3708.“你必向海，向东突破”表良善的无限延伸，“向北向南”表真理的无限延伸，因而表良善与真理的一切状态。这从“突破”、“海”或“西”、“东”、“北”和“南”的含义清楚可知：“突破”是指延伸，在此是指无限延伸，因为它论及主；“海”或“西”是指良善，不过这良善还是模糊的，因而仅仅处于起始阶段；“东”是指明亮、因而完善的良善；“北”是指仍笼罩在模糊中的真理；“南”是指沐浴在光明中的真理。
在圣言中，许多经文都提到了“海”或“西”、“东、“北”、“南”。但由于迄今为止，没有人知道这些词和圣言中的其它词一样，都具有一个内义；就内义而言，它们并不是指字义的世俗事物，而是指属灵和属天之物；在至高意义上是指属于主自己的神性事物；因此，除了“西”、“东”、“北”、“南”仅仅是指这个世界的四个方位，朝这些方位“突破”是指增多外，人还能知道什么？而事实上，这些词并非表示四个方位或任何国民的增多，而表示良善与真理的状态及其延伸。这一点从提及它们的所有经文，尤其先知书中的经文可以看出来。天上的人完全不知道什么是西、东、北、南，因为那里的太阳，也就是主，和世上的太阳不一样。世上的太阳升起、落下，在正午时抵达它的最高点，在夜间则抵达它的最低点。而天上的太阳一直是可见的，不过，是照着那些从它接受光之人的状态而显现的，因为它的光含有智慧和聪明在里面（参看1619-1632，2776，3138，3167，3190，3195，3222，3223，3339，3341，3485，3636，3643节）。因此，它照着每个人智慧和聪明的状态而显现。对那些处于良善与真理的人来说，它显为热和光，不过是属天和属灵的热和光，如同我们世上正在升起和正午时的太阳；但对那些没有处于良善与真理的人来说，这太阳则如同我们世上正在落下和夜间时的太阳。由此可见，就圣言的内义而言，“东、南、西、北”表示良善与真理的状态。
要知道，圣言不仅用我们所说的这四个方位来描述良善与真理的状态，还用春、夏、秋、冬这个四季节或状态，以及早晨、中午、傍晚和夜间这四个时辰或状态来描述。用这些是为了同样的目的；但当所论述的主题是良善与真理的延伸时，经上也用这四个方位来描述它。至于每个方位具体表示什么，这从圣言中提及它们的经文可以看出来。“东”表示主同，也表示出自主的爱与仁之善，这在前面已经说明（101，1250，3249节）；“南”表示沐浴在光明中的真理（1458，3195节）。
但“西”和“北”的正面意义表示什么，反面意义又表示什么，这从以下经文可以看出来，以赛亚书：
不要害怕，因我与你同在！我必领你的种从东方来，又从西方招聚你。我要对北方说，交出来！对南方说，不要拘留！将我的众子从远方带来，将我的众女从地极领回。（以赛亚书43:5-6）
这论及一个新的属灵教会，该教会在此由“雅各”和“以色列”来表示。“领种从东方来”和“从西方招聚”表那些处于良善的人；“对北方说，交出来！对南方说，不要拘留”表那些处于真理的人。
诗篇：
愿耶和华的赎民说这话，就是他从敌人手中所救赎的，从各地、从东、从西、从北、从海所招聚来的。他们在旷野荒途漂流，寻不见可住的城邑。（诗篇107:2-4）
这论及那些对良善与真理一无所知的人。“从东、从西”表那些对良善一无所知的人，“从北、从海”表那些对真理一无所知的人。对于那些不知道良善的人，经上说“他们在旷野漂流”；对那些不知道真理的人，经上说“他们在荒途漂流”；对那些既不知道良善，也不知道真理的人，经上说“他们寻不见可住的城邑”。“城”表构成真理的教义（参看402，2449，2943，3216节）；“住”论及良善（2268，2451，2712节）。
以赛亚书：
看哪！这些从远方来；看哪，这些从北方、从西方来；这些从色尼姆地来。（以赛亚书49:12）
“北方”表那些在真理上处于模糊状态的人，“西方”表那些在良善上处于模糊状态的人。经上之所以说他们“从远方来”，是因为他们远离来自主的光。
阿摩司书：
看哪，日子将到，我必命饥荒降在地上。他们必飘流，从这海到那海，从北边到东边，往来奔跑寻求耶和华的话，却寻不着。（阿摩司书8:11-12）
“饥荒”表认知的匮乏和不足（1460，3364节）。“从这海到那海飘流”表寻求能找到认知的地方，“海”一般表认知（参看28，2850节）。“从北边到东边，往来奔跑”表从那些处于模糊的认知到那些处于光明的认知。显然，此处所指的是认知，因为经上说“寻求耶和华的话，却寻不着”。
耶利米书：
把这些话向北方宣告，说，耶和华说，背道的以色列啊，回转吧！我必不向你们变脸，因为我是慈爱的。当那些日子，犹大家要去往以色列家，他们从北方之地一同来到我赐给你们列祖为业之地。（耶利米书3:12，18）
这论及来自外邦人当中的教会的恢复。“北方”表那些不知道真理，然而却过着良善生活的人。显而易见，此处并不是指北方，也不是指北方之地，因为以色列已不复存在。
