717# “七头上戴着七个冠冕”表示在秩序终端中的神性真理，也就是圣言字义的真理，在此表示被玷污和亵渎的这些真理。这从“龙头”、“冠冕”和“七”的含义清楚可知：“龙头”是指圣言的真知识或科学，它们已经被玷污和亵渎了；这些“头”表示在属灵事物上的疯狂，然而又在欺骗和引入迷途上的狡猾(可参看AE 714d节)。“冠冕”(或宝石)是指在秩序终端中的神性真理，也就是圣言字义的真理(对此，我们很快就会谈到)；“七”表示一切事物，论及圣物，在反面意义上论及亵渎之物(对此，参看AE 715节)，在此论及亵渎之物，因为圣言的真理被玷污，从而被亵渎了。由此清楚可知，“龙头上的七个冠冕”表示在秩序终端中的神性真理，在此表示被玷污和亵渎的这些真理。
“宝石”，也就是“冠冕”，表示在秩序终端中的神性真理，也就是圣言字义的真理，因为“石头”表示真理，因此“宝石”表示神性真理。它们表示在秩序终端中的神性真理，也就是圣言字义的真理，因为这些真理是透明的；它们里面有灵义，而灵义里面有天堂之光，这使得圣言字义的一切事物都充满光明或说透明，也照着灵义上的事物系列或联系而多种多样，由此产生了天堂之光的修改，这些修改产生了诸如出现在众天堂，又从那里出现在各种宝石上的颜色。
冠冕出现在龙的七头上，是因为圣言字义的真理闪闪发光，无论它们在哪里，无论是在恶人身上还是在善人身上；它们里面的属灵之光不会因它们在恶人身上而熄灭，因为天堂仍流入这些真理。但恶人会玷污它们，从而在它们里面看不到天堂之光的任何东西，却相信它们是神圣的，因为恶人用它们来确认其宗教的虚假；因此，他们相信它们的神圣，所以这些真理仍在他们面前闪闪发光；由于情况是这样，还由于他们通过这些真理为自己获得与天堂的交流，所以他们最终被剥夺它们，只剩下自己的虚假，而这些虚假里面没有光；当他们被送入地狱时，这种情况就会发生。
圣言字义的真理显现为冠冕，这一点从灵界的冠冕明显看出来。在天上天使的宫殿中，有许多东西因宝石而闪闪发光。有时宝石也被送到较低部分，作为礼物送给那些做某种善事的人；它们甚至在那里如在世上那样被出售，尤其被犹太人出售，犹太人也在那里做宝石交易。犹太人之所以蒙恩被允许在灵界如在自然界那样做宝石交易，是因为他们视圣言字义为神圣。由于同样的原因，天堂之下的高贵女子也如在世上那样饰有王冠。当被问到在天堂，因而在较低部分的这些王冠是从哪里来的时，回答是，它们来自主，来自从祂而来的属灵之光，它们是被称为结果的属灵之光的终端；也有人说，它们是代表对来自良善的真理的情感的形式，因而是秩序终端中的神性真理，就是诸如圣言字义的真理那种。由于这就是宝石的起源，所以在灵人界，有些人被允许通过将来自圣言字义的真理组合在一起而制作王冠，但这些王冠不是真的，也不像水晶那样硬，因为它们是人造的。
由此可见，在以下经文中，“王冠或宝石”表示什么。以赛亚书：
你这受苦待因暴风飘荡不得安慰的人哪！看哪，我必以锑石安置你的石头，以蓝宝石立定你的根基，我要使你的太阳成为红宝石，使你的城门成为红玉石，使你一切的边界成为渴慕的石头，你所有的儿子都必受耶和华的教导。(以赛亚书54:11–13)
这些话论及那些不生育的人，他们要有许多儿子；不生育的人是指没有神性真理的外邦人，因为他们没有圣言，故经上说“你这受苦待因暴风飘荡不得安慰的人哪”，“受苦待因暴风飘荡”论及侵扰他们，把他们推来推去的虚假。“我必以锑石安置你的石头，以蓝宝石立定你的根基，我要使你的太阳成为红宝石，使你的城门成为红玉石，使你的边界成为渴慕的石头”表示当主降临时，祂将向他们揭示神性真理，并教导他们。很明显，此处提到的“宝石”表示秩序终端中的神性真理，如圣言字义的真理，这些真理里面有内在真理，就是诸如在圣言灵义中的那类真理；因为要用这些宝石来安置的“根基、城门和边界”表示终端；因此，此处总体上的“石头”，以及“蓝宝石”、“红宝石”、“红玉石”，表示诸如圣言字义中的那类真理，它们都是终端真理，因为它们是给属世和感官人的。由于这些话表示外邦人在神性真理上所接受的教导，所以经上补充说：“你所有的儿子都必受耶和华的教导。”此处不需要解释“蓝宝石”、“红宝石”、“红玉石”表示什么，只需说明，总体上的“宝石”表示终端真理。
717b.由于“新耶路撒冷城”表示新教会的教义，“其城墙的根基”表示终端神性真理，“城门”表示引入性的神性真理，所以在启示录，经上用十二样宝石来描述这根基，用珍珠来描述城门：
新耶路撒冷城墙的根基是用各样宝石修饰的；第一根基是碧玉，第二是蓝宝石，第三是绿玛瑙或玉髓，第四是绿宝石，第五是红玛瑙，第六是红宝石，第七是橄榄石，第八是绿柱石，第九是黄玉，第十是绿玉髓，第十一是风信子石，第十二是紫晶。十二个门是十二颗珍珠，每门是一颗珍珠。城内的街道是纯金的，好像透明的玻璃。(启示录21:19–21)
形成根基的这“十二样宝石”和形成城门的“十二颗珍珠”表示终端神性真理，也就是圣言字义的真理，新教会的教义就建立在这些真理的基础上，人也通过这些真理，如同通过城门被引入。经上说根基是“十二样宝石”的，城门是“珍珠”的，是因为圣言的字义包含灵义在里面，因而包含天堂之光，这光使圣言的字义透明，如同这些石头因光和火而透明一样。不过，关于这个主题，等解释这些细节时，再予以详述。
在摩西五经，亚伦的以弗得上用来制作被称为乌陵与土明的决断胸牌的宝石，以及以弗得肩带上的宝石具有相同的含义：
他们要拿金线和蓝色、紫色、染过两次的朱红色线，并捻的细麻，用巧思者的手工作以弗得。你要取两块红玛瑙石，在上面刻以色列儿子的名字，要用刻石头者的手工；用印章的刻法，将以色列儿子的名字刻在这两块石头上；使它们镶在金槽里；要将这两块石头安在以弗得的肩带上。你要用巧思者的手工，做一个决断的胸牌，要和以弗得一样的作法作它；你要给它镶上镶石头，要有四行石头。第一行是，红宝石、黄玉、红玉；第二行是绿宝石、蓝宝石、金钢石；第三行是青金石、白玛瑙、紫晶；第四行是水苍玉或绿柱石、红玛瑙、碧玉。这些石头都要按着以色列儿子的名字，按着他们的名字是十二块；用印章的刻法，各按自己的名字代表十二个支派。这是决断的胸牌，就是乌陵与土明。(出埃及记28:6–30)
没有人能知道这些事物涉及什么，除非他知道亚伦代表什么，因而他的衣服表示什么，以及以弗得具体表示什么，因为正因他的衣服具有意义，所以它们才被称为“圣衣”；还知道以弗得上被称为“决定的胸牌，就是乌陵与土明”的“胸牌”表示什么；以及“以色列十二支派”和“按着他们名字的十二块石头”表示什么。关于亚伦自己，他代表祭司职分，也就是主的属天国度方面的主；而“他的衣服”总体上代表属灵国度，因为在天堂，属灵国度围住属天国度。事实上，天堂被划分为两个国度，即属天国度和属灵国度。从主发出的神性良善被接受的地方被称为属天国度，神性真理被接受的地方被称为属灵国度；因此，“亚伦的衣服”一般表示神性真理，“以弗得”一般表示终端中的神性真理，因为以弗得是最外面的圣衣。“衣服”一般表示真理，当主在三个门徒面前变像时，亮白如光的“主的衣服”表示从祂发出的神性真理，被士兵分了的“主的衣服”所表相同(可参看AE 64, 65, 195, 271, 395, 475a, 476, 637节)。这表明，“以弗得胸牌上的十二块石头”表示终端中的神性真理，和“以色列的十二个儿子”、“十二支派”一样；在圣言中，这些都表示整体上或整个范围内的教会真理(可参看AE 431, 657节)。
胸牌之所以由宝石构成，宝石下面是以色列十二个儿子的名字，是因为通过它，他们可以从天上得到答复，这些答复就在胸牌上，并从它通过这些石头发出的颜色变化、照着对天堂里的神性真理的代表显示出来；事实上，从主经由众天堂向较低部分流下来的神性真理就在那里通过颜色变化显示出来。这表明，这些“宝石”表示终端中的神性真理。不过，《属天的奥秘》(可参看9856–9909节)对这些事物解释得更充分；关于以弗得肩带上的两块红玛瑙石(AC 9831–9855节)；“以弗得”表示属灵教会的外在，也就是终端中的神性真理(AC 9824节)；“红宝石、黄玉、红玉”具体表示什么(AC 9865节)；“绿宝石、蓝宝石、金钢石”表示什么(AC 9868节)；“青金石、白玛瑙、紫晶”表示什么(AC 9870节)；“水苍玉或绿柱石、红玛瑙、碧玉”表示什么(AC 9872节)。
717c.在以西结书，用来描述真理和良善的认知或科学的知识，因而描述推罗王的聪明的“宝石”具有相同的含义：
推罗王啊，你充满智慧，全然美丽；你曾在伊甸神的园中；各样宝石是你的遮盖，就是红宝石、黄玉、金钢石、水苍玉、红玛瑙、碧玉、蓝宝石、绿玉髓、翡翠和黄金。你是基路伯，就是遮盖者的展开，我已安置你，你就在神的圣山上，你行走在火石中间。(以西结书28:12–14)
由于“推罗王”表示来自圣言、事实上来自其字义的教会真理的知识或认知，所以经上说“他曾在伊甸神的园中”，“伊甸神的园”表示通过圣言来自主的聪明，因为“伊甸”和“东方”一样，表示主，“神的园”是指来自祂的聪明；由于真聪明只有通过来自按其真正意义来理解的圣言的真理和良善的知识或认知才能获得或给予，所以经上说“各样宝石是你的遮盖”，“各样宝石”表示真理和良善的知识或认知，“遮盖”表示遮盖其内在的圣言的外在；圣言的外在是遮盖内在，也就是圣言灵义的圣言字义。由于人从这灵义中拥有智慧和聪明，所以经上说：“推罗王啊，你充满智慧，全然美丽。”“美丽”表示聪明，因为在天堂，一切美丽都取决于聪明。“基路伯，就是遮盖者的展开”也表示圣言的字义，因为“基路伯”表示保护，免得不通过爱之良善就靠近主；圣言的字义就是那进行保护的，因为它遮盖它的内层。“圣山”表示在爱与仁之教义方面的教会；他行走在中间的“火石”表示与生活相一致的来自爱之良善的真理。此处“宝石”表示因天堂之光，也就是神性真理而透明的真理，这一点可从以下考虑清楚看出来：在圣言中，“推罗”表示真理和良善的知识，这些知识是终端真理，就是诸如属于圣言字义的那种。“推罗”表示真理和良善的知识(可参看AE 514a, b节)。
同一先知书：
