which was rejected by them, shamefully treated, scourged, and crucified. Whether you say Truth Divine, or the Lord as to Truth Divine, it is the same; for the Lord is the Truth itself, as He is the Word itself (n. 2011, 2016, 2533 at the end).

[3] The Lord’s rising again on the third day also involves that Truth Divine, or the Word as to the internal sense, as it was understood by the Ancient Church, will be revived in the consummation of the age, which is also the “third day” (n. 1825, 2788); on which account it is said that the Son of man (that is, Truth Divine) will then appear (Matthew 24:30, 37, 39, 44; Mark 13:26; Luke 17:22, 24-26, 30; 21:27, 36).

[4] That the “Son of man” is the Lord as to Truth Divine, is evident from the passages adduced, and further from the following.

In Matthew:

He that soweth the good seed is the Son of man, the field is the world. In the consummation of the age the Son of man shall send forth His angels, and they shall gather out of His kingdom all things that offend (Matthew 13:37, 41-42); where the “good seed” is the truth; the “world” is men; “He that soweth the seed” is the Son of man; and the “things that offend” are falsities.

In John:

The multitude said, We have heard out of the Law that the Christ abideth forever; and how sayest Thou that the Son of man must be lifted up? Who is this Son of man ? Jesus answered them, A little while is the Light with you; walk while ye have the Light, that darkness overtake you not; for he that walketh in the darkness knoweth not whither he goeth. While ye have the Light, believe in the Light, that ye may become the sons of Light (John 12:34-35); where, when they asked who the Son of man is, Jesus answered concerning the Light, which is the Truth, and that He is the Light or Truth in which they should believe. (As regards the Light which is from the Lord, and which is the Divine Truth, see above, n. 1053, 1521, 1529-1531, 1619-1632)

[5] But that the Son of God, or the Lord as to Good in His Human Divine could not be tempted, as was said above, this is manifest also from the Lord’s answer to the tempter, in the Evangelists:

The tempter said, If Thou art the Son of God cast Thyself down; for it is written, He shall give His angels charge concerning Thee, lest haply Thou dash Thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God (Matthew 4:6-7Luke 4:9-12).

86. People in heaven are amazed that people here believe they are intelligent when they think of something invisible in the process of thinking about God, something that cannot be comprehended in any form, and that they call people who think otherwise unintelligent and even simpleminded, when the opposite is in fact the case. They assert that if people who regard themselves as intelligent on this account would examine themselves, they would find nature in the place of God - for some, the nature in front of their eyes, for others, a nature they cannot see with their eyes. They would find that they are so blind that they do not know what God is, what an angel is, what a spirit is, what the soul is that will live after death, what the life of heaven is for us, or many other things that are matters of intelligence. Yet all the people whom they call simple know these things in their own way. They have an image of God as a Divine Being in human form, an image of an angel as a heavenly person, a concept of their soul that will live after death as being like an angel, and a concept of the life of heaven for us here as living by the divine commandments. Angels refer to these people as intelligent and fit for heaven, but the others they call unintelligent.

[2] References to Passages in Secrets of Heaven Concerning the Lord and His Divine Human: The Lord had a divine element from his very conception: 4641, 4963, 5041, 5157, 6716, 10125. Only the Lord had a divine seed: 1438. His soul was Jehovah: 1999, 2004-2005, 2018, 2025. So the inmost of the Lord was the Divine itself, and its clothing was from his mother: 5041. The Divine itself was the very reality of the Lord's life, and his human nature then emerged and became the manifestation from that reality: 3194, 3210, 10270 [10269?], 10372.

[3] Within the church, where there is the Word and where the Lord is known through it, there must be no denial of the Lord's divine nature or of the holy emanation from him: 2359. People within the church who do not acknowledge the Lord have no union with the Divine; it is different for people outside the church: 10205. The essence of the church is to acknowledge the Lord's divine nature and his oneness with the Father: 10083, 10112, 10370, 10738 [10728?], 10730, 10816-10818, 10820.

