288#启4:9. “每逢四活物将荣耀、尊贵、感谢给予的时候”表示神性真理和神性良善，以及颂扬。这从“荣耀、尊贵”和“感谢”的含义清楚可知：“荣耀、尊贵”当论及主时，是指神性真理和神性良善，“荣耀”是指神性真理，“尊贵”是指神性良善(对此，我们很快就会谈到)；“感谢”是指颂扬。首先解释一下此处颂扬是什么意思。颂扬当来自主时，是指在天使和世人当中，与神性真理合一的神性良善的永恒流注；在天使和世人当中，对主的颂扬是指从心里对一切良善和一切真理，因而一切聪明和智慧，以及幸福都来自主的接受和承认；这一点就是“感谢”在灵义上所表示的。此外，天堂天使和教会成员对主的一切颂扬都不是来自他们自己，而是从主流入他们的。来自人，而不是来自主的颂扬不是来自内心，只来自记忆活动，因而来自口唇；只从记忆和口唇发出，而不是通过它们从内心发出的东西在天上不蒙主垂听，因而不被主接纳，而是像其它响亮的话语那样进入世界。这种颂扬不是从心里承认一切良善和一切真理都来自主。说从心里承认，意思是从爱之生命承认，因为在圣言中，“心”表示爱，爱就是遵行主诫命的生命；当人处于这种生命时，就有对主的颂扬，也就是从心里对一切良善和一切真理都来自主的承认。约翰福音中的“被颂扬”也表示这一点：
你们要住在我里面，我的话也住在你们里面，凡你们所愿意的，祈求就给你们成就。你们多结果子，我父就因此被颂扬，你们也就是我的门徒了。(约翰福音15:7, 8)
288b.四活物，也就是基路伯，之所以给予“荣耀、尊贵、感谢”，是因为“荣耀、尊贵、感谢”所表示的神性真理和神性良善，以及颂扬，都是从主发出并流入的；事实上，这些基路伯表示圣治和守卫方面的主(参看AE277节)。它们“在宝座中间和宝座周围”(这从启示录4:6明显看出子来)，主在宝座上(启示录4:2)。由此清楚可知，这些事物来自主。但下一节的话表示心里的接受和承认，那里说，这些话被听到后，“那二十四位长老就俯伏在坐宝座的面前，敬拜那活到世世代代的，又把他们的冠冕放在宝座前。”
圣言经常提到“荣耀”和“尊贵”，“荣耀”处处表示真理，“尊贵”则表示良善。两者一起被提到，是因为圣言的每个细节里面都有天上的婚姻，也就是真理与良善的结合。这种婚姻之所以在圣言的每个细节里面，是因为从主发出的神性是与神性良善合一的神性真理；由于这些一起构成天堂，也构成教会，所以它们一起，或这种婚姻在圣言的每个细节里面；来自主的神性和主自己也在圣言的每个细节里面；这就是为何圣言是最神圣的。圣言的一切或细节里面都有这样一种婚姻(可参看AE238节；以及《属天的奥秘》，2516, 2712, 3004, 3005, 3009, 4138, 5138, 5194, 5502, 6343, 7022, 7945, 8339, 9263, 9314节)。
“荣耀”表示来自主的神性真理(可参看AE33节)。“尊贵”(honor，经上或译为尊荣、威严等)表示神性良善，这一点从前面关于圣言的每个部分中的天上婚姻所说的可知；这也可从以下经文看出来。诗篇：
耶和华造了诸天；荣耀和尊贵在祂面前；力量和华美在祂的圣所。(诗篇96:5, 6)
“诸天”表示从主发出的神性，因为众天堂都来自祂的神性；由于发出并构成天堂的神性是神性真理和神性良善，所以经上说：“荣耀和尊贵在祂面前。”“圣所”表示教会；“力量和华美”表示其中的神性良善和神性真理。主的神性构成天堂(参看《天堂与地狱》，7–12节)；主在众天堂的神性就是神性真理和神性良善(参看《天堂与地狱》，7, 13, 133, 137, 139, 140节)。
又：
耶和华神啊，你为至大；你披上荣耀和尊荣为衣。(诗篇104:1)
“披上荣耀和尊荣为衣”当论及耶和华时，表示祂用神性真理和神性良善束上自己，因为这些从祂发出，因而束上祂，从而构成天堂；因此，在圣言中，它们被称为祂的衣服和遮盖(参看AE65, 271节)。
又：
耶和华的作为本为大。荣耀和尊荣就是祂的作为。(诗篇111:2, 3)
“耶和华的作为”表示从祂发出并由祂成就的一切；由于它们与神性真理和神性良善有关，所以经上说：“荣耀和尊荣就是祂的作为。”
又：
一代对一代要称颂你的作为；也要传扬你大能的行为。我要述说你荣耀的壮丽尊贵，默想你奇妙的话语。我要叫人子知道你大能的行为，并你国度尊贵的荣耀。(诗篇145:4, 5, 12)
“荣耀的壮丽尊贵”表示与神性真理合一的神性良善；“尊贵的荣耀”表示与神性良善合一的神性真理。经上这样说，是因为合一是相互的。事实上，神性良善与神性真理合一从主发出；但神性真理被天上的天使和教会的人接受，并与神性良善合一；因此，经上说“祂国度尊贵的荣耀”，因为“祂国度”表示天堂和教会。
又：
你将荣耀和尊荣放在祂身上；你将永远的祝福分配给祂。(诗篇21:5, 6)
这些话论及主，放在祂身上的“荣耀和尊荣”表示一切神性真理和神性良善。
又：
因你的荣耀和尊贵的大能者啊，愿你大腿边佩剑。在你的尊贵中上腾，乘驾真理的话语。(诗篇45:3, 4)
这段经文也论述了主；“大腿边佩剑”表示神性真理从神性良善争战；大腿边的“剑”表示这神性真理(参看《属天的奥秘》，10488节)。由于主通过神性真理征服地狱，将天堂纳入秩序，所以经上说祂是“因荣耀和尊贵的大能者”，又说“在尊贵中上腾，乘驾真理的话语”；“在尊贵中上腾，乘驾真理的话语”表示出于神性良善通过神性真理行事。
又：
你使祂比天使微小一点，却赐祂荣耀和尊贵为冠冕。(诗篇8:5)
