313. (5:6) And I beheld, and lo, in the midst of the throne, and of the four animals, and in the midst of the elders. That this signifies in the whole heaven, and specifically in the inmost heavens, is evident from the signification of, in the midst, as denoting the inmost, and hence also the whole, concerning which we shall speak presently; from the signification of throne, as denoting heaven in its whole extent (concerning which see above, n. 253); from the signification of the four animals, as denoting the Lord's Providence and protection, that He should not be approached except by the good of love (concerning which see above, n. 277). And because that guard is especially in the third or inmost heaven, for all who are there are in the good of love to the Lord from the Lord, therefore that heaven is specifically signified by the four animals; this will more clearly appear from the following contents of this chapter; and from the signification of the elders, as denoting those who are in truths from good (concerning, which also see above, n. 270); here, therefore, those who are in the middle or second heaven, because all who are there are in truths from good; for those two heavens, the third and second, are distinguished from each other by this, that those who are in the third heaven, are in love to the Lord; and those who are in the second, in charity towards the neighbour; those who are in charity towards the neighbour are in truths from good; hence it may appear what is specifically signified by the four animals and by the elders.

[2] But in general, by the four animals is signified all Divine good which guards in the whole heaven, and in general by the elders all Divine truth proceeding from the Divine good also in the whole heaven; both guard, because they are united; thus by the four animals and elders together is signified Divine good united to the Divine truth proceeding from the Lord, and hence the whole angelic heaven, but specifically the two inner heavens. The reason of this is, that the angels are not angels from their proprium, but from the Divine good and the Divine truth which they receive; for the Divine with them, or received by them, causes them to be angels, and causes heaven to be called heaven from them (as may be seen in the work concerning Heaven and Hell 2-12, and 51-86).

[3] That the midst, or in the midst, signifies the inmost and thence the whole, is clear from many passages in the Word; but something shall first be said to explain how it is that the midst, because it signifies the inmost, signifies also the whole. This may be illustrated by comparison with light, with the sun, with the arrangement of all in the heavens, and also of all who belong to the church on earth. By comparison with light, thus; The light in the midst propagates itself round about, or from the centre, into the circumferences in every direction; and because it is propagated from the inmost, and fills the spaces around, hence by, "in the midst," is also signified the whole. By comparison with the sun: The sun is in the midst because it is the centre of its universe; and because from it are the heat and light in its world, therefore by the sun in the midst is signified its presence in every direction, or through the whole. By comparison with the arrangement of all in the heavens: There are three heavens, and the inmost of them is the third heaven; this flows into the two lower heavens, and makes them to be one with it by communication, which is effected by influx from the inmost; in every society of the heavens also the inmost is the most perfect; hence these who are round about in that society are in light and intelligence, according to the degree of distance from the inmost (as may be seen in the work concerningHeaven and Hell 43, 50, 189). By comparison with those who are of the church on the earth: The Lord's church is spread through the whole world, but its inmost is where the Lord is known and acknowledged, and where the Word is; from that inmost, light and intelligence are propagated to all who are around and belong to the church, but this propagation of light and intelligence takes place in heaven (concerning which circumstance, see the work concerning Heaven and Hell 308). From these things it is evident that the midst, or in the midst, because it signifies the inmost, signifies also the whole. Hence it is evident what is meant by, "I beheld, and lo, in the midst of the throne, and of the four animals, and in the midst of the elders, stood a Lamb," namely, the Lord as to His Divine Human, in the whole heaven, and specifically in the inmost heavens.

[4] The midst also signifies the inmost, and hence the whole, in many passages of the Word, as in the following. In Isaiah:

"Cry out and shout, thou inhabitant of Zion, for great is the Holy [One] of Israel, in the midst of thee" (12:6).

By the inhabitant of Zion is signified the same as by the daughter of Zion, namely, the celestial church, or the church which is in the good of love to the Lord; great is the Holy [One] of Israel in the midst of thee, signifies the Lord, that He is everywhere and throughout the whole there.

[5] In David:

"We have considered thy mercy, O God, in the midst of thy temple. According to thy name, O God, so is thy praise unto the ends of the earth" (Psalms 48:9, 10).

By temple is signified the church, which is in truths from good, which is called the spiritual church; in the midst thereof, denotes in the inmost, and thence in the whole thereof; therefore it is said, "According to thy name, so is thy praise unto the ends of the earth." "To the ends of the earth," denotes even to the last things of the church, the earth denoting the church.

[6] In the same:

"God is my King of old, working salvations in the midst of the earth" (Psalms 74:12).

Working salvations in the midst of the earth, signifies in every direction.

[7] In the same:

"God standeth in the assembly of God, in the midst of the gods he will Judge" (Psalms 82:1).

