323# “各拿着竖琴”表示出于属灵真理的称谢。这从“竖琴”的含义清楚可知，“竖琴”是指出于属灵真理的称谢。“竖琴”表示这种称谢，是因为竖琴是一种弦乐器，这类乐器表示属灵事物或真理的事物；而管乐器表示属天事物或良善的事物。乐器由于其声音而表示这类事物，因为声音对应于情感；此外，在天堂，凭声音可以感知情感；由于情感各种各样，而乐器产生各种各样的声音，所以这些乐器因对应关系和由此而来的一致而表示情感。一般来说，弦乐器表示诸如属于对真理的情感的那类事物，而管乐器表示诸如属于对良善的情感的那类事物；或也可说，有些乐器属于属灵的种类，有些乐器属于属天的种类。声音对应于情感，这一点已经通过大量经历向我显明，音乐的音调也是如此；天使受声音及其种类的影响；但在此引用所有这些经历太占据篇幅了。我只提普遍观察的一点：离散的声音会激发对真理的情感，也就是说，那些处于对真理的情感之人受它们影响；而连续的声音激发对良善的情感，也就是说，那些处于对良善的情感之人受它们影响。无论你说对真理的情感，还是说属灵事物，意思都一样；或无论你说对良善的情感，还是说属天事物，意思也都一样。但从关于声音，以及它们与情感的对应关系的说明可以更好地理解这些事(参看《天堂与地狱》，241节)。
323b. 由此可见为何圣言，尤其大卫诗篇提到如此多种乐器，如瑟、琴、笛、钹、鼓、号、箫等，即：这是由于它们与情感，同时与清晰度，也就是包含事物并从它们流出的表达的对应关系。
琴尤表对真理的情感，因为它们激发这类情感；因此，它们也表示怀着一颗愉快的心从属灵真理作出的称谢，这一点从以下经文可以看出来。以赛亚书：
新酒悲哀，葡萄树凋残，心中的一切欢喜都叹息。击鼓之乐停止，快乐的喧闹停止，弹琴之乐止息。他们必不得饮酒唱歌。(以赛亚书24:7–9)
此处论述的主题是属灵教会的荒废，或其良善和真理的荒废。“新酒悲哀”、“击鼓之乐停止”表示即将停止的属灵良善；“葡萄树凋残”、“弹琴之乐止息”表示即将停止的属灵真理；因为“新酒”表示属灵良善，“鼓”表示其喜乐；“葡萄树”表示属灵真理，“琴”表示其喜乐。由于即将停止的，是对这些的情感，所以经上说“心中的一切欢喜都叹息”，“快乐的喧闹停止”；在圣言中，“欢喜”和“快乐”表示属灵的欢喜和快乐，它们都来自对真理和良善的情感。经上补充说“他们必不得饮酒唱歌”，是因为“唱歌”表示来自对真理的情感的欢喜的见证，“酒”表示真理。
诗篇：
你们要弹琴称谢耶和华，用十弦瑟歌颂祂。应当向祂唱新歌；弹得美妙，声音洪亮。因为耶和华的言语正直；祂的作为都是按真理而行的。(诗篇33:2–4)
由于“琴”表示出于属灵真理的称谢，所以经上说“你们要弹琴称谢耶和华”；“十弦瑟”表示相对应的属灵良善，故经上说“用十弦瑟歌颂祂”；出于同样的原因，经上还说“因为耶和华的言语正直；祂的作为都是按真理而行的”；“耶和华的言语正直”表示良善之真理；“祂的作为都是按真理而行的”表示真理之良善；良善之真理是从良善发出的真理，真理之良善是由真理产生的良善。
又：
求你发出你的亮光和真理，好让它们引导我；让它们带我到圣山，到你的居所，神啊，我的神！我要弹琴称谢你。(诗篇43:3–4)
“琴”明显表示出于属灵真理的称谢，因为经上说：“神啊，我的神！我要弹琴称谢你。”经上还提前说：“求你发出你的亮光和真理，好让它们引导我。”
又：
我的神啊，我要鼓瑟称谢你，称谢你的真理；以色列的圣者啊，我要弹琴歌颂你！(诗篇71:22)
由于“瑟”表示属灵良善，也就是真理之良善，“琴”表示属灵真理，也就是良善之真理，称谢都是从它们各自所作的，故经上说：“我要鼓瑟称谢你，我要弹琴歌颂你！”
又：
我要歌唱，我要歌颂。我的荣耀啊，当唤醒我，琴瑟啊，当唤醒我。主啊，我要在列族中称谢你，在列民中歌颂你！(诗篇57:7–9; 108:1–3)
该诗篇的细节表达了出于真理之良善，或属灵良善，以及良善之真理，或属灵真理的称谢和赞颂。“歌唱”、“荣耀唤醒”、“在列族中称谢”表达了真理之良善；“歌颂”、“琴唤醒”、“在列民中歌颂”表达了良善之真理；因为在圣言中，“列族”表示那些处于良善的人，“列民”表示那些处于真理的人，在此表示那些处于属灵真理的人。经上如此说，是因为在圣言中，凡论述良善的地方，也论述真理，这是因为它们的婚姻存在于圣言的每个细节中(参看AE 238e, 288b节)。
又：
你们要以称谢回应耶和华；用琴向我们的神歌颂。(诗篇147:7)
此处“以称谢回应耶和华；用琴向我们的神歌颂”也表达了出于属灵良善和属灵真理的称谢；“回应耶和华”表达了出于属灵良善；“用琴向神歌颂”表达了出于属灵真理；论述良善的地方，经上用“耶和华”，论述真理的地方，经上用“神”(可参看《属天的奥秘》，709, 732, 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167节)。
以西结书：
我要使你唱歌的声音止息；人不再听见你弹琴的声音；我必使你成为干燥的磐石。(以西结书26:13–14)
这论及推罗，推罗表示在良善和真理的知识方面的教会。这些话描述了它的荒废；“我要使你唱歌的声音止息”描述了在良善的知识方面的荒废；“人不再听见弹琴的声音”描述了在真理的知识方面的荒废；“我必使你成为干燥的磐石”描述了一切真理的荒凉；“磐石”表示真理，它的“干燥”表示荒凉。
诗篇：
全地啊，要向耶和华发出响亮的声音；要扬声欢呼，要歌颂。要用琴歌颂耶和华，用琴和诗歌的声音歌颂。用号筒和角声，在君王耶和华面前发出响亮的声音！(诗篇98:4–6)
此处用各种声音和乐器表达了各种情感，对主的称谢和赞颂正是出于这些情感：各种声音包括“发出响亮的声音”、“扬声”、“欢呼”、“歌颂”，各种乐器包括“琴”、“号筒”、“角声”；但此处不宜解释每个细节的含义，只解释与琴有关的东西即可。“要用琴歌颂耶和华，用琴和诗歌的声音歌颂”表示出于对属灵良善和真理的情感称谢；因为每一种情感都来自爱，当转化为声音时，就会产生与它本身一致的声音；因此，从说话的声音(其中话语的表达可以说从声音中流出)中，可以听出别人的情感，他的同伴由此知道他的情感；这一点在灵界是显而易见的，在那里，所有说话的声音都表明了情感。
在诗篇的其它地方也是如此，如以下经文：
你们当向神我们的力量大声欢呼，向雅各的神发出欢乐的响声。唱起诗歌，打手鼓，弹美琴与瑟。当在新月吹角。(诗篇81:1–3)
又：
至高者啊，称谢耶和华，歌颂你的名何等美好！用十弦的乐器和瑟，用琴上回响的音乐。(诗篇92:1–3)
又：
愿锡安的儿子因他们的王快乐；愿他们跳舞赞美他的名，愿他们击鼓弹琴歌颂他。(诗篇149:2–3)
又：
要用角声赞美他，鼓瑟弹琴赞美他；击鼓跳舞赞美他；用丝弦的乐器和箫赞美他。用柔和的钹声赞美他；用响亮的钹声美他。(诗篇150:3–5)
323c. 由于乐器，以及跳舞表示源于情感，以及心智的情感本身的欢喜和快乐，它们的声音既单独又联合激发这些情感，所以：
大卫和以色列的全家在耶和华面前，用各种木头乐器、琴、瑟、鼓、响钹和铙钹弹奏。(撒母耳记下6:5)
由于“琴”表示出于属灵真理的称谢，属灵真理就是影响那些在主的属灵国度的天使的真理，这些真理驱散邪恶之虚假，以及与这些虚假同在的处于它们的灵人本身，所以：
恶灵临到扫罗身上的时候，大卫就拿琴，用手弹奏；如此扫罗就得了安息，那恶灵就离开了他。(撒母耳记上16:23)
之所以这样做，是因为王代表属灵国度方面的主，因而表示属灵真理(参看前文，AE 31b节)；但那时扫罗代表反对这些真理的虚假；这些虚假被琴的声音驱散，是因为“琴”表示对真理的属灵情感。那时这种情况发生，是因为对以色列人来说，一切事物都具有代表性，因而具有意义；如今不是这种情况。从此处所引用的经文可以看出“琴”表示什么，包括其它地方的“琴”(如以赛亚书30:31, 32; 诗篇49:3, 4; 137:1, 2; 撒母耳记上10:5; 启示录14:2; 18:22; 约伯记30:31)。
在圣言中，绝大多数事物也有反面意义，乐器也是如此，它们在反面意义上表示源于对虚假和邪恶的情感的各种欢喜快乐；因此，“琴”表示虚假的称谢，和随之而来的因摧毁真理的狂喜。如以赛亚书：
