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That the Psalms, alike with every other portion of the Word of god, contain an internal, or spiritual sense, is well known to the readers of the doctrines of the New Jerusalem, but the assertion may probably appear strange and fanciful to those who are not yet acquainted with those doctrines. To them, therefore, a few words respecting the nature and tendency of the spiritual sense may not only be acceptable but expedient, in order that they may properly appreciate the following spiritual interpretations of the Psalms, and thus see the beauty, uniformity, and universal applicability of that admirable, yea, divine science, the science of correspondences, by which those interpretations have been made. In order to give the reader a concise view of the nature and tendency of the internal, or spiritual sense, contained in every portion of the Word of god, we cannot do better than make two or three extracts on the subject from the writings of the enlightened Swedenborg, who, as is verily believed, was the instrument, under especial divine auspices, of making known that sense to mankind, and thus of enabling them through it as a means, aided by the Holy Spirit of the lord, clearly to understand the Sacred Scriptures of revealed truth, and in this manner to banish all discord, dissension, and heresy from the Christian church.

"That all things in nature," says Swedenborg, "both in general and in particular, correspond to things spiritual, and in like manner all and every thing in the human body, is shewn in the treatise concerning heaven and hell, n. 87 to 105. But what is meant by correspondence, hath to this day remained unknown, notwithstanding it was a subject most familiar to the men of the most ancient times, who esteemed it the science of sciences, and cultivated it so universally, that all their books and tracts were written by correspondences. The book of Job, which was a book of the ancient church, is full of correspondences. The hieroglyphics of the Egyptians, and the fabulous stories of antiquity, were founded on the same science. All the ancient churches were churches representative of spiritual things, and their ceremonies, and also their statutes, which were rules for the institution of their worship, consisted of mere correspondences: in like manner, every thing in the Israelitish church, their burnt-offerings, sacrifices, meat-offerings, and drink-offerings, with all the particulars belonging to each, were correspondences; so also was the tabernacle, with all things contained in it; and likewise their festivals, as the feast of unleavened bread, the feast of tabernacles, the feast of the first fruits; also, the priesthood of Aaron and the Levites, and their garments of holiness; but what were the particular spiritual things with which each corresponded, is shewn in the arcana coelestia, published at London: and beside the things above mentioned, all their statutes and judgments, relating to worship and life, were correspondences. Now, forasmuch as Divine things fix their existence in outward nature in correspondences, therefore the Word was written by mere correspondences; and for the same reason the lord, in consequence of speaking from the Divine, spake by correspondences; for whatever proceed-eth from the Divine, when it comes into outward nature, manifests itself in such outward things as correspond with what is Divine, which outward things become then the repositories of Divine things, otherwise called celestial and spiritual, which lie concealed within them.

"I have been informed, that the men of the most ancient church, which was before the flood, were of so heavenly a genius, that they conversed with angels, and that they had the power of holding such converse by means of correspondences; hence the state of their wisdom became such, that, on viewing any of the objects of this world, they not only thought of them naturally, but also spiritually, thus in conjunction with the angels of heaven. I have been further informed, that Enoch, who is spoken of in Genesis, v. 21 to 24, together with his associates, collected correspondences from the lips of these celestial men, and transmitted the science of them to posterity; in consequence of which, the science of correspondences was not only known in many kingdoms of Asia, hut also much cultivated, particularly in the land of Canaan, Egypt, Assyria, Chaldaea, Syria, Arabia, in Tyre, Sidon, and Nineveh, and that from thence it was conveyed into Greece, where it was changed into fable, as may appear from the works of the oldest writers of that country.

"To shew that the science of correspondences was long preserved in the Asiatic nations, amongst those who were called diviners and wise men, and by some magi, I shall adduce a remarkable instance from 1 Sam. v. and vi. We are there informed that the ark, containing the two tables, whereon were written the ten commandments, was taken by the Philistines, and placed in the house of Dagon, in Ashdod, and that Dagon fell to the ground before it; and afterwards, that his head and both the palms of his hands were separated from his body, and lay on the threshold; and that the people of Ashdod and Ekron, to the number of several thousands, were smitten with haemorrhoids, and that the land was devoured with mice; and that the Philistines, on this occasion, called together their priests and diviners, and that to put a stop to the destruction which threatened them, they came to this determination, viz. that they would make five golden haemorrhoids, and live golden mice, and a new cart, and would set the ark on this cart, with the golden haemorrhoids and mice, and have it drawn by two milch-kine, which lowed in the way before the cart, and thus would send back the ark unto the children of Israel, by whom the kine and the cart were offered up in sacrifice, and the god of Israel was appeased. That all these devices of the Philistine diviners were correspondences, is evident from their signification, which is this: the Philistines themselves signified those who are in faith separate from charity; Dagon represented that religious principle; the haemorrhoids wherewith they were smitten, signified the natural loves, which, if separated from spiritual love, are unclean; and mice signified the devastation of the church by falsifications of truth; a new cart signified natural doctrine of the church, for a chariot, in the Word, signifieth doctrine derived from spiritual truths; the milch-kine signified good natural affections; the golden haemorrhoids signified the natural loves purified and made good; the golden mice signified the devastation of the church removed by means of good, for gold in the Word signifieth good; the lowing of the kine in the way signified the difficult conversion of the concupiscences of evil in the natural man into good affections; the offering up of the kine and the cart as a burnt-offering, signified that thus the god of Israel was rendered propitious. All these things then, which the Philistines did by the advice of their diviners, were correspondences; from which it appears, that that science was long preserved amongst the gentiles.

"Forasmuch as the representative rites of the church, which were correspondences, began in process of time, to be corrupted by idolatrous and likewise magical applications of them; therefore the science of correspondences was, by the Divine providence of the lord, gradually lost, and, amongst the Israelitish and Jewish people, entirely obliterated. The Divine worship of that people consisted indeed of mere correspondences, and consequently was representative of heavenly things, but still they had no knowledge of a single thing represented; for they were altogether natural men, and therefore had neither inclination nor ability to gain any knowledge of spiritual and celestial subjects; for the same reason they were necessarily ignorant of correspondences, these being representations of things spiritual and celestial in things natural.