亚兰因你的工作很多，就作你的客商，他们用绿玉髓、紫色布、刺绣、细麻布、珊瑚、红宝石兑换你的商品。示巴和拉玛的商人，这些人用各类上好的香料、各类的宝石和黄金兑换你的货物。(以西结书27:16, 22)
这些话也论及推罗，推罗表示教会中来自圣言的真理和良善的知识，如前所述。由于“亚兰、示巴和拉玛”同样表示真理和良善的知识，“兑换”表示这些的获得，所以经上说这些地区或民族用“宝石”来兑换。真理和良善的知识就是终端中的真理，如圣言字面上的意义和字义的真理。
约伯记：
其石头是蓝宝石之处，它还有金沙。智慧有何处可寻？聪明之处在哪里呢？智慧非用黄金可得，也不能用白银称它的价值；俄斐金和贵重的红玛瑙，并蓝宝石，不能评价它；黄金和金刚石不足与它比较；珊瑚、水晶不能与它相提并论，智慧的选择胜过珍珠；埃塞俄比亚或古实的黄玉不足与它比较。看哪，敬畏主就是智慧，远离恶便是聪明。(约伯记28:6, 12, 13, 15–19, 28)
由于一切智慧和聪明都通过属灵地所理解的终端神性真理而来，这些真理由此处提名的宝石，如“红玛瑙、蓝宝石、金刚石、黄玉和珍珠”来表示，并且这些石头都是由尘世物质形成的，在世上被视为宝贵，但在聪明和智慧方面如同无有，或毫不重要，所以经上说它们不足与聪明和智慧比较，金银也不足与这些事物比较。用这些来作比，是因为它们具有意义；否则，它们相对来说毫不重要。
诗篇：
耶和华啊，你必起来怜悯锡安，因你的仆人渴慕它的石头。(诗篇102:13, 14)
耶和华的仆人所渴慕的“锡安的石头”表示神性真理，因为耶和华必怜悯的“锡安”表示处于属天之爱的教会。
撒迦利亚书：
看哪，我在大祭司约书亚面前所立的石头，在一块石头上有七眼；看哪，我要雕刻它的雕刻。在那日，你们各人要请同伴到葡萄树和无花果树下。(撒迦利亚书3:9, 10)
这些话论及主的降临；在大祭司约书亚面前所立的“石头”表示神性真理，也就是圣言；“一块石头上的七眼”表示属于神性真理，因而属于圣言的神性智慧和聪明；“七”论及圣言和教会的圣物，“眼”表示聪明和智慧；“雕刻雕刻”表示它的代表和意义；他们要来到下面的“葡萄树和无花果树”表示来自内在和外在真理的教会和教义；内在真理是被称为属灵的真理，外在真理是被称为属世的真理，前者由“葡萄树”来表示，后者由“无花果树”来表示。
摩西五经：
他们看见以色列的神，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)
“以色列的神”表示主；“祂脚下蓝宝石的作工”表示终端中的神性真理，如字面上的圣言；“脚底”表示终端，也就是犹太民族所能看到的一切，因为他们处于圣言、教会和敬拜的外在，没有处于内在。“蓝宝石”表示因内在真理而透明；“好像天空物质一般明净”表示天使天堂的透明。不过，《属天的奥秘》(9406–9408节)解释了这些事物。由于“宝石”表示因内层真理而透明的终端中的神性真理，所以在启示录，经上将新耶路撒冷城的光辉描述为：
如同贵重的宝石，好像碧玉石，明如水晶。(启示录21:11)
再者，由于这本书中的“白马”表示对圣言的理解，“坐在马上的”表示圣言方面的主，所以：
只见坐在白马上的，头上戴着许多冠冕，祂的名字称为神的圣言。(启示录19:12, 13)
717d.关于那些处于神性真理的人那里的宝石，就这么多了；现在要说一说那些处于地狱虚假的人那里的宝石。他们活在世上时，也拥有宝石，因为他们拥有来自圣言的属世意义，也就是字义的真理和良善的知识；因此，宝石或冠冕同样被归与他们，如此处被归与“龙”，只见他头上戴着“七个冠冕”，因为无论被恶人拥有，还是被善人拥有，圣言仍是圣言，其真理仍是真理本身；恶人对圣言真理的败坏和歪曲改变不了它们的本质。因此，在接下来启示录的经文中，类似事物出现在骑在朱红色兽上的女人身上，经上用她来描述巴比伦；论到她，经上说：
一个女人骑在满了亵渎之名的朱红色兽上，那曾有七头十角；她穿着紫色和朱红色的衣服，用金子、宝石、珍珠为妆饰，在她额上有名写着，大巴比伦。(启示录17:3–5)
对此，详情可见于下文。在启示录的别处也是如此：
地上的客商也都为大巴比伦哭泣悲哀，因为没有人再买她的货物了，就是金、银、宝石、珍珠、细麻布、紫色料、丝绸、朱红色料的货物。客商要说，祸哉，祸哉，这大城！那披着细麻、紫色和朱红的衣服，用金子、宝石、珍珠为妆饰的！(启示录18:11, 12, 15, 16)
由于“宝石，以及紫色料和细麻布”表示来自圣言的真理和良善的知识，所以经上论到财主或富人说：
拉撒路躺在他门口，他穿着紫色和细麻布衣服。(路加福音16:19, 20)
“财主或富人”是指犹太民族；由于它拥有包含神性真理的圣言，所以经上说“穿着紫色和细麻布衣服”，“穷人拉撒路”是指没有圣言，因而没有真理的外邦人；由此明显可知，为何富人虽然邪恶，后来被投入地狱，却仍拥有紫色和细麻布衣服。
在但以理书，论到与南方王交战的北方王，经上也说了类似的话：
北方王倒要敬奉堡垒的神取而代之，用金、银、宝石和可爱之物敬奉他列祖所不认识的神；他必靠外邦神建造坚固的堡垒；凡承认他的，必大得尊荣。(但以理书11:38, 39)
这一章论述了北方王与南方王的交战；“北方王”表示那些从圣言拥有知识，却不照之生活的人，因而也表示那些处于所谓的唯信，但没有处于仁爱的人，因为他们弃绝仁爱，认为它无助于救赎。但“南方王”表示那些从圣言处于聪明的人，因为他们处于仁爱；这些人是“南方王”，或属于“南方王”，因为“南方”表示光，“光”表示聪明，那些处于仁爱，也就是信之生活的人从圣言拥有聪明之光。但“北方王”，或属于“北方王”的人就是前面所描述的那些人，因为“北方”表示黑夜，也表示冷光，就像冬天的光，这光因没有热而无法带来结实或繁殖；因为属灵之热是仁爱，一切萌芽都通过光从热发生。经上描述这些王之间的争战，是因为所论述的是教会的末期，那时救赎的一切都被置于来自圣言的知识或科学，丝毫没有被置于生活。犹太民族将一切都置于传统，他们用传统歪曲了圣言；当没有仁爱的生活时，圣言的真理就变成传统；同样，当信与仁分离时，圣言的真理就变成虚假。由此明显可知，“北方王”也表示那些处于唯信，也就是无仁之信的人。
在但以理书，与公绵羊搏斗的“公山羊”也表示这些人；在本章，“龙”同样表示这些人；不同之处在于，严格来说，“龙”表示通过教义和生活确认与仁分离之信的有学问的人，因为这些人像龙一样，有摧毁仁爱的毒液。因此，但以理书(12:1)也提到天使米迦勒。“北方王倒要敬奉他们列祖所不认识的外邦神”、“用金、银、宝石和珍珠敬奉他”表示那些将教会的一切都置于来自圣言的认知或科学的知识，丝毫不置于生活的人败坏并歪曲圣言的真理；“他的神”表示被歪曲的圣言的真理，因为当圣言提到“神”时，“神”是指神性真理方面的主，因而是指从主发出的神性真理，当圣言提到“耶和华”时，“耶和华”是指神性良善方面的主，因而是指从主发出的神性良善；因此，“他列祖所不认识的外邦神”表示被歪曲的圣言真理，这些真理本身是虚假，不被以前那些属教会的人所承认。“宝石和可爱之物”，以及“银和金”表示圣言的这些真理和良善本身，尽管被歪曲了，因为圣言的真理当被恶人拥有时，不会改变它们的本质。“取而代之的堡垒”和“坚固的堡垒”表示被圣言字义确认的自我聪明的事物，圣言的字义是这样，当它没有从内在被理解时，可能会被如此解读，以至于确认任何异端。由此明显可知，“龙头上的七个冠冕”表示什么。
717. And upon his heads seven diadems.- That this signifies Divine truths in the ultimate of order, which are the truths of the sense of the letter of the Word, here those truths adulterated and profaned, is evident from the signification of the heads of the dragon, as denoting the truths scientific (vera scientifica) of the Word, which are adulterated and profaned (that they signify insanity in spiritual things, but still craftiness in deceiving and leading astray, may be seen above, n. 714); from the signification of diadems or precious stones, as denoting Divine truths in the ultimate of order, which are the truths of the sense of the letter of the Word, of which we shall speak presently; and from the signification of seven, as denoting all things, and as being used in reference to holy things, and, in the opposite sense, in reference to profane things (concerning which see above, n. 715), here it is said of profane things, because of the truths of the Word adulterated, and thus, profaned. It is therefore plain that the seven diadems upon the heads of the dragon signify Divine truths in the ultimate of order, here those truths adulterated and profaned.