The assembly of God, signifies heaven; in the midst of the gods, signifies with all the angels there, thus in the whole heaven; for the angels are called gods from the Divine truth which they receive from the Lord, for God in the Word signifies the Lord as to the Divine truth which proceeds from Him, and which constitutes heaven (as may be seen above, n. 24, 130, 220, 222, 302).

[8] In Moses:

"Behold, I send an angel before thee; beware of his faces, for my name is in the midst of him" (Exodus 23:20,21).

By the angel here, in the highest sense, is meant the Lord; by "My name in the midst of him," is meant that all Divine good and Divine truth are in Him (as may be seen above, n. 102, 135, 224).

[9] In Luke,

Jesus said concerning the last times, "Then let them that are in Judea flee to the mountains; and let them that are in the midst of it go forth out" (21:21).

Here the consummation of the age is treated of, by which is signified the last time of the church when judgment takes place. By Judea is not meant Judea, but the church; and by the mountains are not meant mountains, but the good of love to the Lord; and because these things are said concerning the end of the church, it is evident what is signified by, "Let them that are in Judea flee to the mountains; and let them that are in the midst of it go forth"; namely, that when judgment takes place, all those of the church who are in the good of love to the Lord will be safe.

[10] In Isaiah:

"In that day shall Israel be the third with Egypt and Assyria, a blessing in the midst of the land; whom Jehovah shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance" (19:24, 25).

By Israel is meant the Spiritual of the church; by Assyria, the Rational of the men thereof, and by Egypt, the knowledges (cognitiones) and scientifics. Hence it is evident what is signified by Israel being the third with Egypt and Assyria, a blessing in the midst of the land; namely, that the Spiritual shall be the everything there, as well the Rational as the Cognitive and Scientific; for when the Spiritual, which is truth from good, is the inmost, then also the Rational, which is thence, is spiritual too, and also the Cognitive and Scientific; for both are formed from the inmost, which is truth from good or the Spiritual.

[11] In Jeremiah:

"My heart is broken in the midst of me, all my bones are shattered" (23:9).

The heart broken in the midst of me, signifies grief from inmost to ultimates, or throughout the whole; therefore it is said, "All my bones are shattered," the bones signifying the ultimates.

In the following passages, also, "in the midst," signifies in the whole, or through the whole.

[12] In Isaiah:

It shall be in the midst of the earth, in the midst of the peoples, as the shaking of an olive tree, as the gleanings when the vintage is done" (24:13).

These things are said concerning the church vastated as to good and as to truth, in which there is nothing but evil and falsity. In the midst of the earth, denotes that throughout the whole of the church there is evil; and in the midst of the peoples, denotes that throughout the whole of it there is falsity; therefore it is compared to the shaking of an olive tree, and to the gleanings left when the vintage is done, the olive signifying the good of the church, the vintage the truth thereof, and the shaking and gleaning thereof signifying vastation.

[13] In David:

"They search out perversities; for the midst of man and the heart are deep" (Psalms 64:6).

The midst of man denotes the Intellectual where truth should be, and the heart the Voluntary, where good should be; in the present case, both perverted, the latter into evil, and the former into falsity.

[14] In the same:

"There is nothing sure in the mouth of any one; their midst are destructions" (Psalms 5:9).

In the same:

"They bless with their mouth, but in their midst they curse" (Psalms 62:4).

In the same:

"The saying of prevarication to the impious in the midst of my heart, there is no fear of God before his eyes" (Psalms 36:1).

In Jeremiah:

"They have taught their tongue to speak a lie; it is theirs to dwell in the midst of deceit; through deceit they refuse to know me" (9:5, 6).

In these passages also, besides others, in the midst, signifies in the whole because in the inmost; for such as is the inmost such is the whole; because from the inmost all other things are produced and derived, as the body is from its soul. The inmost of any thing whatever is also that which is called the soul. For example: the inmost of man is his will and the understanding therefrom, and according to the quality of the will and of the understanding, therefrom, such is the whole man; also, the inmost of man is his love and the faith therefrom, and according to the quality of his love and the faith therefrom, such is the whole man.

[15] That the whole man is such as is his midst or inmost, is also meant by the Lord's words in Matthew:

"The lamp of the body is the eye; if the eye be good, the whole body is light; if the eye be evil, the whole body is dark" (6:22, 23).

By the eye is signified the understanding of man (as may be seen above, n. 37, 152), which, if good, that is, if from truths that are from good, then the whole man is such, which is signified by the whole body being then full of light; but, on the other hand, if the understanding is from the falsities of evil, that the whole man is such, is signified by the whole body being then full of darkness. The eye is called good, but, in the original tongue, it is said, single eye, and single signifies that it is one; and it is one when truth is from good, or the understanding from the will. By the right eye also is signified the understanding of good, and by the left eye the understanding of truth, which, if they make one, constitute the single eye, thus the good eye.

