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open the blind eyes," Isaiah xlii. 7. This is spoken o the Lord, who, when he comes, will open the under standing of those who are in ignorance of the truth That this is meant by opening the eyes, is moreover evi dent from the following passages: : "Make the heart c this people fat, and shut their eyes, lest they see with their eyes," Isaiah vi. 9, 10, John xii. 46. "Jehoval hath poured out upon you the spirit of deep sleep, an hath closed your eyes; the prophets and your rulers the seers hath he covered," Isaiah xxix. 10, xxx. 10 "And shutteth his eyes from seeing evil," xxxiii. 15 "Hear this, O rebellious house, which have eyes to see and see not," Ezek. xii. 2. "Woe to the idle shepherd that leaveth the flock! the sword shall be upon his arm and upon his right eye, and his right eye shall be utterly darkened," Zech. xi. 17. " And this shall be the plague wherewith Jehovah shall smite all the people that have fought against Jerusalem; their eyes shall consume away in their holes," Zech. xiv. 12. "I will smite every horse with astonishment, and every horse of the people with blindness," Zech. xii. 4. Horse, in the spiritual sense, denotes the understanding of the Word, n. 298. "Hear me, Jehovah, my God, lighten mine eyes, lest I sleep the sleep of death," Psalm xiii. 3. That in these passages, by eye is signified the understanding, every one sees. Hence it is evident what the Lord meant by eye in these places: "The light of the body is the eye; if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!" Matt. vi. 22, 23, Luke xi. 34. "And if thy right eye offend thee, pluck it out, and cast it from thee;-for it is better for thee to enter into life with one eye rather than having two eyes to be cast into hell fire," Matt. v. 29, xviii. 9. By eye, in these places, is not meant the eye, but the understanding of truth. As by eye is signified the understanding of truth, therefore it was among the statutes of the children of Israel, that a blind man, or one that hath a blemish in his eye,

of the seed of Aaron, should not come nigh to offer sacrifice, nor enter within the vail, Levit. xxi. 18, 20: moreover, that any thing blind should not be offered as a sacrifice, Levit. xxii. 22, Malachi i. 8. From these considerations it is evident what is meant by eye, when predicated of a man; hence it follows, that by eye, when predicated of the Lord, his divine wisdom is understood, as also his divine omniscience and providence; as in these Passage passages: "Open thine eyes, Jehovah, and see," Isaiah xxxvii. 17. "For I will set mine eyes upon them for good, and I will build them," Jerem. xxiv. 6. "Behold the eye of Jehovah is upon them that fear him,” Psalm xxxiii. 18. "Jehovah is in his holy temple,-his eyes behold, his eye-lids try the children of men," Psalm xi. 4. As by cherubs is signified the care and providence of the Lord that the spiritual sense of the Word should not be violated; therefore it is said of the four animals which were cherubs, that they were full of eyes before and behind, and their wings were full of eyes within, Apoc. iv. 6, 8: also, that the wheels upon which the cherubs were drawn, were full of eyes round about, Ezek. x. 12. That by a flame of fire is meant his divine love, will be seen in what follows, when flame and fire are mentioned; and because it is said, that his eyes were like a flame of fire, the divine wisdom of his divine love is signified. That in the Lord there is the divine love of divine wisdom, and the divine wisdom of divine love, and thus a reciprocal union of both, is revealed in The Angelic Wisdom concerning the Divine Love and the Divine Wisdom, n. 34-39; and elswhere.

49. "And his feet were like unto fine brass, as if they burned in a furnace," signifies, divine good natural: the Lord's feet signify his divine natural; fire, or what burns, signifies good; and fine brass signifies the good of truth natural; therefore, by the feet of the Son of Man like unto fine brass, as if they burned in a furnace, is signified divine good natural. That his feet have this signification is from correspondence. There is in the Lord, and therefore from the Lord, the divine celestial principle, the divine spiritual and the divine natural; the divine