[2] Precious stones, which are diadems, signify Divine truths in the ultimate of order, which are the truths of the sense of the letter of the Word, because a stone signifies truth, therefore precious stones signify Divine truths. They mean Divine truths in the ultimate of order, which are the truths of the sense of the letter of the Word, because those truths are translucent; for there is in them a spiritual sense, and in that sense there is the light of heaven, from which all things of the sense of the letter of the Word are full of light, and are also variegated, according to the connection of things in the spiritual sense, from which arise modifications of heavenly light, that produce colours such as appear in the heavens, and thence in precious stones of various kinds.
[3] Diadems were seen upon the seven heads of the dragon, because the truths of the sense of the letter of the Word beam with light (lucent) wherever they are, both with the evil and with the good, for the spiritual light in them is not extinguished because they happen to be with the evil, for heaven still flows into those truths. But since the evil adulterate them, and consequently see in them nothing of the light of heaven, and yet believe them to be holy, for the reason that they use them to confirm the falsities of their religion, therefore, because they believe in their holiness, those truths still shine with light before them; and since this is the case, and since they secure communication with the heavens through those truths, they are at length deprived of them, and left to their own falsities in which there is no light, and this takes place when they are sent down into hell.
[4] That the truths of the sense of the letter of the Word appear as diadems is evident from the diadems in spiritual world. In the palaces of the angels in heaven there are many things that are refulgent with precious stones; and precious stones are also sometimes sent down into the lower parts, and are presented as a gift to those who have done some good thing; in fact, they are also sold there as in the world, especially by the Jews, who trade in them there. It is granted and allowed to the Jews in the spiritual world, as in the natural world, to trade in precious stones, because they look upon the sense of the letter of the Word as holy. For this reason also noble women below the heavens also adorn themselves with diadems just as is done in the world. And when it is asked where those diadems in heaven, and thus in the lower parts, are from, it is replied that they are from the Lord, and from the spiritual light which is from Him, and that they are the ultimates of that light which are called effects; also, it is said that they are forms representative of affections for truth from good, thus that they are Divine truths in the ultimate of order, such as are the truths of the sense of the letter of the Word. Because precious stones are thence, therefore there are also some in the world of spirits who are allowed to make diadems by putting together certain truths from the sense of the letter of the Word, but these diadems are not genuine and not hard like crystal, because they are artificial.
[5] From these things the signification of diadems or precious stones is now evident in the following passages.
In Isaiah:
"O afflicted, and tossed with tempests and not comforted! behold, I lay thy stones with stibium, and thy foundations in sapphires, and I will make thy suns a carbuncle, and thy gates into fiery stones (lapides pyropi), and all thy border into stones of desire, and all thy sons shall be taught of Jehovah" (54:11-13).
This is said of the barren who did not bear who should have many sons; the barren signify the nations, who had no Divine truths, because they had not the Word, therefore it is said, "O afflicted, and tossed with tempests and not comforted!" to be afflicted and tossed with tempests being said of falsities, by which such are infested and carried hither and thither. That when the Lord should come He would reveal to them Divine truths, and instruct them, is signified by, He will lay her stones with stibium, and her foundations in sapphires, and [will make thy] suns a carbuncle, and her gates into fiery stones, and her borders into stones of desire. That the precious stones here mentioned mean Divine truths in the ultimate of order, like those of the sense of the letter of the Word, in which internal truths are contained, such as those in the spiritual sense of the Word, is clear. For the foundations, gates, and borders which he will lay with those precious stones, signify ultimates; it therefore follows that, in the above passage, stones in general, and sapphires, carbuncles, and fiery stones (lapides pyropi) signify such truths as are in the sense of the letter of the Word, which are ultimate truths, because they are for the natural and sensual man. Because the instruction of the nations in Divine truths is meant by those words it is added, "And all thy sons shall be taught of Jehovah." But the specific signification of sapphire, carbuncle, and fiery stone does not require to be explained here, it being necessary merely to say, that precious stones in general signify ultimate truths.
[6] Since the city of the New Jerusalem signifies the doctrine of the New Church, the foundations of its wall ultimate Divine truths, and the gates introductory Divine truths, therefore the foundations are described by twelve precious stones, and the gates by pearls, in the Apocalypse:
"The foundations of the wall of the city" of the New Jerusalem "were adorned with every precious stone; the first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, the fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprasus, the eleventh hyacinth, the twelfth amethyst. The twelve gates were twelve pearls, each gate was [one] pearl. And the street of the city was pure gold, as it were transparent glass" (21:19-21).
These twelve precious stones, forming the foundations, and the twelve pearls, forming the gates, signify ultimate Divine truths, which are the truths of the sense of the letter of the Word, upon which the doctrine of that church is founded, and through which man is introduced as by gates. The foundations are said to be of precious stones, and the gates of pearls, because the sense of the letter of the Word contains in itself the spiritual sense, thus the light of heaven, from which the sense of the letter of the Word is transparent, as those stones are from light and from fire. But more will be said upon this subject when the details are explained.
[7] Similar things are signified by the precious stones which formed the breast-plate of judgment called Urim and Thummim, which was upon the ephod of Aaron, and also by those that were set upon the shoulders of the ephod, in Moses:
"They shall make the ephod of gold, purple, crimson, scarlet double-dyed, and fine twined linen, the work of the cunning workman. Thou shalt take two schoham stones, and shalt engrave on them the names of the sons of Israel, the work of the engraver of stone, with the engravings of a seal thou shalt engrave the two stones above the names of the sons of Israel; thou shalt make them to be set in ouches of gold; and thou shalt put the two stones upon the shoulders of the ephod. And thou shalt make the breast-plate of judgment with the work of a cunning workman, like the work of the ephod shalt thou make it, and thou shalt fill it with filling of stones; there shall be four rows of stones. The first row a ruby, a topaz, a carbuncle; the second row a chrysoprasus, a sapphire, and a diamond; the third row a cyanus, an agate, and an amethyst; and the fourth row a beryl, a schoham, and a jasper. The stones shall be above the names of the sons of Israel, twelve upon their names, the engravings of a seal for every one above his name, they shall be for the twelve tribes." This was the breast-plate of judgment, Urim and Thummim. (64, 65, 196, 271, 395, 475, 476, 637). It is therefore evident that the twelve stones in the breast-plate of the ephod signified Divine truths in ultimates, the same as the twelve sons of Israel, and the twelve tribes; that both these signify in the Word the truths of the church in their whole extent, may be seen above (n. 431, 657).
[8] The reason why that breast-plate was composed of precious stones, under which were the names of the twelve sons of Israel, was, that by means of it answers might be received from heaven, these being shown in the breast-plate, and from it, by variegations of the colours beaming forth from those stones according to representations of Divine truths in the heavens; for the Divine truths that flow down from the Lord through the heavens towards the lower parts are shown there by variegations of colours. This makes it evident that those precious stones also signify Divine truths in ultimates. But these things are more fully explained in the Arcana Coelestia 9856-9909); concerning the two schoham stones which were upon the shoulders of the ephod, n. 9831-9855; that the ephod signified the external of the spiritual kingdom, which is Divine Truth in ultimates, n. 9824. But what is specifically signified by the ruby, the topaz, and the carbuncle is shown in n. 9865; what by the chrysoprasus, the sapphire, and the diamond in n. 9868; what by the cyanus, the agate, and the amethyst in n. 9870; and what by the beryl, the schoham, and the jasper in n. 9872.
[9] The precious stones by which the knowledge of the cognitions (scientia cognitionum) of truth and good, and thus the intelligence of the king of Tyre are described, have a similar signification in Ezekiel:
King of Tyre, "thou full of wisdom and perfect in beauty; thou hast been in Eden, the garden of God; every precious stone was thy covering, the ruby, the topaz, and the diamond, the beryl, the sardonyx, and the jasper, the sapphire, chrysoprasus, and the emerald, and gold. Thou wast the cherub, the spreading out of the covering, and I have set thee; thou hast been in the mountain of the holiness of God, thou hast walked in the midst of the stones of fire" (514).
[10] In the same:
"Syria was thy trader by reason of the multitude of thy works, with chrysoprasus they gave crimson, and needle-work, and fine linen, and coral, and fiery-stone (pyropus), in thy tradings; the traders of Sheba and Raamah, these were thy traders by the chief of every spice, and by every precious stone, and gold" (27:16, 22).
This also is said of Tyre, which signifies the knowledges of the truth and good of the church from the Word, as above. Because Syria and Sheba and Raamah also signify the knowledges of truth and good, and tradings signify the acquisitions of these, it is therefore said that those nations gave precious stones in their tradings. Knowledges of truth and good are truths in ultimates, such as those of the sense of the letter and of the literal Word.
