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Genèse第24章

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1 Abraham était vieux, avancé en âge; et l'Eternel avait béni Abraham en toute chose.

2 Abraham dit à son serviteur, le plus ancien de sa maison, l'intendant de tous ses biens: Mets, je te prie, ta main sous ma cuisse;

3 et je te ferai jurer par l'Eternel, le Dieu du ciel et le Dieu de la terre, de ne pas prendre pour mon fils une femme parmi les filles des Cananéens au milieu desquels j'habite,

4 mais d'aller dans mon pays et dans ma patrie prendre une femme pour mon fils Isaac.

5 Le serviteur lui répondit: Peut-être la femme ne voudra-t-elle pas me suivre dans ce pays-ci; devrai-je mener ton fils dans le pays d'où tu es sorti?

6 Abraham lui dit: Garde-toi d'y mener mon fils!

7 L'Eternel, le Dieu du ciel, qui m'a fait sortir de la maison de mon père et de ma patrie, qui m'a parlé et qui m'a juré, en disant: Je donnerai ce pays à ta postérité, lui-même enverra son ange devant toi; et c'est de là que tu prendras une femme pour mon fils.

8 Si la femme ne veut pas te suivre, tu seras dégagé de ce serment que je te fais faire. Seulement, tu n'y mèneras pas mon fils.

9 Le serviteur mit sa main sous la cuisse d'Abraham, son seigneur, et lui jura d'observer ces choses.

10 Le serviteur prit dix chameaux parmi les chameaux de son seigneur, et il partit, ayant à sa disposition tous les biens de son seigneur. Il se leva, et alla en Mésopotamie, à la ville de Nachor.

11 Il fit reposer les chameaux sur leurs genoux hors de la ville, près d'un puits, au temps du soir, au temps où sortent celles qui vont puiser de l'eau.

12 Et il dit: Eternel, Dieu de mon seigneur Abraham, fais-moi, je te prie, rencontrer aujourd'hui ce que je désire, et use de bonté envers mon seigneur Abraham!

13 Voici, je me tiens près de la source d'eau, et les filles des gens de la ville vont sortir pour puiser de l'eau.

14 Que la jeune fille à laquelle je dirai: Penche ta cruche, je te prie, pour que je boive, et qui répondra: Bois, et je donnerai aussi à boire à tes chameaux, soit celle que tu as destinée à ton serviteur Isaac! Et par là je connaîtrai que tu uses de bonté envers mon seigneur.

15 Il n'avait pas encore fini de parler que sortit, sa cruche sur l'épaule, Rebecca, née de Bethuel, fils de Milca, femme de Nachor, frère d'Abraham.

16 C'était une jeune fille très belle de figure; elle était vierge, et aucun homme ne l'avait connue. Elle descendit à la source, remplit sa cruche, et remonta.

17 Le serviteur courut au-devant d'elle, et dit: Laisse-moi boire, je te prie, un peu d'eau de ta cruche.

18 Elle répondit: Bois, mon seigneur. Et elle s'empressa d'abaisser sa cruche sur sa main, et de lui donner à boire.

19 Quand elle eut achevé de lui donner à boire, elle dit: Je puiserai aussi pour tes chameaux, jusqu'à ce qu'ils aient assez bu.

20 Et elle s'empressa de vider sa cruche dans l'abreuvoir, et courut encore au puits pour puiser; et elle puisa pour tous les chameaux.

21 L'homme la regardait avec étonnement et sans rien dire, pour voir si l'Eternel faisait réussir son voyage, ou non.

22 Quand les chameaux eurent fini de boire, l'homme prit un anneau d'or, du poids d'un demi-sicle, et deux bracelets, du poids de dix sicles d'or.

23 Et il dit: De qui es-tu fille? dis-le moi, je te prie. Y a-t-il dans la maison de ton père de la place pour passer la nuit?

24 Elle répondit: Je suis fille de Bethuel, fils de Milca et de Nachor.

25 Elle lui dit encore: Il y a chez nous de la paille et du fourrage en abondance, et aussi de la place pour passer la nuit.

