69# 启1:15. “祂的脚像擦亮的铜，仿佛在炉中发光”表示神性秩序的终端，也就是属世层，充满神性之爱。这从“脚”、“擦亮的铜”和“发光”的含义清楚可知：“脚”是指属世层(参看《属天的奥秘》，2162, 3147, 3761, 3986, 4280, 4938–4952节)，故当论及主时，是指神性秩序的终端，因为这是属世层；“擦亮的铜”或抛光的铜是指属世良善，对此，我们很快就会谈到；“发光”当论及主时，是指来自神性之爱的东西(参看10055节)。经上说“仿佛在炉中发光”，是为了可以代表在最大程度并在其完全中的神性之爱，因为当神性在其终端时，它就在其完全中，并且终端就是属世层(参看AE66节)。由此清楚可知，“祂的脚像擦亮的铜，仿佛在炉中发光”表示神性秩序的终端，也就是属世层，充满神性之爱。这些话和前面的话是用对比来说的；如“祂的头与发皆白，如白羊毛、如雪”、“祂的脚像擦亮的铜，仿佛在炉中发光”；但值得注意的是，圣言中的一切对比都是有意义的，因为它们以如同事物本身的那种方式来源于对应(参看《属天的奥秘》，3579, 4599, 8989节)。
当论及主时，“脚”表示神性秩序的终端，这终端是属世层，是因为天堂凭主的神性人身而为天堂，因此天堂整体上类似一个人；由于天堂有三层，所以最高层天堂类似头，中间层天堂类似躯体，最低层天堂类似脚。构成最高层天堂的神性被称为属天神性，构成中间层天堂的神性被称为属灵神性，构成最低层天堂的神性被称为来自属灵和属天层的属世神性。由此清楚可知为何此处在描述其神性人身，也就是在七灯台中间所看到的人子方面的主时，不仅描述了祂的衣服，还描述了祂的头、胸和脚。人子是指其神性人身方面的主(参看AE63节)；“灯台”是指天堂(参看AE62节)。但由于这些话是迄今为止不为世人所知的奥秘，然而又必须明白，以便理解这预言书的这一部分和接下来的部分的内义，所以《天堂与地狱》一书详细具体地解释、描述了它们，如：主的神性人身构成天堂(HH7–12, 78–86节)；因此，天堂整体上类似一个人(HH59–77节)；天堂有三层，最高层天堂类似头，中间层天堂类似躯体，最低层天堂类似脚(HH29-40节)。一旦明白了这些事，就能看出在圣言中，“耶和华或主的脚”表示什么，即表示神性秩序的终端，或属世层；由于教会、敬拜和圣言的外在是神性秩序在教会中的终端，是属世层，所以“耶和华或主的脚”尤其表示这个层面。
由于“耶和华或主的脚”的这层含义，当在其它地方，先知看见作为一位天使的主时，他们也以同样的方式看见祂。但以理就是这样看见的：
我举目观看，见有一人身穿细麻衣，腰束乌法精金带；祂身体如水苍玉，眼目如火把，手臂和脚如擦亮的铜那么光亮。(但以理书10:5–6)
以西结以同样的方式看见基路伯，基路伯表示圣治和保护方面的主(参看《属天的奥秘》，9277, 9509, 9673节)：
他们的脚灿烂如擦亮的铜的光辉。(以西结书1:7)
主以同样的方式作为一位天使被看见，如启示录所描述的：
我看见一位天使，从天降下，披着云彩，头上有虹。脸面像日头，两脚像火柱。(启示录10:1)
由于主的脚以这种方式显现，所以一些以色列人看见：
祂脚下仿佛有蓝宝石的作工，好像天空物质一般明净。(出埃及记24:10)
他们之所以没有看见主的脚，而是看到“脚下”，是因为他们并未处于教会、敬拜和圣言的外在，而是在这外在之下(参看《新耶路撒冷及其属天教义》，248节)。
由于“耶和华或主的脚”表示神性秩序的终端，这终端尤指教会、敬拜和圣言的外在，所以在圣言中，这外在被称为“祂的脚凳”，如以赛亚书：
黎巴嫩的荣耀必归你，使我圣所之地荣美；我必使我立足之地尊贵。他们必在你的脚底下拜。(以赛亚书60:13–14)
同一先知书：
天是我的座位，地是我的脚凳。(以赛亚书66:1)
耶利米哀歌：
神在发怒的日子并不记念自己的脚凳。(耶利米哀歌2:1)
诗篇：
你们当在祂脚凳前敬拜耶和华。(诗篇99:5)
又：
我们要进祂的居所，在祂脚凳前敬拜。(诗篇132:7)
那鸿书：
论到耶和华，云彩为祂脚下的尘土。(那鸿书1:3)
“云彩”是指圣言的外在，或字面上的圣言(参看AE36节)。“云彩”因是指圣言的外在，故也指教会和敬拜的外在；因为教会和敬拜来自圣言。“云彩”被称为“祂脚下的尘土”，是因为那些在属世的圣言字义中的事物显得分散。
69. (Verse 15) And his feet like, unto burnished brass, as if they burned in a furnace. That this signifies the ultimate of Divine order which is the Natural, full of Divine love, is evident from the signification of feet, as being the Natural (concerning which see Arcana Coelestia 2162, 3147, 3761, 3986, 4280, 4938-4952); when therefore it is said of the Lord, it denotes the ultimate of Divine order, because that is the Natural. It is also evident from the signification of burnished brass, or polished brass, as denoting natural good, concerning which we shall speak presently; and from the signification of burning, when said of the Lord, as denoting that it is from the Divine love (concerning which see n. 10055). It is said, as if they burned in a furnace, in order that the Divine love may be expressed in the greatest degree, and in its fullness; for the Divine is in its fulness when it is in its ultimate, and the ultimate is the Natural (as may be seen above, n. 66). It is clear then, that by His feet like fine brass, as if they burned in a furnace, is signified the ultimate of Divine order, which is the Natural, full of Divine love. These things, as also those that precede, are spoken comparatively; as that His head and His hairs were white as white wool, as snow, and that His feet were like unto fine brass, as if they burned in a furnace; but it is to be observed, that all comparisons in the Word are significative, because in the same way as the things themselves, they are from correspondences (as may be seen, Arcana Coelestia 3579, 4599, 8989).
