THE EXPLANATION of Isaiah Chapter 6

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

1. In the year in which Uzziah the king died I saw the Lord sitting on a throne, high and lofty; and His skirts filled the temple.

VERSE 1. By a "throne high and lofty" upon which Adonai was seen to sit, is signified the Lord as to Divine Truth in the supreme heavens, but by the "skirts or borders of His garments" is signified His Divine Truth in the church; the "skirts of the garments", when predicated of the Lord, signify His Divine Truth in the ultimates. Apocalypse Explained 220.

"His skirts filling the temple" signifies that the Divine Proceeding filled the ultimate of heaven, and also the church; for by "the skirts of the Lord" is signified, in general, the Divine Proceeding, and specifically the Divine Truth" which is in the extremes of heaven and the church. - Apocalypse Explained 253.

That the "skirts" or borders of the robe denote the extremes where the natural principle is, is manifest from the passages in the Word, where "skirts" are named, as in Isaiah, "I saw the Lord sitting upon a throne high and lofty, and the skirts thereof filled the temple", (Isaiah 6:1) where, by the "throne" on which the Lord sat, is signified heaven, Arcana Coelestia 5313, 8625; by "skirts" are there signified divine Truths in ultimates, or in extremes, such as are the truths of the Word in the sense of the letter, which are said to "fill the temple" when they fill the church. The like is signified by the "skirts filling the temple", as by the "smoke and the cloud filling the tabernacle, and also the "temple", as occasionally spoken of in the Word, That by "smoke" is there signified divine Truths in ultimates, such as is the sense of the letter of the Word, see8910; and also by a "cloud", 4060. That the woman labouring with an issue of blood, when she "touched the border of the Lord's garment", was healed; (Matthew 9:20, 22) and in general, that as many as "touched the border of His garment", were healed, (Matthew 14:36;Mark 6:56) signified that from the Divine in the extremes or ultimates health went forth; for that in the ultimates of good and truth, which are from the Divine, there is strength and power, see 9836, and also that responses are there, 9905. And in Matthew, - Jesus said of the Scribes and Pharisees, that "they do all their works to be seen of men, that they make broad their phylacteries, and enlarge the skirts or borders of their robes." (Matthew 23:5)

In this passage it is very manifest that "skirts" of a robe denote external things which are extant to view, and that to "enlarge" them denotes to do works in externals, that they may appear or be seen.

And in Jeremiah,

"Jerusalem has sinned a sin, her uncleanness in her skirts or borders." (Lamentations 1:8, 9)

"Uncleanness in the skirts" denotes in deeds and words, thus in the extremes; for the extremes derive their essence from the interiors, wherefore when the interiors are unclean, the extremes are also unclean, although the uncleanness does not appear before men, by reason that men look at the external form., and thus do not see the interiors; nevertheless the uncleanness, which is in the interiors, appears before the angels; and is also detected with everyone in the other life, for externals are there removed; hence it is made evident what has been the quality of works in their essence.

And in Nahum:

"I will uncover your skirts upon your faces, and will show your nakedness to the nations." (Nahum 3:5)

To "uncover the skirts upon the faces" denotes to remove externals, that internals may appear; for the externals, which are of the natural man, by various methods conceal the internals, which are hypocrisies, deceits, lies, hatreds, revenges, adulteries, and other like things, wherefore when externals are taken away, internals appear in their uncleanness and filthiness. And in Jeremiah, "If you shalt say in thine heart, Wherefore have these things happened unto me? For the multitude of thine iniquity your skirts were discovered, your heels were violated. I will make bare your skirts upon your faces, that thine ignominies may be seen, thine adulteries"; (Jeremiah 13:22, 26) speaking of the abominations of Jerusalem.

To "discover the skirts", and to "make them bare", denotes to take away external things, which cover and hide, that the interiors may be seen; for man learns to feign what is good, what is honest and sincere, for the sake of reputation, of honour, and of gain, when yet inwardly he has evils and falsities of various kinds stored up; inasmuch as by "skirts" are signified external things, therefore also mention is made of the "heels", because the "heels" denote the lowest things of the natural principle, see Arcana Coelestia 259, 4938. From these considerations it is now manifest, that by the "skirts of the robe" are signified goods and truths in ultimates or extremes, which are in the natural world. Arcana Coelestia 9917.