26 Alors l'homme s'inclina et se prosterna devant l'Eternel,

27 en disant: Béni soit l'Eternel, le Dieu de mon seigneur Abraham, qui n'a pas renoncé à sa miséricorde et à sa fidélité envers mon seigneur! Moi-même, l'Eternel m'a conduit à la maison des frères de mon seigneur.

28 La jeune fille courut raconter ces choses à la maison de sa mère.

29 Rebecca avait un frère, nommé Laban. Et Laban courut dehors vers l'homme, près de la source.

30 Il avait vu l'anneau et les bracelets aux mains de sa soeur, et il avait entendu les paroles de Rebecca, sa soeur, disant: Ainsi m'a parlé l'homme. Il vint donc à cet homme qui se tenait auprès des chameaux, vers la source,

31 et il dit: Viens, béni de l'Eternel! Pourquoi resterais-tu dehors? J'ai préparé la maison, et une place pour les chameaux.

32 L'homme arriva à la maison. Laban fit décharger les chameaux, et il donna de la paille et du fourrage aux chameaux, et de l'eau pour laver les pieds de L'homme et les pieds des gens qui étaient avec lui.

33 Puis, il lui servit à manger. Mais il dit: Je ne mangerai point, avant d'avoir dit ce que j'ai à dire. Parle! dit Laban.

34 Alors il dit: Je suis serviteur d'Abraham.

35 L'Eternel a comblé de bénédictions mon seigneur, qui est devenu puissant. Il lui a donné des brebis et des boeufs, de l'argent et de l'or, des serviteurs et des servantes, des chameaux et des ânes.

36 Sara, la femme de mon seigneur, a enfanté dans sa vieillesse un fils à mon seigneur; et il lui a donné tout ce qu'il possède.

37 Mon seigneur m'a fait jurer, en disant: Tu ne prendras pas pour mon fils une femme parmi les filles des Cananéens, dans le pays desquels j'habite;

38 mais tu iras dans la maison de mon père et de ma famille prendre une femme pour mon fils.

39 J'ai dit à mon seigneur: Peut-être la femme ne voudra-t-elle pas me suivre.

40 Et il m'a répondu: L'Eternel, devant qui j'ai marché, enverra son ange avec toi, et fera réussir ton voyage; et tu prendras pour mon fils une femme de la famille et de la maison de mon père.

41 Tu seras dégagé du serment que tu me fais, quand tu auras été vers ma famille; si on ne te l'accorde pas, tu seras dégagé du serment que tu me fais.

42 Je suis arrivé aujourd'hui à la source, et j'ai dit: Eternel, Dieu de mon seigneur Abraham, si tu daignes faire réussir le voyage que j'accomplis,

43 voici, je me tiens près de la source d'eau, et que la jeune fille qui sortira pour puiser, à qui je dirai: Laisse-moi boire, je te prie, un peu d'eau de ta cruche,

44 et qui me répondra: Bois toi-même, et je puiserai aussi pour tes chameaux, que cette jeune fille soit la femme que l'Eternel a destinée au fils de mon seigneur!

45 Avant que j'eusse fini de parler en mon coeur, voici, Rebecca est sortie, sa cruche sur l'épaule; elle est descendue à la source, et a puisé. Je lui ai dit: Donne-moi à boire, je te prie.

46 Elle s'est empressée d'abaisser sa cruche de dessus son épaule, et elle a dit: Bois, et je donnerai aussi à boire à tes chameaux. J'ai bu, et elle a aussi donné à boire à mes chameaux.

47 Je l'ai interrogée, et j'ai dit: De qui es-tu fille? Elle a répondu: Je suis fille de Bethuel, fils de Nachor et de Milca. J'ai mis l'anneau à son nez, et les bracelets à ses mains.

48 Puis je me suis incliné et prosterné devant l'Eternel, et j'ai béni l'Eternel, le Dieu de mon seigneur Abraham, qui m'a conduit fidèlement, afin que je prisse la fille du frère de mon seigneur pour son fils.

49 Maintenant, si vous voulez user de bienveillance et de fidélité envers mon seigneur, déclarez-le-moi; sinon, déclarez-le-moi, et je me tournerai à droite ou à gauche.

50 Laban et Bethuel répondirent, et dirent: C'est de l'Eternel que la chose vient; nous ne pouvons te parler ni en mal ni en bien.

