0. The Doctrine of the New Jerusalem Regarding the Sacred Scripture ¹

By Emanuel Swedenborg, (First published in 1763)

Translator’s Table of Contents:

The Sacred Scripture, or Word, Is Divine Truth Itself. 1

The Word Contains a Spiritual Meaning, One Previously Unknown. 4

1. What the spiritual meaning is. 5
2. The presence of the spiritual meaning in each and every particular of the Word. 9
3. The spiritual meaning is what causes the Word to be Divinely inspired and holy in every word. 18
4. The spiritual sense of the Word has been previously unknown. 20
5. The Word’s spiritual meaning is granted after this only to someone who possesses genuine truths from the Lord. 26

The Word’s Literal Sense Is the Foundation, Containing Vessel and Buttress of Its Spiritual and Celestial Meanings. 27

In the Word’s Literal Sense, Divine Truth Is Present in Its Fullness, in Its Holiness, and in Its Power. 37

Truths in the Word’s literal sense are meant by the foundations of the wall of the New Jerusalem in Revelation 21. 43

Truths and goods in the Word’s literal sense are meant by the Urim and Thummim. 44

Truths in the Word’s literal sense are meant by the precious stones in the Garden of Eden in which the King of Tyre is said in Ezekiel to have been. 45

The Word’s literal sense is symbolized by the curtains and veils of the Tabernacle. 46

The outer constituents of the Temple in Jerusalem represented the outer constituents of the Word, which are those of its literal sense. 47

When the Lord was transfigured, He represented the Word in its glory. 48

The Church’s Doctrine Must Be Drawn from the Word’s Literal Sense and Verified by It. 50

1. The Word is not understood apart from doctrine. 51
2. Doctrine must be drawn from the Word’s literal sense. 53
3. Genuine truth, of which doctrine ought to consist, is apparent in the Word’s literal sense only to people who are enlightened by the Lord. 57

The Word’s Literal Sense Makes Possible a Conjunction with the Lord and Affiliation with Angels. 62

The Word Exists in All of the Heavens, and Is the Source of the Angels’ Wisdom. 70

The Church Is Formed by the Word, and Its Character Is Such as Its Understanding of the Word. 76

Every Single Constituent of the Word Contains a Marriage of the Lord and the Church, and So a Marriage of Goodness and Truth. 80

Heresies May Be Seized On from the Word’s Literal Sense, But It Is Harmful to Affirm Them. 91

The Lord Came into the World to Fulfill Everything in the Word, and to Become as a Consequence Divine Truth, or the Word, Also in Outmost Expressions. 98

Before the Current Word in the World Today, There Was a Word That Has Been Lost. 101

The Word Is the Means by Which Those Have Light Who Are Outside the Church and Do Not Have the Word. 104

Without the Word No One Would Have Any Knowledge of God, of Heaven and Hell, of Life after Death, and Still Less of the Lord. 114

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17. When the Lord was in the world, He spoke in terms of things that correspond, thus speaking spiritually while speaking naturally, and this can be seen from His parables, in which every single word has in it some spiritual meaning. Consider, for example, the parable of the ten virgins. The Lord said:

...the kingdom of heaven is like ten virgins who took their lamps and went out to meet the bridegroom. Five of them were prudent, and five were foolish. Those who were foolish took their lamps and took no oil..., while the prudent took oil in...their lamps. But while the bridegroom tarried, they all slumbered and slept. And at midnight a cry was made: “Behold, the bridegroom is coming; go out to meet him!” Then all those virgins awakened and trimmed their lamps. But the foolish said to the prudent, “Give us some of your oil, because our lamps are going out.” However, the prudent answered, saying, “No, lest there not be enough perhaps for us and you; go rather to those who sell, and buy for yourselves.” But when they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut. And finally the other virgins came also, saying, “Lord, Lord, open to us!” But he answered and said, “Assuredly, I say to you, I do not know you.” (Matthew 25:1-12)

[2] The presence in these words of a spiritual meaning, and so of a Divine holiness, is seen only by someone who knows of the existence of the spiritual sense, and the nature of it.