这句话也论及主；“你使祂比天使微小一点”描述了祂的谦卑状态，“赐祂荣耀和尊贵为冠冕”描述了祂的荣耀状态。“荣耀”表示将神性本身与祂的人身或人性合一，也表示使祂的人身或人性成为神性
以赛亚书：
旷野和干旱之地，你们要欢喜，要让沙漠的平原快乐，又像玫瑰开花，让它开花繁盛，乐上加乐；黎巴嫩的荣耀，并迦密与沙仑的尊贵，必赐给它；他们必看见耶和华的荣耀，我们神的尊贵。(以赛亚书35:1, 2)
此处论述了对外邦人或列族的光照；“旷野和干旱之地”表示他们对真理和良善的无知；“欢喜，快乐，开花”表示他们因真理上的教导和由此而来的光照而喜乐；要赐给他们的“黎巴嫩的荣耀”表示神性真理；“迦密与沙仑的尊贵”表示他们所接受的神性良善。这就是为何经上还说：“他们必看见耶和华的荣耀，我们神的尊贵。”
启示录：
得救的列族要在城的光里行走，地上的诸王必将自己的荣耀、尊贵带给那城。人必将列族的荣耀、尊贵带给那城。(启示录21:24, 26)
这论及新耶路撒冷，新耶路撒冷表示在天堂和地上的新教会；因此，“列族”表示所有处于良善的人，“地上的诸王”表示所有处于源于良善的真理之人；经上论到这两类人说，“人必将列族的荣耀、尊贵带给那城”，这句话表示出于对主之爱的良善和源于对邻之仁的良善的信之真理的敬拜。
288. (Verse 9) And when the animals gave glory and honour and thanks. That this signifies Divine truth, Divine good and glorification, is evident from the signification of glory and honour, when said of the Lord, as being Divine truth and Divine good; glory denotes Divine truth, and honour Divine good, concerning which we shall speak presently; and from the signification of thanks, as being glorification. What is here meant by glorification shall be first explained. Glorification, when from the Lord, is the perpetual influx of Divine good united to Divine truth with angels and with men; and with both the former and the latter, glorification of the Lord is reception and acknowledgment in heart that all good and truth are from the Lord, and consequently all intelligence, wisdom and happiness; this is signified, in the spiritual sense, by giving thanks. All glorification also of the Lord which comes from the angels of heaven and the members of the church, is not from themselves, but flows into them from the Lord. The glorification which is from men and not from the Lord is not from the heart, but only from the activity of the memory, and so from the mouth; and what proceeds only from the memory and the mouth, and not by means of them from the heart, is not heard in heaven, consequently is not received by the Lord, but passes into the world like any other sonorous words. This glorification is not acknowledgment in heart that all good and all truth are from the Lord. It is said acknowledgment in heart, by which is meant from the life of the love; for the heart, in the Word signifies love, and love is a life according to the Lord's precepts. When man is in this life, then there is glorification of the Lord, which is the acknowledgment from the heart that all good and all truth are from the Lord.