[4] The Word has a great deal to say about the Lord's glorification: 10828. This is everywhere in the inner meaning of the Word: 2249, 2523, 3245. The Lord glorified his human nature but not his divine nature, because the latter was intrinsically glorified: 10057. The Lord came into the world to glorify his human nature: 3637, 4286 [4287?], 9315. The Lord glorified his human nature by means of the divine love that was within him from conception: 4727. The Lord's love for the whole human race was the Lord's life in this world: 2253. The Lord's love transcends all human understanding: 2077. The Lord saved the human race by glorifying his human: 4180, 10019, 10152, 10655, 10659, 10828. Otherwise, the whole human race would have perished in eternal death: 1676. On the Lord's states of glorification and humiliation: 1785, 1999, 2159, 6866. When "glorification" is attributed to the Lord, it means his human becoming one with the Divine, and "glorifying" means "making divine": 1603, 10053, 10828. When the Lord glorified his human, he laid aside the human he had received from his mother so completely that he was no longer her son: 2159, 2574, 2649, 3036, 10829 [10830?].

[5] The Son of God from eternity was the divine truth in heaven: 2628, 2798, 2803, 3195, 3704. The Lord also made his human nature divinely true from the divine good that was in him when he was in the world: 2803, 3194-3195, 3210, 6716, 6864, 7014, 7499, 8127, 8724, 9199. The Lord then arranged everything within himself in the heavenly form that accords with divine truth: 1928, 3633. Therefore the Lord is called the Word, which is divine truth: 2533, 2818 [2813?], 2859, 2894, 3393, 3712. Only the Lord possessed perception and thought from himself and above all angelic perception and thought: 1904, 1914-1915 [1919?].

The Lord made the divine truth that was himself one with the divine good that was in himself: 10047, 10052, 10076. This uniting was reciprocal: 2004, 10067.

[6] When the Lord left this world, he also made his human divinely good: 3194, 3210, 6864, 7499, 8724, 9199, 10076. This is what is meant by "going out from the Father" and "returning to the Father": 3194, 3210. This is how he became one with the Father: 2751, 3704, 4766. Since this union, divine truth emanates from the Lord: 3704, 3712, 3969, 4577, 5704, 7499, 8127, 8241, 9199, 9398. Examples of the way divine truth emanates: 7270, 9407. The Lord united his human to his divine nature by his own power: 1616, 1749, 1753 [1752?], 1813, 1921, 2025-2026, 2523, 3141, 5005, 5045, 6716. It therefore stands to reason that the Lord's human nature was not like the human nature of any other person, because it was conceived by the Divine itself: 10125, 10826. His union with the Father, who was the source of his soul, was not like a union between two entities, but like that between soul and body: 3737, 10824.

[7] The earliest people were not able to worship a divine reality but a divine manifestation, which is the divine human; so the Lord came into the world in order to become the divine manifestation from the divine reality: 4687, 5321. The early people acknowledged the Divine because it appeared to them in human form, and this form was the divine human: 5110, 5663, 6846, 10737. The infinite reality cannot flow into heaven among angels or into people on earth except through the divine human: 1646 [1676?], 1990, 2016, 2035 [2034?]. In heaven, no other Divine is perceived except the divine human: 6475, 9303, 9267 [9315, 9356], 10067. The divine human from eternity was the divine truth in heaven and the divine nature passing through heaven; so it was the divine manifestation, which later, in the Lord, became the divine reality in its own right, the source of the divine manifestation in heaven: 3061, 6280, 6880, 10579. What the state of heaven was like before the Coming of the Lord: 6371-6373. The Divine was not perceptible except as it passed through heaven: 6982, 6996, 7004.

[8] The inhabitants of all the planets worship the Divine in human form - therefore, the Lord: 6700, 8541-8547, 10736-10738. They are overjoyed when they hear that the Lord actually became a human: 9361. The Lord accepts everyone who is involved in what is good and worships the Divine in human form: 9359. It is impossible to think about God except in human form, and what is incomprehensible does not accord with any concept, so it does not accord with any faith: 9359, 9972. We can worship something of which we have some concept, but not something of which we have no concept: 4733, 5110, 5633 [5663?], 7211, 9267 [10067?], 10267. Therefore by most people worldwide the Divine is worshiped in human form; and this is the case because of an inflow from heaven: 10159. When people who are engaged in what is good in their behavior think about the Lord, they think about a divine human, and not about some human separated from the Divine. It is different for people who are not engaged in what is good in their behavior: 2326, 4724, 4731, 4766, 8878, 9193, 9198. The people nowadays who think about the Lord's human apart from the Divine are the ones in the church who are engaged in evil in their behavior and those who are in faith separated from thoughtfulness; also some reasons why they do not grasp what the divine human is: 3212, 3241, 4689, 4692, 4724, 4731, 5321, 6372 [6872?], 8878, 9193, 9198. The Lord's human was divine because he had his soul from the very reality of the Father; illustrated by the resemblance of a father in his children: 10270 [10269?], 10372, 10823. Also because it came from divine love, which was the very reality of his life from conception: 6872. The nature of every individual is determined by his or her deepest love; and each of us is his or her own deepest love: 6872, 10177, 10284. The Lord made his whole human nature divine - both its inward and its outward constituents: 1603, 1815, 1902, 1926, 2093, 2803 [2083?]. So, unlike any other person, he rose with his whole body: 1729, 2083, 5078, 10825.