51 Voici Rebecca devant toi; prends et va, et qu'elle soit la femme du fils de ton seigneur, comme l'Eternel l'a dit.

52 Lorsque le serviteur d'Abraham eut entendu leurs paroles, il se prosterna en terre devant l'Eternel.

53 Et le serviteur sortit des objets d'argent, des objets d'or, et des vêtements, qu'il donna à Rebecca; il fit aussi de riches présents à son frère et à sa mère.

54 Après quoi, ils mangèrent et burent, lui et les gens qui étaient avec lui, et ils passèrent la nuit. Le matin, quand ils furent levés, le serviteur dit: Laissez-moi retourner vers mon seigneur.

55 Le frère et la mère dirent: Que la jeune fille reste avec nous quelque temps encore, une dizaine de jours; ensuite, tu partiras.

56 Il leur répondit: Ne me retardez pas, puisque l'Eternel a fait réussir mon voyage; laissez-moi partir, et que j'aille vers mon seigneur.

57 Alors ils répondirent: Appelons la jeune fille et consultons-la.

58 Ils appelèrent donc Rebecca, et lui dirent: Veux-tu aller avec cet homme? Elle répondit: J'irai.

59 Et ils laissèrent partir Rebecca, leur soeur, et sa nourrice, avec le serviteur d'Abraham et ses gens.

60 Ils bénirent Rebecca, et lui dirent: O notre soeur, puisses-tu devenir des milliers de myriades, et que ta postérité possède la porte de ses ennemis!

61 Rebecca se leva, avec ses servantes; elles montèrent sur les chameaux, et suivirent l'homme. Et le serviteur emmena Rebecca, et partit.

62 Cependant Isaac était revenu du puits de Lachaï-roï, et il habitait dans le pays du midi.

63 Un soir qu'Isaac était sorti pour méditer dans les champs, il leva les yeux, et regarda; et voici, des chameaux arrivaient.

64 Rebecca leva aussi les yeux, vit Isaac, et descendit de son chameau.

65 Elle dit au serviteur: Qui est cet homme, qui vient dans les champs à notre rencontre? Et le serviteur répondit: C'est mon seigneur. Alors elle prit son voile, et se couvrit.

66 Le serviteur raconta à Isaac toutes les choses qu'il avait faites.

67 Isaac conduisit Rebecca dans la tente de Sara, sa mère; il prit Rebecca, qui devint sa femme, et il l'aima. Ainsi fut consolé Isaac, après avoir perdu sa mère.

   

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Apocalypse Explained#601

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601. And cried with a great voice, as a lion roareth.- That this signifies testification of grievous lamentation on account of the desolation of Divine Truth in the church, is evident from the signification of crying with a great voice, as denoting testification of grievous lamentation, of which we shall speak presently; and from the signification of as a lion roareth, as denoting, on account of the desolation of Divine Truth in the church. For a lion signifies Divine Truth in its power, as may be seen above (n. 278), and roaring signifies the effect of grief, on account of the desolation thereof.

[2] That this is the signification of crying with a great voice as a lion roareth, is also evident from that which follows in this chapter, in which the desolation of Divine Truth in the church is treated of. For the strong angel coming down out of heaven, means the Lord as to the Word, which is Divine Truth, and it is afterwards said of him that he lifted up his hand to heaven, and sware by Him that liveth unto the ages of the ages, that there should be time no longer. By there being time no longer is signified, that there should be no longer any understanding of Divine Truth, nor, consequently, any state of the church.

[3] And it is afterwards said, "In the days of the voice of the seventh angel, the mystery of God shall be consummated," which signifies the last judgment, which takes place when there is no longer any faith of Divine Truth, because there is not any good of charity. It is evident from these things, that by crying with a loud voice as when a lion roareth, signifies testification of grievous lamentation on account of the desolation of Divine Truth in the church.

