A Ransom for Many - それは何を意味するのでしょうか？

今から約2000年前、ナザレのイエス、イエス・キリストは十字架にかけられました。死にました。苦しみながら。そして、翌々日の朝には死からよみがえりました。彼の肉体は消滅した。というより、その後の出来事を考えると、それは霊的なものに変化したようだ。それ自体、考えると面白いことですが、この記事の焦点ではありません）。

その代わり、ここでは、イエスがなぜ死んだのかについて、聖書で語られているいくつかの事柄に注目したいと思います。それについては、ほぼ2000年前の混乱があります。それを掘り下げてみましょう...。

で マルコによる福音書10:42-45 にも）。 マタイによる福音書20:25-28）には、イエスの宣教の後半に起こった、よく知られた教訓が記されています。ヤコブとヨハネは、まだ何が起こっているのかよく理解していなかったので、イエスが「王」になったときに、イエスの左と右に座ることを約束してほしいと陳情していました。もちろん、他の弟子たちは不愉快な思いをしました。イエスはこの状況を知っていたので、彼らを集めて、イエスの使命の本質と、彼らの使命のあり方を説明しようとしたのです。

これがその文章です。

"しかし、イエスは彼らを呼び寄せて言われた。「あなたがたは、異邦人を支配することになっている者たちが、彼らの上に主権を行使し、その偉大な者たちが彼らの上に権威を行使していることを知っている。しかし、あなた方の間ではそうではありません。あなた方の中で偉くなる者は誰でも、あなた方の大臣となります。あなたがたの中で偉くなる者は、あなたがたの大臣となり、あなたがたの中で最も偉くなる者は、すべての者のしもべとなる。人の子といえども、仕えられるためではなく、仕えるために来たのであり、また、自分の命を多くの人のための身代金として捧げるために来たのである。"

身代金です。ここで使われているギリシャ語は、λύτρον（ルトロン）といい、λύω（ルオ）の「緩める」「解く」「自由にする」という意味から、贖罪や身代金を意味しています。

神学者の中には、この文章を、十字架の物語の中で、イエスが苦悩と神の本質からの分離感を示す3つのことを言っている文章と組み合わせた人もいます。「わが神、わが神、なぜ私をお見捨てになったのですか」、「それにしても、私の意志ではなく、御心のままにしてください」、「父よ、彼らをお許しください。

これは確かに、イエスがある種のスケープゴートの役割を果たし、父を失望させた人類の代わりに自分の死を捧げた、一種の犠牲と解釈することができます。そのように解釈した神学者もいます。西暦1000年頃のカンタベリーのアンセルムは、そのような主張をする一派のリーダーの一人でした。しかし、私たちはそれが正しい道だとは思っていません。それどころか、間違った道であったために、かなりの損害を被ったと考えています。

新キリスト教の神学では、神が怒ったというのは意味がありません。神は愛そのものです。私たちが神の愛に応えないと、神はがっかりされますか？しかし、怒ることはありません。特に旧約聖書ではそのように見えることもありますが、神の本質は愛なのです。

さらに言えば、イエスの肉体が死んだからといって、父なる神の気分が良くなるわけではないことは、もっとはっきりしているはずです。二人は一人の人間であり、一心同体であることを忘れてはいけません。

むしろ、神の受肉、宣教、死、復活という一連のサイクルは、新しい真理が人類に到達するために行われたものなのです。

で 天界の秘義1419,

"主は、愛そのもの、あるいは天上のすべての愛の本質と命であり、人類に主のすべてのものを与えることを望んでおられます。" "このことは、人の子が自分の命を多くの人のための身代金として与えるために来たという主の言葉によって示されています。"

で アポカリプスの説明 328:15という説明がありました。

"身代金を取る』という言葉は、人々を偽りから解放し、真理によって改革することを意味します。これは『真理の神エホバよ，わたしを身代金に換えてください』という言葉に示されています」。詩編31:5)