七十年后，推罗的歌必像妓女的歌；你这被遗忘的妓女啊，拿琴行走于城内；巧弹多唱。(以赛亚书23:15–16)
“推罗”表示属灵的真理和良善方面的教会，如前所述，在此表示这些被歪曲的教会；“妓女”表示对真理的歪曲(可参看前文，AE 141节)；“拿琴行走于城内”、“巧弹多唱”表示虚假因摧毁真理的狂喜和夸耀。
同一先知书：
祸哉！那些清晨早起，追寻烈酒，留连到晚上，甚至因酒发烧的人。在他们的筵席上，有琴、瑟、手鼓、笛和酒；但他们不留意耶和华的作为，也不看祂手所作的。(以赛亚书5:11–12)
此处“琴”、“瑟”、“手鼓”、“笛”，以及“酒”也具有反面意义，它们在反面意义上表示出于邪恶之虚假的狂喜和夸耀。所表示的是这些事物，这是显而易见的，因为经上说：“祸哉！他们不留意耶和华的作为，也不看祂手所作的。”
323. Having every one of them harps. That this signifies confession from spiritual truths, is evident from the signification of the harp, as denoting confession from spiritual truths. Harps, signify this because the harp was a stringed instrument, and such instruments signify spiritual things, or those of truth; whereas wind instruments signify celestial things, or those of good. Such things are signified by musical instruments, from the sounds, for sound corresponds to the affections, and from sounds also affections are perceived in heaven. And because there are various affections, and various sounds are uttered by musical instruments, therefore the latter, from correspondence, and thence agreement, signify the former. In general, stringed instruments signify such things as belong to the affections of truth, and wind instruments such as belong to the affections of good; or, what is the same thing, some instruments belong to the spiritual class, and some to the celestial class. That sounds correspond to affections, has been made clear to me from much experience, and also musical sounds, and that the angels are affected according to the sounds and their varieties; but to adduce all such experience would be tedious in this place. That only which has been generally observed, I desire to record, namely, that discrete sounds arouse the affections of truth, or that those who are in the affections of truth are affected by them; and that continuous sounds arouse the affections of good, or that those who are in affections of good are affected by them. Whether you say the affections of truth or spiritual things, it amounts to the same, or whether you say the affections of good or celestial things, it is also the same. But these things can be better comprehended from what has been
said from experience concerning sounds and their correspondence with the affections, in the work concerning Heaven and Hell 241. From these considerations it is now evident, why, in the Word, and chiefly in David, so many kinds of musical instruments are mentioned, as psalteries, harps, flutes, cymbals, timbrels, horns, organs, and others, namely, that it is on account of correspondence with the affections, and at the same time with the articulations, which are expressions that contain things, and flow therefrom.
[2] That especially harps signify the affections of truth, because they arouse them, consequently also the confession which is made from spiritual truths with a merry heart, is evident from the following passages. In Isaiah:
"The new wine shall mourn, the vine shall languish, all the merry-hearted shall sigh. The joy of timbrels shall cease, the noise of the merry shall cease; the joy of the harp shall cease. They shall not drink wine with a song" (24:7, 8, 9).