[4] Moreover, in the Word, mention is frequently made of a lion; and a lion, in the highest sense, signifies the Lord as to Divine Truth, and also heaven and the church as to the same from the Lord, whence a lion also signifies the Divine Truth as to power. Concerning this signification of lion, see above (n. 278). It is therefore evident, that roaring, or the roaring of a lion, signifies ardent affection to defend heaven and the church, and thus save the angels of heaven and the men of the church, which is effected by destroying the falsities of evil by means of Divine Truth and its power. But in the opposite sense roaring, and the roaring of a lion, signify burning desire to destroy and devastate the church, which is effected by destroying Divine Truth by means of the falsities of evil. These things are signified by the roaring of a lion, because a lion roars when it is hungry and seeks its prey, and also when it is enraged against its enemies.

[5] That such things are signified in the Word by to roar and roaring, is evident from the following passages.

In Isaiah:

"Thus hath Jehovah spoken unto me, Like as the lion roareth and the young lion over his prey, when a multitude of shepherds runneth forth against him, he will not be afraid of their voice, nor abase himself for the noise of them; so shall Jehovah of hosts come down to fight upon mount Zion, and upon the hill thereof" (31:4).

Jehovah is compared to a lion roaring, because a lion signifies the Lord as to Divine Truth and its power, and roaring signifies the ardour of defending the church against evils and falsities, wherefore it is said, "so shall Jehovah of hosts come down to fight upon mount Zion, and upon the hill thereof." Mount Zion denotes the celestial church, and the hill thereof, or Jerusalem, the spiritual church; the prey over which the lion roareth, signifies deliverance from hell.

[6] So in Joel:

"Jehovah shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall tremble; but Jehovah will be a refuge for his people, and a defence of the sons of Israel" (3:16).

The defence of the faithful by the Lord, by means of Divine Truth, is described by Jehovah roaring out of Zion, and uttering His voice from Jerusalem. The vehement power of Divine Truth, and the terror arising therefrom, are described by the heavens and earth trembling; while salvation and defence are described by Jehovah being a refuge for His people, and a defence to the sons of Israel; the people of Jehovah and the sons of Israel denote the faithful who are of the church.

[7] And in Hosea:

"I will not return to destroy Ephraim. They shall go after Jehovah; he shall roar like a lion, because he shall roar, and with honour shall the sons from the sea draw near, with honour shall they come as a bird out of Egypt, and as a dove out of the land of Assyria; and I will cause them to dwell upon their houses, saith Jehovah" (11:9-11).

Ephraim signifies the church as to the understanding of truth, concerning which what follows is therefore said. To walk after Jehovah signifies to worship the Lord, and to live from Him. He shall roar like a lion, because he shall roar, signifies their defence by Divine Truth. With honour shall the sons from the sea draw near, signifies that those who are in natural good shall draw near to the church; with honour shall they come as a bird out of Egypt, signifies their natural thought from scientific truths (ex scientificis veris), a bird denoting thought, and Egypt what is scientific, which is natural truth. And as a dove out of the land of Assyria, signifies that they shall have rational good and truth, a dove denoting rational good, and the land of Assyria, the church as to rational truth. For with man there are both natural and rational good and truth; the Natural is lower or exterior, and looks to the world, the Rational is higher or interior, conjoining the Natural with the Spiritual. The Natural is signified by Egypt, the Rational by Assyria, and the Spiritual by Israel. And I will cause them to dwell upon their houses, signifies life from the will of good and from the understanding of truth; the human mind, which consists of these, is meant by house, and to live is signified by dwelling.

[8] Again, in Amos:

"The Lord Jehovih will not do a word without revealing his secret unto his servants the prophets. The lion hath roared, who will not fear? the Lord Jehovih hath spoken, who will not prophesy?" (3:7, 8).

Here by the Lord Jehovih not doing a word without revealing His secret to His servants the prophets, is signified, that the Lord opens the interior things of the Word and of doctrine to those who are in truths from good. By revealing His secret is signified to enlighten and to open the interior things of the Word; His servants the prophets signify those who are in the truths of doctrine and who receive. "The lion hath roared, who will not fear?" signifies a powerful revelation and manifestation of Divine Truth. "The Lord Jehovih hath spoken, who will not prophesy?" signifies the reception thereof, and manifestation. The Lord is called Lord Jehovih, when good is treated of.

[9] Again, in Zechariah:

"The voice of the howling of the shepherds because their magnificence is laid waste; a voice of the roaring of [young] lions because the pride of Jordan is laid waste" (11:3).