イエス様が死なれた理由の一つは、地獄の力に打ち勝つためでした。イエスは生涯を通して悪霊と戦いました。最も明確に描写されているのは、洗礼を受けた直後、荒野で40日間を過ごされた時です。イエス様の十字架の苦しみは、悪に対する最後の戦いであり、イエス様の復活は、悪に対する最後の勝利でした。

すべての人にとって、悪を克服するためには、誘惑や悪との戦いがあります。私たちが個人的に悪と闘うように、キリストは宇宙規模で悪と闘われました。キリストの死はその闘いの結論でしたが、それは敗北ではなく、勝利でした。聖書によると、神が肉と血を受けたのは、「死によって、死の力を持つ者、すなわち悪魔を滅ぼすためであった」とあります。(ヘブライ人への手紙2:14,15)

聖書がイエスの死の理由として挙げているもう一つの理由は、イエスがご自分の人間としての性質と神としての性質を一つにして、「ご自分の中で、二人で一人の新しい人を造る」ことができるようにするためでした(エフェソの信徒への手紙2:14-16を参照してください。 ヨハネによる福音書17:11, 21; 10:30)。

他にも様々な理由が挙げられます。

父のもとに行く」ことができた(ヨハネによる福音書13:3; 14:2, 28; 16:10)。彼は「栄光」を得ることができました(ヨハネによる福音書17:1,5)や「主の栄光に入る」(ルカによる福音書24:26)。彼は「完成された」ことができた(ルカによる福音書13:32)、または「聖なるもの」(ヨハネによる福音書17:19)。

スウェーデンボルグのでは真のｷﾘｽﾄ教86と書かれています。

"エホバ神は、人々を救済する目的で、神の真理としてこの世に現れた。贖いとは、地獄を支配し、天界を再編し、そして教会を設立することだった。"

磔にされた時、悪の勢力は勝ったと思った。当時の宗教的、市民的な権力者たちが主導して彼を非難した。彼はあざけられた。群衆は彼に反発した。

イエス様の肉体の死は、このように「身代り」でした。あの拷問と死を受けることによって、イエス様は自分の霊的な力が自然の死を超えていることを示すことができたのです。イエスは、私たちを地獄の支配から解き放ち、新しい教会、私たちが従うことのできる新しい道を確立されたのです。

220. But it shall be told also what "temple" signifies in the Word. In the highest sense, "temple" signifies the Lord's Divine Human, and in the relative sense, heaven; and as it signifies heaven, it also signifies the church, for the church is the Lord's heaven on earth; and as "temple" signifies heaven and the church it also signifies Divine truth proceeding from the Lord, for the reason that this makes heaven and the church; for those who receive Divine truth in soul and heart, that is, in faith and love, are they who constitute heaven and the church. As such is the signification of "temple," it is said, "the temple of My God;" "My God," when said by the Lord, meaning heaven and Divine truth there, which also is the Lord in heaven. The Lord is above the heavens, and to those who are in the heavens He appears as a sun. From the Lord as a sun light and heat go forth. Light in heaven is in its essence Divine truth, and heat in heaven is in its essence Divine good; these two make heaven in general and in particular. Divine truth is what is meant by "My God;" therefore in the Word of the Old Testament the Lord is called both "Jehovah" and "God;" "Jehovah" where Divine good is treated of, and "God" where Divine truth is treated of; for the same reason also angels are called "gods," and the word God in the Hebrew is used in the plural, Elohim. This shows why it is said, "the temple of My God." (That the Lord is called "Jehovah" where Divine good is treated of, but "God" where Divine truth is treated of, see Arcana Coelestia 709, 732, 2586, 2769, 2807, 2822, 3921, 4283, 4402, 7010, 9167; that He is called Jehovah" from Esse, thus from Essence, but "God" from Existere, thus from Existence, n. 300, 3910, 6905; that the Divine Esse moreover is Divine good, and the Divine Existere is Divine truth, n. 3061, 6280, 6880, 6905, 10579; and in general that good is the esse, and truth the existere therefrom, n. 5002; that the angels are called "gods" from their reception of Divine truth from the Lord, n. 4295, 4402, 7268, 7873, 8192, 8301, 8192. That the Divine of the Lord in the heavens is Divine truth united to Divine good, see in the work on Heaven and Hell (13, 133, 139-140. That light in the heavens is in its essence Divine truth, and heat there is Divine good, both from the Lord, see in the same work n. 126-140, 275.)