Filled the temple. - That "temple", in the Word, signifies the Divine Human of the Lord, and in a respective sense heaven and the church, consequently also the Divine Truth, may appear from the following passages :

"The Jews said to Jesus, What sign do You show to us that You do this? Jesus answered and said unto them, Destroy this temple, and I will raise it up again in three days; but He spoke of the temple of His Body."

That "temple" signifies the Divine Human of the Lord is here expressly said; for by the "dissolution of the temple", and its being "raised up again after three days", is understood His death, burial, and resurrection.

And in Malachi,

"Behold, I send Mine angel, who shall prepare the way before Me; and suddenly shall come to His temple the Lord, and the angel of the covenant whom you seek." (Malachi 3:1)

In this passage also by "temple" is meant the Divine Human of the Lord; for the subject there treated of is concerning the Lord's advent, wherefore by "coming to His temple", is signified to His Human. And in the Apocalypse, "I saw not a temple in the New Jerusalem, for the Lord God Omnipotent is its Temple, and the Lamb." (Revelation 21:22)

The subject here treated of is concerning the new heaven and the new earth, when they shall be in internals and not in externals; hence it is said that "there shall not be a temple, but the Lord God Omnipotent and the Lamb", "the Lord God Omnipotent" is the essential Divine of the Lord, and the "Lamb" is His Divine Human; whence also it is evident that His Divine Human in the heavens is understood by "temple."

And in Isaiah,

"I saw the Lord sitting on a throne, high and lifted up; and the skirts or borders of His garments filled the temple"; (Isaiah 6:1),

where, by a "throne high and lifted up", on which the Lord was seen to sit, is signified the Lord as to Divine Truth in the superior heavens; but by "the skirts or borders of His garments" is signified His Divine Truth in the church. That the "skirts or borders of the garments", when predicated of the Lord, signify His Divine Truth in ultimates, may be seen, Arcana Coelestia 9917.

That "the veil of the temple was rent into two parts from the top to the bottom", after the Lord had suffered, (Matthew 27:51) signified the union of the Divine Human of the Lord with His Divine itself may be seen, n. 9671 of the same work. By" temple" is signified the Divine Human of the Lord, and at the same time heaven and the church, in the following passages :

"I will bow myself towards the temple of Your holiness, and will confess to Your name." (Psalm 138:2)

And, in Jonah,

"I said, I am expelled from before Thine eyes, but yet I will again look back to the temple of Your holiness; and my prayer came to You to the temple of Your holiness." (Jonah 2:5, 8)

And in Habakkuk,

"Jehovah is in the temple of His holiness." (Habakkuk 2:20)

And in Matthew,

"Woe to you, blind guides, who say Whosoever shall swear by the temple, it is nothing: but whosoever shall swear by the gold of the temple, is guilty. You fools and blind; for whether is greater, the gold, or the temple which sanctifies the gold?" (Matthew 23:16, 17)

And in John,

"Jesus said to them who sold in the temple, 'Take these things hence; make not the house of My Father a house of merchandise.'" (John 2:16, 17)

Apocalypse Explained 220. See also Arcana Coelestia 6426, 9714, 10528.

2. Above Him stood Seraphims: each one of them had six wings; with two of them he covered his face, with two of them he covered his feet, and with two of them he did fly.

Verse 2. That "wings" denote spiritual truths, or the truths of faith, which has power from good, is manifest from other passages in the Word; wherefore, when "wings" are attributed to the Divine [Being], by them is signified the Divine Truth which has Omnipotence, as where they are ascribed to the cherubs, by which is signified the Providence of the Lord. Arcana Coelestia 8764.

By the "Seraphims" here mentioned are signified similar things as by the cherubs; and by the "throne high and lofty" is meant the Divine Proceeding, from which is heaven. By the "wings with which the Seraphim covered the faces and the feet, and with which he did fly", is signified the Divine Spiritual [Principle] in first principles and in ultimates, and the extension thereof on every side, thus the Omnipresence of the Lord.

By "holy, holy, holy", is signified Most Holy. That this is the Divine Truth which fills all things, is signified by "the fulness of the whole earth with His glory; and that the Lord is alone holy, and that holiness is predicated of the Divine Truth which proceeds from Him. Apocalypse Explained 285.