253. (Verse 21) He that overcometh, to him will I grant to sit with me in my throne. That this signifies that he who endures to the end of life will be conjoined with heaven where the Lord is, is evident from the signification of overcoming as being to remain in the spiritual affection of truth even to the end of life (concerning which see above, n. 128), but in this case in a state of faith from charity, because that is the subject treated of. The reason why to overcome has such a signification is that a man, so long as he lives in the world, fights against the evils and falsities therefrom which pertain to him; and he who so fights, and remains in the faith of charity, even to the end of life, overcomes; and he who overcomes in the world overcomes to eternity, because a man is such after death as was his life in the world. And from the signification of to sit with me in My throne, as being to be conjoined with heaven where the Lord is; for by throne is signified heaven, and by sitting with the Lord is signified to be together with Him, thus to be conjoined to Him.

[2] In the Word mention is frequently made of a throne, and by it, when said of the Lord, is signified in general heaven, specifically the spiritual heaven, and in the abstract the Divine truth proceeding from the Lord, because this constitutes heaven. Hence also a throne is predicated of judgment, since all judgment is effected from truths. That such is the signification of a throne in the Word is evident from the following passage. In Isaiah:

"Jehovah said, the heavens are my throne" (Isaiah 66:1).

In David:

"Jehovah hath prepared his throne in the heavens" (Psalms 103:19).

In Matthew:

"He that sweareth by heaven, sweareth by the throne of God, and by him that sitteth thereon" (Matthew 23:22).

That by throne is here signified heaven is evident; for it is said that heaven is Jehovah's throne, that He hath prepared His throne in the heavens, and that he who sweareth by heaven sweareth by the throne of God. Not that Jehovah, or the Lord, there sits upon a throne, but that throne is said of His Divine in the heavens; and also it sometimes appears as a throne to those to whom it is granted to look into heaven. That the Lord was thus seen is evident in Isaiah:

"I saw the Lord sitting upon a throne high and lifted up, and his skirts filled the temple" (Isaiah 6:1).

Jehovah's skirts filling the temple signifies that the Divine truth proceeding from Him filled the ultimate of heaven and the church; for by the skirts of the Lord is signified in general the proceeding Divine, and specifically the Divine truth which is in the extremes of heaven and in the church (as may be seen above, n. 220).

[3] In Ezekiel:

Above the expanse which was over the head of the cherubs, "as it were the appearance of a sapphire stone, the likeness of a throne, and upon the likeness of the throne, a likeness as it were the appearance of a man upon it above" (Ezekiel 1:26; 10:1).

The reason why the throne appeared like a sapphire stone was, that a sapphire signified the Divine truth of the Lord proceeding from His Divine good, and hence spiritual truth pellucid from celestial good (as may be seen, Arcana Coelestia 9407, 9873). Thus the throne in this case signifies the whole heaven; for heaven is heaven from the Divine truth. (What cherubs signify, may be seen, n. 9277, end, 9506, 9673.)

[4] In the Apocalypse:

"Behold, a throne set in heaven, and one sat on the throne; there was a rainbow round about the throne, in sight like unto an emerald. And out of the throne proceeded lightnings and thunderings and voices; before the throne, there was a sea of glass like unto crystal; round about the throne, were four animals full of eyes before and behind" (Revelation 4:2-6, 9, 10).

That heaven is here described as to Divine truth will be seen in the explanation of those words in the following chapter. The same is also signified in this passage:

"A pure river, clear as crystal, proceeded out of the throne of God and of the Lamb" (Revelation 22:1).

The reason why a pure river clear as crystal was seen proceeding out of the throne was that a river signifies Divine truth; so also does crystal.

[5] The same is signified in the Word by the throne of David, because by David in the prophetical parts of the Word is not meant David, but the Lord as to His royalty which is the Divine truth in the spiritual heaven, which is the second heaven.

Thus in Luke:

The angel said to Mary, "He shall be great, and shall be called the Son of the Highest, and the Lord God shall give unto him the throne of his father David" (Luke 1:32).

And in Isaiah:

"Unto us a child is born, unto us a son is given, and the government shall be upon his shoulder, and his name shall be called Wonderful, Counsellor, God, Hero, Father of Eternity, Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it in judgment and in justice, henceforth and even to eternity" (Isaiah 9:6, 7).

That David is not here meant, nor his throne upon which the Lord should sit, is plain, for the Lord's kingdom was not on earth but in heaven; therefore by the throne of David is meant heaven as to the Divine truth (as may be seen above, n. 205). The like is meant in the Psalms of David, where he speaks of his throne and of his kingdom; as in the whole of Psalm 89, where also it is said:

"I have sworn unto David my servant, Thy seed will I establish for ever; and I will build up thy throne to generation and generation. Judgment and justice are the support of thy throne; I will set his throne as the days of the heavens" (verses3, 4, 14, 29).