[2] That "temple" in the Word signifies the Lord's Divine Human, and in the relative sense, heaven and the church, consequently also Divine truth, can be seen from the following passages.

In John:

The Jews asking, What sign showest Thou unto us, that Thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, In forty and six years was this temple built, and wilt Thou raise it up in three days? But He was speaking of the Temple of His body (John 2:18-23).

That "temple" signifies the Lord's Divine Human is here openly declared; for "destroying the temple and raising it up after three days" means the Lord's death, burial, and resurrection.

[3] In Malachi:

Behold, I send My messenger, and he shall prepare the way before Me; and the Lord shall suddenly come to His temple, and the Angel of the covenant whom ye seek (Malachi 3:1).

Here also "temple" means the Lord's Divine Human; for the Lord's coming is here treated of, therefore "coming to His temple" signifies to His Human.

[4] In Revelation:

I saw no temple in the New Jerusalem, for the Lord God Almighty is its temple, and the Lamb (Revelation 21:22).

The New Heaven and the New Earth, when they will be in internals, and not in externals, are here treated of, therefore it is said, that "there will be no temple," but "the Lord God Almighty, and the Lamb." "The Lord God Almighty," is the Divine Itself of the Lord, and "the Lamb" is His Divine Human; from which also it is clear, that His Divine in the heavens is meant by "temple."

[5] In Isaiah:

I saw the Lord sitting upon a throne, high and lifted up, and His skirts filled the temple (Isaiah 6:1).

"The throne high and lifted up," upon which the Lord was seen to sit, signifies the Lord in respect to Divine truth in the higher heavens; but "His skirts" signify His Divine truth in the church. (That "skirts" signify, in reference to the Lord, His Divine truth in ultimates, see Arcana Coelestia 9917.)

That:

The veil of the temple was rent into two parts from the top to the bottom, after the Lord suffered (Matthew 27:51; Mark 15:34, 38; Luke 23:45);

signified the union of the Lord's Divine Human with the Divine itself (See Arcana Coelestia 9670).

[6] In the passages that follow "temple" signifies the Lord's Divine Human, and at the same time heaven and the church.

In David :

I will bow myself down toward the temple of Thy holiness, and will confess unto Thy name (Psalms 138:2).

In Jonah:

I said, I am cast out from before Thine eyes, but yet will I add to look to the temple of Thy holiness, and my prayer came to Thee to the temple of Thy holiness (Jonah 2:4, 7).

In Habakkuk:

Jehovah in the temple of Thy ¹ holiness (Habakkuk 2:20).

In Matthew:

Woe unto you, ye blind guides, who say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor. Ye fools and blind; for whether is greater, the gold or the temple that sanctifieth the gold? (Matthew 23:16, 17).

In John :

Jesus said to them that sold in the temple, Take these hence; make not My Father's house a house of merchandise. Then the disciples remembered that it was written, The zeal of Thine house hath consumed me (John 2:16, 17).

[7] Beside these, there are many other passages in the Word where "temple" is mentioned. That it may be known that "temple" means heaven and the church, as also Divine truth proceeding from the Lord, I will cite these passages here, lest the mind should cling to the idea that a mere temple is meant, and not something more holy; for the temple in Jerusalem was holy because it represented and thus signified what is holy. That "temple" signified heaven is evident from these passages. In David:

I called upon Jehovah, and cried unto my God: He heard my voice from His temple (Psalms 18:6).

In the same:

A day in Thy courts is better than thousands. I have chosen to stand at the door in the house of my God, rather than to dwell in the tents of wickedness (Psalms 84:10).