In the spiritual sense, the kingdom of God means heaven and the church. The bridegroom means the Lord. The wedding means the marriage of the Lord with heaven and the church through the goodness of love and faith. The virgins symbolize people who are members of the church. Ten symbolizes all. Five, some. Lamps, truths of faith. Oil, the goodness of love. Slumbering and awaking symbolize a person’s life in the world, which is natural, and his life after death, which is spiritual. To buy is to procure for oneself. To go to those who sell and buy oil means, symbolically, to procure for oneself the goodness of love from other people after death. And because it can then no longer be procured, therefore even though the foolish virgins came with their lamps and the oil they bought to the door where the wedding was taking place, they were nevertheless told by the bridegroom, “I do not know you.” The reason is that, after his life in the world, a person remains such as he had lived in the world.

[3] It is apparent from this that the Lord spoke solely in terms of correspondences, and this because He spoke from the Divinity that He had in Him and that He possessed.

That the bridegroom symbolizes the Lord, and the kingdom of God the church; that the wedding symbolizes the marriage of the Lord with the church through the goodness of love and faith; that the virgins symbolize people who are members of the church, ten symbolizing all, and five some; that slumbering symbolizes a natural state; that buying symbolizes the procuring of something for oneself; that a door symbolizes entrance to heaven; and that not knowing, when said by the Lord, is to be without love for Him — all this can be seen from many passsages in the prophetic Word where these same depictions have similar symbolic meanings.

Because virgins symbolize people who are members of the church, therefore the prophetic Word so often makes mention of virgins and the daughter of Zion, of Jerusalem, and of Israel. And because oil symbolizes the goodness of love, therefore all the holy accouterments of the Israelite Church were anointed with oil.

[4] The same is the case in the rest of the parables, and in all the words spoken by the Lord and recorded in the Gospels. That is why the Lord says that His words are spirit and life (John 6:63).

The same is the case with the Lord’s miracles, which were Divine miracles, because they symbolized the various states of the people among whom the Lord was going to establish the church. For example, when the blind were given sight, it symbolically meant that people ignorant of truth would gain understanding. When the deaf were given hearing, it symbolically meant that people who had heard nothing before about the Lord and the Word would hearken and obey. When the dead were raised, it symbolically meant that people who would otherwise have perished would be made alive. And so on.

This is what the Lord meant by His reply to John’s disciples, when John wished to know whether the Lord was the one who was to come:

...tell John the things which you hear and see: The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead rise again and the poor hear the Gospel. (Matthew 11:3-5)

Moreover, all the miracles mentioned in the Word contain within them such matters as have to do with the Lord, heaven and the church. This is what makes them Divine miracles and distinguishes them from miracles that are not Divine.

Let these few example serve to illustrate what the spiritual sense is, and its presence in each and every constituent of the Word.

97. It should be known, moreover, that the Word’s literal sense is a protection for the genuine truths that lie concealed within. The literal sense is a protection in that it can be turned this way and that and explained in accord with a person’s comprehension, and yet without the inner meaning’s being harmed or violated. For it does no harm if the Word’s literal sense is interpreted in one way by one person, and in another way by another person. But it does do harm if the Divine truths that lie concealed within are perverted; for this does violence to the Word.

This is guarded against by the literal sense. And it is guarded against among people who, owing to their religion, are caught up in falsities, but do not affirm those falsities, for they do not do any violence.

[2] This protection is symbolized by cherubim in the Word, and described by them, too.

It is symbolized by the cherubim that were placed at the entrance to the garden of Eden after Adam and his wife were cast out, about which we read the following:

(When Jehovah God) drove out the man..., He placed cherubim at the east of the garden of Eden, and a flaming sword turning hither and thither, to guard the way to the tree of life. (Genesis 3:23-24)

The cherubim symbolize protection. The way to the tree of life symbolizes an entryway to the Lord, which people have through the Word. The flaming sword turning hither and thither symbolizes Divine truth in outmost expressions, which, like the literal sense of the Word, can be turned in this way.