This is also meant by being glorified in these words in John:
"If ye abide in me, and my words abide in you, ask what ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit; and that ye shall be my disciples" (15:7, 8).
[2] The reason why the four animals, which were cherubim, gave glory and honour and thanks, is that Divine truth and Divine good and glorification, which are signified by glory, honour and thanks, proceed and flow-in from the Lord; for those cherubim signify the Lord as to providence and guardianship (see above, n. 277). They were in the midst of the throne and about the throne (as is clear from the 6th verse of this chapter) and upon the throne was the Lord (verse 2). It is therefore evident that those things were from the Lord. But reception and acknowledgment in heart are meant by the words of the verse following, where it is said, that after these things were heard, "The four-and-twenty elders fell down before him that sat upon the throne, and worshipped him that liveth unto the ages of the ages, and cast their crowns before the throne."
[3] In the Word mention is frequently made of glory and honour, and glory everywhere signifies truth, and honour good. The reason why they are mentioned together is because in each particular of the Word there is the heavenly marriage, which is the conjunction of truth and good. And the reason why such marriage is in each particular of the Word is that the Divine which proceeds from the Lord is Divine truth united to Divine good; and because these together constitute heaven, and also the church, therefore they are together in every particular of the Word, and similarly, the Divine from the Lord, and the Lord Himself. This is why the Word is most holy. (That there is such a marriage in all things of the Word, may be seen above, n. 238, and in Arcana Coelestia 2516, 2712, 3004, 3005, 3009, 4138, 5138, 5194, 5502, 6343, 7022, 7945, 8339, 9263, 9314). That glory signifies Divine truth from the Lord, may be seen above (n. 33).
[4] That honour signifies Divine good, follows from what has been said concerning the heavenly marriage in every part of the Word; as is also evident from the following passages. In David:
"Jehovah made the heavens, glory and honour are before him, strength and beauty are in his sanctuary" (Heaven and Hell 7-12, and that the Divine of the Lord in the heavens is Divine truth and Divine good, n. 7, 13, 133, 137, 139, 140).
[5] Again:
"O Jehovah, God very great; thou art clothed with glory and honour" (65 and 271).
[6] Again:
"The works of Jehovah are great. Glory and honour are his work" (Psalms 111:2, 3).
By the works of Jehovah are meant all things that proceed from, and are effected by Him; and because they have reference to Divine truth and good, it is therefore said, "Glory and honour are his work."
[7] Again:
"Generation to generation shall praise thy works, and shall declare thy virtues. I will speak of the honour of the magnificence of thy glory, and will meditate on the words of thy wonders, and I will make known to the sons of men his virtues, and the glory of the honour of his kingdom" (Psalms 145:4, 5, 12).
The honour of the magnificence of Thy glory, denotes the Divine good united to the Divine truth, and the glory of the honour, denotes the Divine truth united to the Divine good. The reason of this form of expression is that the union is reciprocal. For from the Lord proceeds the Divine good united to the Divine truth; but by the angels in heaven, and by men in the church, Divine truth is received, and is united to Divine good; hence it is said, the glory of the honour of his kingdom; for by His kingdom are meant heaven and the church.
[8] Again:
"Glory and honour thou wilt lay upon him. For thou makest him a blessing for ever" (Psalms 21:5, 6).
These things are spoken concerning the Lord, and by glory and honour upon Him are meant all Divine truth and Divine good.
[9] Again:
"Gird thy sword upon thy thigh, O powerful one, in thy glory and thine honour; in thine honour mount, ride upon the word of truth" (Arcana Coelestia 10488). And because from Divine truth He subjugated the hells, and brought the heavens into order, therefore it is said, O powerful one in glory and honour, and also, in honour mount and ride upon the word of truth. In honour mount and ride upon the word of truth signifies to act from Divine good by means of Divine truth.
