25# “祂宝座眼前的”表示同在和提供。这从“眼前”和“神宝座”的含义清楚可知：“眼前”(sight，即看见)当论及神性时，是指同在和由此而来的提供(下文将详述)；“神宝座”是指从主发出的神性真理，因而是指天堂，因为天堂是它的容器(对此，参看《属天的奥秘》，5313, 6397节)。“看”表示同在，因为看或看见表示理解力和由此而来的思维；在理解力中，作为思维对象的一切都显为同在。这就是为何在灵界，那些别人渴望与之说话的人显为同在，只要这个人因在世上见过他们而对他们形成某种观念，尤其两者都是这种情况。因此，朋友会在那里见面，妻子和丈夫也会见面；原因在于，在一个灵人里面，内在视觉，也就是理解力与他的外在视觉或眼睛的视觉行如一体。由于灵界的空间不同于自然界的空间，所以在灵界，凡一个人想看见的，都在附近，凡他不想看见的，都在远处。正因如此，“看”表示同在。“看”或“看见”表示理解力(参看《属天的奥秘》，2150, 2325, 2807, 3764, 3863, 3869, 10705节)，因而表示同在(4723节)；天堂里的空间不同于世界上的空间(参看《天堂与地狱》，191–199节)。当论及主时，如在此处，“看”表示祂的神性同在，因为祂认识所有人，反过来那些处于对主的爱和信之人也认识祂；这就是为何主与他们同在于他们里面来自祂的爱之良善和信之真理中。这些良善和真理就是天堂和教会里的主；因为从主发出的事物不仅是祂的，而且就是祂自己。
由此清楚可知主如何在人里面，因而如何理解主在约翰福音所说的这些话：
你们要住在我里面，我也住在你们里面。住在我里面的，我也住在他里面，这人就多结果子。(约翰福音15:4–5)
同一福音书：
爱我的，就必遵守我的话；父与我要到他那里去，在他那里作我们的住所。(约翰福音14:23)
又：
耶稣对祂的门徒说，你们认识保惠师，就是真理的灵；因他与你们同住，也要在你们里面。(约翰福音14:17)
“保惠师，就是真理的灵”就是从主发出的神性真理；或也可说，是神性真理方面的主；“门徒”是指所有处于良善，因而处于真理的人；所以经上说：“祂要在你们里面。”又：
圣言成了肉身，住在我们中间。(约翰福音1:14)
圣言也是神性真理；圣言就是主，这一点是显而易见的，因为经上说：“圣言成了肉身”。“圣言”表示神性真理，并表示主(参看4692, 5075, 9987节)。“看”在此也表示提供，因为主的一切同在都是提供，这一点从《新耶路撒冷及其属天教义》(267–279节)和《天堂与地狱》(9, 12, 143, 145节)的阐述和说明清楚看出来。
25. That are in sight of his throne. That this signifies presence and providence, is evident from the signification of sight which is from the Divine, as being presence, and thence providence - concerning which more will be said in what follows - and from the signification of the throne of God, as denoting Divine truth going forth from the Lord, and thus heaven, because heaven is its receptacle (concerning which see Arcana Coelestia 4692, 5075, 9987.) The reason why sight here signifies providence also is because all presence of the Lord is providence (as may be evident from what is said in the little work, The New Jerusalem and its Doctrine, n. 267-279; and in the work, Heaven and Hell 9, 12, 145).
25. Which are in sight of His throne, signifies presence and providence. This is evident from the signification of "sight," as being, when predicated of the Divine, presence, and providence therefrom (of which more in what follows); and from the signification of "throne of God," as being Divine truth proceeding from the Lord, thus heaven, because it is its receptacle (concerning which see Arcana Coelestia 5313, 6397). "Look" means presence, because by look or sight the understanding and thence thought are signified; and in the understanding everything that is thought stands forth as present. For this reason, those in the spiritual world with whom another desires to speak appear present provided the person had formed any idea of them from sight in the world, especially if this is true of both. This is why friends meet there, and also wives and husbands; the reason is that internal sight, which is the understanding, acts as one, in a spirit, with his external sight or sight of the eye; and as spaces in the spiritual world are not like spaces in the natural world, in that world what one desires to see is near, and what he does not desire to see is far off. From this now it is that "look" signifies presence.
(That "look" or "sight" signifies the understanding, see Arcana Coelestia 2150, 2325, 2807, 3764, 3863, 3869, 10705; and therefore signifies presence, n. 4723; and that spaces in heaven are not like spaces in the world, see i n the work on Heaven and Hell 191-199.) "Look," in respect to the Lord, as here, signifies His Divine presence, because the Lord knows all, and they, in turn, know the Lord who are in love and faith towards Him; consequently with such the Lord is present in the goods of love and in the truths of faith that are in them from Him. For these [goods and truths] are the Lord in heaven and in the church; since the things that proceed from the Lord are not merely His, but they are Himself
[2] From this it is clear how the Lord is in man; thus, how that is to be understood that he spoke in John:
Abide in Me, and I in you; he that abideth in Me and I in him, the same beareth much fruit (John 15:4-5).