[11] In Job:
"The stones thereof are the place of sapphire, and it hath dust of gold. Where is wisdom found, and what is the place of intelligence? gold is not given in comparison with it, neither is silver weighed for the price of it; it cannot be valued with the gold of Ophir, the precious onyx and the sapphire; the gold and the diamond cannot vie with it, the coral and crystal shall not be mentioned with it, and the choice of wisdom is above pearls; the topaz of Ethiopia shall not vie with it. Behold, the fear of the Lord is wisdom, and to depart from evil is intelligence" (28:6, 12, 13, 15-19, 28).
Since all wisdom and intelligence comes from ultimate Divine truths spiritually understood, and those truths are signified by the precious stones here named, as the onyx, the sapphire, the diamond, the topaz, and pearls, and because these stones are formed of earthly materials, and are accounted precious in the world, but are of no account in regard to intelligence and wisdom, it is therefore said that those stones are not to be compared with intelligence and wisdom, neither are gold and silver. Comparisons are made with such things, because they are significative, otherwise they are comparatively of no account.
[12] In David:
"Thou, Jehovah, shalt arise, and have mercy upon Zion, because thy servants desire the stones thereof" (Psalm 102:13, 14).
The stones of Zion which the servants of Jehovah desire mean Divine truths, for Zion, upon which Jehovah will have mercy, means the church which is in celestial love.
[13] In Zechariah:
"Behold, the stone which I have set before Joshua" the high priest, "upon one stone seven eyes; behold, I engrave the engraving of it. In that day ye shall cry out every man to his companion, under the vine and under the fig-tree" (3:9, 10).
This is said of the Lord's coming, and the stone set before Joshua the priest signifies Divine Truth, which is the Word; seven eyes in one stone signify Divine Wisdom and Intelligence, which pertain to Divine truth, thus to the Word, seven being used in reference to the holy things of heaven and the church, while eyes denote intelligence and wisdom. To engrave an engraving, signifies the representative and significative thereof; the vine and the fig-tree under which they shall come, signify the church and doctrine from internal and external truths; internal truths are those that are called spiritual, and external truths are those that are called natural, and the former are signified by the vine, and the latter by the fig-tree.
[14] In Moses:
"They saw the God of Israel, and under his feet as it were a work of sapphire stone, as the substance of heaven for purity" (Arcana Coelestia 9406-9408). Since a precious stone signifies Divine Truth in ultimates transparent from interior truths, therefore the luminary 1of the city New Jerusalem is described in the Apocalypse as "Like unto a precious stone, as it were a jasper stone shining like crystal" (21:11).
And because by the white horse in the same book is signified the understanding of the Word, and by Him that sat upon the horse the Lord as to the Word, therefore
"Upon the head of him who sat upon the white horse were seen many diadems, and his name was called the Word of God" (Apoc. 19:12, 13).
[15] So far concerning precious stones with those who are in Divine Truths; something shall now be said about precious stones with those who are in infernal falsities. These have precious stones also while they live in the world, because they too have knowledges of truth and good from the natural sense of the Word, which is the sense of the letter; therefore precious stones or diadems are ascribed equally to them, as in the present case to the dragon, upon whose heads were seen seven diadems. The reason is, that the Word is still the Word, and its truths are still truths in themselves, whether possessed by the evil or by the good; for the perversion and falsification of them by the evil does not change their essence. This is the reason why, in the following parts of the Apocalypse, similar things were seen upon the woman sitting on the scarlet coloured beast, by whom Babylon is described. It is said that the woman sitting upon the scarlet coloured beast was full of names of blasphemy,
"and had seven heads and ten horns; she was clothed in crimson (purpura) and scarlet, and decked with gold and precious stone, and pearls, and upon her forehead a name written, Babylon the great" (Apoc. 17:3-5).
But more shall be said of this in what follows. Similarly elsewhere in the Apocalypse:
"The merchants of the earth shall weep and wail over Babylon the great, because no one buyeth her merchandize any more, the merchandize of gold and silver, and precious stone, and pearl and fine linen, and crimson (purpura), and silk and scarlet. And the merchants shall say, Woe, woe! the great city which was clothed in fine linen, and crimson, and scarlet, decked with gold, precious stone, and pearls" (18:11, 12, 15, 16).
[16] Because precious stones, crimson (purpura) and fine linen, signify the knowledges of truth and good from the Word, it is therefore said of "the rich man at whose gate lay Lazarus, that he was clothed with crimson and fine linen" (Luke 16:19, 20). The rich man means the Jewish nation, which, because it had the Word in which are Divine truths, is said to be clothed in crimson and fine linen; and Lazarus the poor man means the nations who had not the Word, and consequently no truths. It is thence evident why the rich man although he was evil, and was afterwards cast into hell, had garments of crimson (purpura) and fine linen.
[17] Similar things are also said in Daniel; concerning the king of the north, who made war against the king of the south.
"The king of the north shall honour as a god the fortresses upon his station, a god which his fathers knew not shall he honour with gold, silver, and precious stone, and desirable things; he shall make strongholds of fortresses with a strange god; whosoever shall acknowledge shall be greatly honoured" (11:38, 39).
This chapter treats of the war of the king of the north with the king of the south; and the king of the north means those who have knowledge from the Word, but do not live it, thus also those who are in faith alone so called, and yet not in charity, for they reject the latter as not conducing to salvation. But the king of the south means those who are in intelligence from the Word, because they are in charity; such are the king of the south, or pertain to king of the south; for the south signifies light, and light signifies intelligence. Those who are in charity, which is the life of faith, have the light of intelligence from the Word. But the king of the north, or those who pertain to the king of the north, are such as are described above, because the north signifies night, and also a cold light, like the light of winter, which does not cause fructification because devoid of heat; for spiritual heat is charity, and all germination takes place from heat by means of light. The war between those kings is described because the last time of the church is treated of, when everything of salvation is placed in knowledge (scientia) from the Word, and nothing in the life. The Jewish nation placed everything in the traditions by which they falsified the Word; and the truths of the Word become traditions when there is no life of charity; similarly the truths of the Word become falsities when faith is separated from charity. From this it is evident that the king of the north means those who are in faith alone, that is, in faith without charity.
[18] The same are also meant in Daniel by the he-goat which fought with the ram; and also by the dragon in this chapter, with this difference, that the dragon properly means the learned who have confirmed themselves by doctrine and life in faith separated from charity, for these have poison, like dragons, which destroys charity. For this reason the angel Michael is also mentioned in Daniel (12:1). That those pervert and falsify the truths of the Word who make everything of the church rest on a knowledge of cognitions (scientia cognitionum) from the Word and nothing upon life, is meant by the king of the north honouring a strange god which their fathers knew not, and by honouring him with gold, silver, precious stone, and pearls. His god means the truths of the Word falsified, since "God" when used in the Word means the Divine Truth, thus also the Divine Truth proceeding from the Lord, and when "Jehovah" is used, the Lord as to Divine Good is meant, thus also the Divine Good proceeding from the Lord. Therefore a strange god whom his fathers knew not, means the truths of the Word falsified, which in themselves are falsities, and are not acknowledged by those who were previously of the church. Those truths and goods of the Word themselves, although falsified, are signified by precious stones and by desirable things, as well as by silver and gold, for the truths of the Word do not change their essence when possessed by the evil. Fortresses upon the station, and strongholds of fortresses, signify such things as belong to [man's] own intelligence, confirmed by the sense of the letter of the Word, which is such, that, when not interiorly understood, it may be so construed as to confirm any heresies whatever. From these things the signification of the seven diadems upon the heads of the dragon is now evident.
Footnotes:
1. Luminare; Greek, ho phosteir [in Greek].
717. And upon his heads seven diadems, signifies Divine truths in the ultimate of order, which are the truths of the sense of the letter of the Word, here these truths adulterated and profaned. This is evident from the signification of "heads of the dragon," as being the true knowledges [scientifica] of the Word, which have been adulterated and profaned; that these "heads" signify insanity in spiritual things and yet craftiness in deceiving and leading astray may be seen above n. 714. Also from the signification of "diadems" (or precious stones), as being Divine truths in the ultimate of order, which are the truths of the sense of the letter of the Word (of which presently); also from the signification of "seven," which means all things, and is predicated of things holy, and in the contrary sense of things profane (of which above, n. 715, here it is predicated of things profane, because of truths of the Word adulterated and thus profaned.
Thence it is clear that "the seven diadems upon the heads of the dragon" signify Divine truths in the ultimate of order, here these truths adulterated and profaned.
[2] "Precious stones," which are "diadems," signify Divine truths in the ultimate of order, which are the truths of the sense of the letter of the Word, because a "stone" signifies truth, therefore "precious stones" signify Divine truths. They mean Divine truths in the ultimate of order, which are the truths of the sense of the letter of the Word, because these are transparent, having in them a spiritual sense, and in that sense there is the light of heaven, which makes all things of the sense of the letter of the Word to be pellucid, and to be variegated also according to the series of things in the spiritual sense from which arise modifications of heavenly light, that present such colors as appear in the heavens, and thence in precious stones of various kinds.
[3] Diadems were seen upon the seven heads of the dragon, because the truths of the sense of the letter of the Word shine wherever they are, as well with the evil as with the good, for the spiritual light that is in them is not extinguished by their being with the evil, for heaven still flows into those truths. But the evil adulterate them, and thence see nothing of the light of heaven in them, but yet believe them to be holy because they apply them to confirm the falsities of their religion, so from the faith they have in their holiness the truths still shine before them; and since this is so, and since they acquire for themselves by means of these truths communication with the heavens they are finally deprived of them, and left to their falsities in which there is no light; this is done when they are let down into hell.
[4] That the truths of the sense of the letter of the Word appear as diadems is evident from the diadems in the spiritual world. In the palaces of angels in heaven there are many things that shine with precious stones. Sometimes precious stones are also let down into the lower parts, and are presented as a gift to those who have done some good thing; they are even sold there as in the world, especially by the Jews, who also there trade in them. It is granted and permitted to the Jews to trade in precious stones in the spiritual as in the natural world, because they regard the sense of the letter of the Word as holy.