By "the wings with which he covered his face" is signified the spiritual affection of truth; by "the wings with which he covered his feet "the natural affection of truth thence derived; and by the wings, with which he did fly", circumspection and presence; in this case Omnipresence, because the "Seraphims signify the same as the Cherubims, that is, the Divine Providence as to guard. The reason why by "flying", when predicated of men, is signified circumspection, and at the same time presence, is because the sight is present with the object which it sees; that it appears afar off or distant is owing to intermediates, which appear at the same time, and can be measured as to spaces. This may be fully confirmed from the things which exist in the spiritual world. In that world spaces themselves are appearances arising from the diversity of affections and of thoughts thence derived; wherefore when any persons or things appear afar off, and an angel or spirit wills from intense affection to be with those who are there, or to view those things which are there, immediately he is there present. Similar is the case with the thought, which is the internal or spiritual sight of man; this sees those things which he saw in himself, without space, thus altogether as present; hence it is that "to fly" is predicated of the understanding and its intelligence, and that thereby is signified circumspection and presence. Apocalypse Explained 282.

The "glory of Jehovah", when predicated of the Word, denotes its internal sense. The reason why the interiors of the Word are called "glory" is because the Divine Truth proceeding from the Lord as a sun is the light in heaven which gives sight to the angels there, and at the same time intelligence and wisdom: from that Divine light is all glory in heaven, which is such as to exceed all human apprehension. Hence it is evident from what ground it is that the internal sense is called "glory", for the internal sense of the Word is the Divine Truth proceeding from the Lord in heaven; thus the light from which all glory exists. Arcana Coelestia 9429.

That the term Lord [Adonai] is used, when Good is treated of, is evident from the Word of the Old Testament, where Jehovah is sometimes called Jehovah, sometimes God, sometimes Lord [Adonai], sometimes Jehovah God, sometimes the Lord Jehovih, sometimes Jehovah Zebaoth, and this from a mysterious ground, which can be known only from the internal sense. In general, when the subject treated of is concerning the celestial things of love, or concerning Good, then He is called Jehovah; but when the subject treated of is concerning the spiritual things of faith, or concerning Truth, then He is called God; but when concerning both together, then He is called Jehovah God; and when concerning the divine power of Good, or Omnipotence; then He is called Jehovah Zebaoth, or Jehovah of Hosts, and also Lord, so that Jehovah Zebaoth and Lord are of the same signification, hence, that is, from the power of Good. Also men and angels are called lords, and in an opposite sense they are servants, who have either no power, or only a power derived from their lords. Arcana Coelestia 2921.

3. And, one cried unto another, and said, Holy, holy, holy, is Jehovah of Hosts! the fulness of the whole earth is His glory!

4. And the pillars of the thresholds were shaken with the voice of him that cried; and the house was filled with smoke.

Verse 3. The whole earth is filled with His glory. "Glory", in the supreme sense, is the Lord as to Divine Truth, thus it is the Divine Truth which proceeds from the Lord; but "glory", in the representative sense, is the good of love towards the neighbour, or charity, which is the external good of the celestial kingdom, and the internal of the Lord's spiritual kingdom; for this good, in the genuine sense, is the Divine Truth in heaven. Arcana Coelestia 5922.

5. And I said, Woe is to me! I am cut off: for I am a man of unclean lips; and in the midst of a people of unclean lips do I dwell: for mine eyes have seen the King, Jehovah of Hosts.

Verses 5-7. By "lips" are denoted the interiors of man, consequently internal worship wherein is grounded adoration, which was here represented in the person of the prophet; everyone may see that the "touching of his lips, and the removal of his iniquity thereby, and the expiation of his sin was a representation of the interiors, which are signified by ""lips", and which are things appertaining to charity and the doctrine-thereof. (Arcana Coelestia 1286)

6. And one of the Seraphims came flying unto me, and in his hand was a burning coal, which he had taken with the tongs from off the altar:

7. And he caused it to touch my mouth, and said, Lo! this has touched your lips; and thine iniquity is removed, and your sin is expiated.

Verses 6, 7. What these words signify in their series may be seen when it is known that the "altar" signifies the Lord as to the Divine Human [Principle]; the "fire upon it", the Divine Good of His Divine Love; the "mouth and lips of the prophet", the doctrine of Good and Truth; likewise that "to touch" signifies to communicate; the "iniquity" which departed, signifies the false, and the "sin", evil; for iniquity is predicated of the life of the false, or of a life contrary to Truth; and sin is predicated of the life of evil, or of a life contrary to Good. Apocalypse Explained 391.

