that all men immediately after death come into the spiritual world, and there live in a human form in like manner as in this world, thus that every one comes into resurrection immediately after death, they who have done good into the resurrection of life, and they who have done evil into the resurrection of judg ment. Ap. Ex. 899.

By the resurrection of the dead is not only meant the resurrection of those who die naturally, for these rise again immediately after death, but also of those who [die] spiritually, and have been vivified by the Lord. Ap. Ex. 899.

Salvation or damnation is here signified by judgment. A. C. 9857.

Verse 37. Ye have neither heard His voice at any time, nor seen His shape. See Extracts at chap. i. 18.

1

Verse 39. Search the Scriptures, &c. The necessity of searching the Scriptures may appear from considering the conjunction of the truths of the church with it's scientifics, and the manner in which it is effected; for a principle is not to be drawn from scientifics, so that the truths of faith may by them be entered into, since the scientifics appertaining to man are derived from things sensual, thus from the world, whence result innumerable fallacies; but a principle is to be derived from the truths of faith, viz. by this method; first the doctrinals of the church are to be learned, and afterwards exploration is to be made from the Word whether they be true, since they are not true, because the rulers of the church have pronounced them so, and their followers confirm them to be so, for thus the doctrinals of all churches and of all religions would be pronounced true merely on the authority of the soil in which they are propagated, and of their birth-place; thus not only the doctrinals of the papists, and also of the Quakers, would be true, but also of the Jews, and likewise of the Mahometans, because their leaders have pronounced them so, and their followers confirm the same; from which considerations it is evident, that the Word ought to be searched, and examination to be made from the Word whether the above doctrinals be true; when this is done from the affection of truth, then man is en lightened by the Lord, so as to apperceive, without knowing whence, what is true, and he is confirmed therein according to the good in which he is principled: Afterwards when he is confirmed, and thus in an affirmative principle from the Word that they are the truths of faith, it is then allowable for him to confirm them by all the scientifics he possesses, of whatsoever name and nature, for then, inasmuch as a principle of affirmation reigns universally, he accepts the scientifics which are in

agreement, and rejects those which, by reason of the fallacies they coutain, disagree. A. C. 6047.

Verse 46. For Moses wrote of me. In the Word, both the prophetical and historical, every thing that is written was written concerning the Lord; hence the Word is divine. In the rituals of the Israelitish church, as in the burnt-offerings and sacrifices, also in the sabbaths and festivals, and in the priesthood of Aaron and the Levites, many arcana of the glorification of the Lord are contained; in like manner in the other things written by Moses, which are called laws, judgments, and statutes; this also is meant by the Lord's words to his disciples, that He must fulfil all things which were written in the law of Moses concerning Him, Luke xxiv. 45; likewise by His words to the Jews, that Moses wrote of Him. Doc. of the Lord, n. 14. See also n. 8, 9, of the same work.

CHAPTER V.

Translator's Notes and Observations.

VERSE 2. But there is in Jerusalem at the sheep [market or gate] a pool, &c. The original term here rendered sheep-[market or gate] is poßarin, which is an adjective in the feminine gender, derived from the substantive poßarov, which signifies sheep or cattle, and therefore denotes something relating to sheep or cattle, but whether that something be market or gate, is doubtful.

Verse 29. They who have done good things to the resurrection of life, but they who have done evil things to the resurrection of judgment. It is remarkable that doers, or they who have done, in the above passage, are expressed in the original by two dif ferent terms, for when the doers of good are spoken of, the term momσaytes is used, but when the doers of evil are spoken of, the term "pažavres is used, whence it may be inferred, that the term TOLEW, from which wonσavres is derived, has a more in terior signification than the term πρασσω, from which πράξαντες is derived.

Verse 35. He was a burning and shining lamp, &c. In the common version of the New Testament, what is here called lamp is rendered light, but the original Greek is Auxros, which

properly means a lamp, and is distinguished from pws, or light, as a lamp is distinguished from the light which it receives and gives. That a lamp and light are distinct things, and consequently denote distinct principles, and therefore ought not to be confounded, is plain from what is written in the Psalms, Thy WORD is a LAMP unto my feet, and a LIGHT unto my path, cxix. 105, where a lamp unto my feet denotes divine truth in the natural principle, and a light unto my path denotes the faith and intelligence thence derived. This lamp is here called burning and shining to denote the heavenly marriage of good and truth from which it was formed, burning having relation to divine good, and shining to divine truth.

Verse 35, latter part, And ye were willing to be glad for an hour in his light. In the common version of the New Testament, these words are rendered thus, And ye were willing for a season to rejoice in his light, but it is to be noted, that what is here called for a season, is expressed in the original by pos par, which is literally for an hour; and what is called to rejoice, is expressed in the original by ayaλcao@nval, which signifies to exult, or to be glad, and is accordingly rendered by Swedenborg to exult. To the careless reader it may possibly seem a inatter of little importance whether the term be rendered by rejoicing, or by being glad, but the spiritual and intelligent reader will immediately see the necessity of distin guishing between these terms, because he will see that the distinction is preserved in the Scriptures throughout, in order to discriminate between the gratification imparted to the mind by the principle of good in the will, and by the principle of truth in the understanding, and thus to mark the heavenly marriage. Hence so frequent mention is made of joy and gludness, and hence in the Revelation it is said, Let us rejoice and be glad, [χαιρωμεν και αγαλλιώμεθα] for the marriage of the Lamb is come, &c. xix. 7, the verb xapw having respect to the gratification derived from the good of love in the will, whilst the verb αγαλλίω or αγαλλομαι has respect to the gratification derived from the truth of wisdom in the understanding. Yet in the common version of the New Testament the verb χαιρω is rendered to be glad, and the verb ayadaw to rejoice, because probably the translators were either not aware of the distinct meaning of the two terms, or thought it of no importance to be attended to.

Verse 41. I receive not glory from men. Verse 44. How can ye believe, which receive glory one of another, and seek not the glory which is from God alone? In the common version of the New Testament, the term here rendered glory is called

honour, as if there was no distinction between the two terms, when yet a distinction is plainly made in the Revelations, where it is written, When those beasts give glory and honour, chap. iv. 9; and again at verse 11, Thou art worthy, O LORD, to receive glory and honour, &c. in which passages the original Greek, here rendered glory and honour, is dožavi Tiany, the former term being more expressive of the divine truth, and the latter more expressive of the divine good. It is therefore of importance that the distinct spiritual meaning of the two terms should be attended to, and cousequently that the terms them, gelves should never be confounded,

JOHN.