[9] The divinity of the Lord's human is recognized in his omnipresence in the Holy Supper: 2343, 2359. It is also recognized in his transfiguration before the three disciples; 3212, and also from the Word of the Old Testament, where he is called "God": 10154; and where he is called "Jehovah": 1603, 1736, 1815, 1902, 2921, 3035, 5110, 6281, 6303, 8864, 9194, 9315. In the literal meaning, a distinction is made between Father and Son or between Jehovah and the Lord, but this is not the case in the inner meaning of the Word that angels attend to: 3035. In the Christian world, the Lord's human is not recognized as divine, a situation that has come about in order that the pope might be recognized as his vicar: 3035 [4738?].

[10] Some Christians in the other life were examined to determine what kind of concept of the one God they had, and it was discovered that they had a concept of three gods: 2329, 5256, 10736-10738, 10821. A trinity or divine trine in one person - and therefore a single God - is conceivable, but a trinity in three persons is not: 10738, 10821, 10824. A divine trine in the Lord is acknowledged in heaven: 14-15, 1729, 2005 [2004?], 5256, 9303. The trine in the Lord is the essential divine nature called the Father, the divine human called the Son, the emanating Divine called the Holy Spirit, and this divine trine is one: 2149, 2156, 2288, 2321 [2319?], 2329, 2447, 3704, 6993, 7182, 10738, 10822-10823. The Lord himself teaches that the Father and he are one: 1729, 2004-2005, 2018, 2025, 2751, 3704, 3736, 4766; and the holy Divine emanates from him and is his: 3969, 4673, 6788, 6993, 7499, 8127, 8302, 9199, 9228-9229, 9270 [9264?], 9407, 9818, 9820, 10330.

[11] The divine human flows into heaven and makes heaven: 3038. The Lord is everything in heaven, and is heaven's life: 7211, 9128. The Lord dwells among angels in what is his: 9338, 10125, 10151, 10157. So people who are in heaven are in the Lord: 3637-3638. The union of the Lord with angels takes place according to their acceptance of the quality of love and thoughtfulness from him: 904, 4198, 4206 [4205?], 4211, 4320 [4220?], 6280, 6832, 7042, 8819, 9680, 9682-9683, 10106, 10811 [10810?]. The whole heaven corresponds directly to the Lord: 551-552. The Lord is the common center of heaven: 3633. Everyone there turns toward the Lord, who is above the heavens: 9828, 10130, 10189. However, angels do not turn themselves toward the Lord; rather, the Lord turns them toward himself: 10189. There is no presence of angels with the Lord, but there is a presence of the Lord with angels: 9415. There is no union with the essential Divine in heaven, but there is with the divine human: 4211, 4724, 5633 [5663?].

[12] Heaven corresponds to the Lord's divine human, and heaven overall is therefore like a single person; and therefore heaven is called the universal human: 2996, 2998, 3624-3649, 3636-3643, 3741-3745, 4625. The Lord is the only person, and only those who accept something divine from him are human: 1894. To the extent that they do so accept, they are human beings and images of him: 8547. Therefore angels are forms of love and thoughtfulness in human form, which is [given] by the Lord: 3804, 4735, 4797, 4985, 5199, 5530, 9879, 10177.

[13] The whole heaven belongs to the Lord:

2751, 7086. He has all power in the heavens and on earth: 1607, 10089, 10827. Because the Lord rules the entire heaven, he also rules everything that depends on it - therefore everything in the world: 2026-2027, 4523-4524. The

Lord alone possesses the power to move the hells away from us, restrain us from evils and keep us in good, and thus to save us: 10019.