[As to the specific meaning of "transgressions", "iniquities", and "sins", see above, Chapter 1:28, the Exposition.] , '

By "one of the Seraphims touching the mouth and lips of the prophet with a coal from the altar" is signified the interior purification, which is of the understanding and will, and thence inauguration into the gift of teaching; by the "coal from the altar" is signified the Divine Love, from which is all purification; and by the "mouth and lips", the thought and affection, or what amounts to the same, the understanding and will, by which a man is purified from iniquity and sin; wherefore it is said, "Therefore thine iniquity has departed and your sin is expiated"; that iniquity does not depart by the application of a coal to the mouth and lips may appear to everyone. Apocalypse Explained 580.

8. And I heard the voice of the Lord, saying, Whom shall I send; and who will go for us? And I said, Behold, here am I; send me.

9. And He said. Go, and say you to this people, And hear you indeed, but understand not; see you indeed, but perceive not.

10. Make fat the heart of this people; make their ears heavy, and besmear their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted, and be healed.

Verses 9, 10. Hear you indeed, but understand not; see you indeed, but perceive not: make fat the heart of this people, make their ears heavy, and besmear their eyes, etc. - "To besmear the eyes, lest peradventure they see with their eyes", is to darken their understanding, lest they should understand. Apocalypse Explained 152.

Man acquires a life to himself according to the persuasions which be embraces, that is, the things which he acknowledges and believes; whatever is not received by persuasion, or what he does not acknowledge and believe, does not at all affect his mind; and therefore no one can profane holy things unless he be so persuaded, as to acknowledge them, and still deny them; they who do not. acknowledge such things, may indeed know them, but then they are as if they did not know them, or as those who know things that are of no consequence. Such were the Jews about the time of the Lord's advent, and being such, they are said in the Word to be vastated, by which expression is implied that they have no longer any faith. In this case it does a people no injury to have the interior things of the Word unfolded to them, for then they are as persons seeing, who do not see; and as hearing, who do not hear; and who have an hardened encrusted heart, thus described by the Lord in Isaiah. - "Go and tell this people, Hear you indeed, but understand not; and see you indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and besmear their eyes", etc. Arcana Coelestia 303.

"Make their ears heavy and besmear their eyes", etc., denotes that it would be better they should be in falsities than in truths, because they were in the evil of life; in which case, supposing them to be instructed in truths, they would not only falsify them, but would also defile them with evils; truth therefore was concealed from the Jews, and this for the same reason that the men of Sodom were smitten with blindnesses, that is, because their doctrinals were full of falsities. Inasmuch as "blindness" signified what is false, therefore in the representative Jewish church it was forbidden to sacrifice anything blind. Arcana Coelestia 2383.

That by "seeing and not knowing" is signified to understand what is true and still not to acknowledge it, is evident; and that by "besmearing the eyes, lest they should see" is signified to deprive them of the understanding of truth; and that faith in the Lord is what is here signified by seeing, is plain from the Lord's words in Matthew 13:13, 14. Arcana Coelestia 3863.

The Divine Providence operates invisibly and incomprehensibly, to the intent that man from a free principle may ascribe it either to Providence or to chance; for if Providence acted visibly and comprehensibly, there would be danger lest man, from what is visible and comprehensible, should believe that it is of Providence, and afterwards should fall into a contrary belief; thus what is true and what is false would be joined together in the interior man, and the true would be profaned, which brings with it eternal damnation; therefore such a man is kept rather in unbelief, than admitted to a state of faith from which he would afterwards recede. This is what is meant in Isaiah 6:9, 10. Arcana Coelestia 5508.

11. And I said, How long, O Lord? And He said, Until the cities be laid waste, so that there be no inhabitant; and houses, so that there be no man, and the land be left utterly desolate:

12. Until Jehovah remove man far away; and there be a great desertion in the midst of the land.

Verse 11. Until the cities be laid waste, etc. - The total vastation of the church is here treated of; "cities" are truths of doctrine, "houses" are the goods thereof, the "land" is the church. Apocalypse Explained 223.

Verses 11, 12. And l said, How long, O Lord? And He said, until the cities be laid waste, so that there be no inhabitant; and houses, so that there be no man, and the land be left utterly desolate; until Jehovah remove man far away, and there be a great desertion in the midst of the land. - These things are not said concerning the vastation of the earth, that there should be no more any cities or houses therein, and that these should be without an inhabitant, and without a man; but they are said concerning the vastation of Good and Truth in the church.