"The reason why the idolatries of the gentiles of old took their rise from the science of correspondences was, because all things that appear on the face of the earth have correspondence, consequently, not only trees and vegetables, but also beasts and birds of every kind, with fishes and all other things. The ancients, who were versed in the science of correspondences, made themselves images, which corresponded with heavenly things; and were greatly delighted with them by reason of their signification, and because they could discern in them what related to heaven and the church; they therefore placed those images not only in their temples, but also in their houses, not with any intention to worship them, but to serve as means of recollecting the heavenly things signified by them. Hence, in Egypt and in other places, they made images of calves, oxen, serpents, and also of children, old men, and virgins; because calves and oxen signified the affection and powers of the natural man; serpents, the prudence and likewise cunning of the sensual man; children, innocence and charity; old men, wisdom; and virgins, the affections of truth; and so in other instances. Succeeding ages, when the science of correspondences was obliterated, began to adore as holy, and at length to worship as deities, the images and resemblances set up by their forefathers, because they found them in and about their temples. For the same reason, the ancients performed their worship in gardens and in groves, according to the different kinds of trees growing in them, and also on mountains and hills; for gardens and groves signified wisdom and intelligence, and every particular tree something that had relation thereto; as the olive, the good of love; the vine, truth derived from that good; the cedar, good and truth rational; a mountain, the highest heaven; a hill, the heaven beneath. That the science of correspondences remained amongst many eastern nations, even till the coming of the lord, may appear also from the wise men of the east, who visited the lord at his nativity; wherefore a star went before them, and they brought with them gifts, gold, frankincense, and myrrh, Matt. ii. 1, 2, 9, 10, 11; for the star which went before them signified knowledge from heaven; gold signified celestial good; frankincense, spiritual good; and myrrh, natural good; which are the three constituents of all worship. But still there was no knowledge whatever of the science of correspondences amongst the Israelitish and Jewish people, although all parts of their worship, and all the statutes and judgments given them by Moses, and all things contained in the Word, were mere correspondences; the reason was, because they were idolaters at heart, and consequently of such a nature and genius, that they were not even willing to know that any part of their worship had a celestial and spiritual signification, for they believed that all the parts of it were holy of themselves; wherefore had the celestial and spiritual significations been revealed to them, they would not only have rejected, but also have profaned them: for this reason, heaven was so shut to them, that they scarcely knew whether there was such a thing as eternal life: that such was the case with them, appears evident from the circumstance that they did not acknowledge the lord, although the whole Scripture throughout prophesied concerning him, and foretold his coming; and they rejected him solely on this account, because he instructed them about a heavenly kingdom, and not about an earthly one; for they wanted a Messiah who should exalt them above all the nations in the world, and not a Messiah who should provide only for their eternal salvation.

"The reason why the science of correspondences, which is the key to the spiritual sense of the Word, was not discovered to later ages, was, because the Christians of the primitive church were men of such great simplicity, that it was impossible to discover it to them; for had it been discovered, they would have found no use in it, nor would they have understood it. After those first ages of Christianity, there arose thick clouds of darkness, which overspread the whole Christian world, first, in consequence of many heretical opinions propagated in the church, and soon after, in consequence of the decrees and determinations of the council of nice, concerning the existence of three divine persons from eternity, and concerning the person of Christ, as the son of Mary, and not as the Son of jehovah god; hence sprang the present faith of justification, in which three gods are approached and worshiped, according to their respective orders, and on which depend all and every thing belonging to the present church, as the members of the body depend on the head: and because men applied every part of the Word to confirm this erroneous faith, therefore the spiritual sense could not be discovered; for had it been discovered, they would have applied it also to a confirmation of the same faith, and thereby would have profaned the very holiness of the Word, and thus would have shut heaven entirely against themselves, and have removed the lord entirely from the church.

"The reason why the science of correspondences, which is the key to the spiritual sense of the Word, is revealed at this day, is, because the Divine truths of the church are now coming to light, and of these the spiritual sense of the Word consisteth; and whilst these are in man, the literal sense of the Word cannot be perverted: for the literal sense is capable of being turned any way, but if it be turned to favour the false, then its internal sanctity is destroyed, and its external along with it, whereas if it be turned to favour the truth, then its sanctity is preserved: more, however, will be said on this subject hereafter. That the spiritual sense of the Word should be opened now at this time, is signified by John's seeing heaven open, and the white horse, and also by his seeing and hearing the angel, who stood in the sun, calling all people together to a great supper, Rev. xix. 11 to 18: but that it would not be acknowledged for some time, is signified by the beasts and kings of the earth, who were about to make war with him that sat on the white horse, Rev. xix. 19; and also by the dragon, which persecuted the woman, that brought forth the man-child into the wilderness, and cast out of his mouth water as a flood after her, that he might cause her to be carried away of the flood, Rev. xii. 13 to 17." T. C. R. 201—207.

It is, therefore, firmly believed by all who have impartially and seriously considered the science of correspondences, discovered to the world in the writings of the enlightened Swedenborg, that, of the Divine mercy, the solo adequate means to the proper understanding of the Sacred Word, is now furnished in that heavenly science.# That the Christian church has, in almost every page of its practical, not ecclesiastical, history, anticipated some period when a fuller development, both as to doctrine and life of our holy religion would be divinely granted, is a fact with which the theological student is perfectly acquainted, He finds it asserted in many of the writings of the most eminent divines of almost every denomination. Thus, in a theological dissertation, read a few years since, before the university of Cambridge, on the Divinity of christ, to which the Hulsean Prize* was awarded, the author, after having shown tin; legitimate use of reason in matters of revelation, says, "As the application of sound principles of investigation have laid open the systems of nature and providence, the same principles, judiciously applied, may one day lay open the mysteries of grace, and the method and arrangements which it has pleased god to adopt in the revelation of himself as a god of grace, will be found analogous to the method in which he has revealed himself as a god of nature and of providence, and will thus afford another powerful evidence, that the god of nature and of providence was the author of that book, which professed to make him known as a god of grace. The error of Leibnitz, and the school to which he gave rise in Germany, was, that they philosophized with the Scriptures, instead of from them: endeavouring to prove its doctrines on the principle of induction, instead of endeavouring simply to prove what those doctrines were. It is remarkable, that this country should have produced three such men as a Bacon, a Newton, and a Butler; the first established the principles of all science; Newton embodied them in the laws of nature; Butler, in the laws of providence. Another, adds the author, is still wanting, with the powers of a Bacon, joined to the humility of a Newton and a Butler." Here is the candid acknowledgment from the highest theological authority of our country, that, "another is still wanting to open the mysteries of grace, and to lead mankind to a clearer and fuller comprehension of the Divine Word" and we hesitate not a moment to assert, that the great desideratum has been supplied in the person of the enlightened Swedenborg,$ who, "with the powers of a Bacon, joined to the humility of a Newton and a Butler" has, under divine auspices, through the especial illumination of the Spirit of god, solved all the great problems of theology, and "opened the mysteries of grace," in a manner most calculated to promote the glory of god, and the permanent well-being of mankind. Let his claims be impartially and duly considered,—let his system of scriptural interpretation be thoroughly examined, and we doubt not, that the great desideratum will be found to be supplied.