The subject here treated of is the vastation of the spiritual church, or the good and truth thereof. Spiritual good that would cease, is signified by, the new wine shall mourn and the joy of timbrels shall cease; and that its truth would cease, is signified by, the vine shall languish, and the joy of the harp shall cease; for by new wine is signified spiritual good, and its joy by the timbrel; and by the vine is signified spiritual truth, and its joy by the harp. Because it is the affection of those things which would cease, it is therefore said, "All the merry-hearted shall sigh, the noise of the merry shall cease." By gladness and mirth in the Word are signified spiritual gladness and mirth, all of which are from the affections of truth and good. It is added, they shall not drink wine with a song, because by a song is signified testification of gladness from the affection of truth, and by wine is signified truth.
[3] In David:
"Confess unto Jehovah upon the harp; sing unto him upon a psaltery of ten strings. Sing unto him a new song; play excellently with a loud noise. For the Word of Jehovah is right; and all his work [is done] in truth" (Psalms 33:2, 3, 4).
Because the harp signifies confession from spiritual truths, it is therefore said, Confess unto Jehovah upon the harp. A psaltery of ten strings signifies corresponding spiritual good; therefore it is said, Sing unto him upon a psaltery of ten strings; and on this account also it is said, For the Word of Jehovah is right, and all his work [is done] in truth, the truth of good being signified by, the Word of Jehovah is right, and the good of truth by, all His work is done in truth; the truth of good is the truth which proceeds from good, and the good of truth is the good which is produced by truth.
[4] In the same:
"Send thy light and thy truth; let them lead me; let them bring me unto the mountain of thy holiness, and to thy habitations, that I may confess unto thee upon the harp, O God, my God" (Psalms 43:3, 4).
That the harp signifies confession from spiritual truths is evident, for it is said, "I will confess unto thee upon the harp, O God, my God; and it is also premised, send "Thy light and thy truth; let them lead me."
[5] In the same:
"I will confess unto thee upon the psaltery, even thy truth, O my God; unto thee will I sing with the harp, O Holy One of Israel" (Psalms 71:22).
Because by the psaltery is signified spiritual good or the good of truth, and by the harp spiritual truth or the truth of good, and confession is made from each, therefore it is said, "I will confess unto thee upon the psaltery; unto thee will I sing with the harp."
[6] In the same:
"I will sing and play. Awake me my glory, awake me, psaltery and harp. I will confess unto thee, O Lord, among the nations, I will praise thee among the peoples" (238, at end, 288).
[7] In the same:
"Answer unto Jehovah with confession; sing praise upon the harp unto our God" (709, 732, 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167.)
[8] In Ezekiel:
"And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. And I will give thee to the dryness of the rock" (26:13, 14).
This is said respecting Tyre, by which is signified the church as to the knowledges (cognitiones) of good and truth. Its vastation is described by these words; vastation as to knowledges of good by, I will cause the noise of thy songs to cease; and vastation as to knowledges of truth by, "The sound of harps shall be no more heard"; the desolation of all truth by, "I will give thee to the dryness of the rock"; a rock signifying truth, and its dryness desolation.
