76# 启1:17. “我一看见祂”表示神性威严的同在。这从前面关于人子的事物清楚可知，这些事物都属于神性威严，这从在内义上对它们的解释清楚看出来。由于祂“身穿长衣，直垂到脚，胸间束着金带”表示从祂发出的神性真理和神性良善；“祂的头与发皆白，如白羊毛、如雪”表示在初端和终端的神性；“祂的脚像擦亮的铜，仿佛在炉中发光”表示祂的人身甚至在终端都充满神性之爱；“祂的声音如同多水的响声”表示一切神性真理都来自祂；“祂右手拿着七星”表示天堂和教会的一切良善和真理都由此而来；“从祂口中出来一把两刃的利剑”表示一切虚假都被祂驱散；“祂的脸像日头满有力地发光”表示天堂的一切都来自祂的神性之爱，所以很明显，这些事物是神性，看上去充满神性威严。
“看见”在此表示这些事物的同在，现在是至内层的同在，这一点从经上在此之前说约翰看见它们(启示录1:12)，它们也照着这种看见被描述明显看出来；现在经上又说“我看见祂”，并由于这种看见而仆倒在祂脚前，像死了一样。这就是为何“看见”在此表示神性威严的同在。当约翰看见“祂的脸像日头满有力地发光”时，这种同在就被赋予他，因为他由此被光照并在神性面前充满敬畏；事实上，一切神性之光都来自显为太阳的主，神性之光进入内层；因此，这种同在和这种充满敬畏由此而来，这从《天堂与地狱》中的相关内容可以看出来，如：关于显为太阳的主(HH116–125节)；关于由此而来的天堂里的光和热(HH126–140节)；关于转向祂(HH17, 123, 144, 145, 151, 255, 272, 510, 548, 561节)。此外，要知道，人拥有两种看见的形式，一种来自思维之信，另一种来自爱。当他只从思维之信来看见时，他的看见并不伴随着在主的神性威严面前的敬畏；但当看见来自爱时，它伴随着对神性威严的敬畏。这是因为那时人转向主；事实上，爱会使他转过来，而没有爱的思维之信不会，这从前面自《天堂与地狱》所引用的关于转向主的内容可以看出来。事实就是如此，这在灵界是众所周知的。因此，很明显，这第二次的“我看见祂”表示神性威严的同在。
76. (Verse 17) And when I saw him. That this signifies the presence of the Divine majesty, is evident from those things which precede concerning the Son of man, which all pertain to the Divine majesty, as is clear from the explanation of them in the internal sense. As, that He was clothed with a garment down to the foot, and girt about the breasts with a golden girdle, by which is signified that Divine truth and Divine good proceed from Him; that His head and His hairs were white, as white wool, as snow, by which is signified the Divine in primaries and in ultimates; that His feet were like unto fine brass as if they burned in a furnace, by which is signified that His Human, even in ultimates, was full of Divine love; that His voice was as the voice of many waters, by which is signified that all Divine truth is from Him; that He had in His right hand seven stars, by which is signified that thence are all the goods and truths of heaven and of the church; that out of His mouth went a sharp two-edged sword, by which is signified that by Him all falsities are dispersed; that His face was as the sun shineth in His power, by which is signified that from His Divine love were all things of heaven; that these things are Divine, and were seen full of Divine majesty, is clear.
[2] That to see, in this place, signifies the presence of those things, and now the inmost presence, is evident from its being also said before that he saw those things (verse 12), from which sight also they are described; and that now again it is said, I saw Him; and that from this vision he fell at His feet as dead. This is why by seeing is here signified the presence of the Divine majesty; this presence was granted to John, when he saw His face as the sun in his power, for therefrom he was enlightened and filled with astonishment on account of the Divine; for from the Lord, as a Sun, is all Divine light; and Divine light passes into the interiors; such therefore as is the Divine presence, such also is the impletion (as is evident from what is adduced in the work, Heaven and Hell, respecting the Lord as a sun, n. 116-225; respecting the light and heat thence in heaven, n. 126-140; and respecting turning to Him, n. 17, 123, 144, 145, 151, 255, 272, 510, 548, 561). Moreover it must be observed that man has two forms of seeing, one from thought-faith, and the other from love. Whilst he sees only from thought-faith, his seeing is without astonishment on account of the Divine majesty; but when the seeing is from love, then it is attended with astonishment at the Divine majesty; the reason being that it is then turned to Him, for love turns it, but thought-faith without love does not (as is evident from the passages above quoted concerning turning to the Lord, from the work, Heaven and Hell). That this is the case is very well known in the spiritual world. It is therefore clear that by "I saw him," the second time, is signified the presence of the Divine majesty.