By "cities" are there signified the truths of doctrine; by "inhabitant", the good of doctrine; by the "houses" are signified the interior things of man which appertain to his mind: and by a "man", the spiritual affection of truth, and thence wisdom; this is signified by the "houses being devastated, and without a man in them"; by the "land" which shall be reduced to a wilderness is signified the church. Hence it is evident what is signified by "removing man", and by "a great desertion [or desolation] in the midst of the land"; a "desert" signifies where there is no Good because there is no Truth. Apocalypse Explained 280.

That the mysteries of faith are not laid open before a people are reduced to a state of vastation, in which they have no longer any faith; by reason lest they should profane them, the Lord also plainly declares in the subsequent verses in the same prophet, "Then said I, How long, O Lord? And He answered, Until the cities be laid waste, so that there be no inhabitant; and houses, so that there be no man, and the land be left utterly desolate: and until the Lord have removed man far away." By" man" is meant he who is wise or acknowledges and believes. Apocalypse Explained 303.

the "man" whom Jehovah shall remove signifies him that is wise, and abstractedly wisdom; the "great desertion in the midst of the land" signifies that there shall be nothing of good, because nothing of truth; the "midst of the land" denoting where truth is in the greatest light; wherefore when the light is not there, darkness pervades the whole, thus there is nowhere any truth. Apocalypse Explained 304.

13. But yet in it shall be a tenth, which shall return and again be consumed; yet, as the terebinth and the oak, though cut down, has its stock remaining : so a holy seed shall be the stock thereof.

Verse 13. Yet in it shall be a tenth part, which shall return, etc. - The remnant, or remains of man or the church, were also represented by the "tenths" or "tithes", which were holy. Hence also the number ten was holy, on which account it is predicated of a remnant, or remains, as in Isaiah 6:13, where the remnant is called "a holy seed." Arcana Coelestia 468.

The "midst of the land" signifies the internal man; a "tenth part", the smallness of the remains. Arcana Coelestia 576.

"A holy seed shall be the stock thereof", signifying remains, which are holy, because from the Lord. Arcana Coelestia 1025.

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Isaiah Chapter 6

1. In the year in which Uzziah the king died I saw the Lord sitting on a throne, high and lofty; and His skirts filled the temple.

2. Above Him stood Seraphims: each one of them had six wings; with two of them he covered his face, with two of them he covered his feet, and with two of them he did fly.

3. And, one cried unto another, and said, Holy, holy, holy, is Jehovah of Hosts! the fulness of the whole earth is His glory!

4. And the pillars of the thresholds were shaken with the voice of him that cried; and the house was filled with smoke.

5. And I said, Woe is to me! I am cut off: for I am a man of unclean lips; and in the midst of a people of unclean lips do I dwell: for mine eyes have seen the King, Jehovah of Hosts.

6. And one of the Seraphims came flying unto me, and in his hand was a burning coal, which he had taken with the tongs from off the altar:

7. And he caused it to touch my mouth, and said, Lo! this has touched your lips; and thine iniquity is removed, and your sin is expiated.

8. And I heard the voice of the Lord, saying, Whom shall I send; and who will go for us? And I said, Behold, here am I; send me.

9. And He said. Go, and say you to this people, And hear you indeed, but understand not; see you indeed, but perceive not.

10. Make fat the heart of this people; make their ears heavy, and besmear their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted, and be healed.

11. And I said, How long, O Lord? And He said, Until the cities be laid waste, so that there be no inhabitant; and houses, so that there be no man, and the Iand be left utterly desolate:

12. Until Jehovah remove man far away; and there be a great desertion in the midst of the land.

13. But yet in it shall be a tenth, which shall return and again be consumed; yet, as the terebinth and the oak, though cut down, has its stock remaining : so a holy seed shall be the stock thereof.

5313. 'Only in the throne will I be great, more than you' means that the natural will be seen as sovereign, because the celestial of the spiritual acts through the natural. This is clear from the meaning of 'being great, more than another' as being greater, in this case so far as what is seen or appears to be so; and from the meaning of 'the throne' at this point as the natural. The natural is meant by 'the throne' when the celestial of the spiritual is meant by the one who is seated on it; for the natural is like a throne for the spiritual or in this case the celestial of the spiritual. Generally what is lower is like a throne for what is higher; for the higher exists and acts within the lower, indeed acts through the lower. What is done by it seems to be the work of the lower because, as stated, it acts through the lower. This is the meaning of what Pharaoh said to Joseph - Only in the throne will I be great, more than you.