[9] In David:
"Make a loud noise unto Jehovah, all the earth; resound, rejoice, and sing. Sing unto Jehovah with the harp; with the harp, and the voice of a song. With trumpets and the sound of a horn, make a loud noise before Jehovah, the King" (Psalms 98:4-6).
The various kinds of affections from which confession and glorification of the Lord are made, are here expressed by the various kinds of sounds and instruments; by the various kinds of sounds, by making a loud noise, resounding, rejoicing, and singing; and by the various kinds of instruments, by harps, trumpets, and horns; but to expound the signification of each does not belong to this place, only what relates to the harp. To "Sing unto Jehovah with the harp, with the harp and the voice of a song," signifies confession from the affection of spiritual good and truth; for every affection, because it belongs to love, when it falls into sound, sounds agreeably to itself; whence also from the sound that is in speech, and in which the expressions of speech flow, as it were, the affection of another is heard, which also is thence known to an associate, and manifestly in the spiritual world, where all sounds of the speech indicate the affections.
[10] Also elsewhere in David, as the following passages:
"Rejoice in God our strength; cry aloud unto the God of Jacob. Lift up the song and strike the timbrel, the pleasant harp, with the psaltery. Blow the horn at the new moon, at the time appointed, on the day of our solemn festival" (Psalms 81:1, 2, 3).
"[It is] good to confess unto Jehovah, and to sing unto thy name, O Most High upon an instrument of ten strings, and upon the psaltery upon the harp with a solemn sound" (Psalms 92:1, 3).
"Let the sons of Zion exult in their King; let them praise his name in the dance; let them sing praises unto him with the timbrel and harp" (Psalms 149:2, 3).
"Praise God with the sound of the horn; praise him with the psaltery and harp; praise him with the timbrel and dance; praise him with the stringed instruments and the organ. Praise him with cymbals of soft sound; praise him with cymbals of loud sound" (Psalms 150:3-5).
[11] Because musical instruments and also dances signify joys and gladnesses, which spring from the affections, and also the affections of the mind themselves, which their sounds produce both in what is simple and in what is compound, therefore
"David and the whole house of Israel played before Jehovah upon wooden instruments of every kind, and upon harps, and with psalteries, and with timbrels, and on cornets, and on cymbals" (2 Sam. 6:5).
[12] Because the harp signifies confession from spiritual truths; and spiritual truths are those by which the angels who are in the Lord's spiritual kingdom are affected, and which dissipate the falsities of evil, and with them the spirits themselves who are in them, therefore,
When the evil spirit was upon Saul, "David took a harp, and played with his hand; and thus rest was given to Saul, and the evil spirit departed from him" (1 Sam. 16:23).
This was done because kings represented the Lord as to the spiritual kingdom, and thence signified spiritual truths (as may been seen, n. 31); but Saul then represented the falsities opposed to those truths, - falsities that were dissipated by the sound of the harp, because the harp signified the spiritual affection of truth. This circumstance took place at that time, because with the sons of Israel all things were representative, and thence significative; it is otherwise at this day. From the passages which have now been adduced, it is clear what the harp signifies, besides also in other places (as Isaiah 30:31, 32; Psalms 49:3, 4; Psalms 137:1, 2; 1 Sam. 10:5; Rev. 14:2; 18:22; Job 30:31).
[13] Because most things in the Word also signify the opposite, so also do musical instruments, in which sense they signify gladnesses and joys springing from the affections of falsity and evil; thus the harp also [signifies] the confession of falsity, and thence exultation over the destruction of truth. As in Isaiah:
"At the end of seventy years the song of Tyre shall be even as the song of a harlot; take the harp, walk in the city, thou harlot delivered to forgetfulness; play elegantly, increase the singing" (141); and by taking a harp, walking about the city, playing elegantly, and increasing the singing, is signified the exultation and boasting of falsity over the destruction of truth.
[14] And in the same:
"Woe to them that rise in the morning at dawn that they may follow strong drink; to them that tarry until twilight, till wine inflame him. And the harp, and the psaltery, and the timbrel, and pipe, and wine are at their feasts; but the), do not examine the work of Jehovah, and see not the operation of his hands" (5:11, 12).
Here the harp, the psaltery, the timbrel, the pipe, and also wine, are meant in the opposite sense, in which they signify exultations and boastings from the falsities of evil. That such things are signified, is evident, for it is said, Woe to them; they do not examine the work of Jehovah, and they see not the operation of his hands.
323. Having every one harps, signifies confession from spiritual truths. This is evident from the signification of a "harp," as being confession from spiritual truths. This is signified by "harps," because the harp was a stringed instrument, and by such instruments spiritual things, or those that are of truth, are signified, while wind instruments signify celestial things, or those that are of good. Such things are signified by musical instruments because of their sounds, for sound corresponds to the affections; moreover in heaven affections are perceived by sounds; and because there are various affections, and various sounds are produced by musical instruments, therefore these instruments, by correspondence and consequent agreement, signify affections. In general, stringed instruments signify such things as belong to the affections of truth, and wind instruments such as belong to the affections of good; or, what is the same, some instruments belong to the spiritual class, and some to the celestial class. That sounds correspond to the affections has been made evident to me by much experience, so also musical tones; also that angels are affected in accordance with sounds and their variations; but to recite all such experience would occupy too much space. I will mention only, what is a matter of general observation, that discrete sounds excite the affections of truth, that is, those are affected by them who are in the affections of truth; while continuous sounds excite the affections of good, that is, those are affected by them who are in the affections of good. Whether you say the affections of truth or things spiritual, it is the same, or whether you say the affections of good or things celestial, it is the same. (But these things can be better comprehended from what has been related from experience respecting sounds and their correspondence with affections, in the work on Heaven and Hell 241.)