With regard to the spiritual or internal sense, which the science of correspondences on uniform principles unfolds from the Word of god, it is well known, that in the primitive ages of Christianity, a spiritual sense was generally admitted to exist.# The writings of the early fathers are replete with spiritual and allegorical interpretations of the Holy Scriptures, and they who were most successful in establishing their spiritual interpretations, were held in the greatest reverence by the people whom they taught: but as they did not possess the science of correspondences, by which alone the spiritual sense can be successfully and regularly evolved from the sense of the letter, they could not avoid being led by conjecture and fancy, and thus, in many cases, they gave rise to delusion and error. But the science of correspondences, by virtue of the strict uniformity of its principles, shuts the door against conjecture and fancy, and thus precludes the possibility of delusion and error. What is it, indeed, that the devout reader of the Word of god seeks in his pious meditations on the divine subjects revealed in the volume of truth? Is it not to edify himself in love, in wisdom, and in holiness of life? And can any thing short of a "spiritual discernment" of the things of god's Word "satisfy the longing soul," and "fill the hungry with the broad of heaven?" What is it that the pious reader admires in the commentaries of Henry, or in the still profounder spiritual reflections of Bishop Home on the inspired songs, penned by the "sweet Psalmist of Israel," but the spiritual ideas, and the heart-felt application which those two pious authors were enabled to elicit from this eminent portion of the Sacred Word ? It must be admitted, that all the excellences of these two authors are derived from certain glimpses, however obscure, which they enjoyed of the spiritual sense. But what will be the devout reader's astonishment, when he beholds in the following Exposition a regular series of spiritual interpretations derived from the divine Psalms through the science of correspondences, in which every verse, every expression, and every word, is made to reflect the glory of the lord, and to bear directly upon the regeneration of man, and his preparation for the kingdom of heaven ? The first principle which the spiritual sense discovers to the mind is this, that the lord is the All in All of his Word; that he is the "sun" whence all the rays of revealed truth emanate, and that every truth is a mirror representing the lord. How magnificent the idea! How supremely worthy of that Word which claims the lord for its author! In the supreme sense, therefore, the Word treats solely of the lord, describing his combats against the hells, and his subjugation of their power, when he accomplished the work of universal redemption, and when he glorified his Humanity. That the Psalms thus treat of the lord, his own Divine testimony proves where he says, "These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the Prophets, and in the Psalms concerning me,"* but that it is the spiritual sense which especially treats of him, and not the literal, is further proved by the following verse, "Then opened he their understandings, that they might understand the Scriptures," for it is plain that they already understood the Scriptures in their literal sense as relating to David, and the subsequent history of the Jewish church down to the captivity in Babylon; whereas, in order that they might understand the Scriptures in the spiritual sense, or as the Apostle says, have a "spiritual discernment" of their meaning, which the Christian church, to whom internal things were revealed, should have cultivated and enjoyed, the lord opened the understandings of his disciples. They, therefore, who imagine that the lord is only treated of here and there in the Psalms, as is the case with the theology of the present day, do injury to the Sacred Word, and deprive it of its "spirit and its life."

As to the following translation we wish to observe, that there are three ways by which a translation may be accomplished. The first is a literal translation, by which every word is strictly rendered verbatim from the original. The second is an idiomatic translation, by which the original idiom is carefully conveyed into the idiom of another language. The third is a free translation, in which the sense of the author is regarded, abstractedly from the expressions he uses, and freely translated in that manner in which the translator supposes the author would have expressed it, had he written in the language into which his work is translated. The first of these ways, that is, the strictly literal, is the only way by which the Scriptures can be properly translated; in this respect, as in every other, they are essentially different from all merely human compositions; in these it is only necessary to have an accurate comprehension of the author's meaning, whereas in the former the letter is divine, and cannot be departed from without injuring the base on which the internal sense rests, as upon its proper foundation. A few observations will prove this to the reader: in Psalm cxiv. 4, we read of "the sons of the flock," rendered in the Bible version "lambs," which is the idiomatic translation, but which is not a base for the internal sense; see Exposition. In Psalm xviii. 4, 5, "cords of death" and "cords of hell," are rendered in the common version, "sorrows of death," "sorrows of hell;" this again is idiomatic, and not literal, and therefore not a proper base for the internal sense. These idiomatic renderings in the common version are numerous, such as "strength" for rock, Psalm lxxiii. 26; "defence" for shield, Psalm vii. 10, lxxxix. 18; "power" for arm, Psalm lxxi. 18; and many others, as well verbs as substantives. In a correct translation of the Sacred Text, not only the letter, but the points also must be taken into serious consideration; thus, jehovah must not be substituted for jehovih; see Psalm cix. 21, Exposition, also Note. This distinction is important, and could never have been preserved to the church without the points,—a sufficient argument to prove the indispensable necessity of studying Hebrew with the points, see A C 3455. In some cases, however, the Divine Text could not be rendered literally into English, thus the idiomatic translation was necessary; see Psalm xlix. 3, lxviii. 9; hence arose the necessity of notes, which we have subjoined to the text, in order that the reader, who is unacquainted with Hebrew, may have as correct a knowledge as possible of the literal sense of the Holy Word.

A. C.	Arcana Coelestia.
Ap. Exp. or A. E.	Apocalypse Explained,
Ap. Rev. or A. R.	Apocalypse Revealed.
T. C. R.	True Christian Religion.
H. H.	Treatise concerning Heaven and Hell.
N. J. H. or Heav. Doct.	Heavenly Doctrine of the New Jerusalem.
D. L. W.	Angelic Wisdom concerning Divine Love and Wisdom.
D. P.	Angelic Wisdom concerning Divine Providence.
L. J.	Last Judgment, or Babylon Destroyed.
D. L.	Doctrine of the New Jerusalem concerning the Lord.
S. S.	Doctrine of the New Jerusalem concerning the Sacred Scripture.
Doct. Life,	Doctrine of Life for the New Jerusalem.
D. F.	Doctrine of the New Jerusalem concerning Faith.
C. L.	Delights of Wisdom concerning Conjugial Love, &c.
Inf.	Treatise concerning Influx.

PSALM 1

1. Blessed is the man that walks not in the counsel of the ungodly, and stands not in the way of sinners, and sits not in the seat of the scornful.
2. But his delight is in the law of jehovah, and in his law does he meditate day and night.
3. And he shall be as a tree planted by streams of waters, which will yield its fruit in its season: his leaf also shall not wither, and whatever he does shall prosper.
4. Not so the ungodly; for they are as chaff, which the wind drives away.
5. Therefore the ungodly shall not stand in the judgement, nor sinners in the congregation of the just.
6. For jehovah knows the way of the just; but the way of the ungodly shall perish.

Without such a living principle, the Word, as to the letter, is dead; for it. is with the Word as it is with man, who, as all Christians are taught to believe, consists of two parts, an external and an internal: the external man, separated from the internal, is the body, which in such a state of separation is dead; but the internal is that which lives, and causes the external to live; the internal man is the soul. Thus the Word, as to the letter alone, is like a body without a soul. AC 1, 2, 3.

Inasmuch as the Word in its interior is spiritual and celestial, therefore it is written by mere correspondences, and what is written by mere correspondences, in its ultimate sense, is written in such a style as that of the prophets and evangelists, which, notwithstanding its apparent commonness, contains in it all divine and angelic wisdom. SS 8.

There are in general four different styles in which the Word is written; the first is what was in use in the most ancient church. Their method of expressing themselves was such, that when they made mention of earthly and worldly things, they thought of the spiritual and celestial things represented thereby, so that they not only expressed themselves by representatives, but also reduced their thoughts into a kind of historical series or arrangement, in order to give them more life, and in this they found the sweetest delight and entertainment. This style is meant when Hannah prophesied, saying, "Speak you what is high, high, let what is ancient come forth from your mouth." 1 Samuel 2:3. Those representatives are called in David, dark sayings of old. Psalm 78:2, 3, 4. From the posterity of the most ancient church Moses received what he wrote concerning the creation, concerning the garden of Eden, etc. till the time of Abram. The second style is the historical, occurring in the books of Moses, from the time of Abram until the times of Joshua, Judges, Samuel, and the Kings, in which books the historical facts are exactly such as appear in the letter, but yet all the relations, and every part of them contain things altogether different in the internal sense, whereof, by the divine mercy of the Lord, we shall speak in its place and order. The third style is the prophetical, which took its rise from the style of the most ancient church, which was held in high esteem. This style, however, is not connected, and in appearance historical like that of the most ancient church, but is broken and interrupted, being scarcely ever intelligible but in its internal sense, wherein are contained the greatest arcana, which succeed each other in a beautiful and orderly connection, having relation to the internal and external man, to the various states of the church, to heaven itself, and in their inmost sense, to the lord. The fourth style is that of the Psalms of David, which is between the prophetical style and that of common speech, in which, under the person of David as a king, the Lord is treated of in the internal sense. AC 66.