For the same reason also noble women below the heavens adorn themselves with diadems as in the world. When it is asked where those diadems in heaven and thence in the lower parts are from, it is said that they are from the Lord, and from the spiritual light that is from Him, and that they are ultimates of that light, which are called effects; also that they are representative forms of the affections of truth from good, thus that they are Divine truths in the ultimate of order, such as the truths of the sense of the letter of the Word are. As this is the origin of precious stones, there are some in the world of spirits who are allowed to make diadems by inserting together truths from the sense of the letter of the Word, but these diadems are not genuine, and are not hard like crystals, because they are artificial.
[5] From this it can now be seen what "diadems or precious stones" signify in the following passages. In Isaiah:
O thou afflicted and tossed with tempests and not comforted, behold, I lay thy stones with stibium, and thy foundations in sapphires, and I will make thy suns a carbuncle, and thy gates into stones of ruby, and all thy border into stones of desire, and all thy sons shall be taught of Jehovah (Isaiah 54:11-13).
This is said of "the barren who did not bear," who should have many sons, by whom the Gentiles that had no Divine truths because they did not have the Word are signified; therefore they are called "afflicted and tossed with tempests and not comforted," "to be afflicted and tossed with tempests" is predicated of falsities by which they are infested and carried hither and thither. That when the Lord comes He will reveal to them Divine truths and instruct them, is signified by "I will lay thy stones with stibium, and thy foundations in sapphires, and I will make thy suns into a carbuncle, and thy gates into stones of rubies, and thy borders into stones of desire." It is evident that the "precious stones" here mentioned mean Divine truths in the ultimate of order, like the truths of the sense of the letter of the Word, in which are internal truths, which are such truths as are in the spiritual sense of the Word; for the "foundations, gates, and borders," which were to be laid with these precious stones, signify ultimates; consequently here "stones" in general, and "sapphires," "carbuncles," and "stones of ruby," signify such truths as are in the sense of the letter of the Word, which are ultimate truths because they are for the natural and sensual man. Because the instruction of the Gentiles in Divine truths is meant by these words it is added, "and all thy sons shall be taught of Jehovah." But what "sapphire," "carbuncle," and "ruby" signify in particular need not be told here, only that "precious stones" signify in general ultimate truths.
[6] Because "the city of the New Jerusalem" signifies the doctrine of the New Church, and "the foundations of its wall" signify ultimate Divine truths, and "gates" introductory Divine truths, therefore the foundations are described by twelve precious stones, and the gates by pearls, in Revelation:
The foundations of the wall of the city the New Jerusalem were adorned with every precious stone; the first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, the fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh hyacinth, the twelfth amethyst. The twelve gates were twelve pearls, each gate was [one] pearl. And the street of the city was pure gold, as it were transparent glass (Revelation 21:19-21).
These "twelve precious stones" constituting the foundations, and "the twelve pearls" constituting the gates signify ultimate Divine truths, which are the truths of the sense of the letter of the Word, upon which the doctrine of that church is founded, and by which man is introduced as by gates. The foundations are said to be "of precious stones," and the gates "of pearls," because the sense of the letter of the Word contains in it the spiritual sense, thus the light of heaven, which makes the sense of the letter of the Word to be pellucid, as those stones are from light and from fire. But of this more hereafter, when the particulars are explained.
[7] The precious stones of which the breastplate of judgment called Urim and Thummim was made, which was upon the ephod of Aaron, and also those that were set upon the shoulders of the ephod have a similar signification, in Moses:
They shall make the ephod of gold, hyacinthine, purple, scarlet double-dyed, and fine twined linen, the work of the designer. Thou shalt take two onyx stones, and grave on them the names of the sons of Israel, the work of an artificer in stone; with the engravings of a seal shalt thou engrave upon the two stones the names of the sons of Israel; thou shalt make them to be encompassed with settings of gold; and thou shalt put the two stones upon the shoulders of the ephod. And thou shalt make the breastplate of judgment with the work of a designer, as the work of the ephod shalt thou make it; and thou shalt fill it with a filling of stones, there shall be four rows of stones. The first row a ruby, a topaz, a carbuncle; the second row a chrysoprase, a sapphire, and a diamond; the third row a cyanus, an agate, and an amethyst; and the fourth row a tharshish, an onyx, and a jasper. The stones shall be upon the names of the sons of Israel, twelve upon their names, the engravings of a seal for every one upon his name, they shall be for the twelve tribes. This was the breastplate of judgment, the Urim and Thummim (64, 65, 195, 271, 395, 475, 476, 637). This shows that "the twelve stones in the breastplate of the ephod" signified Divine truths in ultimates, like as "the twelve sons of Israel" and "the twelve tribes;" that both of these signify in the Word the truths of the church in the whole complex may be seen above (n. 431, 657).
[8] This breastplate was composed of precious stones, under which were the names of the twelve sons of Israel, that by means of it they might receive answers from heaven, which were exhibited in the breastplate and from it by variegations of the colors shining forth from those stones, which were in accord with the representations of Divine truths in the heavens, where the Divine truths that flow down from the Lord through the heavens towards the lower parts are exhibited by variegations of colors; which shows that these "precious stones" signified Divine truths in ultimates. (But this may be seen more fully explained in the Arcana Coelestia 9856-9909; also respecting the two onyx stones that were upon the shoulders of the ephod, n. 9831-9855. That the "ephod" signified the external of the spiritual kingdom, which is Divine truth in ultimates, n. Arcana Coelestia 9824. But what is signified in particular by the "ruby," the "topaz," and the "carbuncle," see n. 9865; what by the "chrysoprase," the "sapphire," and the "diamond," n. 9868; what by the "cyanus," the "agate," and the "amethyst," n. 9870; and what by the "tharshish," the "onyx," and the "jasper," n. 9872)
[9] The "precious stones" by which the knowledge [scientia] of the cognitions of truth and good, and thus the intelligence of the king of Tyre are described, have a similar signification in Ezekiel:
King of Tyre, thou art full of wisdom and perfect in beauty; thou hast been in Eden, the garden of God; every precious stone was thy covering, the ruby, the topaz, and the diamond, the tharshish, the sardonyx, and the jasper, the sapphire, the chrysoprase, and the emerald, and gold. Thou wast the cherub, the spreading out of him that covereth, and I have set thee, thou hast been in the mountain of the holiness of God, thou hast walked in the midst of the stones of fire (514 .)
[10] In the same:
Syria was thy trader by reason of the multitude of thy works, they gave chrysoprase for thy wares, purple, and broidered work, and fine linen, and coral, and ruby. The traders of Sheba and Raamah, these were thy traders by the chief of all spices, and by every precious stone and gold (Ezekiel 27:16, 22).
This, too, is said of Tyre, which signifies the knowledges of truth and good in the church from the Word (as above). Because "Syria and Sheba and Raamah" likewise signify the knowledges of truth and good, and "tradings" the acquisition of these, those regions are said to have given "precious stones in their tradings." The knowledges of truth and good are truths in ultimates such as the truths of the sense of the letter and the literal sense of the Word.
[11] In Job:
The stones thereof are the place of sapphire, and it hath dust of gold. Where shall wisdom be found, and where is the place of understanding? Gold is not given for it, neither is silver weighed for the price of it; it cannot be valued with the gold of Ophir, the precious onyx and the sapphire; gold and the diamond cannot vie with it; coral and crystal shall not be mentioned with it, and the choice of wisdom is above pearls; the topaz of Ethiopia shall not vie with it. Behold, the fear of the Lord is wisdom, and to depart from evil is intelligence (Job 28:6, 12, 13, 15, 16-19, 28).
Because all wisdom and understanding comes through ultimate Divine truths spiritually understood, and because these truths are signified by the precious stones here named, as "the onyx, the sapphire, the diamond, the topaz, and pearls," and because these stones being of earthly materials, although they are accounted precious in the world, are as nothing in respect to intelligence and wisdom, it is said that they are not to be valued as equal with intelligence and wisdom, nor are gold and silver. Comparisons are made with these because they are significative; otherwise they are comparatively of no account.
[12] In David:
Thou, Jehovah, shalt arise and have compassion upon Zion, for Thy servants desire the stones thereof (Psalms 102:13, 14).
"The stones of Zion" which the servants of Jehovah desire mean Divine truths, for "Zion" upon which Jehovah will have mercy, means the church that is in celestial love.
[13] In Zechariah:
Behold the stone that I have set before Joshua, the high priest, upon one stone are seven eyes; behold, I engrave the engraving of it. In that day ye shall call every man to his companion, under the vine and under the fig tree (Zechariah 3:9, 10).
This is said of the Lord's coming; and "the stone set before Joshua the priest" signifies Divine truth, which is the Word; "seven eyes in one stone" signify Divine wisdom and intelligence, which are of Divine truth, thus of the Word; seven is predicated of the holy things of the Word and of the church, and "eyes" signify intelligence and wisdom; "to engrave an engraving" signifies a representative and significative of it; "the vine and fig tree" under which they shall come signify the church and doctrine from internal and external truths; internal truths are those that are called spiritual, and external truths are those that are called natural, and the former are signified by the "vine," and the latter by the "fig tree."
[14] In Moses:
They saw the God of Israel, and under His feet as it were a work of sapphire stone, as the substance of heaven for cleanness (Exodus 24:10).
"The God of Israel" means the Lord; "a work of sapphire stone under His feet" means Divine truth in ultimates, such as the Word is in the letter, for "the sole of the foot" signifies the ultimate, which is all that the Jewish nation could see, for they were in the externals of the Word, of the church, and of worship, and not in internals; the "sapphire" signifies transparent from internal truths; "as the substance of heaven for cleanness" signifies the transparency of the angelic heaven. (But these things are explained in Revelation 21:11)
Again, since "the white horse" there signifies the understanding of the Word, and "He that sat upon the horse" the Lord in relation to the Word:
There were seen upon the head of Him who sat upon the white horse many diadems, and His name is called the Word of God (Revelation 19:12, 13).