[10] Again:
"Thou hast made him to lack a little of the angels, but thou hast crowned him with glory and honour" (Psalms 8:5).
This also is spoken of the Lord. His state of humiliation is described by causing Him to lack a little of the angels, His state of glorification by His being crowned with glory and honour. By glorifying is meant the uniting of the Lord's Divine itself with His Human, and the making this latter also Divine.
[11] In Isaiah:
"Be glad ye wilderness and dry place, and let the plain of the wilderness exult and flourish as a rose, in flourishing let it flourish and exult; the glory of Lebanon is given to it, the honour of Carmel and Sharon; they shall see the glory of Jehovah and the honour of our God" (35:1, 2).
Here the enlightenment of the nations is treated of; their ignorance of truth and good is signified by the wilderness and the dry place; their joy in consequence of instruction in truths and enlightenment therefrom is signified by being glad, exulting and flourishing; the glory of Lebanon which shall be given to them signifies Divine truth; and the honour of Carmel and Sharon signifies the Divine good which they receive. It is therefore said that they shall see the glory of Jehovah and the honour of our God.
[12] Again, in the Apocalypse:
"And the nations of them which are saved shall walk in the light of it, and the kings of the earth do bring their glory and honour into it. And they shall bring the glory and honour of the nations into it" (21:24, 26).
This is said of the New Jerusalem, by which is signified the New Church in the heavens and on earth. By the nations therefore are signified all those who are in good; and by the kings of the earth are signified all those who are in truths from good; concerning both of these it is said that "they shall bring their glory and honour into it," by which is meant worship from the good of love to the Lord, and from the truths of faith which are from the good of charity towards the neighbour.
288. Verse 9. And when the animals gave glory and honor and thanksgiving, signifies Divine truth and Divine good and glorification. This is evident from the signification of "glory and honor," as being, in reference to the Lord, Divine truth and Divine good; "glory" being Divine truth, and "honor" Divine good (of which presently); and from the signification of "thanksgiving," as being glorification. Let it first be told what is here meant by glorification. Glorification, when it is from the Lord, is a perpetual influx with angels and men of Divine good with Divine truth; and glorification of the Lord among angels and men is reception and acknowledgment in heart that all good and all truth are from the Lord, and thence all intelligence, wisdom, and blessedness; this in the spiritual sense is what "giving thanks" signifies. Moreover, all glorification of the Lord by the angels of heaven and by the men of the church is not from themselves, but flows in from the Lord. Glorification that is from men and not from the Lord is not from the heart, but only from the activity of the memory, and thus from the mouth; and what goes forth from the memory and the mouth only, and not through them from the heart, is not heard in heaven, thus is not received by the Lord, but goes out into the world like any other sonorous words. This glorification is not an acknowledgment in heart that all good and all truth are from the Lord. It is said an acknowledgment in heart, which means from the life of the love; for "heart," in the Word, signifies love, and love is a life according to the Lord's precepts; when man is in this life, then there is glorification of the Lord, which is acknowledgment from the heart that all good and truth is from the Lord. This is meant by "being glorified," in John:
If ye abide in Me, and My words abide in you, ask whatsoever ye will and it shall be done unto you. Herein is My Father glorified, that ye bear much fruit, and that ye be My disciples (John 15:7-8).
[2] "The four animals," which were cherubim, "gave glory and honor and thanksgiving," because Divine truth and Divine good and glorification, which are signified by glory, honor, and thanksgiving, proceed and flow in from the Lord; for these cherubim signify the Lord in respect to providence and guard (See above, n. 277); and they were "in the midst of the throne, and around the throne" (as is manifest from verse 6), and the Lord was "upon the throne" (verse 2); from which it is clear that these things were from the Lord; but reception and acknowledgment in heart are meant by the words of the verse following, where it is said, that when these things had been heard, "the four and twenty elders fell down before Him that sitteth on the throne, and worshipped Him that liveth unto ages of ages, and cast their crowns before the throne."