In the following exposition, by the lord is meant singly the Saviour of the world, Jesus Christ, who is called Lord without other names, being acknowledged and adored as lord throughout all heaven, because he has all power in heaven and earth. This is agreeable to what he said to his disciples, - "You call me Lord, and you say well, for I am." John 13:13. And after his resurrection his disciples called him Lord. Throughout all heaven they know no other Father but the Lord; because he and the Father are one, as he himself said, "I am the way, the truth, and the life; Philip says, show us the Father; Jesus says to him, have I been so long time with you, and have you not known me, Philip? He that has seen me has seen the Father, and how say you, then, show us the Father? believe you not that I am in the Father, and the Father in me? Believe me that I am in the Father, and the Father in me." John 14:6, 8, 9, 10, 11. AC 14, 15.

Verse 1. Blessed, etc. To bless, in the Word, signifies in an external sense, to enrich with every earthly and corporeal good, according to the explanation of the Word with all those who abide in the external sense, as with the ancient and modern Jews, and also with Christians, especially at this day, wherefore they made the divine blessing to consist in riches, an abundance of possessions, and in self-glory: but to bless, in an internal sense, signifies to enrich with all spiritual and celestial good, which blessing being never given, or possible to be given but by the Lord, signifies on that account, the presence and grace of the Lord; for the presence and grace of the Lord bring with them such spiritual and celestial good. AC 981.

Verse 1. Mention is here made of walking, of standing, and of sitting, because the one follows the other. For to walk has relation to the life of thought grounded in intention; to stand has relation to the life of intention grounded in will; and to sit has relation to the life of the will, thus to the esse of life. The counsel, also, of which walking is predicated, has respect to the thought; the way, in which a man is said to stand, has respect to intention; and to sit in a seat has respect to the will, which is the esse of the life of man. For, in the spiritual world, all things which relate to the motion and rest of man, signify those things which relate to the life of man, because they thence proceed. Walkings and journeyings have relation to man's motion; and hence they signify progression of life, or progression of thought grounded in intention of the will. But standings and sittings have relation to man's rest; and hence they signify the esse of life from which it exists, thus its being made to live. AE 687.

Verse 2. Jehovah. The Lord is called in the Word sometimes by the bare name Jehovah, sometimes Jehovah God, sometimes Jehovah, and afterwards God, sometimes the Lord Jehovih, sometimes the God of Israel, and sometimes barely God. He is called Jehovah, because He alone is, or lives, consequently from essence; He is called God as being all powerful, consequently from power, as appears in the Word, where the names are distinguished. See Psalm 18:2, 28, 29, 31, Psalm 31:14. AC 300.

Verse 2. The law. In the Word there is frequent mention made of the law, and it may be expedient to show what is meant by it in its confined sense, what in a more extensive sense, and what in a sense most extensive. In a confined sense, the decalogue is meant by the law; in a more extensive sense, it is used to mean the statutes given by Moses to the children of Israel; and in a sense most extensive, it means the whole Word. That by the law, in a confined sense, the decalogue is meant, is well known; but that in a more extensive sense, the statutes given by Moses to the children of Israel, are meant by the law, is evident from the particular statutes in Leviticus being so called; as, for instance, "This is the law of the sacrifice of peace-offerings." Levit 7:11. "This is the law of the trespass-offering.". Levit 7:1. "This is the law of the meat-offering." Levit 6:7, etc. "This is the law of the burnt-offering, of the meat-offering, of the sin-offering, and of the trespass-offering, and of the consecrations." Levit 7:37. "This is the law of the beasts and of the birds." Levit 11:46. Yea, the whole book of Moses is called the law. Deut 31:9, 11, 12, 26; as also in the New Testament, Luke 2:22; 24:44; John 1:45; 7:23, 8:5; and in other places. That these statutes were meant by the works of the law, mentioned by Paul, where he says, "that man is justified without the works of the law," Rom 3:28, is very evident from what follows those words, and also from his words to Peter, whom He blames for judaizing, where he says three times in one verse, "that no man is justified by the works of the law." Gal 2:16. That by the law, in its most extensive sense, is meant the whole Word, is plain from these passages: "Jesus said, Is it not written in your law, you are gods?" This is written in Psalm 132:6; "The people answered Him, we have heard out of the law, that Christ abides for ever." John 12:34; this is written, Psalm 89:29. e10:4, Dan 7:14. "That the word might be fulfilled, which is written in their law, they hated me without a cause," John 15:25, this is written, Psalm 35:19. In these passages the whole sacred scripture is meant by the law, as may be seen in many places in the Psalms of David. AR 288.

Verse 2. Does he meditate day and night. He who is in any love, whatever it be, is continually thinking of those things which are connected with that love, and this, notwithstanding his being engaged in thought, in speech, and in action about other things. This is manifested clearly in the other life from the spiritual spheres with which every one is encompassed, it being there known from those spheres alone, in what faith every one is principled, and in what love, and this although they are thinking of, and discoursing on, something entirely foreign to the subject; see 1048, 1053; for the principle which universally reigns with any one produces that sphere, and manifests the life thereof before others; hence it may be evident what is meant by the obligation to be continually thinking about the Lord (to be meditating in his law day and night) about salvation, and about the life after death. All who are principled in faith, grounded in charity, do this; hence it is that they do not think ill of the neighbour, and that they have justice and equity in every thing they think, speak, and do, for the principle which reigns universally flows in into singular things, and guides and governs them, for the Lord in this case keeps the mind in such things as are of charity and consequent faith, and thereby gives to singular the things thereof a suitable arrangement; the sphere of faith, grounded in charity, is the sphere which reigns in heaven, for the Lord flows in with love, and by love with charity, consequently with the truths which are of faith; hence it is that they who are in heaven are said to be in the Lord. AC 5130.

Verse 2. Day and night-day and night signify continually and in every state, for time signifies state, day a state of light and illustration, and night a state of obscurity. AE 478, 747.

Verse 2. The law of Jehovah denotes the books of Moses, for as yet the prophetic books were not written; nor the historical books either, except those of Joshua and of Judges. AC 6752.

Verse 3. And he shall be as a tree, etc. Man, in the Word throughout, is likened to a tree; and when this comparison is made, the truths of his faith are signified by the leaves, and the good things of love by the fruits. AC 9337.

Verse 3. His leaf also shall not wither. Wheresoever in the Word, man is compared to a tree, or is called a tree, the fruit signifies the good of charity, and the leaf the truth thence derived. As in Ezekiel: "By the river upon the bank thereof, on this side and on that side, shall grow all trees for food, whose leaf shall not fade, neither shall the fruit thereof be consumed; it shall bring forth new fruits according to its months, because their waters issued out of the sanctuary: and the fruit thereof shall be for food, and the leaf thereof for medicine," (Ez 47:12; Rev 22:2), where the trees denote the members of the church in whom is the kingdom of the lord: fruit denotes the good of love and charity: the leaf the truths thence derived, which are serviceable for the instruction of man and for his regeneration: wherefore the leaf is said to be for medicine. AC 885.

Verse 4. For they are as chaff, etc. Faith without truths is as seed deprived of the medullary substance, which, when threshed, yields nothing but chaff: but faith derived from truths is as fruitful seed, which, when threshed, yields fine flour. AR 347. John the Baptist says concerning the lord: "Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire:" (Matt 3:2): where wheat denotes the good things of love and charity; chaff the things in which there is nothing of good. AC 3941.