From this it can now be seen why in the Word, and especially in David, so many kinds of musical instruments are mentioned, as psalteries, harps, flutes, cymbals, timbrels, horns, organs, and others, namely, that it is because of their correspondence with the affections, and at the same time with articulations that are expressions containing things, and flowing from them.
[2] That harps especially signify the affections of truth because they excite such affections, consequently that they also signify confession made from spiritual truths with a cheerful heart, can be seen from the following passages. In Isaiah:
The new wine shall mourn, the vine shall languish, all the glad of heart shall sigh. The joy of timbrels shall cease, the noise of the merry shall leave off; the joy of the harp shall cease. They shall not drink wine with a song (Isaiah 24:7-9).
This treats of the vastation of the spiritual church, that is, of the good and truth thereof. Spiritual good, which is about to cease, is signified by "the new wine shall mourn," and "the joy of timbrels shall cease;" and that its truth is about to cease is signified by "the vine shall languish," and "the joy of the harp shall cease;" for "new wine" signifies spiritual good, and its joy is signified by the "timbrel;" and the "vine" signifies spiritual truth, and its joy is signified by the "harp." Since it is the affection of these that is about to cease, it is said, "all the glad of heart shall sigh," and "the noise of the merry shall leave off;" "gladness" and "mirth" in the Word signifying spiritual gladness and mirth, all of which are from the affections of truth and good. It is added, "they shall not drink wine with a song," because "song" signifies the testification of gladness from the affection of truth, and "wine" signifies truth.
[3] In David:
Confess unto Jehovah with the harp; sing psalms unto Him with the psaltery of ten strings. Sing unto Him a new song; play well with a loud noise. For the word of Jehovah is right; and His work is done in truth (Psalms 33:2-4).
As a "harp" signifies confession from spiritual truths, it is said, "confess unto Jehovah with the harp;" "a psaltery of ten strings" signifies the corresponding spiritual good; therefore it is said, "sing psalms unto Him upon a psaltery of ten strings;" and for the same reason also it is said, "for the word of Jehovah is right, and all His work is done in truth;" "the word of Jehovah is right" signifying the truth of good; "His work is done in truth" signifying the good of truth; the truth of good is the truth that proceeds from good, and the good of truth is the good which is produced by truth.
[4] In the same:
Send Thy light and Thy truth, let them lead me; let them bring me unto the mountain of holiness, and to Thy tabernacles, that I may confess unto Thee upon the harp, O God, my God (Psalms 43:3-4);
the "harp" evidently signifying confession from spiritual truths, for it is said "I will confess unto Thee with the harp, O God, my God;" and it is also said before, "send Thy light and Thy truth; let them lead me."
[5] In the same:
I will confess unto Thee with the instrument of psaltery, even Thy truth, O my God; unto Thee will I sing with the harp, O Holy One of Israel (Psalms 71:22).
As the "psaltery" signifies spiritual good, that is, the good of truth, and the "harp" spiritual truth, that is, the truth of good, and confession is made from each, it is said, "I will confess unto Thee with the instrument of psaltery; unto Thee will I sing with the harp."
[6] In the same:
I will sing, and I will sing psalms. Arouse me, 1my glory, arouse me, psaltery and harp. I will confess unto Thee, O Lord, among the nations, I will sing psalms unto Thee among the peoples (238 end, 288).
[7] In the same:
Answer unto Jehovah by confession; sing psalms with the harp unto our God (Arcana Coelestia 709), n. 709, 732, 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167).
[8] In Ezekiel:
I will cause the noise of the songs to cease; and the voice of thy harps shall be no more heard; I will give thee to the parchedness of the cliff (Ezekiel 26:13-14).
This is said of Tyre, which signifies the church in respect to the knowledges of good and truth. Its vastation is described by these words; the vastation in respect to the knowledges of good by "I will cause the noise of thy songs to cease;" and the vastation in respect to the knowledges of truth by "the voice of harps shall be no more heard;" desolation of all truth by "I will give thee to the parchedness of the cliff;" "cliff" signifying truth, and its "parchedness" desolation.
[9] In David:
Make a loud noise unto Jehovah, all the earth; break forth, shout for joy, and sing psalms. Sing psalms unto Jehovah with the harp; with the harp, and the voice of a psalm. With trumpets and the sound of a cornet, make a loud noise before the King, Jehovah (Psalms 98:4-6).
The various kinds of affections from which the Lord is confessed and glorified are here expressed by various kinds of sounds and instruments; the various kinds of sounds in "making a loud noise," "breaking forth," "shouting for joy," and "singing psalms," and the various kinds of instruments, by "harps," "trumpets," and "cornets;" but to explain the signification of the particulars is not in place here, but only what relates to the harp. "To sing unto Jehovah with the harp, with the harp and the voice of a psalm," signifies confession from the affection of spiritual good and truth; for every affection, since it is from love, when it falls into sound, produces a sound in accord with itself; consequently from the sound that is in the speech, and in which, as it were, the expressions of speech flow, the affection of the other is heard, and thus becomes known to his companion; this is manifestly so in the spiritual world, where all sounds of speech make manifest the affections.
