222. And I will write upon him the name of My God, signifies their quality in respect to Divine truth implanted in the life. This is evident from the signification of "writing upon one," when spoken of the Lord, as being to implant in the life (of which presently); also from the signification of "name," as being quality of state (See above, n. 148); and also from the signification of "God," as being Divine truth proceeding from the Lord in heaven, thus the Lord in heaven (concerning which see above, n. 220; for the Lord is above the heavens, appearing to those who are in heaven as a sun (See the work on Heaven and Hell 116-125). The Divine proceeding therefrom, which is called Divine truth, and which makes heaven in general and in particular, is what is meant in the Word by "God;" from this it is that angels are called "gods," and that "God," in the Hebrew is Elohim, in the plural. This makes clear why the Lord here says, "the name of My God;" and above, "I will make him a pillar in the temple of My God" n. 219; and below, "I will write upon him the name of the city of My God, of the New Jerusalem, which is coming down out of heaven from My God" n. 223.

[2] "To write upon one" means to implant in the life, because to write is to commit to paper anything from the memory, thought, or mind, that is to be preserved; in the spiritual sense, therefore, it signifies that which is to endure in man's life, inscribed on it and implanted in it. Thus the natural sense of this expression is turned into a spiritual sense; for it is natural to write upon paper and in a book, but it is spiritual to inscribe on the life, which is done when anything is implanted in the faith and love, since love and faith make man's spiritual life. Because "to write" signifies to implant in the life, it is said of Jehovah or the Lord that "He writes," and that "He has written in a book," meaning that which is inscribed by the Lord on man's spirit, that is, on his heart and soul, or what is the same, on his love and faith. Thus, in David:

My bone was not hidden from Thee when I was made in secret; upon Thy book were written all the days when they were fashioned, and not one of them is wanting (Psalms 139:15-16).

In the same :

Let them be blotted out of the book of lives, and not be written with the righteous (Psalms 69:28).

In Daniel:

The people shall be delivered, everyone that shall be found written in the book (Daniel 12:1).

In Moses:

Blot me, I pray Thee, out of the book which Thou hast written. And Jehovah said, Whosoever hath sinned against Me will I blot out of My book (Exodus 32:32-33).

In Revelation:

A book written within and on the back, sealed with seven seals, which no one could open but the Lamb only (Revelation 5:1).

Again:

All shall worship the beast whose names have not been written in the Lamb's book of life (Revelation 13:8; 17:8).

Again:

I saw that the books were opened: and another book was opened which is that of life; and the dead were judged out of those things which were written in the book, ¹ according to their works. And if anyone was not found written in the book of life, he was cast into the lake of fire (Revelation 20:12-13, 20:15).

Again :

And there shall enter into the New Jerusalem only they that are written in the Lamb's book of life (Revelation 21:27).

In these passages it is not meant that they are written in a book, but that all things of faith and love are inscribed on man's spirit (as may be seen from the things shown in the work on Heaven and Hell 461-469).

[3] That "to write," in the Word, signifies to inscribe on and implant in the life, is clear from other passages where "writing" is mentioned. Thus in Jeremiah:

I will give My law in the midst of them, and will write it on their heart (Jeremiah 31:33).

"To give the law in the midst of them" means Divine truths in them; "in the midst" signifies inwardly with man (See Arcana Coelestia 1074, 2940, 2973); and "to write it on the heart" is to impress upon the love, for "heart" signifies love (See Arcana Coelestia 7542, 9050, 10336). In Ezekiel:

The prophet saw a roll of a book written front and back, and there were written thereon plaints, moaning, and woe (Ezekiel 2:9, 10; 3:1-3).

"The roll of a book written front and back" signifies the state of the church at that time, thus what the life was of those of the church; therefore "the roll of the book" means the same as "the book of life" mentioned above; and as their life was destitute of the goods of love and the truths of faith, it is said that "there were written thereon plaints, moaning, and woe":

That the law was inscribed on tables of stone, and written with the finger of God (Exodus 31:18; Deuteronomy 4:13; 9:10); signified that it must be impressed on the life (Arcana Coelestia 9416); for "the law," in a strict sense, means the ten commandments of the Decalogue, but in a broad sense, the whole Word (See Arcana Coelestia 6752, 7463); and "stone" signifies truth, here Divine truth (Arcana Coelestia 643[1-4], 1298, 3720, 6426, 8609, 10376). The like is signified by :

Their writing the words of the law upon the twelve stones taken out of the Jordan (Deuteronomy 27:2-4, 8; Joshua 4:3, seq .)