The Translator's Notes and Observations

Verse 3. And he shall be as a tree, etc. It is a striking instance of resemblance between a man and a tree, that two distinct elements are necessary for the life and growth of each. Thus a tree requires both earth and air for its life and growth; for it cannot live unless one half of it, namely its roots, be implanted in the earth, whilst the other half, namely its branches, ascend and live in the higher element of the atmosphere. The case is the same with man, who is composed of two parts, a natural or external part, and a spiritual or internal part; each of which requires its own element for its nourishment. The natural or external part may therefore be regarded as the root; whilst the spiritual or internal part constitutes the superior half of every human tree. Thus man is not allowed to live a mere natural life alone, or a mere spiritual life alone, but both united; and they become united, when affection and thought, which are of his internal man, arc in harmony and agreement with his words and works, which are of the external man. In agreement with this resemblance between a man and a tree, it is written in the prophet Isaiah: The remnant that is escaped of the house of Judah shall again take root downwards, and bear fruit upwards (Is 37:31): for to take root downwards has respect to the implantation of good and of truth in the external or natural man by words and works, whilst to bear fruit upwards has respect to the implantation of good and of truth in the internal or spiritual man by affections and thoughts.

Verse 2. His delight is in the law of jehovah, and in his law does he meditate day and night. To delight in the law of jehovah has respect to the operation of Divine Truth on the human will, and to meditate in his law day and night has respect to its operation on the human understanding. Both operations are mentioned, because neither of them singly is sufficient. For Divine Truth cannot be received in the will, unless it be first received in the understanding; and if it be received in the understanding, and suffered to remain there without affecting the will, it leaves man as unpurified and unregenerate as if it had not been received at all.

Verse 5. Therefore the ungodly shall not stand in the judgement, nor sinners in the congregation of the just. A distinction is here made between the ungodly and sinners; also between standing in the judgement and standing in the congregation of the just; which distinction cannot possibly be apprehended, until it be seen, that by the ungodly are meant those who are opposed in their understandings to the light of the divine truth, and by sinners are meant those who are opposed in their wills to the purity of the divine good. It is said, therefore, of the former, or the ungodly, that they cannot stand in the judgement, because the judgement has relation to truth; and it is said of the latter, or sinners, that they cannot stand in the congregation of the just, because the just are those who are principled in the good of truth, which every sinner rejects. The contents of this verse, and also of verse the second, are a full and convincing proof how the holy word is written throughout, with a view to the Divine and Heavenly Marriage of the good and the true, and thus bears its own testimony to its Divine authority and plenary inspiration. For to delight in the law of jehovah, as recorded at verse 2 above, has manifest respect to the good; whilst to meditate on his law day and night, has respect equally manifest to the truth; and both united, to the marriage of those principles. The case is the same with the ungodly and the sinners recorded in this verse; and also with standing in the judgement and standing in the congregation of the just; since the ungodly are those who oppose the divine truth, and sinners are those who oppose the divine good; and the inability of the former to stand in the judgement, and of the latter to stand in the congregation of the just, is grounded in their opposition to that divine truth and divine good, the marriage of which is thus conspicuously marked in all the pages of Divine Revelation; because to effect that marriage in the human mind is the grand end and design of every law, commandment, and instruction of the almighty.

Verse 6. For jehovah knows the way of the just. jehovah is here said to know the way of the just, because it is in agreement with himself, and thus affects him with delight; whereas he is said not to know what is in disagreement with himself, and thus what affects him with no delight. In the parable therefore of the ten virgins, the five foolish ones are rejected with these awful words: Verily I say to you, I know you not (Matt 25:12.) Not that the lord had no knowledge of their folly, but that he had no delight in it, and therefore was said not to know it.

PSALM 2

1. Why are the nations tumultuously assembled, and why do the peoples meditate a vain thing?
2. The kings of the earth have set themselves together, and the rulers have consulted together, against jehovah, and against his anointed.
3. We will burst to pieces their bonds, and cast away from us their cords.
4. He that sits in the heavens shall laugh; the lord [adonai] shall have them in derision.
5. Then shall he speak to them in his anger, and in his wrath shall he terrify them.
6. Yet have I anointed my king upon Zion, the mountain of my holiness.
7. I will proclaim the decree: jehovah has said to me. You are my son; today have I begotten you.
8. Ask of me, and I will give the nations for your inheritance, and the ends of the earth for your possession.
9. You shall bruise them with a rod of iron, as a potter's vessel shall you break them in pieces.
10. Be intelligent now, O you kings; be instructed, O you judges of the earth.
11. Serve jehovah with fear, and exult with trembling.
12. Kiss the Son, lest he be angry, and you perish in the way; for his anger will shortly kindle. Blessed are all they that put their trust in him.

Verse 1, 2, 6, 7, 12. That by the anointed of jehovah is meant the lord as to the divine human [Essence,] is evident, for it is said, jehovah said to me. You are my son, today have I begotten you. - Kiss the son, lest you perish. - Blessed are all that put their trust in him. These things, indeed, in the literal sense, are said in relation to David; but by David, in the Word, is meant the lord as to Divine Truth, or as a King. It is likewise evident, that the subject here treated of is the coming of the lord; then, the last judgement executed by him, and, afterwards, his kingdom over all things of the world. The spiritual things which lie concealed in every expression, and which are signified by them, are these: The nations are tumultuously assembled, and the peoples have meditated a vain thing, signifies the state of the church and of the former heaven, as being to pass away: the nations are they who are in evils, and the people they who are in falsities. The kings of the earth have set themselves together, and the rulers have consulted together, against jehovah, and against his Anointed, signifies the falsities of the church and its evils, as being altogether opposed to Divine Good and Divine Truth, and thus to the Lord. The kings of the earth are the falsities of the church, and the rulers are its evils; and jehovah is the lord as to the Divinity Itself, thus as to Divine Good, and his Anointed is the lord as to the Divine Humanity, thus as to Divine Truth. I have anointed my king upon Zion, the mountain of my holiness, signifies the Humanity of the lord as to Divine Truth proceeding from the Divine Good of his Divine Love, and hence his kingdom over all things of heaven and of the church: Zion and the mountain of holiness, are heaven and the church, consequently, all things of heaven and of the church. I will proclaim the decree, signifies an arcanum of providence and of the Divine will. jehovah said to me you are my Son, today have I begotten you, signifies the lord as the Anointed, the Messiah, the Christ, and King, thus as to his Humanity, conceived and afterwards born from the Divinity Itself, or jehovah: today signifies what was ordained from eternity, and has respect thence to the conjunction and union effected in time. Ask of me, and I will give the nations for your inheritance, and the ends of the earth for your possession, signifies his kingdom and dominion over all things belonging to heaven and to the church, which will be his. Kiss the Son signifies conjunction with the lord by love; to kiss signifies conjunction grounded in love. Lest you be angry, and you perish in the way, signifies lest evils invade you, and you be condemned: for to be angry, when predicated of the lord, signifies the turning away of men from him, thus their anger, and not the lord's; and evils are what turn themselves away, and thence are angry. For his anger will shortly kindle, signifies the last judgement, and the casting down of the evil into hell. Blessed are all they that put their trust in him, signifies salvation by love and faith in the lord. AE 684.