[10] So elsewhere in David, as the following:
Shout for joy unto God our strength; make a joyful noise to the God of Jacob. Lift up the psalm and strike the timbrel, the pleasant harp, with the psaltery. Blow the cornet at the new moon (Psalms 81:1-3).
It is good to confess unto Jehovah, and to sing psalms unto Thy name, O Most High; with an instrument of ten strings, and with the psaltery; and with resounding music on the harp (Psalms 92:1-3).
Let the sons of Zion exult in their King; let them praise His name in the dance; let them sing psalms unto Him with the timbrel and harp (Psalms 149:2-3).
Praise God with the sound of the cornet; praise Him with the psaltery and harp; praise Him with the timbrel and dance; praise Him with stringed instruments and organ. Praise Him with cymbals of soft sound; praise Him with cymbals of loud sound (Psalms 150:3-5).
[11] Because musical instruments and also dances signify varieties of joy and gladness that spring from the affections, as well as the affections themselves of the mind which their sounds excite, both singly and in combination, therefore:
David and the whole house of Israel played before Jehovah upon wooden instruments of every kind, and upon harps, and with psalteries, and with timbrels; and on sistra, and on cymbals (2 Samuel 6:5).
[12] Because the "harp" signifies confession from spiritual truths, and spiritual truths are those by which angels who are in the Lord's spiritual kingdom are affected, and which disperse the falsities of evil, and with these the spirits themselves who are in them, so:
When the evil spirit was upon Saul, David took a harp and played with his hand; and so rest was given to Saul, and the evil spirit departed from him (1 Samuel 16:23).
This was done because kings represented the Lord in respect to the spiritual kingdom, and therefore signified spiritual truths (See above, n. Isaiah 30:31, 32; Psalms 49:3, 4; 137:1, 2; 1 Samuel 10:5; Revelation 14:2; 18:22; Job 30:31).
[13] As most things in the Word have also a contrary meaning, so do musical instruments, in which sense they signify varieties of gladness and joy that spring from the affections of falsity and evil; thus the "harp" signifies the confession of falsity and the consequent exultation over the destruction of truth. As in Isaiah:
At the end of seventy years the song of Tyre shall be even as the song of a harlot; take a harp, walk in the city, thou harlot delivered over to forgetfulness; play elegantly, multiply the song (141); and "to take a harp, walk in the city," "play elegantly, and multiply the song," signifies the exultation and boasting of falsity over the destruction of truth.
[14] In the same:
Woe to them that rise early in the morning that they may follow strong drink; to them that tarry until twilight till the wine inflame them. And the harp and the psaltery and the timbrel and the pipe and wine are at their feasts; but they do not look upon the work of Jehovah, and they see not the working of His hands (Isaiah 5:11-12).
Here "harp," "psaltery," "timbrel," "pipe," and also "wine," have the contrary meaning, in which they signify exultation and boastings from the falsities of evil. Such is evidently the meaning, for it is said, "Woe to them; they do not look upon the work of Jehovah, and they see not the working of His hands."
Footnotes:
1. Photoliograph has "me," so also AR 276, but AE 326 has "te," "thee."
323. "Habentes unusquisque citharas." - Quod significet confessionem ex veris spiritualibus, constat ex significatione "citharae", quod sit confessio ex veris spiritualibus. Quod per "citharas" id significetur, est quia cithara erat instrumentum chordaceum, et per illa instrumenta significantur spiritualia, seu quae veri sunt; at per instrumenta inflatoria significantur caelestia, seu illa quae boni sunt. Quod talia per instrumenta musica significentur, est ex sonis; nam sonus correspondet affectionibus; etiam in caelo percipiuntur affectiones ex sonis: et quia variae affectiones sunt, et varii soni eduntur per instrumenta musica, ideo haec ex correspondentia et inde concordantia significant illas. In genere, significant instrumenta chordacea talia quae sunt affectionum veri, et instrumenta inflatoria talia quae sunt affectionum boni; seu quod idem, quaedam instrumentapertinent ad classem spiritualem, quaedam autem ad classem caelestem. Quod soni correspondeant affectionibus, ex multa experientia mihi patuit, et quoque quod soni musici, et quod secundum sonos et eorum varietates afficiantur angeli; sed omnem illam experientiam in medium afferre, prolixum foret: id modo, quod in genere observatum est, memorare velim; quod nempe soni discreti excitent affectiones veri, seu quod illis afficiantur qui in affectionibus veri sunt, et quod soni continui excitent affectiones boni, seu quod illis afficiantur qui in affectionibus boni sunt: sive dicas affectiones veri sive spiritualia, idem est; ut et sive dicas affectiones boni sive caelestia, etiam idem est. (Sed haec melius comprehendi possunt ex illis quae de sonis et de correspondentia eorum cum affectionibus ab experientia tradita sunt in opere De Caelo et Inferno 241.)
Ex his nunc constare potest, cur in Verbo, et praecipue apud Davidem, tot genera instrumentorum musicorum nominantur, ut nablia, citharae, fistulae, cymbala, tympana, buccinae, organa, et alia; quod nempepropter correspondentiam cum affectionibus, et simul cum articulationibus, quae sunt voces quae continent res et inde fluunt.