[15] Thus much respecting precious stones with those who are in Divine truths; something will now be said about precious stones with those who are in infernal falsities. To them precious stones are also given while they live in the world, since they, equally, possess the knowledges of truth and good from the natural sense of the Word, which is the sense of the letter; therefore precious stones or diadems are equally ascribed to them, as here to "the dragon," upon whose heads were seen "seven diadems," for the reason that with the evil the same as with the good the Word is still the Word and its truths are truths in themselves; and when the evil pervert and falsify the truths of the Word it yet does not change their essence. For this reason, in what follows in Revelation like things were seen upon the woman sitting on the scarlet colored beast, by whom Babylon is described, of whom it is said:
A woman sat upon the scarlet colored beast full of the names of blasphemy, and it had seven heads and ten horns; she was arrayed in purple and scarlet, and decked with gold and precious stones and pearls, and upon her forehead a name written, Babylon the great (Revelation 17:3-5).
But more about this in what follows. So again elsewhere in Revelation:
The merchants of the earth shall weep and lament over Babylon the great, for no one buyeth her merchandise anymore, the merchandise of gold and silver and precious stone and pearl, and fine linen and purple and silk and scarlet. And the merchants shall say, Woe, woe, the great city! she that was arrayed in fine linen and purple and scarlet, decked with gold, precious stone, and pearls (Revelation 18:11-12, 18:16, 18:16).
[16] Because "precious stones, also purple and fine linen" signify the knowledges of truth and good from the Word, therefore it is said of the rich man:
At whose gate Lazarus was laid, that he was clothed in purple and fine linen (Luke 16:19, 20).
"The rich man" means the Jewish nation; and because it had the Word in which are Divine truths, it is said "to be clothed in purple and fine linen," and "Lazarus the pauper" means the Gentiles that did not have the Word, and thus had no truths; this evidently is why the rich man, although he was evil and was afterwards cast into hell, had "garments of purple and fine linen. "
[17] Like things are also said about the king of the north, who made war against the king of the south, in Daniel:
The king of the north, as a god he shall honor the fortresses upon his station, a god whom his fathers knew not shall he honor with gold, silver, and precious stones, and desirable things; he shall make strongholds of fortresses with a strange god; whoso shall acknowledge him shall have great honor (Daniel 11:38, 39).
This chapter treats of the war of the king of the north with the king of the south; and "the king of the north" means those who are in knowledge [scientia] from the Word, but not in life, thus who are in so-called faith alone, but yet not in charity, since they reject charity as not contributing to salvation. But "the king of the south" means those who are in intelligence from the Word, because they are in charity; such are "the king of the south," or pertain to "the king of the south," because "the south" means light, and "light" signifies intelligence, and those who are in charity, which is the life of faith, have the light of intelligence from the Word. But "the king of the north," or those who belong to "the king of the north" are such as are described above, because the "north" means night, and also a cold light, such as is the light of winter, from which, because there is no heat in it, there is no fructification; for spiritual heat is charity, and all germination is from heat through light. The war between these kings is described because the last time of the church is treated of when everything of salvation is placed in knowledge [scientia] from the Word, and nothing in the life, and with the Jewish nation, in the traditions by which they falsified the Word; the truths of the Word become traditions when there is no life of charity, and the truths of the Word likewise become falsities when faith is separated from charity. From this it can be seen that "the king of the north" also means those who are in faith alone, that is, in faith without charity.
[18] The same are meant in Daniel by "the he-goat" that fought with the ram; the same also are meant by "the dragon" in this chapter, with the difference, that "the dragon" means properly the learned who have confirmed themselves by doctrine and life in faith separated from charity, for these have poison like dragons that destroys charity. For this reason the angel Michael is also mentioned in Daniel 12:1. That those who place everything of the church in the knowledge [scientia] of cognitions from the Word, and nothing in life, pervert and falsify the truths of the Word is meant by "the king of the north shall honor a strange god whom their fathers knew not," and "shall honor him with gold, silver, precious stone, and pearls;" 1"his god" meaning the truths of the Word falsified, since "God" when mentioned in the Word means the Lord in relation to Divine truth, thus the Divine truth proceeding from the Lord, and when "Jehovah" is mentioned, the Lord in relation to Divine good, thus the Divine good proceeding from the Lord is meant; therefore "a strange god whom his fathers knew not" means the truths of the Word falsified, which in themselves are falsities, and are not acknowledged by those who were previously of the church. Those truths and goods of the Word themselves, though falsified, are signified by "precious stones and desirable things," as also by "silver and gold," for the truths of the Word do not change their essence when they are with the evil. "Fortresses upon the station," and "strongholds of fortresses" signify the things of self-intelligence confirmed by the sense of the letter of the Word, which is such that when it is not interiorly understood it may be so drawn as to confirm any heresies whatever. From this the signification of "the seven diadems upon the heads of the dragon" can now be seen.
Footnotes:
1. The Hebrew as given in the text before is "desirable things."
717. "Et super capitibus suis diademata septem." - Quod significet Divina vera in ultimo ordinis, quae sunt vera sensus litterae Verbi, hic illa adulterata et profanata, constat ex significatione "capitum draconis", quod sint vera scientifica Verbi, quae adulterata et profanata sunt; quod significent insaniam in spiritualibus, at usque astutiam fallendi et seducendi, videatur supra (n. 714 [d]); ex significatione "diadematum", seu lapidum pretiosorum, quod sint Divina vera in ultimo ordinis, quae sunt vera sensus litterae Verbi (de qua sequitur); et ex significatione "septem", quod sint omnia, et dicantur de sanctis, ac in opposito sensu de profanis (de qua supra, n. 715); hic de profanis, quia de veris Verbi adulteratis et sic profanatis: inde patet quod "diademata septem super capitibus draconis" significent Divina vera in ultimo ordinis, hic illa adulterata et profanata.
[2] Quod "lapides pretiosi", qui sunt "diademata", significent Divina vera in ultimo ordinis, quae sunt vera sensus litterae Verbi, est quia "lapis" significat verum; inde "lapides pretiosi" significant Divina vera: quod sint Divina vera in ultimo ordinis, quae sunt vera senSus litterae Verbi, est quia illa translucent; est enim in illis sensus spiritualis, et in hoc sensu est lux caeli, ex qua omnia sensus litterae Verbi pellucent; et quoque secundum series in sensu spirituali variegantur; unde modificationes lucis caelestis, quae sistunt colores quales apparent in caelis, et inde in lapidibus pretiosis variorum generum.
[3] Quod "diademata super septem capitibus draconis" visa sint, est quia vera sensus litterae Verbi lucent, ubicunque sunt, tam apud malos quam apud bonos; lux enim spiritualis, quae illis inest, non exstinguitur quia apud malos sunt, nam caelum usque in illa vera influit: at quia mali adulterant illa, et inde non vident aliquid lucis caeli in illis, sed usque quia credunt sancta esse, ex eo, quod applicent illa ad confirmandum falsa suae religionis, inde ex fide sanctitatis apud illos usque coram illis lucent: et quia ita est, et per illa vera communicationem sibi comparant cum caelis, ideo tandem deprivantur illis, ac relinquuntur suis falsis, in quibus non aliqua lux est, quod fit quando in infernum demittuntur.
[4] Quod vera sensus litterae Verbi appareant sicut diademata, constare potest ex diadematibus in mundo spirituali: in angelorum palatiis in caelo fulgent plura ex lapidibus pretiosis; et quoque lapides pretiosi inde quandoque demittuntur in inferiora, ac dono dantur illis qui aliquid boni fecerunt; immo etiam ibi venduntur sicut in mundo, imprimis a Judaeis, qui cum illis etiam ibi negotiantur; quod Judaei cum illis in mundo spirituali sicut in mundo naturali negotientur, datum et concessum est, quia sensum litterae Verbi sanctum habent: inde quoque est, quod nobiles feminae infra caelos etiam se ornent diadematibus, similiter ut in mundo: et cum inquisitum est unde illa diademata in caelo, et inde in inferioribus, dictum est quod sint a Domino, et a luce spirituali quae ab Ipso, et quod sint ultima illius lucis, quae vocantur effectus; ac quod sint formae repraesentativae affectionum veri ex bono; ita quod sint Divina vera in ultimo ordinis, qualia sunt vera sensus litterae Verbi. Quia inde sunt lapides pretiosi, ideo quoque aliquibus in mundo spirituum licet formare diademata per insitiones quarundam veritatum ex sensu litterae Verbi; sed haec diademata non sunt genuina, duritie sicut crystalli, quia arte facta.
[5] Ex his nunc constare potest quid per "diademata" seu per "lapides pretiosos" in sequentibus locis significatur:
- Apud Esaiam,
"Afflicta et procellis jactata, nec consolationem nacta, ecce Ego dispono cum stibio lapides tuos, et fundamenta tua.. in sapphiris, et ponam carbunculum soles tuos, et portas tuas in lapides pyropi, et omnem finem tuum in lapides desiderii, et omnes filii tui docti a Jehovah" (54:11-13):
haec dicta sunt de "sterili quae non peperit", cui multi filii erunt, per quam significantur gentes, quibus non fuerunt Divina vera quia non fuit Verbum; inde dicitur "Afflicta et procellis jactata, nec consolationem nacta"; "afflicta esse et procellis jactari" dicitur a falsis, a quibus infeStatur et quaquaversum fertur; quod Dominus, quando venturus, Divina vera illis revelaturus sit et illos instructurus, significatur per quod "disponet cum stibio lapides ejus, fundamenta in sapphiris, soles in carbunculum, portas in lapides pyropi, ac fines in lapides desiderii"; quod per "lapides" hos pretiosos, qui nominantur, intelligantur Divina vera in ultimo ordinis, qualia sunt vera sensus litterae Verbi, in quibus vera interna, quae sunt vera qualia in sensu spirituali Verbi, patet; nam per "fundamenta", et per "portas" et per "fines", quos ponet ex lapidibus illis pretiosis, significantur ultima; inde sequitur quod ibi per "lapides" in genere, et per "sapphiros", "carbunculos" et "lapides pyropi", significentur talia vera qualia in sensu litterae Verbi sunt, quae ultima sunt quia pro naturali et sensuali homine: quia instructio gentium in Divinis veris per illa intelligitur, ideo sequitur, "Et omnes filii tui docti a Jehovah." Quid autem "sapphirus", "carbunculus" et "pyropus" in specie significant, non hujus loci est dicere; modo quod "lapides pretiosi" in genere significent vera ultima.