[4] In Ezekiel:

Son of man, take thee one stick, and write upon it, For Judah and for the sons of Israel, his fellows; and take another stick, and write upon it, For Joseph, the stick of Ephraim, and of all the house of Israel, his fellows; and then join them for thee one to another into one stick, that they both may be one in My ² hand (Ezekiel 37:16, 17).

What these things signify no one can know unless he knows what was represented by "Judah," and what by "Joseph." "Judah" represented the Lord's celestial kingdom, and "Joseph" His spiritual kingdom; and "writing them upon two sticks" signifies each one's state of love and of life therefrom. Their conjunction into one heaven is signified by "joining them one to another into one stick, that they both may be one in My hand." The signification of these words is like that of the Lord's words:

Other sheep also I have, which are not of this fold; them also I must bring; and there shall be one flock and one shepherd (John 10:16).

The writing was to be upon a stick, because a "stick (wood)" signifies good, and it is good that conjoins. (But these things will be more evident from what is shown in the Arcana Coelestia, namely, that the spiritual kingdom before the Lord's coming was not as it was after His coming, n. 6372, 8054; that it was the spiritual especially that were saved by the Lord's coming into the world, and that they were then conjoined with those who were of His celestial kingdom into one heaven, n. 2661, 2716, 2833, 2834, 3969, 6854, 6914, 7035, 7091, 7828, 7932, 8018, 8159, 8321, 9684. That there are two kingdoms, the celestial and spiritual, and that there are three heavens, and that these are conjoined into one heaven, see the work on Heaven 20-28, 29-40. That "Judah" in the representative sense signifies the Lord's celestial kingdom, Arcana Coelestia 3654, 3881, 5583, 5603, 5782, 6363; that " Joseph" signifies the Lord's spiritual kingdom, n. 3969, 3971, 4669, 6417; that " Ephraim" signifies the intellectual of the spiritual church, n. 3969, 5354, 6222, 6234, 6238, 6267, 6296; that "wood" signifies the good of love, n. 643, 3720, 8354.)

[5] In Isaiah:

This one shall say, I am Jehovah's; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto Jehovah, and surname himself by the name of Israel (Isaiah 44:5).

These things are said of the Lord and of His Divine Human. "Jacob" and "Israel," where the Lord is treated of, signifies His Human, and that the Human is Jehovah is meant by "This one shall say, I am Jehovah's," and "he shall subscribe with his hand unto Jehovah." (That "Israel" and "Jacob" are, in the highest sense, the Lord, see Arcana Coelestia 4286, 4570, 6424)

[6] In Jeremiah :

O Jehovah, the hope of Israel, all that forsake Me shall be ashamed, and they that depart from Me shall be written on the earth, because they have forsaken Jehovah, the fountain of living waters. Heal me, O Jehovah, that I may be healed (Jeremiah 17:13, 14). "To be written in the earth" is to be condemned on account of the state of life, since "earth" signifies what is condemned (See Arcana Coelestia n. 2327, 7418, 8306).

[7] This makes clear what is signified by the Lord's writing with His finger in the earth in John:

The Scribes and Pharisees brought to Jesus in the temple a woman taken in adultery; and they said, This woman was taken in the very act. They asked whether she should be stoned according to the law of Moses. Jesus stooped down, and with His finger wrote in the earth; and rising He said, He that is without sin among you let him first cast a stone at her; and again stooping down, He wrote in the earth. And when they heard these things, they went out one after another; and Jesus was left alone, and the woman; and He said to her, Woman, where are thine accusers; hath no man condemned thee? And He said, Go and sin no more (John 8:2-11).