[2] The reason why feet, when said of the Lord, signify the ultimate of Divine order, and that this is the Natural, is, that heaven is heaven from the Divine Human of the Lord, and that therefore heaven in the aggregate has reference to one Man. And, because there are three heavens, that the highest heaven has reference to the head, the middle heaven to the body, and the ultimate heaven to the feet. The Divine which constitutes the highest heaven is called the celestial Divine; that which constitutes the middle heaven is called the spiritual Divine, and that which constitutes the ultimate heaven is called the natural Divine from the spiritual and celestial. It is therefore clear why the Lord is in this place described as to His Divine Human, which is the Son of man, seen in the midst of the lampstands, not only as to His garments, but also as to His head, His chest and feet. (That the Son of man is the Lord as to the Divine Human, may be seen above, n. 63; and that the lampstands denote heaven, may be seen n. 62. But as these things are arcana hitherto unknown in the world, and nevertheless ought to be understood in order that the internal sense of this and the following parts of this prophetical book may be comprehended, they are therefore particularly and specifically described in the work, Heaven and Hell; as, that the Divine Human of the Lord constitutes heaven, n. 7-12, 78-86; that hence heaven in the aggregate has reference to one Man, n. 59-77; that there are three heavens, and that the highest refers to the head, the middle to the body, and the ultimate to the feet, n. 29-40.)
When these things are understood, it will be evident that by the feet of Jehovah, or of the Lord, in the Word, is signified the ultimate of Divine order, or the Natural; and because the external of the church, of worship, and of the Word, is the ultimate of Divine order in the church, and is the Natural, therefore this is specifically signified by the feet of Jehovah, or of the Lord.
[3] It was for this reason that, when the Lord was seen as an angel by the prophets, in other places, He was seen by them also in a similar manner. Thus by Daniel:
"I lifted up mine eyes, and looked, and behold a man clothed in linen, whose loins were girded with gold of Uphaz; his body also was like the beryl, and his eyes as torches of fire his arms and his feet as the brightness of polished brass" (36; and because cloud denotes the external of the Word, it also denotes the external of the church and of worship, for the church and worship are from the Word. It is said the dust of His feet, because those things which are in the sense of the letter of the Word, which sense is natural, appear scattered.
69. Verse 15. And His feet like unto burnished brass, as if glowing in a furnace, signifies the ultimate of Divine order, which is the natural, full of Divine love. This is evident from the signification of "feet," as being the natural (See Arcana Coelestia 2162, 3147, 3761, 3986, 4280, 4938-4952); therefore, in reference to the Lord, as meaning the ultimate of Divine order, because that is the natural; also from the signification of "burnished brass," or brass polished, as being natural good (of which presently); and from the signification of "glowing," as being, in reference to the Lord, what is from Divine love (See n. 10055). It is said, "as if glowing in a furnace," in order that the Divine love in the greatest degree and in its fullness may be represented, for the Divine is in its fullness when it is in its ultimate, and the ultimate is the natural (See above, n. 66).