[6] Quoniam "civitas Novae Hierosolymae" significat doctrinam Novae Ecclesiae, et "fundamenta muri ejus" Divina vera ultima, ac "portae" Divina vera introducentia, ideo describuntur fundamenta per "duodecim lapides pretiosos", ac portae per "margaritas", in Apocalypsi,
"Fundamenta muri civitatis" Novae Hierosolymae "omni lapide pretioso exornata; fundamentum primum jaspis, secundum sapphirus, tertium chalcedonius, quartum smaragdus, quintum sardonyx, sextum sardius, septimum chrysolithus, octavum beryllus, nonum topazius, decimum chrysoprasus, undecimum hyacinthus, duodecimum amethystus. Duodecim portae duodecim margaritae, unaquaevis porta erat margarita [una] . Et platea civitatis aurum purum, quasi vitrum pellucidum" ( 1
):
per hos "duodecim lapides pretiosos" ex quibus fundamenta, et per "duodecim margaritas" ex quibus portae, significantur Divina vera ultima, quae sunt vera sensus litterae Verbi, super quibus doctrina illius ecclesiae fundatur, et per quae homo sicut per portas introducitur: quod "fundamenta ex lapidibus pretiosis", et "portae ex margaritis", dicantur esse, est quia sensus litterae Verbi in se continet sensum spiritualem, ita lucem caeli, e qua sensus litterae Verbi pellucet, sicut lapides illi a luce et ab igne; sed, de his in sequentibus, ubi singula explicanda sunt.
[7] Similia significantur, per "lapides pretiosos" qui pectorale judicii "Urim et Thummim" vocatum, quod super ephodi Aharonis, faciebant, et quoque qui super humeris ephodi positi erant, apud Mosen,
"Facient ephodum auro, hyacinthino, purpura, coccineo dibapho, et byssino contexto, opere excogitatoris: .... accipies duos lapides schoham, et sculpes super illis nomina filiorum Israelis, .... opere opificis lapidis, sculpturis sigilli sculpes duos lapides super nominibus filiorum Israelis, circumdatos fundis auri facies illos: et pones duos lapides super humeris ephodi. .... Et facies pectorale judicii opere excogitatoris, sicut opus ephodi facies illud, .... et opplebis illud oppletura lapidum; quatuor ordines lapidum erunt: primus ordo rubinus, topazius, carbunculus; secundus ordo chrysoprasus, sapphirus et adamas; tertius ordo cyanus, achates et amethistus: et quartus ordo tharschish, schoham et jaspis: .... lapides erunt super nominibus filiorum Israelis, duodecim super nominibus illorum, sculpturae sigilli cuique super nomine ejus, erunt duodecim tribubus": .... hoc pectorale judicii, Urim et Thummim (Exodus 28:6-30):
quid haec involvunt, nemo scire potest, nisi sciat quid Aharon repraesentabat, et quid inde "vestes" ejus significabant, et quid in specie "ephodum"; vestes enim ejus, ex eo quod significaverint, dictae sunt "vestes sanctitatis": tum quid "pectorale" super ephodo, quod vocatur "pectorale judicii, Urim et Thummim"; tum etiam quid "duodecim tribus Israelis", et quid "duodecim lapides super nominibus eorum." Quod ipsum Aharonem attinet, ille repraesentabat Dominum quoad sacerdotium, quod est regnum caeleste Ipsius; "vestes" autem ejus in genere repraesentabant regnum spirituale, hoc enim in caelis investit regnum caeleste: sunt enim duo regna in quae caeli distincti sunt, regnum caeleste et regnum spirituale; regnum caeleste dicitur ubi recipitur Divinum Bonum procedens a Domino, et regnum spirituale ubi recipitur Divinum Verum; quare Divinum Verum per "vestes Aharonis" in genere significatur, ac per "ephodum" Divinum Verum in ultimis, quoniam erat amictus ultimus.
Quod "vestes" in genere significent vera, ac "vestes Domini" quae apparuerunt sicut lux candidae quando coram tribus discipulis transformatus fuit, significaverint Divinum Verum procedens ab Ipso, ac similiter "vestes Domini a militibus divisae, videatur supra (n. 64, 65, 195, 271, 395, 475 [a] , 476, 637): inde constare potest quod per "duodecim lapides in pectorali ephodi" significata sint Divina vera in ultimis, similiter ac per "duodecim filios Israelis" et per "duodecim tribus"; quod per hos et illos in Verbo significentur vera ecclesiae in omni complexu, videatur supra (n. 431, 657).
[8] Quod pectorale illud ex lapidibus pretiosis, sub quibus nomina duodecim filiorum Israelis erant, confectum fuerit, erat ut per id responsa e caelo ferrent, quae sistebantur in pectorali et ex illo per variegationes colorum ex lapidibus illis effulgentium: secundum repraesentationes Divinorum verorum in caelis, ubi Divina vera, quae a Domino per caelos versus inferiora defluunt, sistuntur per colorum variegationes; ex quibus constare potest quod per "lapides illos pretiosos" etiam significata sint Divina vera in ultimis. (Sed haec plene explicata videantur in Arcanis Caelestibus, n. 9856- 2
: et de "binis lapidibus schoham", qui super humeris ephodi, n. 9831-9855.
Quod "ephodum" significaverit externum regni spiritualis, quod est Divinum verum in ultimis, n. 9824. Quid autem in specie significavit "rubinus", "topazius" et "carbunculus", n. 9865: quid "chrysoprasus", "sapphirus" et "adamas", n. 9868: quid "cyanus", "achates" et "amethistus", n. 9870: et quid "tharschisch", "schoham" et "jaspis", n. 9872.)
[9] Similia etiam significantur per "lapides pretiosos" per quos describitur scientia cognitionum veri et boni et inde intelligentia regis Tyri, apud Ezechielem,
Rex Tyri, "tu plenus sapientia, et perfectus pulchritudine, in Eden horto Dei fuisti; omnis lapis pretiosus tegumentum tuum, rubinus, topazius et adamas, tharschisch, sardonyx et jaspis, sapphirus, chrysoprasus et smaragdus, et aurum. .... Tu cherubus, expansio contegentis, et posui te, in monte sanctitatis Dei fuisti, in medio lapidum ignis ambulasti" (28:12, 13 [, 14]):
quoniam per "regem Tyri" significantur cognitiones veri ecclesiae ex Verbo, et quidem ex sensu litterali ejus, inde dicitur quod "in Eden horto Dei fuerit"; per "Eden hortum Dei" significatur intelligentia per Verbum ex Domino, nam "Eden" sicut "oriens" est Dominus, et "hortus Dei" est intelligentia ab Ipso; et quia vera intelligentia unice comparatur, hoc est, datur, per cognitiones veri et boni ex Verbo secundum genuinum suum sensum intellectas, inde dicitur "Omnis lapis pretiosus tegumentum tuum"; "omnis lapis pretiosus" significat cognitiones veri et boni, et "tegumentum" significat externum Verbi quod tegit internum ejus; externum Verbi est sensus litterae ejus contegens internum quod est sensus spiritualis ejus. Quia sapientia et intelligentia inde est homini, ideo dicitur, Rex Tyri, "tu plenus sapientia et perfectus pulchritudine"; "pulchritudo" significat intelligentiam, quia omnis pulchritudo in caelis est secundum illam. Etiam sensus litterae Verbi intelligitur per "cherubum, expansionem contegentis", nam "cherubi" significant tutelam ne adeatur Dominus nisi quam per bonum amoris; et sensus litterae Verbi, quia contegit interiora ejus, tutatur. "Mons sanctitatis" significat ecclesiam quoad doctrinam amoris et charitatis, et "lapides ignis", in quorum medio ambulavit, significant vera ex bono amoris secundum quae vita. Quod per "lapides pretiosos" hic significentur vera pellucentia ex luce caeli, quae est Divinum Verum, manifeste constare potest ex eo, quod per "Tyrum" in Verbo significentur cognitiones veri et boni, quae cognitiones sunt vera ultima, qualia sunt senSus litterae Verbi.
(Quod "Tyrus" cognitiones veri et boni significet, videatur supra, n. 514 [a, b] .)
[10] Apud eundem,
"Syria negotiatrix tua ob multitudinem operum tuorum, cum chrysopraso purpuram et acupictum, et byssum et ramoth et pyropum dederunt in negotiationibus tuis: .... negotiatores Schebae et Raamae, hi negotiatores tui per primarium omnis aromatis, et per omnem lapidem pretiosum, et aurum" (27:16, 22):
etiam haec de Tyro, per quam significantur cognitiones veri et boni ecclesiae ex Verbo (ut supra); quia per "Syriam", et per "Schebam" et "Raamam" similiter significantur cognitiones veri et boni, et per "negotiationes" significantur acquisitiones illarum, ideo dicitur quod illae regiones dederint "lapides pretiosos in negotiationibus suis": cognitiones veri et boni sunt vera in ultimis, qualia sunt vera sensus litterae et litteralis Verbi.