[3] Protection is likewise meant by the cherubim of gold placed at the two ends of the mercy seat on top of the ark in the Tabernacle (Exodus 25:18-21). Because this is what the cherubim symbolized, therefore the Lord spoke with Moses from between them (Exodus 25:22, 30:6, 33:9, Numbers 7:89). It may be seen in nos. 37-49 above that the Lord speaks with a person only in fullness, and that the Word in its literal sense is Divine truth in its fullness; thus the Lord accordingly spoke with Moses from between cherubim.

Nor is anything else symbolized by the cherubim on the curtains and veil of the Tabernacle (Exodus 26:1, 31). For the curtains and veil of the Tabernacle represented the outmost constituents of heaven and the church, and so also those of the Word (see no. 46 above).

Nor is anything else symbolized by the cherubim inside the Temple in Jerusalem (1 Kings 6:23-28). And by the cherubim carved on the walls and doors of the Temple (1 Kings 6:29, 32, 35). Likewise by the cherubim in the new temple (Ezekiel 41:18-20). (See also no. 47 above.)

[4] Since cherubim symbolize a protection to keep the Lord, heaven, and the Divine truth contained in the Word from being approached directly, so that they must be approached indirectly through outmost expressions, therefore we are told regarding the king of Tyre the following:

You were the seal of perfection, full of wisdom and perfect in beauty. You were in Eden, the garden of God; every precious stone was your covering.... You, O cherub, spread out a covering.... I destroyed you, O covering cherub, in the midst of stones of fire. (Ezekiel 28:12-14, 16)

Tyre symbolizes the church with respect to its concepts of truth and goodness, and its king accordingly symbolizes the Word which contains and is the source of those concepts. It is apparent that the Word here is symbolized as it is in its outmost expression, namely its literal sense, and its protection by a cherub; for the text says, “You were the seal of perfection, ” “every precious stone was your covering, ” and “You, O cherub, spread out a covering, ” including as well the phrase, “O covering cherub.” The precious stones listed here also mean truths in the Word’s literal sense, as may be seen in no. 45 above.

Since cherubim symbolize the outmost expression of Divine truth set as a protection, therefore we are told in the Psalms of David,

He bowed the heavens and came down..., and He rode upon a cherub.... (Psalms 18:9-10)

O Shepherd of Israel..., You who sit upon the cherubim, shine forth! (Psalms 80:1)

Jehovah...is seated upon the cherubim. (Psalms 99:1)

To ride upon cherubim, to sit on them and be seated on them, is to do so on the outmost sense of the Word.

[5] Divine truth and its character are described in the Word by cherubim in the first and ninth chapters in Ezekiel, and in the tenth. But because no one can know what the particulars in the description of them symbolize, unless he is someone for whom the spiritual sense has been laid open, therefore I have had disclosed to me what everything said about the cherubim in the first chapter in Ezekiel symbolizes, which in brief is as follows:

Verse 4: The Divine atmosphere surrounding the Word is described.

Verse 5: This represented as having the likeness of a man.

Verse 6: Its conjunction with spiritual and celestial elements.

Verse 7: The nature of the natural component of the Word.

Verses 8-9: The spiritual and celestial components of the Word conjoined with its natural one; their character.

Verses 10-11: The Divine love accompanying the celestial, spiritual and natural goodness and truth present in the Word, separately and together.

Verse 12: They look in one direction.

Verses 13-14: The atmosphere of the Word emanating from the Lord’s Divine goodness and Divine truth, which give the Word life.

Verses 15-21: The doctrine of goodness and truth found in the Word and emanating from the Word.

Verses 22-23: The Divinity of the Lord above the Word and in it.

Verses 24-25: And emanating from it.

Verse 26: The Lord’s being above the heavens.

Verses 27-28: And His possessing Divine love and Divine wisdom.

I have, moreover, compared these summaries with the Word in heaven and found them to be in conformity with it.