In the same:
He that loveth Me keeps My word; and the Father and I will come unto him, and make Our abode with him (John 14:23).
In the same:
Jesus said to His disciples, Ye know the Paraclete, the Spirit of Truth; for He abideth with you, and shall be in you (John 14:17).
The "Paraclete, the Spirit of Truth," is the Divine truth proceeding from the Lord; or what is the same, it is the Lord as to Divine truth; and "disciples" are all who are in goods and thence in truths; it is therefore said, "He shall be in you." In the same:
The Word became flesh and dwelt in you 1(Arcana Coelestia 4692, 5075, 9987) "Look" here also signifies providence, because all presence of the Lord is providence (as may appear from what is said and shown in the small work on The New Jerusalem and Its Heavenly Doctrine 267-279; and in the work on Heaven and Hell (Heaven and Hell 9, n. 9, 12, 143, 145).
Footnotes:
1. The Greek has "us," as found also in Apocalypse Explained 43.
25. "Qui sunt in conspectu throni Ipsius." - Quod significet praesentiam et providentiam, constat ex significatione "conspectus", qui ex Divino, quod sit praesentia, et inde providentia (de qua sequitur); et ex significatione "throni Dei", quod sit Divinum Verum procedens a Domino, ita caelum quia est receptaculum (de qua n. 1
5313, 6397). Quod aspectus sit praesentia, est quia per aspectum et visum significatur intellectus et inde cogitatio, et in intellectu sistitur omne praesens quod cogitatur. Inde est quod in mundo spirituali appareant praesentes cum quibus alter desiderat loqui, modo aliquam ideam ex visu de eo in mundo habuerat, imprimis si uterque; inde est, quod amici ibi conveniant, et quoque uxores et mariti: causa est, quia visus internus, qui est intellectus, apud spiritum, unum agit cum visu ejus externo sed oculi; et quia spatia in mundo spirituali non sunt sicut spatia in mundo naturali, propinquum ibi est quod quis desiderat videre, et longinquum quod non desiderat: ex eo nunc est quod aspectus significet praesentiam. (Quod aspectus et visus significet intellectum, videatur n. 2150, 2325, 2807, 3764, 3863, 3869, 10705; et quod inde praesentiam, n. 4723; et quod spatia in caelo non sint qualia sunt spatia in mundo, in opere De Caelo et Inferno 191-199.) Quod aspectus, cum de Domino, ut hic, significet Divinam Ipsius praesentiam, est quia Dominus cognoscit omnes, et illi vicissim cognoscunt Dominum qui in amore et fide sunt in Ipsum; inde est quod Dominus apud hos praesens sit in bonis amoris et in veris fidei quae ab Ipso apud illos; sunt enim illa Dominus in caelo et in ecclesia, nam quae ab Ipso procedunt, sunt non modo Ipsius, sed sunt Ipse.
[2] Inde patet quomodo Dominus est in homine, ita quomodo intelligendum quod locutus est apud Johannem,
"Manete in Me, et Ego in vobis:... qui manet in Me et Ego in illo, hic fert fructum multum" (15:4-7);
apud eundem,
"Qui diligit Me, Verbum meum servat, "... et Pater et Ego "ad eum veniemus, et mansionem apud eum faciemus" (14:23);
apud eundem,
Jesus ad discipulos, "Vos cognoscitis" Paracletum Spiritum veritatis, "quia apud vos manet, et in vobis erit" (14:17);
"Paracletus Spiritus veritatis" est Divinum Verum procedens a Domino, seu quod idem est Dominus quoad Divinum Verum; et "discipuli" sunt omnes qui in bonis et inde veris sunt; ideo dicitur, "Ille in Vobis erit." Et apud eundem,
"Verbum Caro factum est, et habitavit in 2
nobis" (1:14);
"Verbum" etiam est Divinum Verum; et quod id sit Dominus, patet, nam dicitur quod "Verbum Caro factum sit."
(Quod "Verbum" significet Divinum verum et Dominum, videatur n. 4692, 5075, 9987.) Quod etiam per "aspectum" hic significetur providentia, est quia omnis praesentia Domini est providentia (ut constare potest ex illis quae in opusculo De Nova Hierosolyma et ejus Doctrina, n. De 267-279, dicta et ostensa sunt; et in opere De Caelo et Inferno 9, 12, 143, 145).
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.