In the same:

The righteous shall flourish like the palm-tree; he shall grow like a cedar in Lebanon. They that are planted in the house of Jehovah shall flourish in the courts of our God (Psalms 92:12-13).

In the same :

One thing have I asked of Jehovah; that I may dwell in the house of Jehovah, and to early visit His temple (Psalms 27:4).

I shall be at rest in the house of Jehovah for length of days (Psalms 23:6).

In John:

Jesus said, In My Father's house are many mansions (John 14:2).

It is clear that in these passages, by "house of Jehovah" and "Father's house" heaven is meant.

[8] In the following passages the church also is meant. In Isaiah:

The house of our holiness and our splendor, where our fathers praised Thee, is burned up with fire (Isaiah 64:11).

In Jeremiah:

I have forsaken My house, I have abandoned Mine heritage (Jeremiah 12:7).

In Haggai:

I will shake all nations, that the choice of all nations may come; and I will fill this house with glory. The silver is Mine, and the gold is Mine. The glory of this latter house shall be greater than that of the former (Haggai 2:7-9).

In Isaiah:

He shall say to Jerusalem, Thou shalt be built; and to the temple, Thou shalt be founded (Isaiah 44:28).

Here the coming of the Lord and a new church at that time are treated of. In Zechariah the meaning is similar:

The house of Jehovah was founded that the temple may be built (Zechariah 8:9).

In Daniel:

Belshazzar commanded to bring the vessels of gold and silver which Nebuchadnezzar his father had taken out of the temple in Jerusalem, that they might drink from them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone, and then came the writing on the wall (Daniel 5:2-4.).

The "gold and silver vessels that were brought from the temple of Jerusalem" signified the goods and truths of the church; that they "drank wine from them and praised the gods of gold, of silver, of brass, of iron, of wood, and of stone," signifies the profanation of those goods and truths; and on account of this the writing appeared on the wall, and the king ² was changed from a man into a wild beast.

[9] In Matthew:

And the disciples came to show Jesus the building of the temple. Jesus said unto them, See ye all these things? There shall not be left here stone upon stone that shall not be thrown down (Matthew 24:1, 2; Mark 13:1-5; Luke 21:5-7).

That "there should not be left of the temple stone upon stone that should not be thrown down" signifies the total destruction and vastation of the church ("stone" signifying the truth of the church); and because this is what is meant, the successive vastation of the church is what is treated of in these chapters in the Evangelists.

In Revelation:

And the angel stood, saying, Rise and measure the temple of God and the altar, and them that worship therein (Revelation 11:1).

The "temple" here also signifies the church, and "measuring" signifies to explore its quality:

The new temple and its measurements (Ezekiel 40-Ezekiel 47); have a like signification.

[10] That "temple" signifies Divine truth which is from the Lord, is evident from the following passages.

In Ezekiel:

The glory of Jehovah mounted up from above the cherub over the threshold of the house; and the house was filled with the cloud; but the court was full of the brightness of the glory of Jehovah (Ezekiel 10:4).

"House" here means heaven and the church, and "cloud" and "glory" Divine truth. (That "cloud" is Divine truth, see above, n. 36; and "glory" the like, n. 33.)

[11] In Micah:

Many nations shall go, and say, Come and let us go up to the mountain of Jehovah, and to the house of our God; that He may instruct us of His ways, and that we may go in His paths; for from Zion shall go forth instruction, and the Word out of Jerusalem (Micah 4:2).

"Mountain of Jehovah, and house of God," signify the church, likewise "Zion" and "Jerusalem;" "to be instructed of His ways, and to go in His paths," is to be instructed in Divine truths; it is therefore said, "From Zion shall go forth instruction, and the Word out of Jerusalem."

[12] In Isaiah:

A voice of a tumult of Jehovah ³ from the city, the voice of Jehovah out of the temple (Isaiah 66:6).