[3] In the Word, "glory and honor" is a frequent expression, and "glory" everywhere signifies truth, and "honor" good. The two are mentioned together because in the particulars of the Word there is a heavenly marriage, which is the conjunction of truth and good. There is this marriage in the particulars of the Word, because the Divine that proceeds from the Lord is Divine truth united to Divine good; and because these together make heaven and also make the church, therefore this marriage is in the particulars of the Word; so also in the particulars of the Word is the Divine from the Lord, and the Lord Himself; this is why the Word is most holy. (That there is such a marriage in the particulars of the Word, see above, n. 238; and Arcana Coelestia, n. 2516, Arcana Coelestia 2712, 2712, 3004, 3005, 3009, 4138, 5138, 5194, 5502, 6343, 7022, 7945, 8339, 9263, 9314)
[4] That "glory" signifies Divine truth from the Lord, see above (n. Heaven and Hell 7-12; and that the Divine of the Lord in the heavens is Divine truth and Divine good, n. 7, 13, 133, 137, 139-140.)
[5] In the same:
O Jehovah God, Thou art very great; Thou hast put on glory and honor (65, 271).
[6] In the same:
The works of Jehovah are great. Glory and honor are His work (Psalms 111:2-3
"The works of Jehovah" mean all things that proceed from Him and are done by Him; and as these are referable to Divine truth and Divine good, it is said, "His work is glory and honor."
[7] In the same:
Generation to generation shall praise Thy works, and shall declare Thy mighty acts. Upon the honor of the magnificence of Thy glory and the words of Thy wonders will I meditate. And I will make known to the sons of men His mighty acts, and the glory of the honor of His kingdom (Psalms 145:4-5, 12).
"The honor of the magnificence of glory" means Divine good united to Divine truth; and "the glory of the honor" means Divine truth united to Divine good. This is so said because the unition is reciprocal; for Divine good proceeds from the Lord united to Divine truth; but by the angels in heaven and by the men of the church Divine truth is received and is united to Divine good; it is therefore said, "the glory of the honor of His kingdom," for "His kingdom" means heaven and the church.
[8] In the same:
Glory and honor wilt thou lay upon Him; for thou settest Him blessings forever (Psalms 21:5, 6).
These things were said of the Lord, and "glory and honor upon Him" means all Divine truth and Divine good.
[9] In the same:
Gird Thy sword upon the thigh, O mighty One in Thy glory and honor. And in Thy honor mount, ride upon the word of truth (Arcana Coelestia 10488); and because the Lord from Divine truth subjugated the hells, and brought the heavens into order, He is said to be "mighty in glory and honor," and also "in honor mount and ride upon the word of truth;" this signifies to act from Divine good through Divine truth.
[10] In the same:
Thou hast made Him to be a little less than the angels, but thou hast crowned Him with glory and honor (Psalms 8:5). This also is said of the Lord; His state of humiliation is described by "thou hast made Him to be a little less than the angels," and His state of glorification by "thou hast crowned Him with glory and honor." "Glorifying" means uniting the Divine Itself to His Human, and also making His Human Divine.
[11] In Isaiah:
Rejoice, ye wilderness and dry place, and let the plain of the desert exult and blossom as the rose, in blossoming let it blossom and exalt; the glory of Lebanon has been given to it, the honor of Carmel and Sharon: they shall see the glory of Jehovah, and the honor of our God (Isaiah 35:1, 2).
This treats of the enlightenment of the Gentiles; that ignorance of truth and good is signified by "the wilderness and the dry place;" their joy in consequence of instruction in truths and enlightenment is signified by "rejoicing, exulting, and blossoming;" "the glory of Lebanon given to them" signifies Divine truth; and "the honor of Carmel and Sharon" signifies Divine good which they receive; this is why it is also said "they shall see the glory of Jehovah, and the honor of our God."
[12] In Revelation:
The nations that have been saved shall walk by its light, and the kings of the earth shall bring their glory and honor to it. And the glory and honor of the nations shall be brought into it (Revelation 21:24, 26).
This is said of the New Jerusalem, by which a new church in the heavens and on earth is signified; "nations" there signify all who are in good; and the "kings of the earth" all who are in truths from good; it is said of both that "they shall bring their glory and honor into it," which means worship from the good of love to the Lord and from the truths of faith which are from the good of charity towards the neighbor.