Verses 2, 6. The kings of the earth are falsities, and the rulers are evils, which come from the hells, against which the lord fought when he was in the world, and which he conquered and subdued. The Anointed of jehovah is the lord as to the divine humanity, for he fought from there, Zion the mountain of holiness, upon which he is said to be anointed as king, is the celestial kingdom, which is in the good of love; this kingdom is the inmost of heaven and the inmost of the church. AC 9954.

Verse 7. Today have I begotten you. In the Divine idea there is no time, but a presence of all things which have been and shall be; wherefore it is said in David, A thousand years in your sight are but as yesterday (Psalm 90:4.) And again: I will proclaim the decree jehovah has said to me. You are my Son; today have I begotten you (Psalm 2:7) Today is the presence of the lord's coming. Hence also it is that an entire period is called, in the Word, a day; its first state, twilight and morning, and its last, evening and night. AR 4. Today is not from eternity, but is in time. Doctrine of the lord, DL 19

Verse 9. You shall bruise them with a rod of iron. A rod of iron denotes the power of spiritual truth in the natural, for all natural truth, in which there is spiritual truth, has power. Iron is natural truth. AC 4876.

Verses 10, 11, 12. Be intelligent now, O you kings, be instructed, you Judges of the earth; serve jehovah with fear, and exult with trembling. Kiss the son, lest he be angry, and you perish in the way. Kings denote those who are in truths; who, also, from truths, are everywhere called the sons of a king: the Son here denotes the lord, who is called a Son, because he is the Truth Itself, and all truth is from him. AC 2015.

Verse 12. Kiss the Son. - Speaking of the lord, whose Divine Humanity is the Son. To kiss him is to be conjoined to him by the faith of love. AC 3594.

The Translator's Notes and Observations

In almost every verse of the above Psalm a reference is made to the heavenly marriage of the good and the true, which pervades the holy word throughout, and distinguishes it from all human writing whatever. Thus in the first verse, mention is made of the nations being tumultuously assembled, and of the peoples meditating a vain thing: where nations denote those who are opposed to what is good, and peoples those who are opposed to what is true; whilst the former are said to be tumultuously assembled, and the latter to meditate a vain thing. So likewise in the second verse, the kings of the earth are said to set themselves together, and the rulers are said to consult together, against jehovah and against His anointed: where a similar two-fold opposition is marked against the divine good, which is here called jehovah, and against the divine truth, which is here called His anointed. We next read, at verse 3, of bursting to pieces their bonds, and casting away from us their cords: and also, at verse 4, of Him that sits in the heavens laughing, and of adonai having them in derision: and, at verse 5, of his speaking to them in his anger, and terrifying them in his wrath: where it is evident that bonds and cords, laughing and having in derision, anger and wrath, are expressions which have a distinct reference to the two opposing principles of evil and error, which are ever at work to separate and destroy the union, or marriage, of the Divine principles of the good and the true. The same observation will apply to verse 10, where it is written, Be intelligent now, O you kings; be instructed you judges of the earth.

Verse 12. Kiss the Son, lest he be angry, etc. - Nothing can be more evident than that by the son is here meant the manhood, or humanity, which God assumed in the womb of the Virgin Mary, and which he afterwards made divine, by exalting it to an eternal union with himself. Nothing also can be more evident, than that by kissing this Son is meant the affectionate application of all our powers of will and understanding, thus of all our powers of love and of faith, to this glorified humanity, as to the consecrated residence of the supreme deity, in which, through which, and by which, he now communicates himself and all the blessings of his salvation to all his penitent and believing children. The anger here spoken of is the terrible effect resulting to man from the non-acknowledgement, and consequently from the non-adoration and worship of god in this glorified humanity; since, in this case, man can have no communication with the supreme fountain of all that is good, and wise, and happy, and, of course, must perish in his own evils; which evils will always represent god to him as an angry Being, when yet there is no anger in him, but the purest love, and the anger, though ascribed to god in the Sacred Scriptures, is nothing else but the mistaken conception and idea of him, as necessarily existing in the mind of every impenitent and unregenerate man.

PSALM 3

1. jehovah, how are mine enemies multiplied! Many are they that rise up against me;
2. Many that say of my soul. There is no help for him in god. Selah.
3. But you, O jehovah, are a shield for me, my glory, and the lifter up of my head.
4. With my voice will I call on jehovah; and he will hear me from the mountain of his holiness. Selah.
5. I will lie down and sleep; I will awake; because jehovah sustains me.
6. I will not be afraid of ten thousands of the people, who set themselves round about against me.
7. Arise, O jehovah; save me, O my god; for you have smitten all mine adversaries on the jaw bone; you have broken the teeth of the ungodly.
8. Salvation belongs to jehovah; your blessing is upon your people. Selah.

A Psalm of David, etc. Many kinds of musical instruments were used, in sacred worship, with the Jewish and Israelitish nation, of which some were applied to the affections of celestial good, and some to the affections of spiritual good, and to the joys thence derived, which were thus published abroad. The stringed instruments were applied to the affections of spiritual good, and the wind instruments to the affections of celestial good, to which also was added singing with songs, by which were formed agreements of things with sounds of the affections: of this nature were all the Psalms of David, wherefore they are called Psalms, (psalmi), from playing, (psallere), and also songs. Hence, many of the Psalms of David are in the titles called songs. See Psalm 18:1, Ps 33:1, 2, and many others. AE 326.

Verse 1. How are mine enemies multiplied, etc. In this, and in several other passages, by enemies and insurgents, or those who rise up against us, are signified the evils and falsities which are from hell; they are called insurgents, because evils and falsities rise up against goods and truths, but not vice versa. AC 10481.

Verse 3. Are a shield for me. That a shield signifies defence, to be confided in against evils and falsities, appears without explication; for it is a customary form of speech rendered familiar by use, to call Jehovah a shield and buckler. But what is specifically signified by a shield, may appear from the Word, namely that in respect to the Lord it signifies defence, and in respect to man, confidence in the Lord's protection. As war signifies temptations, (see 1664), so all the arms used in war signify some particular belonging to temptation, and to defence against evils and crew falsities, or against the diabolical who induce temptation, and act the part of the tempter; wherefore each kind of weapon or armour has a distinct signification peculiar to itself, whether it: be a shield, a buckler, a helmet, a spear, a lance, a sword, a bow and arrows, or a breast-plate, concerning each of which, by the Divine mercy of the Lord, more will be said hereafter. The reason why a shield, in respect to the Lord, signifies defence against evils and falsities, and in respect to man, confidence in the Lord, is because it was a piece of armour for the security of the breast, and by the breast is signified goodness and truth; goodness by reason of the heart being therein, and truth, by reason of the lungs. That a shield has this signification appears in David: "Blessed be Jehovah, my rock, who teaches my hands to war, my fingers to fight, my goodness and my fortress, my high tower, and my deliverer, my shield, and he in whom I trust." Psalm 144:1, 2. AC 1788.