"City" means the doctrine of truth; "temple" the church; and "the voice of Jehovah out of the temple" Divine truth. In Revelation:

There came forth a great voice out of the temple of heaven, from the throne, saying (Revelation 16:17).

Here, likewise, "voice" means Divine truth.

Again:

And the temple of God in heaven was opened, and there was seen in the temple the ark of His covenant; and there were lightnings, voices, thunderings (Revelation 11:19).

"Lightnings, voices, thunderings," signify in the Word Divine truths out of heaven (See Arcana Coelestia 7573, 8914).

The temple of the tabernacle of the testimony in heaven was opened; and there came out from the temple seven angels, having the seven plagues. And the temple was filled with smoke from the glory of God, and from His power (Revelation 15:5-6, 8).

Here seven angels are said to have come out from the temple in heaven, because "angels" signify Divine truths (See above, n. 130, 200). What is signified by "smoke from the glory of God" will be seen in the explanation of these words further on. It should be known, moreover, that the temple built by Solomon, and also the house of the forest of Lebanon, and each particular thing pertaining to them (as described in 1 Kings 6, 1 Kings 7), signified spiritual and celestial things pertaining to the church and to heaven.

Bilješke:

278. Verse 7. And the first animal was like a lion, signifies the appearance, in ultimates, of Divine truth proceeding from the Lord in respect to power and effect. This is evident from the signification of "lion," as being Divine truth proceeding from the Lord in respect to power and effect (of which in what follows). It means appearance in ultimates, because the cherubim were seen as animals, and this first one like a lion. It is said in ultimates, because that appearance was before John when he was in the spirit, and he saw all things in ultimates, in which Divine celestial and Divine spiritual things are variously represented, now by gardens and paradises, now by palaces and temples, now by rivers and waters, now by living creatures of various kinds, such as lions, camels, horses, oxen, bullocks, sheep, lambs, doves, eagles, and many others. Like things were seen by the prophets through whom the Word was written, in order that the Word in its ultimates, which are the things contained in the sense of the letter, might consist of such things as exist in the world, which might be representations and correspondences of celestial and spiritual things, and thus might serve as a basis and foundation to the spiritual sense. For this reason also the cherubim (which signify the guard and providence of the Lord that the higher heavens be not approached except from the good of love and charity) were seen by John and also by Ezekiel, in respect to their faces, as animals.

Since it is the Lord who guards and provides, and this through Divine truth and Divine good, thus through His Divine wisdom and intelligence, four animals were seen, which were like a lion, a calf, a man, and an eagle; for thus by "lion" Divine truth in respect to power was represented, by "calf" Divine good in respect to protection, by "man" the Divine wisdom, and by "eagle" the Divine intelligence; which four things are included in the Lord's Divine Providence in its guarding the higher heavens, that they be not approached except from the good of love and charity.

[2] That a "lion" signifies Divine truth proceeding from the Lord in respect to power is evident from the passages in the Word in which "lion" is mentioned; as from the following, in Moses:

Judah is a lion's whelp; from the prey, my son, thou are gone up; he couched, he lay down as an old lion; who shall rouse him up? (Genesis 49:9).

"Judah" here signifies the Lord's celestial kingdom, where all are in power from the Lord through Divine truth; this power is meant by a "lion's whelp," and by an "old lion;" "the prey from which he goeth up" signifies the dispersion of falsities and evils; "to couch" signifies to put oneself into power; "lying down" signifies to be in security from every falsity and evil; therefore it is said, "Who shall rouse him up?" (That "Judah" in the Word signifies the celestial kingdom of the Lord, see Arcana Coelestia, n. 3654, 3881, 5603, 5782, 6363; that "prey," in reference to that kingdom and to the Lord, signifies the dispersion of falsities and evils, and the rescue and deliverance from hell, n. 6368, 6442; that "couching" in reference to a lion, signifies to put oneself into power, n. 6369; and that "lying down" signifies a state of security and tranquillity, n. Arcana Coelestia 3696[1-5])

[3] In the same:

At this time it shall be said to Jacob and to Israel, What hath God wrought? Behold the people riseth up as an old lion, and as a young lion doth he lift himself up; he shall not lie down until he eat of what is torn (Numbers 23:23, 24).