[2] 'Throne' is used frequently in the Word when reference is made to Divine Truth and judgement based on this. In these places 'throne' means in the internal sense that which is the essence of Divine kingship, and 'the one seated on it' is the Lord Himself acting as King or Judge. But the exact meaning of 'the throne', as with the meaning of quite a number of other things, is determined by the context. When the Lord's essential Divine Being and His Divine Human are meant by 'the one seated on the throne', Divine Truth going forth from Him is meant by 'the throne'. When however Divine Truth going forth from the Lord is meant by 'the one seated on the throne', the whole of heaven, which Divine Truth suffuses, is meant by 'the throne'. And when the Lord present with Divine Truth in the higher heavens is meant by 'the one seated on the throne', Divine Truth as this exists in the lowest heaven, and also as it exists in the Church, is meant by 'the throne'. Thus the context decides whatever specific meaning 'the throne' may have. The reason 'the throne' means that which belongs to Divine Truth is that in the Word 'king' means truth, and so too does 'kingdom'. For the meaning of 'king', see 1672, 1728, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5068; and for that of 'kingdom', 1672, 2547, 4691.

[3] The specific meaning that 'throne' has at any point in the Word is evident from the train of thought in which it occurs, as in Matthew,

I say to you, You shall not swear at all, neither by heaven, for it is God's throne, nor by the earth, for it is His footstool, nor by Jerusalem, for it is the city of the great King. Matthew 5:34-35.

And elsewhere in the same gospel,

He who swears by heaven swears by God's throne and by Him who sits on it. Matthew 23:22.

Here it is explicitly stated that heaven is 'God's throne'. 'The earth', which is called 'a footstool', means that which is beneath heaven, and so means the Church - the Church being meant by 'the earth', see 566, 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535. A similar usage is seen in Isaiah,

Thus said Jehovah, The heavens are My throne and the earth My footstool. Isaiah 66:1.

And in David,

Jehovah has established His throne in the heavens. Psalms 103:19.

In Matthew,

When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory. Matthew 25:31.

This refers to a last judgement, 'the one seated on the throne' being called 'the King', in verses 34, 40 In the internal sense here 'the throne of glory' is the Divine Truth that flows from Divine Good in heaven, 'the one seated on the throne' being the Lord, who - inasmuch as He is a judge by virtue of Divine Truth - is called 'the King'.

[4] In Luke,

He will be great and will be called Son of the Most High; and the Lord will give Him the throne of David His father. Luke 1:32.

These words were spoken by the angel to Mary. It is clear to anyone that here 'the throne of David' is not the kingdom which David possessed; for it is not a kingdom on earth but one in heaven. Nor therefore is David meant by 'David' but the Lord's Divine kingship, while 'the throne' means Divine Truth that goes forth and constitutes His kingdom. In John,

I was in the spirit, and behold, a throne set in heaven, and one seated upon the throne. And the one seated was in appearance like a jasper stone and a sardis. There was a rainbow around the throne, in appearance like an emerald. Around the throne were twenty-four thrones, and on the thrones I saw twenty-four elders sitting. From the throne were coming forth lightnings and thunders and voices, and likewise seven lamps of fire burning before the throne, which are the seven spirits of God. In addition, before the throne there was a sea of glass, like crystal. Then in the midst of the throne, and around the throne, were four living creatures, full of eyes in front and behind. Whenever the four living creatures gave glory and honour and thanks to the one seated on the throne, who lives for ever and ever, the twenty-four elders would fall down before the one seated on the throne and would worship the one who lives for ever and ever, and would cast their crowns before the throne. Revelation 4:2-end.

[5] This description of the throne of the Lord's glory is used to depict Divine Truth which goes forth from Him. Representatives are used, but if someone has no knowledge of what is meant by these he will hardly be able to know anything at all about what the details of this prophecy hold within them and will suppose that all such details are devoid of any deeper Divine content. The person who knows no better cannot do other than conceive of the heavenly kingdom as one that is similar to a kingdom in the world. But in fact 'a throne set in heaven' means Divine Truth there, and so heaven as regards Divine Truth. 'One seated upon a throne' is used to mean the Lord; and the reason why in appearance He looked like 'a jasper stone and a sardis' is that those stones, like all precious stones in the Word, mean Divine Truth, 114, 3858, 3862, while stones in general mean the truths of faith, 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798.