Verse 5. I will lie down and sleep, denotes a state of tranquillity and security. For with those who are about to be regenerated, the case is this: First of all they are in a state of tranquillity, or in a state of external peace; for external peace, or peace in externals, is called tranquillity: it is produced also from a divine state of peace, which is inmost; and it exists in externals in consequence of lusts and falsities being removed; for these are what cause all unquietness. Every man, also, is in a state of tranquillity in the beginning of his life, or in infancy; but in proportion as he advances in life, or grows up, he removes himself from that state, because he plunges into worldly cares, and thereby into anxieties, through lusts of selfish and worldly love, and the falsities thence derived. The case is nearly similar with the new life belonging to the man who is regenerating. In the beginning he is in a state of tranquillity; but as he passes into new life, so also he passes into an untranquil state: for the evils and falsities which he had before imbibed, emerge and show themselves, and disturb him, and at length to such a degree, that he is immersed in temptations and vexations from the diabolical crew, who are in the continual endeavour to destroy the state of this new life. But still he has inmostly a state of peace; for unless this were the case, he would not engage in combat: for he looks continually at this peace, in the combats in which he is engaged, as the end, and unless he had that end in view, he would have no strength and power to fight. Hence also it is that he gains the victory, and, after combats, or temptations, comes into that end. AC 3696.

Verse 7. You have smitten all mine adversaries on the jaw-bone; you have broken the teeth of the ungodly. To smite the adversaries on the jaw-bone, signifies to destroy interior false principles belonging to those who are against the goods and truths of the church. These, and their falsities of evil, are understood in the Word by adversaries. And to break the teeth of the ungodly, signifies to destroy exterior false principles, which are those that are founded on the fallacies of the senses, and are confirmed by them. Hence may be manifest what is meant by smiting on the right cheek, in Matthew, where it is written, "You has heard that it has been said, An eye for an eye, and a tooth for a tooth. But I say to you. Resist not evil, but whoever shall smite you on your right cheek, turn to him the other also. And if any one will sue you at the law, and take away your coat, let him have your cloak also. And whoever shall compel you to go a mile, go with him two. Give to every one that asks you, and from him that would borrow of you, turn not you away." (Matt 5:38-42.) That these words are not to be understood according to the letter, is evident to every one: for who is bound by Christian love to turn the left cheek to him who smites the right, and to give the cloak to him who desires to take away the coat? In short, who is there to whom it is not allowable to resist evil? But as all things that the Lord spoke were in themselves divine celestial things, it may be manifest that a celestial sense is contained in these words, as in the rest which the lord spoke. The reason why it was enacted as a law amongst the sons of Israel, that they should give an eye for an eye, and a tooth for a tooth, (Exod 21:23, 24; Levit 22:20; Deut 19:21), was, because they were external men, and hence only in the representatives of heavenly things, and not in the heavenly things themselves; hence neither in charity, patience, nor in any other spiritual good: therefore they were in the law of retaliation. For the heavenly law, and hence the Christian law, is what the lord taught when he said in the Evangelists, "All things whatever you would that men should do to you, even so do you to them: for this is the law and the prophets." (Matt 7:12, Luke 6:30.) As this is the law in heaven, and from heaven in the church, hence also all evil carries with it corresponding punishment which is called the punishment of evil, and is, as it were, inherently conjoined with evil itself. From this flowed the punishment of retaliation; which was dictated to the sons of Israel because they were external men, and not internal.

Internal men, such as are the angels of heaven, do not will the recompense of evil for evil, but from heavenly charity forgive. For they know that the lord protects all who are in good against the evil, and that he protects them according to the good belonging to them, and that he would not protect them, if, by reason of the evil done to themselves, they should be inflamed with enmity, hatred, and revenge; for these evils avert his protection. These therefore are the things involved in what the lord said: but what they signify, it may be expedient to declare in order. An eye for an eye, and a tooth for a tooth, signifies that so far as any one takes from another the understanding of truth, and the sense of truth, so far these will be taken away from him. By an eye is signified the understanding of truth, and by a tooth, the sense of truth; for a tooth signifies what is true and false as it appertains to the sensual man. That he who is in Christian good, will permit an evil person to take those things away so far as he can, is described by what the lord replies on the same subject. That evil is not to be resisted, signifies that it is not to be fought with in return, nor to be repaid: for the angels do not fight with the evil, still less do they repay evil for evil; but they permit the evil to do it, because they are protected by the lord, and hence no evil from hell can hurt them. "Whosoever smites you on your right jaw-bone, turn to him the other also," signifies that if any one be willing to do hurt to the perception and understanding of interior truth, it is permitted, so far as he makes the attempt. By the jaw-bone is signified the perception and understanding of interior truth, by the right jaw-bone, the affection, and thence the perception thereof, and by the left jaw-bone, the understanding thereof; and because mention is made of the jaw-bone, therefore also mention is made of smiting it, by which is meant to do hurt to it. For all things which belong to the mouth, as the throat, the mouth, the lips, the jaw-bones, and the teeth, signify such things as belong to the perception and understanding of truth, because they correspond to them; wherefore they are expressed by those things in the literal sense of the Word, which consists of mere correspondences. AE 556; see also AC 8223, 9048.

By teeth are signified the exterior intellectual principle, and hence natural truth; for this constitutes the life of that intellectual principle. The reason of this signification is because the teeth grind, as it were, and thus prepare the food, which is for the nourishment of the body, as that principle does the food, which is for the nourishment of the soul. The food which nourishes the soul is intelligence and wisdom. This is at first received, ground, and prepared, by the knowledges of truth and goodness in the natural principle, In the opposite sense, teeth signify the false principle destroying truth, as in David: "Arise, O jehovah, save me O my god for you have smitten all mine enemies on the jaw-bone; you have broken the teeth of the ungodly." AC 9052.

The Translator's Notes and Observations

Verse 7. Arise, O jehovah, save me, O my god. In these words the divine being, or the lord, is called and characterised by two distinct names, jehovah and god, because the first name, or jehovah, has more reference to the divine good of his divine love, whilst the second, or god, has more reference to the divine truth of his divine wisdom. This distinct reference of the two names, jehovah and god, might be fully proved, if necessary, from their distinct application in other passages of the Sacred Scriptures, and especially from this circumstance; that the name jehovah is uniformly used on all occasions where the exercise of the good of the divine mercy and love is described; whilst the name god is used on all occasions where the exercise of the divine truth is described; as in all cases of judgement, consisting in the separation of the evil from the good, that so the former may be removed to their own place, and the latter may be exalted to theirs. Accordingly, in the present instance, jehovah, or the Divine good of the divine mercy and love, is first invoked, as being the first and principal object of man's interest and regard; whilst the invocation is expressed in the single emphatic term, arise, because the elevation of that good above all other goods in human minds, is the chief and pre-eminent end of their regeneration; and at the same time, is their exclusive qualification to be admitted into the kingdom of bliss. god, or the divine truth of the Divine wisdom, is next invoked, and the invocation is expressed in the affecting words, save me; because to be saved is to be delivered from the tyranny of all evil and false principles, thus from all the power of the enemy; which salvation can never be effected, until heavenly truth in the understanding be united with heavenly good in the will, and thus communicates to man that spiritual strength of which it is written, "The god of Israel is he that gives strength and power to his people; blessed be God." Psalm 68:35. For heavenly good separate from heavenly truth is powerless; as heavenly truth, separate from heavenly good, is lifeless; and consequently no saving effect can possibly be worked, except by both united.

PSALM 4

1. In my cry, answer me, O god of my justice: in my straitness set me at large: have mercy upon me, and hear my prayer.
2. O you sons of man, how long shall my glory be to you shame? How long will you love vanity, will you seek a lie? Selah?
3. Know you that jehovah has set apart him that is godly for himself: jehovah will hear when I cry to him.
4. Tremble you, and sin not: commune with your own heart on your bed, and be still. Selah.
5. Sacrifice the sacrifices of justice, and put your trust in jehovah.
6. Many are they who say. Who will show us good? Lift you up the light of your faces upon us, O jehovah.
7. You have put joy in my heart, more than at the time when their corn and new wine are multiplied.
8. In peace I lie down and sleep together: for you, O jehovah, alone make me dwell secure.