In the same:

He coucheth, he lieth down as an old lion; who shall rouse him up? Blessed is he that blesseth thee, and cursed is he that curseth thee (Numbers 24:9).

This is said of "Jacob and Israel," who signify the Lord's spiritual kingdom; their power is described by an "old lion" and a "young lion" rising, lifting himself up, and couching; the dispersion of falsities and evils is signified by "eating of what is torn," and a state of security and tranquillity by "he lieth down, who shall rouse him up?" (That "Jacob" and "Israel" in the Word signify the Lord's spiritual kingdom, see Arcana Coelestia 4286, 4570, 5973, 6426, 8805, 9340; what the Lord's celestial kingdom is, and what His spiritual kingdom is, see in the work on Heaven and Hell 20-28). That "to couch" is to put oneself into power; that "prey" and "spoil" mean the dispersion of falsities and evils; and that "lying down" means a state of security and tranquillity, when these things are said of a lion, see just above.

[4] In Nahum:

Where is the abode of the lions, and the feeding place of the young lions? where walked the lion, the old lion, the lion's whelp, and none maketh them afraid? (Nahum 2:11).

Here also "lions" signify those who are in power through Divine truth; "their abode" signifies where there are such in the church; their "feeding place" signifies the knowledges of truth and good; their "walking and none making them afraid" signifies their state of security from evils and falsities.

[5] In Micah:

The remnant of Jacob shall be in the midst of many peoples, as dew from Jehovah, as the drops upon the herb. As a lion among the beasts of the forest, as a young lion among the flocks of sheep, who if he go through shall tread down and tear in pieces so that none delivereth, thine hand shall be lifted up above thine adversaries, and all thine enemies shall be cut off (Micah 5:7-9).

The "remnant of Jacob" signifies the truths and goods of the church; "dew from Jehovah" signifies spiritual truth; "drops upon the herb" natural truth; "a lion among the beasts of the forest," and "a young lion among the flocks of sheep," and "treading down and tearing, and none delivering," signify power over evils and falsities; because of this signification it is said, "thine hand shall be lifted up above thine adversaries, and all thine enemies shall be cut off;" for "adversaries" signify evils, and "enemies" falsities (See Arcana Coelestia 2851[1-15], 8289, 9314, 10481).

[6] In Isaiah:

The Lord said, Go set a watchman, who may look and announce. And he saw a chariot, a pair of horsemen, an ass chariot, a camel chariot; and he harkened a hearkening; a lion upon a watch-tower called out, O lord, I stand continually in the daytime, and I am set upon my watch all the nights: Babylon is fallen, is fallen (Isaiah 21:6-9).

This treats of the coming of the Lord and a new church at that time. "A lion upon a watch-tower" signifies the Lord's guard and providence; therefore it is said, "I stand continually in the daytime, and I am set upon my watch all the nights." A "chariot" and a "pair of horsemen" signify the doctrine of truth from the Word; "harkening a harkening" signifies a life according to that doctrine. (That "chariot" signifies the doctrine of truth, see Arcana Coelestia 2761, 2762, 5321, 8029, 8215; that "horseman" signifies the Word in respect to the understanding, see n. 2761, 6401, 6534, 7024, 8146, 8148.)

[7] In the same:

Like as the lion and the young lion roareth over what he hath torn which ¹ a multitude of shepherds meeteth, so shall Jehovah come down to fight upon Mount Zion and upon the hill thereof (Isaiah 31:4).

Here Jehovah is compared to "a roaring lion," because a "lion" signifies power to lead forth from hell or from evils, and to "roar" signifies defense against evils and falsities; therefore it is said, "so shall Jehovah Zebaoth come down to fight upon Mount Zion and upon the hill thereof," "Mount Zion and the hill thereof" meaning the celestial church and the spiritual church; and "that which is torn over which the lion and the young lion roar" signifying deliverance from evils, which are from hell.