288. [Vers. 9.] "Et cum dederunt Animalia gloriam et honorem et gratiarum actionem." Quod significet Divinum Verum et Divinum Bonum, ac glorificationem, constat ex significatione "gloriae et honoris", cum de Domino, quod sit Divinum Verum et Divinum Bonum", "gloria" Divinum Verum, ac "honor" Divinum Bonum (de qua sequitur); et ex significatione "gratiarum actionis", quod sit glorificatio. Quid per glorificationem hic intelligitur, primum dicetur: glorificatio, cum a Domino, est perpetuus influxus Divini Boni uniti Divino Vero apud angelos et apud homines; et apud hos et illos glorificatio Domini est receptio, et agnitio corde quod omne bonum et omne verum a Domino sit, et inde omnis intelligentia, sapientia et felicitas; hoc in sensu spirituali significatur per "gratiarum actionem." Omnis etiam glorificatio Domini quae fit ab angelis caeli et ab hominibus ecclesiae non est ab ipsis, sed influit a Domino; glorificatio quae est ab hominibus et non a Domino non est ex corde sed solum ex activo memoriae et sic ex ore; et quod solum ex his prodit, et non per illa ex corde, non auditur in caelo, ita nec recipitur a Domino, sed elabitur sicut alia vox sonora in mundum; haec glorificatio non est agnitio corde quod omne bonum et omne verum sit a Domino. Agnitio corde dicitur, et per id intelligitur ex vita amoris; nam "cor" in Verbo significat amorem, et amor est vita secundum praecepta Domini: quando homo in hac vita est, tunc est glorificatio Domini, quae est agnitio quod omne bonum et verum sit a Domino, ex corde. Hoc quoque intelligitur per "glorificari" apud Johannem,
"Si manseritis in Me, et verba mea in Vobis manserint, quicquid volueritis petite, et fiet vobis: in hoc glorificatus est Pater meus, ut fructum multum feratis, et sitis mei discipuli" (15:7, 8).
[2] Quod quatuor Animalia, quae erant cherubi, "dederint gloriam et honorem et gratiarum actionem", est quia Divinum Verum et Divinum Bonum ac glorificatio, quae significantur per "gloriam, honorem et gratiarum actionem", procedunt et influunt a Domino; "cherubi" enim illi significant Dominum quoad providentiam et custodiam (videatur supra, n. 277), et illi erant "in medio throni et circum thronum" (ut patet ex versu 6 hujus capitis), et "super throno" erat Dominus (vers. 2); inde constat quod illa a Domino: receptio autem et agnitio corde intelligitur per verba versus sequentis, nempe per haec, His auditis, "procidebant viginti et quatuor seniores coram Sedente super throno, et adorabant Viventem in saecula saeculorum, et abjiciebant coronas suas coram throno."
[3] In Verbo saepius dicitur "gloria et honor", et ubivis "gloria" significat verum et "honor" bonum; quod duo illa dicantur simul, est quia in singulis Verbi est conjugium caeleste, quod est conjunctio veri et boni; causa quod id conjugium sit in singulis Verbi, est quia Divinum quod procedit a Domino est Divinum Verum unitum Divino Bono; et quia hoc cum illo facit caelum, et quoque facit ecclesiam, ideo in singulis Verbi illud est; ita quoque in singulis Verbi est Divinum a Domino, et Ipse Dominus; per hoc etiam Verbum sanctissimum est. (Quod tale conjugium sit in singulis Verbi, videatur supra, n. 238; et in Arcanis Caelestibus, n. 2516, 2712, 3004, 3005, 3009, 1
4138, 5138, 5194, 5502, 6343, 7022, 7945, 8339, 9263, 9314.)
[4] Quod "gloria" significet Divinum Verum a Domino, videatur supra (n. 33 2
); quod "honor" significet Divinum Bonum, sequitur ex illis quae dicta sunt de conjugio caelesti in singulis Verbi; ut quoque constare potest ex sequentibus his locis: Apud Davidem,
"Jehovah caelos fecit, gloria et honor coram Ipso, robur et decus in sanctuario Ipsius" (Psalms 96:5, 6);
per "caelos" intelligitur Divinum quod procedit a Domino, quoniam caeli ex Divino Ipsius sunt; et quia Divinum quod procedit et facit caelos est Divinum Verum et Divinum Bonum, ideo dicitur "Gloria et honor coram Ipso"; per "sanctuarium" intelligitur ecclesia; Divinum Bonum et Divinum Verum ibi intelliguntur per "robur et decus." (Quod Divinum Domini faciat Caelos, videatur in opere De Caelo et Inferno 7-12; et quod Divinum Domini in caelis sit Divinum Verum et Divinum Bonum, n. 7, 13, 133, 3
[5] Apud eundem,
"Jehovah Deus magnus valde, gloriam et honorem induisti" (Psalms 104:1);
per "gloriam et honorem induere, cum de Jehovah, significatur succingere Se Divino Vero et Divino Bono, haec enim procedunt ab Ipso, et inde cingunt Ipsum, et faciunt caelos; ideo illa in Verbo dicuntur "vestis Ipsius" et "indumentum" (videatur supra, n. 65 et 271).