From this it is clear that by "His feet like unto burnished brass, as if glowing in a furnace," is signified the ultimate of Divine order, which is the natural, full of Divine love. These things, as well as the preceding, are described by comparisons; as that "His head and His hairs were white as white wool, as snow," and that "His feet were like unto burnished brass, as if glowing in a furnace;" but it is to be noted, that all comparisons in the Word are significative, for they are from correspondences in like manner as the things themselves (See Arcana Coelestia 3579, 4599, 8989).
[2] In reference to the Lord, "feet" signify the ultimate of Divine order, and this is the natural, because heaven is heaven from the Lord's Divine Human, and from this it is that heaven in the whole complex represents one man; and as there are three heavens, that the highest heaven represents the head, the middle heaven the body, and the lowest heaven the feet. The Divine that makes the highest heaven is called the celestial Divine, but the Divine that makes the middle heaven is called the spiritual Divine, and the Divine that makes the lowest heaven is called the natural Divine from the spiritual and celestial. This makes it evident why the Lord is here described in respect to His Divine Human, which is the Son of man seen in the midst of the lampstands, not only as regards His garments, but also as to His head, breast, and feet. (That the Son of man is the Lord as to His Divine Human, see above, n. 63; and that the "lampstands" are heaven, see n. 62, 63. But since these things are arcana hitherto unknown in the world, and yet must be understood in order that the internal sense of this and the following parts of this prophetical book may be comprehended, the particulars have been explained specifically in the work on Heaven and Hell; as
That the Divine Human of the Lord makes Heaven, n. 7-12, 78-86, seq.;
That on this account Heaven in the whole Complex represents one Man, n. 59-77;
That there are Three Heavens, and that the highest refers to the head, the middle to the body, and the lowest to the feet, n. Heaven and Hell 29-40.)
When this is understood it can be seen what is signified in the Word by "the feet of Jehovah" or "of the Lord," namely, the ultimate of Divine order, or the natural; and since the external of the church, of worship, and of the Word is the ultimate of Divine order in the church, and is the natural, this is specifically signified by "the feet of Jehovah" or "of the Lord."
[3] Because of this signification of "the feet of Jehovah" or "of the Lord," therefore when the Lord was seen as an Angel by the prophets elsewhere, He appeared in like manner.
Thus by Daniel:
I lifted up mine eyes, and looked, and behold a man clothed in linen, whose loins were girded with gold of Uphaz; His body was like the tarshish stone, and His eyes as lamps of fire, and His arms and His feet like the brightness of polished brass (The Doctrine of the New Jerusalem 248).
[4] Since "the feet of Jehovah" or "of the Lord" signify the ultimate of Divine order, and this specifically is the external of the church, of worship, and of the Word, therefore this external is called in the Word "His footstool," as in Isaiah:
The glory of Lebanon shall come unto thee, to beautify the place of My sanctuary; I will make the place of My feet honorable. And they shall bow themselves down at the soles of thy feet (36). Because "cloud" is the external of the Word, it is also the external of the church and of worship; for the church and worship are from the Word. "Clouds" are called "dust of His feet," because those things that are in the sense of the letter of the Word, which is natural, appear scattered.
69. (Vers. 15.) "Et pedes Ipsius similes chalcolibano tanquam in camino igniti." - Quod significet ultimum ordinis Divini quod naturale, plenum Divino Amore, constat ex significatione "pedum", quod sint naturale (de qua n. 2162, 3147, 3761, 3986, 4280, 4938-4952); inde, cum de Domino, quod sint ultimum ordinis Divini, quia id est naturale; ex significatione "chalcolibani", seu aeris levigati, quod sit bonum naturale (de qua sequitur); et ex significatione "igniti", cum de Domino, quod sit quod ex Divino Amore (de qua n. AC 10055). Dicitur "tanquam in camino igniti", ut exprimatur Divinus Amor in maximo gradu, et in suo pleno; nam Divinum est in suo pleno cum in suo ultimo, et ultimum est naturale (videatur supra, n. 66). Inde patet, quod per "pedes Ipsius similes chalcolibano tanquam in camino ignitos", significetur ultimum ordinis Divini quod naturale, plenum Divino Amore. Dicuntur haec, ut quoque praecedentia, comparative; ut quod "caput et capilli candidi esset tanquans lana candida, tanquam nix", et quod "pedes essent similes chalcolibano tanquam in camino igniti"; sed sciendum est quod omnes comparationes in Verbo significent, quia similiter ac ipsae res sunt ex correspondentiis (videatur n. 3579, 1
[2] Quod "pedes", cum de Domino, significent ultimum ordinis Divini, et quod hoc sit naturale, est quia caelum est caelum ex Divino Humano Domini, et quod inde caelum in toto complexu referat unum Hominem; et quia tres caeli sunt, quod supremum caelum referat caput, medium corpus, et ultimum pedes. Divinum quod facit supremum caelum vocatur Divinum caeleste, Divinum autem quod facit medium caelum vocatur Divinum spirituale, ac Divinum quod facit ultimum caelum vocatur Divinum naturale ex spirituali et caelesti: inde patet causa, cur hic describitur Dominus quoad Divinum Humanum, quod est Filius hominis visus in medio candelabrorum, non modo quoad vestes, sed etiam quoad caput, et pectus, et pedes.