[8] To "roar" when attributed to a lion, has the same signification in Hosea:

I will not return to destroy Ephraim. They shall go after Jehovah as a lion roareth (Hosea 11:9-10).

In Amos:

The lion hath roared, who does not fear? The Lord Jehovih hath spoken, who will not prophesy (Amos 3:8).

In Revelation:

The angel cried with a great voice, as a lion roared (Revelation 10:3).

In David:

The lions roaring after their prey and seeking their food from God. The sun ariseth, they gather themselves together and lie down in their abodes (Psalms 104:21-22).

These words in David describe the state of the angels of heaven when they are not in a state of intense love and of wisdom therefrom, and when they return into that state; the former state is described by "lions roaring after their prey, and seeking their food from God;" the latter state by "the sun ariseth, they gather themselves together and lie down in their abodes." By the "lions" the angels of heaven are meant; their "roaring," means desire; "prey" and "food" mean the good which is of love and the truth which is of wisdom; "the sun arising" means the Lord in respect to love and wisdom therefrom; "gathering themselves together" means returning into a celestial state; and "lying down in their abodes," a state of tranquility and peace. (Of these two states of the angels in heaven see in the work on Heaven and Hell 154-161.)

[9] Because Jehovah is compared to a lion from Divine truth in respect to power, therefore the Lord is called a "lion" in Revelation:

Behold the lion that is of the tribe of Judah, the root of David, hath overcome (Revelation 5:5).

And because all power is from the Lord through Divine truth, this also is signified by a "lion," as in Moses:

Of Gad he said, Blessed is he who hath given the breadth to Gad; as a lion he dwelleth, he teareth the arm, yea, the crown of the head (Deuteronomy 33:20).

"Gad" in the highest sense signifies omnipotence, and therefore in the representative sense the power that is of truth (See Arcana Coelestia 3934[1-8], 3935); therefore it is said, "Blessed is he who hath given breadth to Gad," for "breadth" signifies truth (Arcana Coelestia 1613, 34 33, 3434, 4482, 9487, 10179; that all power is from Divine truth, see in the work on Heaven and Hell, in the chapter on The Power of the Angels in Heaven, n. 228-233).

[10] Because a "lion" signifies power, therefore in the lamentations of David over Saul and Jonathan it is said:

Saul and Jonathan were lovely, they were swifter than eagles, they were stronger than lions (2 Samuel 1:23). "Saul" here as king, and "Jonathan" as the son of a king, mean truth protecting the church, since the doctrine of truth and good is here treated of, for that lamentation was written "to teach the sons of Judah the bow" (verse 18); and "bow" signifies that doctrine (See Arcana Coelestia, 2686, 2709, 6422).

[11] Because "the kings of Judah and Israel" represented the Lord in respect to Divine truth, and because a "throne" represented the judgment, which is effected according to Divine truth, and because "lions" represented power, guard, and protection against falsities and evils, therefore near the two stays of the throne built by Solomon there were two lions, and twelve lions on the six steps on the one side and on the other (1 Kings 10:18-20). From this it can be seen what "lions" in the Word signify when the Lord, heaven, and the church are treated of. "Lions" in the Word signify also the power of falsity from evil by which the church is destroyed and devastated. As in Jeremiah:

The young lions roar against her, ² they give forth their voice, they reduce the land to wasteness (Jeremiah 2:15).

In Isaiah:

A nation whose arrows are sharp, and all his bows bent, the hoofs of his horses are accounted as rock, his roaring like that of a lion, he roareth like a young lion, and he growleth and seizeth the prey (Isaiah 5:28-29).

Besides many other places (as in Isaiah 11:6; 35:9; Jeremiah 4:7; 5:6; 12:8; 50:17; 51:38; Ezekiel 19:3, 5-6; Hosea 13:7, 8; Joel 1:6-7; Psalms 17:12; 22:13; 57:4; 58:6; 91:13).

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