[2] Quod "citharae" imprimis significent affectiones veri, quia excitant illas, proinde etiam confessionem, quae fit ex veris spiritualibus hilari corde, constare potest ex sequentibus his locis:
Apud Esaiam,
"Lugebit mustum, languescet vitis, gement omnes laeti corde, cessabit gaudium tympanorum, cessabit tumultus hilarium, cessabit gaudium citharae; cum cantu non bibent vinum" (24:7-9);
agitur ibi de vastatione ecclesiae spiritualis, seu ejus boni et veri; bonum spirituale quod cessaturum significatur per quod "lugebit mustum", et "cessabit gaudium tympanorum"; et quod verum ejus cessaturum significatur per "languescet vitis" et "cessabit gaudium citharae"; per "mustum" enim significatur bonum spirituale, ejus gaudium per "tympanum"; et per "vitem" significatur verum spirituale, et ejus gaudium per "citharam: quia affectio illorum est quae cessatura, ideo dicitur, "Gement omnes laeti corde et cessabit tumultus hilarium"; per "laetitias" et "hilaritates" in Verbo significantur laetitiae et hilaritates spirituales, quae omnes sunt ex affectionibus veri et boni; adjicitur "cum cantu non bibent vinum", quia per "cantum" significatur testificatio laetitiae ex affectione veri, et per "vinum" significatur verum.
[3] Apud Davidem,
"Confitemini Jehovae in cithara, in nablio decachordii psallite Ipsi; cantate Ipsi canticum novum, reddite egregie pulsare cum clangore; quia rectum est Verbum Jehovae, et opus Ipsius in veritate" (Psalms 33:2-4):
quia "cithara" significat confessionem ex veris spiritualibus, ideo dicitur "Confitemini Jehovae in cithara"; "nablium decachordii" significat bonum spirituale correspondens, ideo dicitur "In nablio decachordii psallite Ipsi", ac ideo quoque dicitur "quia rectum est Verbum Jehovae, et omne opus Ipsius in veritate"; verum boni significatur per "rectum est Verbum Jehovae", et bonum veri per "opus Ipsius in veritate"; verum boni est verum quod procedit ex bono, et bonum veri est bonum quod producitur perverum.
[4] Apud eundem,
"Mitte lucem tuam et veritatem tuam, hae ducant me, deducant ad montem sanctitatis et ad habitacula tua, .... ut confitear Tibi in cithara, Deus, Deus mi" (Psalms 43:3, 4);
quod "cithara" significet confessionem ex veris spiritualibus, patet, nam dicitur "ut confitear Tibi in cithara, Deus, Deus mi"; et quoque praemittitur, "Mitte lucem tuam et veritatem tuam, hae ducant me."
[5] Apud eundem,
"Confitebor Tibi instrumento nablii, veritatem tuam Deus mi; canam Tibi in cithara, Sancte Israelis" (Psalms 71:22);
quia per "nablium" significatur bonum spirituale seu bonum veri, et per "citharam" verum spirituale seu verum boni, et ex utroque fit confessio, ideo dicitur, "Confitebor Tibi instrumento nablii, et canam Tibi [in] cithara."
[6] Apud eundem,
"Cantabo et psallam, excita me gloria mea, excita me nablium et cithara, .... confitebor Tibi inter gentes Domine, psallam Te inter populos" (Psalms 57:8-10 [B.A. 7-9); Psalms 108:2-4 [B.A. 1-3]):
confessio et glorificatio ex bono veri seu ex bono spirituali et ex vero boni seu ex vero spirituali exprimuntur in singulis ibi; bonum veri exprimitur per "cantare", "excitari nablio", et "confiteri inter gentes"; et verum boni per "psallere", "excitari cithara", et "psallere inter populos"; per "gentes" enim in Verbo intelliguntur qui in bono sunt, et per "populos" qui in vero sunt, hic in vero spirituali: quod ita dicatur, est quia in Verbo ubi dicitur de bono etiam dicitur de vero, et hoc propter conjugium illorum in singulis ibi (de quo videatur supra, n. 238 fin. , 288 (b)).
[7] Apud eundem,
"Respondete Jehovae per confessionem, psallite Deo nostro in cithara" (Psalms 147:7);
etiam hic confessio ex bono spirituali et ex vero spirituali exprimitur per "Respondete Jehovae per confessionem, et psallite Deo nostro in cithara"; ex bono spirituali per "respondere Jehovae", et ex vero spirituali per "psallere Deo in cithara"; "Jehovah" etiam dicitur ubi agitur de bono, ac "Deus" ubi agitur de vero (videatur n. 709, 732, 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167).
[8] Apud Ezechielem,
"Cessare faciam strepitum canticorum tuorum, et vox cithararum tuarum non audietur amplius, dabo te in ariditatem petrae" (26:13, 14);
haec de Tyro, per quam significatur ecclesia quoad cognitiones boni et veri; vastatio ejus describitur per illa verba, vastatio quoad cognitiones boni per "cessare faciam strepitum canticorum tuorum", et vastatio quoad cognitiones veri per quod "vox cithararum non audietur amplius"; desolatio omnis veri per "dabo te in ariditatem petrae" ("petra" significat verum, et "ariditas" ejus desolationem).