(Quod "Filius hominis" sit Dominus quoad Divinum Humanum, videatur supra, n. 63; et quod "candelabra" sint caelum, etiam supra, n. 62. Sed haec quia arc1na sunt, hactenus in mundo ignota, et tamen sint quae intelligenda ut comprehendatur sensus internus horum, et sequentium in libro hoc prophetico, ideo singilla descripta sunt in specie in opere De Caelo et Inferno: ut, Quod Divinum Humanum Domini faciat Caelum, n. 7-12, 78-86, seq. Quod inde Caelum in toto complexu referat unum Hominem, n. 59-77. Quod tres Caeli sint, et quod supremum referat caput, medium corpus, et ultimum pedes, n. 29-40.) Ex his inde intellectis constare potest quid significatur per "pedes Jehovae" seu "Domini" in Verbo, quod nempe ultimum ordinis Divini seu naturale; et quia externum ecclesiae, cultus et Verbi est ultimum ordinis Divini in ecclesia, et est naturale, ideo hoc per "pedes Jehovae" seu "Domini" in specie significatur.
[3] Quia id per "pedes Jehovae" seu "Domini" significatur, ideo cum Dominus sicut Angelus visus prophetis alibi, etiam similiter visus est; ut Danieli:
"Sustuli oculos meos et vidi; ecce Vir indutus linteis, cujus lumbi cincti auro Uphasi, corpus Ejus sicut Tharschisch;... et oculi Ejus sicut faces ignis; brachia Ejus et pedes Ejus sicut splendor aeris levigati" (10:5, 6).
Similiter cherubi, per quos intelligitur Dominus quoad providentiam et custodiam (n. 9277, 9509, 9673), visi sunt Ezechieli:
"Pedes eorum erant... micantes sicut splendor aeris levigati" (1:7).
Similiter Dominus visus ut Angelus postea in Apocalypsi:
"Vidi Angelum descendentem de caelo, amictum nube, et iris circum caput, et facies Ejus ut sol, et pedes Ejus tanquam columnae ignis" (10:1).
Quia talis visus est Dominus quoad pedes, ideo sub pedibus visus est quibusdam ex filiis Israelis,
"Sicut opus lapidis sapphiri, et quasi substantia caeli quoad puritatem" (Exodus 24:10);
quod Dominus illis non visus sit quoad pedes sed "sub pedibus", erat causa quia non in externo ecclesiae, cultus et Verbi erant, sed sub illo (videatur in Doctrina Novae Hierosolymae, n 248).
[4] Quoniam "pedes Jehovae" seu "Domini significant ultimum ordinis Divini, et hoc in specie est externum ecclesiae, cultus et Verbi, ideo hoc in Verbo vocatur "scabellum pedum Ipsius":
- Ut apud Esaiam,
"Gloria Libani ad Te veniet ad decorandum locum sanctuarii mei, locum pedum meorum honorabilem reddam;... et incurvabunt se ad volas pedum tuorum" (60:13, 14);
apud eundem,
"Caelum thronus meus. et terra scabellum pedum meorum" (66:1);
apud Jeremiam,
Deus "non recordatur scabelli pedum suorum in die irae" (Jeremiam 2:1);
apud Davidem,
"Adorate Jehovam Versus scabellum pedum Ipsius" (Psalms 99:5);
apud eundem,
"Intrabimus in habitacula Ipsius, incurvabimus nos scabello pedum Ipsius" (Psalms 132:7);
apud Nahum,
"Jehovae... nubes pulvis pedum Ipsius" (1:3);
quod "nubes" sit externum Verbi, seu Verbum quoad litteram, videatur supra (n. 36); et quia "nubes" est externum Verbi, etiam est externum ecclesiae et cultus, nam ecclesia et cultus sunt ex Verbo; "pulvis pedum" dicitur, quia illa quae in sensu litterae Verbi, qui est naturalis, apparent sparsa.
Footnotes:
1. The editors made a correction or note here.