76. Verse 17. And when I saw Him, signifies the presence of the Divine majesty. This is evident from the things that precede relating to the Son of man, all of which are of the Divine majesty, as is clear from the explanation of them in the internal sense; as that "He was clothed with a garment down to the foot, and girt about at the paps with a golden girdle," signifying that Divine truth and Divine good proceed from Him; that "His head and His hairs were white as white wool, as snow," signifying the Divine in firsts and in ultimates; that "His feet were like unto burnished brass, as if glowing in a furnace," signifying that His Human, even in ultimates, is full of Divine love; that "His voice was as the voice of many waters," signifying that all Divine truth is from Him; that "He had in His right hand seven stars," signifying that all goods and truths of heaven and the church are therefrom; that "out of His mouth a sharp two-edged sword went forth," signifying that by Him all falsities are dispersed; that "His face was as the sun shineth in his power," signifying that from His Divine love were all things of heaven. It is clear that these things are Divine, and that they appeared full of Divine majesty. That to "see" signifies here the presence, now most interior, of these things, is evident from this, that it was also said before that John saw them (verse 12), and according to that seeing also they were described; and now again it is said "I saw Him," and on account of this seeing he fell at His feet as dead; therefore it is that by "seeing" is here signified the presence of the Divine majesty. This presence came to John, when he saw "His face as the sun in his power," for from this he was illustrated and filled with awe, in the presence of the Divine; for all Divine light is from the Lord as a sun, and Divine light passes into the interiors; from this comes such presence and such filling with awe (as can be seen in the work on Heaven and Hell, on the Lord as a Sun, n. 116-125; on Light and Heat therefrom in Heaven, n. 126-140; and on Turning to Him, n. 17, 123, 144, 145, 151, 255, 272, 510, 548, 561). It is to be known, moreover, that man has two kinds of sight, one from cogitative faith, the other from love: when he has sight from cogitative faith only, his sight is unattended with awe before the Lord's Divine majesty; but when this sight is from love, it is attended with awe at the Divine majesty; this is because man is then turned to the Lord, for love turns him, but cogitative faith apart from love does not (as can be seen from the passages cited above from the work on Heaven and Hell, about turning). That this is so is well known in the spiritual world. It is clear, therefore, that by "I saw him," stated a second time, is signified the presence of the Divine majesty.
76. (Vers. 17.) "Et (cum) vidi Ipsum." - Quod significet praesentiam Divinae majestatis, constat ex illis quae praecedunt de Filio hominis, quae omnia sunt Divinae majestatis, ut patet ab explicatione eorum in sensu interno; ut quod "indutus esset talari et praecinctus ad mamillas zona aurea", per quae significatur quod Divinum Verum et Divinum Bonum ab Ipso procedat; quod "caput Ipsius et capilli candidi tanquam lana candida, tanquam nix", per quae significatur Divinum in primis et ultimis; quod "pedes Ejus essent similes chalcolibano (tanquam) in camino igniti", per quae significatur quod Humanum Ejus etiam in ultimis esset plenum Divino Amore; quod "vox Ejus tanquam vox aquarum multarum", per quae significatur quod omne Divinum Verum ab Ipso; quod "haberet in dextra sua manu stellas septem", per quae significatur quod inde omnia bona et vera caeli et ecclesiae; quod "ab ore Ejus romphaea anceps acuta exiret", per quae significatur quod ab Ipso dispergantur omnia falsa; quod "facies Ejus sicut sol fulgeret in sua potentia", per quae significatur quod a Divino Amore Ipsius omnia caeli essent: quod haec Divina sint, et visa plena Divinae majestatis, patet.
Quod "videre" hic significet praesentiam illorum nunc intimam, constare potest ex eo, quod etiam prius dictum sit quod illa "viderit" (vers. 12), ex quo visu etiam illa descripta sunt; et quod nunc iterum dicatur, "Vidi Ipsum", et ex viso "ceciderit ad pedes Ipsius sicut mortuus"; inde est, quod per "videre" hic significetur praesentia Divinae majestatis. Haec praesentia facta est Johanni cum vidit faciem Ipsius sicut solem in sua potentia; inde enim illustrabatur et implebatur stupore pro Divino, nam a Domino ut Sole omnis Divina lux est, et Divina lux transit in interiora; inde talis est praesentia et talis impletio (ut constare potest ex illis quae in opere De Caelo et Inferno de Domino ut Sole, n. 116-125, de Luce et Calore in Caelo inde, n. 126-140, et de Conversione ad Ipsum, n. 17, 123, 144, 145, 151, 255, 272, 510, 548, 561, ostensa sunt). Praeterea sciendum est quod homini bini visus sint, unus ex fide cogitativa, alter ex amore; dum modo ei visus est ex fide cogitativa, tunc visus est absque stupore pro Divina Ipsius majestate; cum autem ei visus est ex amore, tunc est cum stupore Divinae majestatis: causa est, quia tunc conversus est ad Ipsum; amor enim convertit, non autem fides cogitativa absque amore (ut constare potest ex locis nunc supra citatis de Conversione, ex opere De Caelo et Inferno: quod ita sit, notissimum est in mundo spirituali). Inde patet quod per "vidi Ipsum" secundo significetur praesentia Divinae majestatis.