The voice of the howling of the shepherds because their magnificence is laid waste, signifies the grief of those who teach, because the good of the church has perished. Those who teach truth and by means of it lead to good of life, are called shepherds, and magnificence denotes the good of the church. The voice of the roaring of the young lions because the pride of Jordan is laid waste, signifies grief on account of the desolation of Divine Truth in the church. Those who are in Divine truths are called lions; roaring signifies grief; the pride of Jordan which is laid waste, signifies the church as to the Divine Truth introducing.

[10] Thus also in Job:

God "roareth with his voice, he thundereth with the voice of his majesty; nor yet doth he overthrow when his voice is heard. God thundereth marvellously with his voice" (37:4, 5).

By roaring and thundering with the voice is signified the power and efficacy of Divine Truth or the Word.

[11] In the passages quoted, roaring, in an extended sense, signifies the ardent affection to defend heaven and the church, or the angels of heaven and the men of the church which is effected by destroying the falsities of evil by means of Divine Truth, and its power. But by roaring, in the opposite sense, is signified the burning desire to ruin and destroy the church, which is done by destroying Divine Truth by means of the falsities of evil. In this sense "to roar" is mentioned in the following passages.

Thus in Jeremiah:

"Babylon shall become heaps, a dwelling-place of dragons, an astonishment, and an hissing. They shall roar together like lions; they shall growl as lions' whelps; when they have become warm I will set their feasts, and I will make them drunken, that they may exult, and may sleep the sleep of an age, and not awake" (51:37, 38, 39).

The destruction of Babylon, so that truth or good shall be no longer found in her, is signified by, Babylon shall become heaps, a dwelling-place of dragons, an astonishment, and an hissing. Babylon signifies those who abuse holy things for the purpose of ruling by them. Their burning desire to destroy Divine Truth by means of the falsities of evil, is signified by, they shall roar together like lions; they shall growl as lions' whelps. The ardour of those banded together to effect this wickedness is signified by the words "when they have become warm I will set their feasts"; that such shall become insane from the falsities of evil is signified by, I will make them drunken that they may exult. That they will never understand any truth, and therefore will not see life, is signified by, that they may sleep the sleep of an age, and not awake.

[12] Again, in the same prophet:

"Is Israel a servant? Is he born of the house? Why has he become a prey? The young lions roar against him, they utter their voice, and make his land waste; his cities are burned, so that there is no inhabitant" (2:14, 15).

Is Israel a servant? Is he born of the house, signifies, the church which had been in truths and goods, and that hitherto it is not. Israel signifies the church; a servant, those who are in truths, and born of the house, those who are in goods. Why has he become a prey? signifies the devastation thereof. The young lions roar against him, and utter their voice, signifies the desolation of Divine Truth in the church by the falsities of evil; they make his land waste, signifies the destruction of the church itself by evils. His cities are burned so that there is no inhabitant, signifies the destruction of its doctrinals also by evils, so that no good of the church remains.

[13] And in Ezekiel:

"One of the cubs, a lioness, rose up; it became a young lion, but it learned to catch the prey; it devoured men, defiled widows, and laid waste the cities, and the land was laid waste, and the fulness thereof, by the voice of his roaring" (19:3, 7).

These things are said of the Jewish church, which is here meant by the mother of lions. The young lion signifies the falsity of evil eager to destroy the truth of the church. By catching the prey, is signified the destruction of the truth and good of the church. It devoured men, and defiled widows, and devastated the cities, signifies the destruction of all understanding of truth, and of good that desires truth, and also of doctrinals. Men signify the understanding of truth, widows, good desirous of truth, and cities, doctrinals. The land was laid waste and the fulness thereof, by the voice of his roaring, signifies the devastation of the church, and the extinction of all truth from the Word by the falsity of evil; land denoting the church, fulness denoting the truths thereof from the Word, and the voice of roaring denoting the destroying falsity of evil.

[14] Again, in Jeremiah:

"I call for a sword upon all the inhabitants of the earth. Therefore say unto them, Jehovah shall roar from on high and utter his voice from the habitation of his holiness; in roaring he shall roar against their dwellings. A tumult shall come even to the end of the earth; for the strife of Jehovah is against the nations, judgment shall enter with all flesh; he will give the wicked to the sword" (25:29-31).