[6] Apud eundem,
"Magna opera Jehovae, ...gloria et honor opus Ipsius" (Psalms 111:2, 3);
per "opera Jehovae" intelliguntur omnia quae procedunt et fiunt ab Ipso; quae quia se referunt ad Divinum Verum et ad Divinum Bonum, ideo dicitur "Gloria et honor opus Ipsius."
[7] Apud eundem,
"Generatio generationi laudabit opera tua, et virtutes tuas annuntiabunt; honorem magnificentiae gloriae tuae, et verba mirabilium tuorum meditabor; ...et notas faciam filiis hominum virtutes Ipsius, et gloriam honoris regni Ipsius" (Psalms 145:4, 5, 12);
"honor magnificentiae gloriae" pro Divino Bono unito Divino Vero, et "gloria honoris" pro Divino Vero unito Divino Bono; quod ita dicatur, est quia unitio est reciproca; a Domino enim procedit Divinum Bonum unitum Divino Vero; in caelo vero ab angelis et in ecclesia ab hominibus recipitur Divinum Verum et unitur Divino Bono; ideo dicitur "Gloria honoris regni Ipsius"; per "regnum Ipsius" significatur caelum et ecclesia.
[8] Apud eundem,
"Gloriam et honorem pones super Ipsum, quoniam ponis Ipsum benedictiones in aeternum" (Psalms 21:6, 7 [B.A. 5, 6]);
haec dicta sunt de Domino, et per "gloriam et honorem super Ipsum" intelligitur omne Divinum Verum et Divinum Bonum.
[9] Apud eundem,
"Accinge gladium tuum super femur, potens gloria et honore tuo; in honore tuo conscende, equita super verbo veritatis" (Psalms 45:4, 5 [B.A. 3, 4]);
etiam haec de Domino; "accingere gladium super femur", significat Divinum Verum pugnans ex Divino Bono (quod id per "gladium super femur" significetur, videatur n. 10488); et quia ex Divino Vero subjugavit inferna, ac disposuit in ordinem caelos, ideo dicitur "potens gloria et honore", et quoque "in honore conscende et equita super verbo veritatis"; "in honore conscendere et equitare super verbo veritatis" significat agere ex Divino Bono per Divinum Verum.
[10] Apud eundem,
"Carere Ipsum fecisti paululum prae angelis, sed gloria et honore coronasti Ipsum" (Psalms 8:6 [B.A. 5]);
etiam de Domino; status humiliationis Ipsius describitur per "carere Ipsum fecisti paululum prae angelis", et status glorificationis per "gloria et honore coronasti Ipsum"; per glorificare intelligitur unire Ipsum Divinum suum Humano suo, et hoc quoque facere Divinum.
[11] Apud Esaiam,
"Laetamini desertum et locus aridus, et exultet planities deserti, et floreat sicut rosa, florendo floreat et exultet...; gloria Libani data est illi, honor Carmeli et Scharonis: illi videbunt gloriam Jehovae et honorem Dei nostri" (35:1, 2);
agitur hic de illuminatione gentium: illarum ignorantia veri et boni significatur per "desertum et locum aridum"; illarum gaudium ex instructione in veris et illuminatione, per "laetari, exultare et florere"; "gloria Libani" quae data illis significat Divinum Verum, et "honor Carmeli et Scharonis" significat Divinum Bonum, quae recipiunt; inde est quod etiam dicatur, "Illi videbunt gloriam Jehovae et honorem Dei nostri.
[12] In Apocalypsi,
"Gentes, quae servatae sunt, ambulabunt ad lucem ejus, et reges terrae gloriam suam et honorem ad eam adferent: ...et adferetur in eam gloria et honor gentium" (21:24, 26);
haec dicta sunt de Nova Hierosolyma, per quam significatur Nova Ecclesia in caelis et in terris; per "gentes" ibi significantur omnes qui in bono sunt; et per "reges terrae" omnes qui in veris ex bono; de utrisque dicitur quod "adferent gloriam et honorem in illam", et per id intelligitur cultus ex bono amoris in Dominum, et ex veris fidei quae ex bono charitatis erga proximum.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.