The Lord's "writing in the earth" signifies the same as above in Jeremiah, "they that depart from Me shall be written in the earth," namely, that they also were condemned on account of adulteries; therefore He said, "He that is without sin among you, let him first cast a stone at her." The Lord's "writing twice in the earth" in the temple, signified their condemnation for adulteries in the spiritual sense; for the Scribes and Pharisees were those who adulterated the goods and falsified the truths of the Word, thus of the church; and "adulteries" in the spiritual sense are adulterations of good and falsifications of truth (See above, n. 141, 161); therefore that nation was also called by the Lord:

An adulterous and sinful generation (Mark 8:38).

脚注:

3881. 'Therefore she called his name Judah' means the essential nature of it. This is clear from the meaning of 'name' and of 'calling the name' as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2724, 3006, 3421. That nature is contained in the internal sense of these words spoken by Leah - 'This time I will confess Jehovah', dealt with immediately above in 3880. That is to say, in the highest sense those words mean the Lord and the Divinity of His Love, in the internal sense the Word and also the Lord's celestial kingdom, and in the more exterior sense doctrine from the Word which the celestial Church has. But as yet scarcely anyone knows that these things are meant in the Word when the name Judah is mentioned, the reason being that the historical descriptions of the Word are thought to be simply historical descriptions, and the prophetical utterances to belong among such things as have fallen into oblivion, except for some of them from which doctrinal inferences may be drawn out. No belief exists that those descriptions and utterances have a spiritual sense within them, because at the present day no knowledge exists of what the spiritual sense is, or indeed of what the spiritual is. And the chief reason for this is that the life which people lead is the natural life. This is such that when they have that life as their end in view or it is the only life they desire, it blots out both spiritual knowledge and faith - so much so that when spiritual life and a spiritual sense are spoken of, these are like something that does not really exist or else are something unpleasant and depressing which, because it does not accord with natural life, they find distasteful. Such being the condition of the human race at the present day it neither understands nor wishes to understand by the names mentioned in the Word anything else than the nations, peoples, individual persons, regions, cities, mountains, or rivers, which those names denote. Yet in the spiritual sense names mean real things.

[2] That 'Judah' in the internal sense means the Lord's celestial Church, in the universal sense His celestial kingdom, and in the highest sense the Lord Himself may be seen from many places in the Old Testament where Judah is mentioned, for example, from the following: In Moses,

You are Judah; your brothers will praise you; your hand will be on the neck of your enemies; the sons of your father will bow down to you. A lion's whelp is Judah; from the prey you have gone up, my son. He crouched, he lay down like a lion, and like an old lion; who will rouse him up? The sceptre will not depart from Judah, nor a lawgiver from between his feet until Shiloh comes; and to him will be the gathering of peoples. Binding his ass's colt to the vine, and the foal of his she-ass to a choice vine, he will wash his clothing in wine, and his garment in the blood of grapes. His eyes are red from wine, and his teeth white from milk. Genesis 49:8-12.

[3] Nobody can know the meaning of this prophetical declaration about Judah uttered by Jacob, who by then was Israel - not even one expression used there - except from the internal sense. He cannot know for example what is meant by 'his brothers will praise him' and 'his father's sons will bow down to him', or by 'his going up from the prey like a lion's whelp', and 'his crouching and lying down like a lion'. Nor can he know what is meant by 'Shiloh', by 'binding his ass's colt to the vine, and the foal of his she-ass to a choice vine', by 'washing his clothing in wine, and his garment in the blood of grapes', by 'eyes red from wine', or by 'teeth white from milk'. As has been stated, these expressions cannot possibly be understood by anyone except from the internal sense, yet all of them - each one - mean celestial things belonging to the Lord's kingdom, also things that are Divine. The same words also foretell that the Lord's celestial kingdom, and in the highest sense the Lord Himself, were to be represented by Judah. All these things declared by Jacob will in the Lord's Divine mercy be discussed in the explanations of the chapter in which they occur.

[4] Similar examples involving the name Judah occur elsewhere, especially in the Prophets, as in Ezekiel,

You son of man, take a stick and write on it, For Judah and for the children of Israel, his companions'. And take another stick and write on it, For Joseph - the stick of Ephraim and of the whole house of Israel, his companions - and join them together, one to the other into one stick for you, and they will be one in your, hand. I will make them into one nation in the land, on the mountains of Israel, and one king will be king to them all. My servant David will be king over them, and they will all have one shepherd. And they will walk in My judgements, and keep My statutes and do them. And they will dwell in the land which I gave to Jacob My servant, in which your fathers dwelt. And they will dwell in it, they and their sons, and their sons' sons even for ever. And David My servant will be their prince for ever, and I will make with them a covenant of peace, it will be an eternal covenant with them. I will bless them, and multiply them, and I will grant My sanctuary in their midst for evermore. Thus will My dwelling-place be with them, and I will be their God, and they will be My people. Ezekiel 37:15-28.