Here the vastation of the church is attributed to Jehovah, although men themselves are the cause of it. I call for a sword upon all the inhabitants of the earth, signifies falsity destroying every truth in the whole church. Jehovah shall roar from on high, and utter his voice from the habitation of his holiness, signifies testification of grief in heaven on account of the vastation of Divine Truth. In roaring he shall roar against their dwellings, signifies grievous sorrow and lamentation over all things of the church. A tumult shall come even to the end of the earth, signifies the disturbance of all things of the church from primaries to its ultimates. For the strife of Jehovah is against the nations, judgment shall enter with all flesh, signifies visitation and judgment upon all who are in evils. He will give the wicked to the sword, signifies their destruction from falsities.

[15] And in Amos:

"Jehovah will roar from Zion, and utter his voice from Jerusalem; so that the habitations of the shepherds shall mourn, and the top of Carmel shall wither" (1:2).

By roaring from Zion, is signified grievous sorrow, and a voice from Jerusalem signifies lamentation. The mourning of the habitations of the shepherds, and the withering of the top of Carmel, signifies on account of the vastation of all the goods and truths of the church, the habitations of the shepherds signify all the goods of the church, the top of Carmel signifies all the truths thereof, and the mourning and withering denote vastation. The reason why the top of Carmel signifies the truths of the church is, that there were vineyards on Carmel, and the truth of the church is signified by wine (vinum).

[16] Again, in Isaiah:

"The anger of Jehovah is kindled against his people. He hath lifted up an ensign to the nations from far, and hath hissed unto them from the end of the earth. His roaring is like that of a lion, he roareth as the young lions; yea, he rageth and layeth hold of the prey, he seizeth and none taketh from him; and he rageth against them like the raging of the sea; and if one look unto the land, behold darkness and anxiety, and the light is darkened in the ruins thereof" (5:25-30).

Here also His roar like that of a lion, and as of young lions, signifies grief and lamentation over the vastation of Divine Truth in the church by the falsities of evil. By laying hold of the prey and none taking it from Him, is signified the liberation and salvation of those who are in truths from good. The vastation itself is described by, Behold darkness and anxiety, and the light is darkened in the ruins thereof. Darkness denotes falsities, anxiety evil, the darkening of the light denotes the disappearance of Divine Truth, and ruins signify total subversion.

[17] So in David:

"The enemy hath destroyed everything in the sanctuary. Enemies roared in the midst of the feast" (Psalm 74:3, 4).

Enemy signifies evil from hell, the sanctuary signifies the church, and the feast, worship. The signification of these words in a series is therefore evident. That roaring signifies grievous lamentation from grief of heart, is clear from these passages in David:

When I kept silence, my bones waxed old through my roaring all the day long (Psalm 32:3).

And again:

"I am feeble and sore broken; I have roared by reason of the roaring of my heart" (Psalm 38:8).

And in Job:

"My sighing cometh before my bread, and my roarings are poured out like the waters" (3:24).

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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Apocalypse Explained#69

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69. (Verse 15) And his feet like unto burnished brass, as if they burned in a furnace. That this signifies the ultimate of Divine order which is the Natural, full of Divine love, is evident from the signification of feet, as being the Natural (concerning which seeArcana Coelestia 2162, 3147, 3761, 3986, 4280, 4938-4952); when therefore it is said of the Lord, it denotes the ultimate of Divine order, because that is the Natural. It is also evident from the signification of burnished brass, or polished brass, as denoting natural good, concerning which we shall speak presently; and from the signification of burning, when said of the Lord, as denoting that it is from the Divine love (concerning which see n. 10055). It is said, as if they burned in a furnace, in order that the Divine love may be expressed in the greatest degree, and in its fullness; for the Divine is in its fulness when it is in its ultimate, and the ultimate is the Natural (as may be seen above, n. 66). It is clear then, that by His feet like fine brass, as if they burned in a furnace, is signified the ultimate of Divine order, which is the Natural, full of Divine love. These things, as also those that precede, are spoken comparatively; as that His head and His hairs were white as white wool, as snow, and that His feet were like unto fine brass, as if they burned in a furnace; but it is to be observed, that all comparisons in the Word are significative, because in the same way as the things themselves, they are from correspondences (as may be seen, Arcana Coelestia 3579, 4599, 8989).