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celestial is understood by the head of the Son of Man the divine spiritual, by his eyes, and by his breast, which was girt about with a golden girdle; and the divine natural, by his feet; because these three are in the Lord therefore also they are in the angelic heaven; the third or supreme heaven is in the divine celestial principle the second or middle heaven in the divine spiritual and the first or ultimate heaven in the divine natural in like manner, the church upon earth: for the universal heaven before the Lord is as one man, in which, they who are in the Lord's divine celestial principle, constitute the head; they who are in the divine spiritual, constitute the body; and they who are in the divine natural, constitute the feet: hence, also, in every man, by reason of his being created after the image of God, there are these three degrees, and, as these are opened, he becomes an angel either of the third, or of the second, or of the ultimate heaven: hence, also, it is, that in the Word there are three senses; the celestial, the spiritual, and the natural. This may be seen in The Angelic Wisdom concerning the Divine Love and the Divine Wisdom, particularly in the third part, which treats of these three degrees. That the feet, the soles of the feet, and the heels, correspond to natural things in man, and therefore in the Word signify things natural, may be seen in The Arcana Cœlestia, n. 2162, 4938-4952. The divine natural good is also signified by feet in the following places; in Daniel: "I lifted up mine eyes, and looked, and behold a man clothed in linen, whose loins were girded with fine gold of Uphaz; his body also was like the beryl, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass," x. 5, 6. In the Apocalypse: "And I saw another mighty angel come down from heaven, and his feet as pillars of fire," x. 1. And in Ezekiel: "The feet of the cherubs sparkled like the color of burnished brass," i. 7. The reason why the angels and cherubs had that appearance, was, because the Divine of the Lord was represented in them. The Lord's church being under the heavens, thus under the Lord's feet, it is therefore called his footstool, in the

following places:" "The glory of Lebanon shall come unto thee, to beautify the place of my sanctuary; and I will make the place of my feet glorious. And they shall bow themselves down at the soles of thy feet," Isaiah lx. 13, 14. "The heaven is my throne, and the earth is my footstool," Isaiah lxvi. 1. "The Lord hath not remembered his footstool in the day of his anger," Lament. ii. 1. "Worship at the footstool of Jehovah," Psalm xcix. 5. "Lo, we heard of it at Ephratah [Bethlehem]. We will go into his tabernacles; we will worship at his footstool," Psalm cxxxii. 6, 7: thence it is, that "they came and held the Lord's feet and worshiped him," Matt. xxviii. 9, Mark v. 22, Luke viii. 41, John xi. 32: also, that "Mary kissed his feet, and did wipe them with the hairs of her head," Luke vii. 37, 38, 44, 46, John xi. 2, xii. 3. As by feet is signified the natural principle, therefore the Lord said unto Peter, when he washed his feet, "He that is washed, needeth not save to wash his feet, but is clean every whit," John xiii. 10. To wash the feet, is to purify the natural man; and when this is purified, the whole man is also purified; as is abundantly shown in The Arcana Cælestia, and in The Doctrine of the New Jerusalem. The natural man, which is also the external man, is purified, when he shuns the evils which the spiritual or internal man sees to be evils and that they ought to be shunned. Now since the natural degree of man is understood by feet, and this perverts all things if it be not washed or purified; therefore the Lord says, "And if thy foot offend thee cut it off; it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched," Mark ix. 45: here the foot is not understood, but the natural man. The same is understood by trampling under foot the good pasture, and troubling the waters with their feet, Ezek. xxxii. 13, xxxiv. 18, 19, Dan. vii. 7, 19; and in other places. Since by the Son of Man, is meant the Lord as to the Word, it is evident, that by his feet is also understood the Word in its natural sense; which is much treated of in The Doctrine of the New Jerusalem concerning the Sacred Scripture; as, also, that the Lord came in the world, that he might fulfil all things of the Wor and thereby be made the Word also in ultimates, 1 98-100; but this arcanum is for those who will be i the New Jerusalem. The Lord's divine natural degre is also signified by the brazen serpent, which was set u by the command of Moses in the wilderness; by lookin upon which, all who had been bit by serpents wer healed, Numb. xxi. 6, 8, 9: that it signified the Lord' divine natural degree, and that they are saved who lool up to it, the Lord himself teaches in John: "And a Moses lifted up the serpent in the wilderness, even s must the Son of Man be lifted up, that whosoeve believeth in him should not perish, but have eternal life,' iii. 14, 15: the reason why the serpent was made o brass, is, because brass, as also fine brass, signifies the natural degree as to good. See below, n. 775.

50. "And his voice as the voice of many waters,” sig. nifies divine truth natural. That voice, when proceeding from the Lord, signifies divine truth, may be seen above n. 37; that waters signify truths, and, especially, natural truths, which are knowledges from the Word, is evident from many passages in the Word; of which only the following are adduced: "For the earth shall be full of the knowledge of Jehovah, as the waters cover the sea," Isaiah xi. 9. "Therefore with joy shall ye draw waters out of the wells of salvation," Isaiah xii. 3. "He that walketh righteously and speaketh uprightly;-bread shall be given him; his waters shall be sure, ," Isaiah xxxiii. 15, 16. "The poor and needy seek water, and there is none; and their tongue faileth for thirst:- I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water, that they may see, and know, and consider, and understand together," Isaiah xli. 17, 18, 20. "For I will pour water upon him that is thirsty, and floods upon the dry ground, I will pour out my spirit upon thy seed," Isaiah xliv. 3. "Then shall thy light rise in obscurity; and thou shalt be like a watered garden, and like a spring of water whose waters

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