Anyone who takes Judah, Israel, Joseph, Ephraim, and David in this passage to mean those actual people will believe all these things will actually take place as described in the sense of the letter. That is to say, he will believe that Israel is going to be reunited with Judah, as well as the tribe of Ephraim; also that David is going to reign as king; that in this manner they are going to dwell in the land given to Jacob for ever, and that at that time an eternal covenant will exist with them and the sanctuary will be in the midst of them for ever. But in fact the meaning of this passage has nothing whatever to do with that nation but with the Lord's celestial kingdom meant by 'Judah', and His spiritual kingdom meant by 'Israel', and with the Lord Himself meant by 'David'. From this it is quite evident that names are not used to mean actual persons but things that are celestial and Divine.

[5] The same is so with the following words in Zechariah,

Many peoples and numerous nations will come to seek Jehovah Zebaoth in Jerusalem and to placate Jehovah's face. Thus said Jehovah Zebaoth, In those days ten men from the nations of every tongue will take hold; and they will take hold of the hem of a man of Judah, saying, We will go with you, for we have heard that God is with you. Zechariah 8:22-23.

Those who take these words literally will say, as the Jewish nation believes still, that being a prophecy not yet fulfilled it is going to be fulfilled in the future. These say that they are going to go back to the land of Canaan, that many from every nation and tongue will follow them, and take hold of the hem of a man of Judah and plead to be allowed to follow. They say that at that time God - that is to say, the Messiah, whom Christians call the Lord - will be among them, to whom they must first be converted. This would be the true implication of these words if 'a man of Judah' were used to mean a man of Judah. But in fact the internal sense at this point deals with a new spiritual Church among gentiles, and 'a man of Judah' means saving faith which results from love to the Lord.

[6] That 'Judah' is not used to mean Judah but, as has been stated, means in the internal sense the Lord's celestial kingdom which was represented in the Church established among Judah or the Jews, becomes quite clear from the following places: In Isaiah,

When the Lord raises an ensign for the nations He will gather the outcasts of Israel, and will assemble the dispersed of Judah from the four corners of the earth. Then the envy of Ephraim will depart, and the enemies of Judah will be cut off. Ephraim will not envy Judah, and Judah will not harass Ephraim. Isaiah 11:12-13.

In Jeremiah,

Behold, the days are coming, said Jehovah, when I will raise up for David a righteous branch, who will reign as king, and prosper, and execute judgement and righteousness in the land. In His days Judah will be saved, and Israel will dwell securely. And this is His name which they will call Him, Jehovah our Righteousness. Jeremiah 23:5-6.

In Joel,

Then you will know that I am Jehovah your God, who dwell in Zion, My holy mountain; and Jerusalem will be holy. It will happen on that day, that the mountains will drip new wine, and the hills will flow with milk, and all the streams of Judah will flow with water; and a spring will come forth from the house of Jehovah and will water the river of Shittim. Judah will abide for ever, and Jerusalem from generation to generation. Joel 3:17-18, 20.

[7] In Zechariah,

On that day I will strike every horse with panic, and its rider with madness. And on the house of Judah I will open My eyes, and every horse of the peoples I will strike with blindness. And the leaders of Judah will say in their hearts, I will strengthen for myself the inhabitants of Jerusalem in Jehovah Zebaoth their God. On that day I will set the leaders of Judah like a hearth of fire in sticks of wood, and like a torch of fire in a sheaf; and they will devour to the right and to the left all the peoples round about, and Jerusalem will yet again be inhabited in her own place, in Jerusalem. And Jehovah will save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitant of Jerusalem, may not exalt itself over Judah. On that day Jehovah will protect the inhabitant of Jerusalem, and the house of David will be like God, like the angel of Jehovah in front of them. And I will pour out over the house of David and over the inhabitant of Jerusalem a spirit of grace. Zechariah 12:4-10.