[2] The reason why feet, when said of the Lord, signify the ultimate of Divine order, and that this is the Natural, is, that heaven is heaven from the Divine Human of the Lord, and that therefore heaven in the aggregate has reference to one Man. And, because there are three heavens, that the highest heaven has reference to the head, the middle heaven to the body, and the ultimate heaven to the feet. The Divine which constitutes the highest heaven is called the celestial Divine; that which constitutes the middle heaven is called the spiritual Divine, and that which constitutes the ultimate heaven is called the natural Divine from the spiritual and celestial. It is therefore clear why the Lord is in this place described as to His Divine Human, which is the Son of man, seen in the midst of the lampstands, not only as to His garments, but also as to His head, His chest and feet. (That the Son of man is the Lord as to the Divine Human, may be seen above, n. 63; and that the lampstands denote heaven, may be seen n. 62. But as these things are arcana hitherto unknown in the world, and nevertheless ought to be understood in order that the internal sense of this and the following parts of this prophetical book may be comprehended, they are therefore particularly and specifically described in the work, Heaven and Hell; as, that the Divine Human of the Lord constitutes heaven, n. 7-12, 78-86; that hence heaven in the aggregate has reference to one Man, n. 59-77; that there are three heavens, and that the highest refers to the head, the middle to the body, and the ultimate to the feet, n. 29-40.)

When these things are understood, it will be evident that by the feet of Jehovah, or of the Lord, in the Word, is signified the ultimate of Divine order, or the Natural; and because the external of the church, of worship, and of the Word, is the ultimate of Divine order in the church, and is the Natural, therefore this is specifically signified by the feet of Jehovah, or of the Lord.

[3] It was for this reason that, when the Lord was seen as an angel by the prophets, in other places, He was seen by them also in a similar manner. Thus by Daniel:

"I lifted up mine eyes, and looked, and behold a man clothed in linen, whose loins were girded with gold of Uphaz; his body also was like the beryl, and his eyes as torches of fire; his arms and his feet as the brightness of polished brass" (10:5, 6).

Similarly, the cherubs, which mean the Lord as to providence and protection (see Arcana Coelestia 9277, 9509, 9673), were seen by Ezekiel:

"Their feet sparkled as the brightness of polished brass" (1:7).

So also the Lord was afterwards seen as an angel, in the Apocalypse:

"I saw an angel coming down from heaven, clothed with a cloud; and a rainbow was about his head, and his face was as the sun, and his feet as pillars of fire" (10:1).

Because the Lord was thus seen as to the feet, therefore under the feet was seen, by some of the sons of Israel,

"as it were a work of sapphire stone, and as the substance of heaven in purity" (Exodus 24:10).

The reason why the Lord was not seen by them as to the feet, but under the feet, was, that they were not in the external of the church, of worship, and of the Word, but under it (as may be seen in The Doctrine of the New Jerusalem 248). Since the feet of Jehovah, or the Lord, signify the ultimate of Divine order, and this is specifically the external of the church, of worship, and of the Word, therefore this is called His footstool in the Word, as in Isaiah:

"The glory of Lebanon shall come unto thee, to beautify the place of my sanctuary; I will make the place of my feet honourable. And they shall bow themselves down at the soles of thy feet" (60:13, 14).

Again:

"Heaven is my throne, and the earth is my footstool" (66:1).

In Jeremiah:

God "doth not remember his footstool in the day of anger" (Lamentations 2:1).

And in David:

"Adore ye Jehovah, towards his footstool" (Psalms 99:5).

Again:

"We will go into his habitation; we will bow ourselves at his footstool" (Psalms 132:7).

And in Nahum:

"The clouds of Jehovah are the dust of his feet" (Nahum 1:3).

That cloud denotes the external of the Word, or the Word as to the letter, may be seen above, n. 36; and because cloud denotes the external of the Word, it also denotes the external of the church and of worship, for the church and worship are from the Word. It is said the dust of His feet, because those things which are in the sense of the letter of the Word, which sense is natural, appear scattered.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.