Title. On Neginoth. Inasmuch as instruments of every kind, by correspondence, signified the delights and pleasantnesses of spiritual and celestial affections; hence also they are mentioned in the titles of several of the Psalms of David, and it is indicated how they were to be played as upon Neginoth, upon Nechiloth, upon the Octave, Schigjon, Githith Muthlabean, Sheminith, Schuschannin, Machaleth. AC 8337.

Verse 1. In my cry, answer me, etc. The expression, to answer, frequently occurs in the Word, and when predicated of the lord, it signifies influx, inspiration, perception, and information, likewise mercy and aid, as in the following passages: "In an acceptable time I answered you, and in the day of salvation I helped you;" (Isaiah 49:8) "Answer me when I cry, O god of my Justice" Psalm 4:2, AE 471.

Verse 2. How long shall my glory, etc. The glory of jehovah is the internal of the Word, of the church, and of worship, because it is predicated of light in heaven, which is divine truth. AC 10574.

Verse 2. Love vanity-seek a lie. Vanity denotes falsity of doctrine or of religion, and a lie, falsity of life. AC 9248.

Verse 4. Commune with your own heart. In the Word throughout mention is made of heart and soul, and by heart is there signified the life of love, and by soul, the life of faith. Man has two faculties receiving life from the lord, one is called will, the other understanding; to the faculty which is called will appertains love, for the goods of love constitute its life: these two lives belonging to man are, however, one, and when they are one, then the things which are of faith are also of love, for they are loved; and on the other hand, the things which are of love are also of faith, because they are believed; such is the life of all in heaven.

From these considerations it may be manifest, what is properly meant in the Word by the heart, and what by the soul, as in the following passages:-" You shall love jehovah your god with all your heart, and with all your soul, and with all your strength;" (Deut 6:5) "You shall keep the statutes and the judgements, and shall do them, with all your heart, and with all your soul," (Deut 26:16) and in the Evangelists, "jesus said, you shall love the lord your god with all your heart, and with all your soul, and with all your strength, and with all your thought;" (Matt 22:35, Mark 12:30, 32, Luke 10:27) heart denotes the life of love, and soul denotes the life of faith; strength denotes those things which proceed from the life of love, thus, which are from the heart or will; and thought denotes those things which proceed from the life of faith, thus, which are from the soul, or from an enlightened understanding. AC 9050.

Verses 6, 7, 8. Who will show us good? Lift you up the light of your faces upon us, O jehovah. You have put joy in my heart, more than at the time when their corn and new wine are multiplied. In peace I lie down and sleep together: for you, O jehovah, alone make me dwell secure. In these words is described the peace which appertains to those who are in conjunction with the lord, by the reception of Divine Good and Truth from him; and that peace is the principle in, and from which is heavenly joy. Divine Good is meant by Who will show us good; and Divine Truth by Lift you up the light of your faces upon us. The light of the lord's faces is the divine light proceeding from him as the sun in the angelic heaven, which in its essence is Divine Truth; as may be seen in the work concerning heaven and hell, HH 128-140. The heavenly joy thence derived is meant by putting joy in the heart. The multiplication of Good and Truth is meant by their corn and new wine being multiplied: corn signifies good, and new wine truth. Since peace is in and from those principles, therefore it is said, In peace I lie down and sleep together: for you, O jehovah, alone make me dwell secure. By peace is signified the internal delight of heaven, by security the external delight, and by lying down and sleeping, and by dwelling, is signified to live. AE 365.

See the exposition at verse 5 of the foregoing chapter, where a state of tranquillity is described from AC 3696.

The Translator's Notes and Observations

Verse 6. Lift you up the light of your faces upon us, O jehovah. In the common English version of the Psalms, what is here rendered faces in the plural number, is rendered countenance in the singular. But the original Hebrew is in the plural, because the almighty has many faces, or aspects, according to the temper and characters of those who view him; agreeably to the Divine Testimony where it is written, "With the merciful you will show yourself merciful; with an upright man you will show yourself upright; with the pure you will show yourself pure, and with the perverse you will show yourself perverse." Psalm 18:25, 26. Nevertheless, though the aspect of the divine majesty thus varies, according to the optics through which it is viewed, yet his real aspect is always the same, presenting itself under the two-fold character of Love and Wisdom, or, what is the same thing, of the good and the true, and thus manifesting itself to the two faculties in man, namely the will and the understanding, created to receive it.

PSALM 5

1. Give ear to my words, O jehovah; consider my moaning.
2. Hearken to the voice of my cry, my king and my god: for to you will I pray.
3. O jehovah, in the morning you shall hear my voice; in the morning I will set myself in order for you, and will watch.
4. For you are not a god that delight in wickedness; the evil man shall not dwell with you.
5. The proud shall not stand before your eyes; you hate all the workers of iniquity
6. You will destroy them that speak a lie: a man of bloods and of deceit jehovah abominates.
7. But as for me, in the multitude of your mercy will I come to your house; I will bow myself towards the temple of your holiness in your fear.
8. O jehovah, lead me in your justice, because of my foes: make your way straight before my face.
9. For there is nothing right in their mouth: their inward part is perdition: their throat is an open sepulchre: with their tongue they speak smoothly.
10. Make them guilty, O god: let them fall from their counsels; by reason of the multitude of their transgressions cast them out: for they have rebelled against you.
11. And let them that put their trust in you rejoice: let them ever shout for joy, because you will protect them: and let them exult in you that love your name.
12. For you, O jehovah, will bless the just one; with favour, as with a shield, will you encompass him.

Verse 3. O jehovah, in the morning you shall hear my voice, in the morning I will set myself in order for you. - As the morning signifies the lord, his coming, also his kingdom and church, and likewise the good of love which is from him, it may hence be manifest what is meant by the morning in the following passages:-" Cause me to hear your loving kindness in the morning;" (Psalm 143:8) again, "I will sing aloud of your mercy in the morning;" (Psalm 59:16) again, "Satisfy us in the morning with your mercy, that we may rejoice and be glad all our days;" (Psalm 90:14) again, "O jehovah, in the morning you shall hear my voice; in the morning I will set myself in order for you;" (Psalm 5:3.) Frequent mention is made of morning in the Word, and it has various significations according to the series in the internal sense. In the supreme sense it signifies the lord, and likewise his coming: in the internal sense it signifies his kingdom and church, and its state of peace. It also signifies the first state of a new church, and likewise a state of love; also a state of illustration, consequently a state of intelligence and wisdom; and likewise a state of the conjunction of good and of truth, which has place when the internal man is conjoined to the external. The reason why morning has such various significations is because in the supreme sense it signifies the Divine Humanity of the lord; hence, also, all things which proceed from him; for the lord is in those things which proceed from him, so that he himself is there. AE 179.

Verse 6. You will destroy them that speak a lie, etc. The man of bloods and of deceit, in this verse, denotes those who are in falsities from evils, wherefore it is said, you will destroy them that speak a lie; a lie in the Word signifies falsities. AE 329.

Verse 9. There is nothing right in their mouth; their inward part is perdition: their throat is an open sepulchre: with their tongue they speak smoothly. In their mouth, signifies what is exterior; their inward part, signifies what is interior: that their interior is hell, is signified by their t