[6] 'A rainbow around the throne' means truths made translucent by good, for in the next life colours are products of the light of heaven, and the light of heaven is Divine Truth. Regarding rainbows in the next life. see 1042, 1043, 1053, 1623-1625; and regarding colours there, 1053, 1624, 3993, 4530, 4922, 4677, 4741, 4742. By 'the thrones of the twenty-four elders around the throne' are meant all aspects of truth in their entirety, like the things meant by 'twelve'; for 'twelve' means all aspects of truth in their entirety, see 577, 2089, 2129, 2130, 3272, 3858, 3913. 'The lightnings, thunders, and voices which were coming forth from the throne' means the feelings of terror which Divine Truth produces in those who are not governed by good. 'The seven lamps of fire burning' are affections for truth which is rooted in good, which likewise usher in harmful consequences for those who are not governed by good and which are therefore called 'the seven spirits of God', who, as is evident from what comes later on, ¹ did usher in harmful consequences.

[7] 'The sea of glass before the throne' is every truth within the natural, thus the cognitions and the factual knowledge present there; for these are meant by 'the sea', see 28, 2850.'The four living creatures which were in the midst of the throne and around the throne, and which were full of eyes in front and behind' are ideas in the understanding which are received from the Divine in heaven. 'Four' means the joining of those ideas to desires present in the will; for truths belong to the understanding part and forms of good to the will part of the human mind. This explains why it is said that 'they were full of eyes in front and behind', for 'the eyes' means ideas in the understanding and therefore in a higher sense matters of belief, 2701, 3820, 4403-4421, 4523-4534. 'Four' means a joining together, as likewise does 'two', 1686, 3519, 5194. The holiness of Divine Truth going forth from the Lord is described in what follows at this point [in the Book of Revelation].

[8] Because 'the twenty-four thrones' and 'the twenty-four elders' mean all aspects of truth, or all aspects of faith, in their entirety, and 'twelve' has a similar meaning, as has just been stated, one may consequently see what 'the twelve thrones on which the twelve apostles were seated' is used to mean in the internal sense, namely all aspects of truth, the grounds upon which, and the standard by which judgement takes place. Their thrones are referred to in Matthew as follows,

Jesus said to the disciples, Truly I say to you, that you who have followed Me, in this generation, when the Son of Man sits on the throne of His glory, will also sit on twelve thrones, judging the twelve tribes of Israel. Matthew 19:28.

And in Luke,

I bestow on you, just as My Father bestowed on Me, a kingdom, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel. Luke 22:29-30.

'The twelve apostles' means all aspects of truth, see 2129, 2553, 3354, 3488, 3858, as do 'the twelve sons of Jacob' and therefore 'the twelve tribes of Israel', 3858, 3921, 3926, 3939, 4060, 4603. The apostles have no power to judge anyone at all, 2129, 2557.

[9] Similarly in John,

I saw thrones, and they sat on them, and judgement was given to them. Revelation 20:4.

Here also 'thrones' means all aspects of truth, which are the grounds upon which, and the standard by which judgement takes place. Much the same is also meant by 'the angels' with whom the Lord will come to the judgement, in Matthew 25:31. When 'angels' are mentioned in the Word some attribute of the Lord is meant, see 1705, 1925, 2320, 2821, 3039, 4085, in this case truths received from the Divine, which truths are called 'judgements' in the Word, 2235.

[10] There are very many more places in which Jehovah or the Lord has a throne attributed to Him because thrones embody within themselves that which is representative of the kingdom. When in a higher heaven they are talking about Divine Truth and judgement, a throne is seen in the lowest heaven. This is the reason why a throne is, as has been stated, representative and therefore why a throne is mentioned so many times in the prophetical part of the Word. It is also the reason why in most ancient times a throne became the sign to distinguish the king and why as such a sign it now denotes the office of a monarch. Further examples of the attribution of a throne to the Lord occur in the following places: In Moses,

Moses built an altar, and called its name Jehovah Nissi. Moreover he said, Because the hand is upon the throne of Jah, Jehovah will have war against Amalek from generation to generation. Exodus 17:15-16.

No one can know what is meant by 'the hand upon the throne of Jah' or by 'Jehovah having war against Amalek from generation to generation except from the internal sense, and so unless he knows what is meant by 'the throne' and by 'Amalek'. In the Word 'Amalek' means falsities which assail truths, 1679, and 'the throne' the Divine Truth that is assailed.

[11] In David,

O Jehovah, You have maintained my judgement and my cause; You sat upon the throne, a Judge of righteousness. Jehovah will remain there for ever; He has prepared His throne for judgement. Psalms 9:4, 7.