This refers to the Lord's celestial kingdom, where truth should not have dominion over good but ought to be subordinate to it, truth being meant by 'the house of David' and 'the inhabitant of Jerusalem', and good by 'Judah'. From this it is evident why first it is said that 'the glory of the house of David, and the glory of the inhabitant of Jerusalem, will not exalt itself over Judah', and after this that 'the house of David will be like God, and like the angel of Jehovah', and that 'a spirit of grace will be poured out over it and over the inhabitant of Jerusalem'. For such is the state when truth is subordinate to good or faith to love. 'The horse which will be struck with panic, and the horse of the peoples with blindness' is self-intelligence, see 2761, 2762, 3217.

[8] In the same prophet,

On that day there will be on the horses' bells, Holiness to Jehovah. And the pots in the house of Jehovah will be as the bowls before the altar. And every pot in Jerusalem and in Judah will be holiness to Jehovah Zebaoth. Zechariah 14:20-21.

This refers to the Lord's kingdom. In Malachi,

Behold, I am sending My angel, who will prepare the way before Me, and suddenly there will come to His temple the Lord whom you are seeking, and the angel of the covenant in whom you delight. Behold, He is coming. Who can endure the day of His coming? Then the minchah of Judah and Jerusalem will be acceptable to Jehovah, as in the days of old and as in former years. Malachi 3:1-2, 4.

This plainly refers to the Coming of the Lord. The meaning is that Judah and Jerusalem's minchah was not, as is well known, acceptable but that worship flowing from love, Judah's minchah, and worship flowing from faith rooted in love, Jerusalem's minchah, are acceptable.

[9] In Jeremiah,

Thus said Jehovah Zebaoth, Again they will speak this word in the land of Judah and in its cities when I turn again their captivity: Jehovah bless you, O habitation of righteousness, O holy mountain! And Judah and all its cities will dwell in it together. Behold, the days are coming, said Jehovah, in which I will sow the house of Judah with the seed of man and the seed of beast. Behold, the days are coming, said Jehovah, in which I will make with the house of Israel and with the house of Judah a new covenant, not like the covenant which I made with their fathers. Jeremiah 31:23-24, 27, 31-32.

In David,

The Lord chose the tribe of Judah, Mount Zion, which He loved, and built His sanctuary as the heights, as the earth He founded it for ever. Psalms 78:68-69.

[10] From these places and very many others which have not been mentioned one may see what 'Judah' means in the Word. They show that 'Judah' does not mean the Jewish nation, for that nation was anything but the celestial Church or the Lord's celestial kingdom; for so far as love to the Lord, charity towards the neighbour, and faith; went they were the worst nation of all. This has been so from their earliest forefathers, namely the sons of Jacob, even to the present day. But in spite of this such people were able to represent the celestial and spiritual things of the Lord's kingdom, see 3479-3481. For in representations no attention is paid to the person who represents, only to what is represented by him, 665, 1097 (end), 1361, 3147, 3670.

[11] But when they did not adhere to the religious observances commanded by Jehovah or the Lord but deviated from them into acts of idolatry they no longer represented those things but such as are contrary to them, namely those of hell and the devil, according to the Lord's words in John,

You are from your father the devil, and the desires of your father you will to do. He was a murderer from the beginning, and did not take a stand on the truth. John 8:44

Such is the meaning of 'Judah' in the contrary sense, as becomes clear from the following: In Isaiah,

Jerusalem has stumbled, and Judah has fallen, because their tongue and their works are against Jehovah, to provoke the eyes of His glory to anger. Isaiah 3:8.

In Malachi,

Judah has acted faithlessly, and abomination has been committed in Israel and in Jerusalem, and Judah has profaned the holiness of Jehovah, for he loved and married the daughter of a foreign god. Malachi 2:11.

And in addition in the following places - Isaiah 3:1 and following verses;

8:7-8; Jeremiah 2:28; 3:7-11; 9:26; 11:9-10, 12; 13:9; 14:2; 17:1; 18:11-13; 19:7; 32:35; 36:31; 44:12, 14, 26, 28; Hosea 5:5; 8:14; Amos 2:4-5; Zephaniah 1:4; and many times elsewhere.