That the Lord is there meant by David, may be seen above (n. 205.) The like is also signified by the throne of glory, where it is said of the Lord; for glory signifies Divine truth; as in Matthew:

"When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory" (Matthew 25:31).

(That glory signifies the Divine truth in heaven, may be seen, Arcana Coelestia 4809, 5922, 8267, 8427, 9429, and above, n. 33.)

Hence it is clear what is signified by the throne of glory in Jeremiah:

"Do not disgrace the throne of thy glory" (Jeremiah 14:21, and Jeremiah 17:12); by which is signified that Divine truth should not be disgraced. The same is meant by Jerusalem being called the throne of Jehovah; for by Jerusalem is signified the church as to doctrine, and doctrine is Divine truth. Hence it is also clear how these words in Jeremiah are to be understood:

"At that time they shall call Jerusalem the throne of Jehovah, and all the nations shall be gathered together unto it" (Jeremiah 3:17).

In David:

"Jerusalem is builded; whither the tribes go up. And there are set the thrones for judgment, the thrones of the house of David" (Psalms 122:3-5).

In Ezekiel:

"The glory of Jehovah came into the house by the way of the gate whose face was toward the east; he said unto me, Son of man, behold the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the sons of Israel for ever" (Ezekiel 43:4, 7).

(That Jerusalem signifies the church as to doctrine, thus the Divine truth in the heavens and on earth, for this makes the church, may be seen, Arcana Coelestia 3654, 9166, and above, n. 223.) Because all judgment is effected from truths, and judgment in the heavens from Divine truth, therefore a throne is also mentioned where the Lord is treated of as to judgment, as above in Matthew (25:31), and in David (Psalms 122:3-5); and moreover in David:

"O Jehovah, thou hast executed my judgment; thou sattest on the throne, a judge of justice; thou hast rebuked the nations, thou hast destroyed the wicked: Jehovah shall sit for ever; he will prepare his throne for judgment" (Psalms 9:4, 5, 7).

[6] It is also said in the Word throughout, that others shall sit upon thrones as well as the Lord; but still by such thrones are not meant thrones, but Divine truths. Thus in the first book of Samuel:

"He raiseth up the depressed out of the dust, and lifteth up the needy out of the dunghill, to set them among princes, and he will make them inherit the throne of glory" (1 Samuel 2:8).

In the Apocalypse:

The four-and-twenty elders who were before the throne of God, upon their thrones (Revelation 11:16).

In another place:

"I saw thrones, and they sat upon them, and judgment was given unto them" (Revelation 20:4).

And in Matthew:

"Ye which have followed me in the regeneration, when the Son of man shall sit upon the throne of his glory, ye also shall sit upon twelve thrones judging the twelve tribes of Israel" (Matthew 19:28, and Luke 22:30).

By thrones are there meant Divine truths, according to, and from which all are to be judged. By twelve and by twenty-four are signified all, and they are said of truths; by elders and disciples are also signified Divine truths, as also by the tribes. When these things are known it will be evident what is meant by thrones in the passages here adduced; also by that which is now treated of: "He that overcometh, to him will I give to sit with me in my throne." (That twelve signifies all, and is predicated of truths may be seen, Arcana Coelestia 577, 2089, 2129, 2130, 3272, 3858, 3913; that the same is signified by twenty-four, because that number is double the number twelve, and arises thence by multiplication, n. 5291, 5335, 5708, 7973. That by the elders of Israel are signified all those in the church who are in truths from good, n. 6524, 6525, 6890, 7912, 8578, 8585, 9376, 9404: similarly by the twelve disciples of the n. 2129, 3354, 3488, 3858, 6397; also by the twelve tribes, n. 3858, 3926, 4060, 6335, 7836, 7891).

[7] From these considerations it is evident what was represented by the throne built by Solomon, concerning which it is thus written in the first book of the Kings:

"Solomon made a great throne of ivory, and overlaid it with pure gold. The throne had six steps, and the head of the throne was round; and behind it were hands on the one side and on the other near the place of the seat, and two lions standing near the hands; and there were twelve lions standing upon the six steps, on the one side and on the other: there was not the like made in any kingdom" (1 Kings 10:18-20).

Here by ivory is signified the Divine truth in ultimates: by the head being round, the correspondent good; by the gold with which it was overlaid is signified Divine good from which is Divine truth. By the six steps are signified all things from first to last; by the hands is signified all power; by the lions are signified the truths of the church in their power: by twelve, all. Because throne, where it is said of the Lord, signifies heaven as to all Divine truth, so in an opposite sense it signifies hell as to all falsity. In this opposite sense, it is mentioned above (Revelation 2:13; Isaiah 14:9, 13; 47:1; Hagg. 2:22; Dan. 7:9; Luke 1:52; and elsewhere).