[11] Apud Hiobum,
"Locus sapphiri lapides ejus, et pulveres auri illi, .... sapientia unde in venitur? et quis est locus intelligentiae? .... Non datur aurum prae ea, et non appenditur argentum pretium ejus; non aequiparatur auro Ophir, onyche pretioso et sapphiro; non certabit cum ea aurum et adamas, .... ramoth et gabish non commemorabitur, et electio sapientiae prae margaritis; non certabit cum ea topazius Aethiopiae; .... en timor Domini est sapientia, et recedere a malo est 3
intelligentia" (28:6, 12, 13, 15-19, 28):
quoniam per Divina vera ultima spiritualiter intellecta omnis sapientia et intelligentia est, et quia per "lapides pretiosos" ibi nominatos, "onychen", "sapphirum", "adamantem", "topazium", et per "margaritas", illa vera significantur, et hi lapides quatenus lapides ex terrestri materia, ac pro pretiosis habiti in mundo, nihili sunt ad intelligentiam et sapientiam, ideo dicitur quod "lapides illi non intelligentiae et sapientiae aequiparandi sint, nec aurum et argentum"; comparationes fiunt cum illis, quia etiam significant, et quod alioqui nihil sint respective.
[12] Apud Davidem,
"Tu", Jehovah "surges et misereberis Zionis, .... quia desiderant servi tui lapides ejus" (Psalms 102:14, 15 [B.A. 13, 14]):
per "lapides Zionis", quos desiderant servi Jehovae, intelliguntur Divina vera; nam per "Zionem", cujus miserebitur Jehovah, intelligitur ecclesia quae in caelesti amore est.
[13] Apud Sachariam,
"Ecce lapis quem dedi coram" sacerdote magno "Jehoschua, super lapide uno septem oculi; ecce Ego sculpens sculpturam ejus: .... in die illo.... clamabitis vir ad socium suum, sub vitem et sub ficum" (3:9, 10):
haec de adventu Domini; et per "lapidem", datum coram Jehoschua sacerdote, significatur Divinum Verum, quod est Verbum: "septem oculi in uno lapide" significant Divinam sapientiam et intelligentiam, quae sunt Divini Veri, ita Verbi; "septem" dicuntur de sanctis Verbi et ecclesiae, et "oculi" significant intelligentiam et sapientiam: "sculpere sculpturam" significat repraesentativum et significativum ejus: per "vitem" et per "ficum", sub quas venturi, significatur ecclesia et doctrina ex veris internis et ex veris externis; vera interna sunt quae vocantur spiritualia, et vera externa sunt quae vocantur naturalia; haec per "ficum" et illa per "vitem" significantur.
[14] Apud Mosen,
"Viderunt Deum Israelis, et sub pedibus Ipsius sicut opus lapidis sapphiri, sicut substantia caeli quoad munditiem" (Exodus 24:10):
per "Deum Israelis" intelligitur Dominus; per "opus lapidis sapphiri sub pedibus Ipsius" intelligitur Divinum Verum in ultimis, quale est Verbum in littera, "planta" enim "pedis" significat ultimum, quod solum gens Judaica videre potuit, nam in externis Verbi, ecclesiae et cultus fuerunt, et non in internis: "sapphirus" significat translucidum a veris internis: "sicut substantia caeli quoad munditiem" significat translucentiam caeli angelici. (Sed haec in Arcanis Caelestibus, n. 9406-9408, explicata sunt.) Quoniam "lapis pretiosus" significat Divinum Verum in ultimis translucens a veris interioribus, ideo describitur luminare civitatis Novae Hierosolymae, in Apocalypsi,
Quod esset "simile lapidi pretioso, sicut lapidi jaspidi instar crystalli splendenti" ( 4
).
Et quoniam per "equum album" ibi significatur intellectus Verbi, et per "insidentem illi equo" Dominus quoad Verbum, ideo
Visum est, quod super capite insidentis illi equo essent diademata multa, et quod appelletur nomen Ipsius Verbum Dei (Apocalypsis 19:12, 13).
[15] Haec de lapidibus pretiosis apud illos qui in Divinis veris sunt; nunc aliquid de lapidibus pretiosis apud illos qui in falsis infernalibus sunt: apud hos, dum in mundo vivunt, aeque dantur lapides pretiosi, quia aeque cognitiones veri et boni ex Verbi sensu naturali, qui est sensus litterae; inde est quod illis aeque addicentur lapides pretiosi seu diademata, sicut hic "draconi", super cujus capitibus visa sunt "septem diademata"; causa est quia Verbum usque est Verbum, ac vera ejus usque sunt vera in se, sive sint apud malos sive sint apud bonos; quod mali pervertant et falsificent vera Verbi, usque id non mutat essentiam eorum. Exinde est quod in sequentibus in Apocalypsi similia visa sint super "muliere sedente super bestia coccinea", per quam Babylon describitur: de qua haec,
Mulier sedens super bestia coccinea plena nominibus blasphemiae, "et habebat capita septem, et cornua decem; erat.. induta purpura et coccino, et inaurata auro et lapide pretioso et margaritis, .... et super fronte nomen scriptum.. Babylon magna" (Apocalypsis 17:3-5);
sed de his in sequentibus. Similiter alibi in Apocalypsi,
"Mercatores terrae flebunt et plangent super" Babylone magna, "quod merces ejus nemo emat amplius, merces auri et argenti et lapidis pretiosi, et margaritae et byssi, et purpurae et serici et coccini: .... et mercatores.... dicent, Vae, vae urbs magna, quae induta fuit bysso et purpura et coccino, inaurata auro, lapide pretioso et margaritis" (18:11, 12, [15,] 16).
[16] Quia per "lapides pretiosos", perque "purpuram et byssum", significantur cognitiones veri et boni ex Verbo, ideo dicitur de homine divite,
Quod indutus esset purpura et bysso, ad cujus vestibulum projectus est Lazarus (Luca 16:19, 20):
per "divitem" intelligitur gens Judaica; quae quia habebat Verbum, in quo Divina vera sunt, dicitur de eo, quod "purpura et bysso indutus esset": et per "Lazarum" pauperem intelliguntur gentes, quae non Verbum, et inde non vera habebant: inde patet quod diviti, tametsi malus, et postea projectus in infernum, fuerint "vestes ex purpura et bysso."
[17] Talia etiam dicuntur de "rege septentrionis", qui bellum gessit contra regem meridiei, apud Danielem,
Rex septentrionis "tantum deum, munitiones super statione sua honorabit, deum quem non noverunt patres ejus, honorabit auro, argento, et lapide pretioso et desiderabilibus; faciet munimenta munitionum cum deo alieno; qui agnoverit magno afficietur honore" (11:38, 39):
agitur in eo capite de bello regis septentrionis cum rege meridiei; et per "regem septentrionis" intelliguntur illi qui in scientia ex Verbo sunt, et tamen non in vita, ita quoque qui in sola fide ita dicta, et usque non in charitate, hanc rejiciendo sicut ad salutem non conducens: per "regem" autem "meridiei" intelliguntur qui in intelligentia ex Verbo sunt, quia in charitate; hi sunt "rex meridiei" seu "regis meridiei", quia "meridies" significat lucem et lux intelligentiam, et lux intelligentiae est ex Verbo illis qui in charitate sunt, quae est vita fidei: quod autem supradicti sint "rex septentrionis", seu "regis septentrionis", est quia "septentrio" significat noctem, et quoque lucem frigidam, qualis est lux hieme, ex qua, quia non inest calor, nulla fructificatio est; "calor" enim spiritualis est charitas, et ex calore per lucem est omnis germinatio. De bello inter eos reges agitur, quia de ultimo tempore ecclesiae, quando omne salutis ponitur in scientia ex Verbo, et nihil in vita; apud gentem Judaicam in traditionibus, per quas falsificaverunt Verbum; et Verbi vera fiunt traditiones quando vita charitatis nulla est; similiter vera Verbi fiunt falsa quando fides separatur a charitate. Ex his constare potest quod per "regem septentrionis" etiam intelligantur qui in sola fide sunt, hoc est, qui in fide absque charitate sunt.
[18] Iidem apud Danielem etiam intelliguntur per "hircum" qui pugnavit cum ariete: iidem etiam per "draconem" in hoc capite, cum differentia quod per "draconem" proprie intelligantur eruditi qui se doctrina et vita confirmaverunt in fide separata a charitate, hi enim venenum habent, sicut dracones, quod charitatem necat: inde est quod apud Danielem etiam angelus Michael nominetur (cap. 12:1). Quod illi pervertant et falsificent vera Verbi qui omne ecclesiae ponunt in scientia cognitionum inde, et nihil in vita, intelligitur per quod "rex septentrionis honoraverit deum alienum, quem non noverunt patres eorum", et quod "illum honoraverit auro, argento, lapide pretioso et 5
margaritis"; per "deum" ejus intelliguntur vera Verbi falsificata; quoniam ubi dicitur in Verbo "Deus", intelligitur Dominus quoad Divinum Verum, ita quoque Divinum Verum procedens a Domino, et ubi dicitur "Jehovah", intelligitur Dominus quoad Divinum Bonum, ita quoque Divinum Bonum procedens a Domino; quare per "deum alienum, quem non noverunt patres", intelliguntur vera Verbi falsificata, quae in se sunt falsa, et non agnita ab illis qui prius ab ecclesia fuerunt: ipsa illa vera et bona Verbi, tametsi falsificata, significantur per "lapides pretiosos" et per "desiderabilia", tum per "argentum et aurum", vera enim Verbi non mutant essentiam ex eo quod sint apud malos: per "munitiones super statione", et per "munimenta munitionum", significantur illa quae sunt propriae intelligentiae confirmata per sensum litterae Verbi, qui talis est, si non interius intelligitur, ut trahi possit ad quascunque haereses confirmandas. Ex his nunc constare potest quid per "diademata septem super capitibus draconis" significatur.
Footnotes:
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