In the same author,

Your throne, O God, will be for ever and ever (in saeculum et aeternum); a sceptre of uprightness is the sceptre of Your kingdom. Psalms 45:6.

In the same author,

Cloud and thick darkness are round Him, righteousness and judgement are the foundation of His throne. Psalms 97:2.

In Jeremiah,

At that time they will call Jerusalem the throne of Jehovah, and all the nations will be gathered to it. Jeremiah 3:17.

[12] 'Jerusalem" stands for the Lord's spiritual kingdom. This kingdom is again meant by the new Jerusalem in Ezekiel, and also by 'the holy Jerusalem coming down from heaven' in the Book of Revelation. The Lord's spiritual kingdom exists where that which is pre-eminent is Divine Truth holding Divine Good within it, whereas the Lord's celestial kingdom exists where that which is pre-eminent is Divine Good from which Divine Truth flows. From this one may see why Jerusalem is called 'the throne of Jehovah'. And in David,

In Jerusalem they sit - the thrones for judgement. Psalms 122:5.

But Zion is called 'the throne of Jehovah's glory' in Jeremiah,

Have you utterly rejected Judah, has your soul loathed Zion? Do not spurn [us], for Your name's sake; do not dishonour the throne of your glory. Jeremiah 14:19, 21.

'Zion' is used to mean the Lord's celestial kingdom.

[13] The way in which the Lord when executing judgement is represented in heaven, where visual scenes like those described in various places in the Prophets come before people's eyes, may be seen in Daniel,

I saw, until thrones were placed, and the Ancient of Days was seated. His clothing was white as snow, and the hair of His head like pure wool. His throne was a flame of fire, its wheels burning fire. A river of fire issued and came forth before Him, a thousand thousands served Him, and ten thousand times ten thousand stood before Him. The judgement sat down, and the books were opened. Daniel 7:9-10.

Sights like this occur constantly in heaven; all are representatives. They have their origin in what angels are discussing in the higher heavens, which discussion comes down from there and manifests itself in visual scenes. The angelic spirits to whom the Lord imparts perception know what is meant by such scenes. They know what is meant by 'the Ancient of Days', 'clothing white as snow', 'hair of the head like pure wool', 'a throne like a flame of fire', 'wheels that are a burning fire', and 'a river of fire going forth from Him'. 'A flame of fire' and 'a river of fire' in this case represent the Good of Divine Love, 974, 4906, 5071, 5215.

[14] It is similar with what is said in Ezekiel,

Above the expanse that was above the heads of the cherubim, in appearance like a sapphire stone, there was the likeness of a throne, and above the likeness of a throne there was a likeness as the appearance of a man upon it. Ezekiel 1:26; 10:1.

Likewise with what is said in the first Book of Kings,

I saw - the prophet Micah said - Jehovah sitting on His throne, and the entire host of heaven standing beside Him, on His right hand and on His left. 1 Kings 22:19.

Anyone who does not know what these particular descriptions represent, or what their consequent spiritual meanings are, cannot help supposing that the Lord has a throne in the way kings on earth do, and that things actually do exist as they are described by the prophets. But no such phenomena occur in the [higher] heavens; rather they are sights presented to those in the lowest heaven, within which - as within images - they see Divine arcana.

[15] The Lord's kingship, by which one means the Divine Truth that goes forth from Him, was also represented by the throne that Solomon built, described in the first Book of Kings as follows,

Solomon made a large throne of ivory, and overlaid it with pure gold. There were six steps to the throne, and a rounded top to the throne at the back of it; there were armrests ² on either side at the place of the seat, and two lions standing beside the armrests, ² and twelve lions standing there, above the six steps on either side. 1 Kings 10:18-20.

It was a throne of glory that was represented by all this. 'Lions' are Divine Truths engaged in conflict and overcoming, 'twelve lions' being all those Truths in their entirety.

[16] Since almost everything in the Word has a contrary meaning, 'a throne' has such too. Its contrary meaning is a kingdom of falsity, as in John,

To the angel of the Church which is in Pergamum, I know your works, and where you dwell, where Satan's throne is. Revelation 1:12-13.

In the same book,

The dragon gave the beast coming up out of the sea his power, and his throne, and great authority. Revelation 13:2.

In the same book,

The fifth angel poured out his bowl onto the throne of the beast, and his kingdom became darkened. Revelation 16:10.

In Isaiah,

You said in your heart, I will go up into the heavens, above the stars of God I will raise my throne. Isaiah 14:13.

This refers to Babel.

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