[9] Apud Davidem,
"Clangite Jehovae omnis terra, personate, jubilate et cantate, cantate Jehovae cithara, cithara et voce cantus, tubis et voce buccinae, clangite coram Rege Jehovah" (Psalms 98:4-6);
varia genera affectionum ex quibus confessio et glorificati Domini, hic exprimuntur per varia genera sonorum et instrumentorum; per varia genera sonorum per "clangere", "personare", "jubilare" et "cantare", et per varia genera instrumentorum per "citharas", "tubas" et "buccinas"; sed significationes singulorum exponere, non hujus loci est, solum quid "cithara." "Cantare Jehovae cithara, cithara et voce cantus", significat confessionem ex affectione boni et veri spiritualis; omnis enim affectio, quia est amoris, cum cadit in sonum, sonat sibi convenienter; unde etiam ex sono qui in loquela, et in quo voces loquelae quasi fluunt, auditur alterius affectio, quae etiam inde noscitur a socio; et manifeste in mundo spirituali, ubi omnes soni loquelae manifestant affectiones.
[10] Similiter alibi apud Davidem, ut in his sequentibus:
"Jubilate Deo robori nostro; acclamate Deo Jacobi; extollite cantum, et date tympanum, citharam jucundam cum nablio, clangite in mense buccina" (Psalms 81:2-4 [B.A. 1-3]);
"Bonum confiteri Jehovae, et canere nomini tuo, Altissime, .... super decachordio, et super nablio, et super higgaion in cithara" (Psalms 92:2-4 [B.A. 1-3]);
"Filii Zionis exultent in Rege suo, laudent nomen Ipsius in chorea, cum tympano et cithara psallant Ipsi" (Psalms 149:2, 3);
"Laudate" Deum "cum clangore buccinae; laudate Ipsum in nablio et cithara, laudate Ipsum cum tympano et chorea; laudate Ipsum cum fidibus et organo; laudate Ipsum cum cymbalis soni, laudate Ipsum cum cymbalis clangoris" (Psalms 150:3-5).
[11] Quia instrumenta musica et quoque choreae significabant gaudia et laetitias quae resultant ex affectionibus, et quoque ipsas affectiones mentis quas soni illorum in simplici et in composito producunt, ideo,
"David et universa Domus Israelis ludebant coram Jehovah super omnis generis lignis [abietum] , et super citharis et cum nabliis, et cum tympanis et cum dulciariis et cum cymbalis" (2 Samuelis 6:5).
[12] Quoniam "cithara" significat confessionem ex veris spiritualibus, ac vera spiritualia sunt quibus afficiuntur angeli qui in regno spirituali Domini Sunt, et quae falsa mali dissipant, et cum illis ipsos spiritus qui in iis sunt, ideo,
Cum malus spiritus erat super Saule, "David sumpsit citharam et pulsavit manu sua, et sic quies data Sauli, .... et recessit ab eo malus spiritus" (1 Samuelis 16:14-16, 23);
hoc factum est quia reges repraesentabant Dominum quoad regnum spirituale, et inde significabant vera spiritualia (videatur supra, n. 31(b)), at Saul tunc falsa veris illis opposita; quae per sonum citharae dissipabantur, quia "cithara" significabat affectionem veri spiritualem: sed tunc ita factum est, quia apud filios Israelis omnia erant repraesentativa et inde significativa; aliter hodie. Ex illis locis quae nunc adducta sunt, constare potest quid "cithara" significat, praeter etiam in aliis locis (Ut Esaias 30:31, 32; Psalms 49:4, 5 [B.A. 3, 4); Psalms 137:1, 2:1 Samuelis 10:5: Apocalypsis 14:2; 18:22; Hiob 30:31).
[13] Quoniam pleraque in Verbo etiam opposita significant, ita etiam instrumenta musica, in quo sensu significant laetitias et gaudia resultantia ex affectionibus falsi et mali, ita quoque "cithara" confessionem falsi, et inde exultationem super destructionem veri:
-Ut apud Esaiam,
"A fine septuaginta annorum erit canticum Tyri juxta canticum meretricis; accipe citharam, ambula in urbe, meretrix oblivioni tradita, eleganter pulsa, multiplica cantum" (23:15, 16);
per "Tyrum" significatur ecclesia quoad cognitiones veri et boni spiritualis, ut supra; hic ecclesia in qua illae falsificatae sunt; "meretrix" significat falsificationem veri (videatur supra, n. 141); et per "accipere citharam, ambulare in urbe, eleganter pulsare, et multiplicare cantum", significatur exultatio et gloriatio falsi super destructionem veri.
[14] Et apud eundem,
"Vae surgentibus mane sub auroram, siceram prosequuntur, commorantibus in crepusculum, vinum incendat eum, estque cithara et nablium et tympanum et fistula et vinum, convivia eorum; opus autem Jehovae non introspiciunt, et factum manuum Ipsius non vident" (5:11, 12);
"cithara", "nablium", "tympanum", "fistula" et quoque "vinum", in opposito sensu; in quo per illa significantur exultationes et gloriationes ex falsis mali: quod talia significentur, patet, nam dicitur, "Vae illis, .... opus Jehovae non introspiciunt, et factum manuum Ipsius non vident."