又：
那领以色列人从北方之地上来的耶和华。（耶利米书16:15）
“北方”同样表对真理的无知。
又：
看哪，我必将他们从北方之地领来，把他们从地极招集起来，在他们中间有瞎子、瘸子。（耶利米书31:8）
“北方之地”表由于对真理的无知而对良善的无知。由于迦南地代表主的国度，由此也代表良善（参看3705节），迦南地境内的地方，如锡安和耶路撒冷，代表与真理联结的至内在的良善，故远离那地的地方代表良善与真理上的模糊。凡处于模糊状态的，都被称为“北方之地”，还被称为“地极”。
此外，由于以光明从主所流出的一切良善都局限于人的模糊中，故“北方”也被称为“会众”（assembly或congregation），如以赛亚书：
你心里曾说，我要升到天上！我要高举我的宝座在神众星以上；我要坐在会众聚集的山上，在北方的极处。（以赛亚书14:13）
又：
门哪，应当哀号！城啊，应当呼喊！非利士啊，你们全都熔化了！因为有烟从北方出来，他行伍（assemblies）中没有掉队的。（以赛亚书14:31）
诗篇：
耶和华本为大！在我们神的城中，在祂的圣山上，该受大赞美！在北面的锡安山，大君王的城，为全地所喜悦。（诗篇48:1-2）
又：
天属你，地也属你；世界和其中所充满的，都为你所建立。北方和右手方为你所创造。（诗篇89:11-12）
此处“北方”表示那些更加远离良善与真理之光的人，“右手方”表示那些更接近它们的人。因为后者在主的右手方（参看1274，1276节）。
撒迦利亚书：
我见有四辆车从两铜山中间出来。套车的马有红的，有黑的，有白的，还有带斑点的壮马，天使说：这些是天的四风，是从全地之主面前出来的。所有黑马都往北方去；白马跟随其后；有斑点的马往南方之地去。他又呼叫我说，看哪！往北方之地去的，已在北方之地使我的灵平息。（撒迦利亚书6:1-8）
“从两铜山中间出来的四辆车”表良善的教义事物。“车”表教义事物，这在别处已经说明；而“山”表爱（795，1430，2722节）；因此“两山”表两种爱，即属天之爱，也就是对主之爱，以及属灵之爱，也就是对邻之爱。“铜”表源于存在于属世层里面的这些爱的良善（425，1551节）；“马”表认知之物，因而表对善之教义事物的理解（参看2760-2762，3217节）；“南方之地”表那些拥有对良善与真理的认知之人（1458，3195节）；“北方之地”表那些不知道良善与真理，但过着良善生活的人，如正直的外邦人，当一个新教会他们当中建立时，经上就说神的灵“平息”。
耶利米书：
却要指着那领以色列家的种从北方之地、从我把他们赶逐到的各地上来的耶和华起誓，他们必住在本地。（耶利米书23:8）
“从北方之地出来”表远离缘于对良善与真理的无知的模糊。又：
铜与铁，就是来自北方的铁，岂能被折断呢？（耶利米书15:12）
“铁”表属世真理（425，426节），“铜”表属世良善（425，1551节）。经上说，这些来自“北方”，是因为它们源于属世层，相对于其它层级，属世层处于模糊的状态，充当其它层级的终端。这个预言并非表示铁与铜来自北方，这是显而易见的，无需解释；因为如果意思真的是铁和铜来自北方，那么神性在哪里？事实上，这与前后文有什么关系？
马太福音：
我又告诉你们：从东从西，将有许多人来，与亚伯拉罕、以撒、雅各一同坐席。（马太福音8:11；路加福音13:29）
“从东从西，将有许多人”表示那些拥有认知并过着良善生活的人，以及那些处于模糊和无知状态的人，因而表示那些在教会之内的人和那些在教会之外的人。前面已经说明，东和西表示表示良善的状态。“与亚伯拉罕、以撒、雅各一同坐席”表示与主同在（参看3305节）。先知书以同样的方式论及从东、从西来，将要与主同在其国度或教会里的人。如以赛亚书：
我必领你的种从东方来，又从西方招聚你。（以赛亚书43:5）
又：
他们从西必敬畏耶和华的名，从东必敬畏祂的荣耀。（以赛亚书59:19）
又：
他们从日出之地到日落之处知道除了我以外，没有别神。我是耶和华！没有别神。（以赛亚书45:6）
又：
我从北方兴起一人，他就来；他必从日出之地呼求我的名。（以赛亚书41:25）
此外，东、西、南、北具有这些含义从以下方面可以清楚看出来：帐幕的建造；以色列的安营和起行；对迦南地的描述；对新殿、新耶路撒冷和对新地的描述。帐幕的建造：其中的一切事物都照四个方位排列的（出埃及记38章）；有在东面和西面的，有在南面和北面的（出埃及记26:18，20，22，27；27:9，12，13）；灯台要对着桌子安在帐幕的南面，但桌子要安在北面（出埃及记26:35；40:22）。
以色列人的安营和起行：他们的安营和起行也是照着四个方位。也就是说，他们要对着会幕的四围安营，犹大、以萨迦和西布伦支派在东边；流便、西缅、迦得支派在南边；以法莲、玛拿西、便雅悯支派在西边；但、亚设、拿弗他利在北边（民数记2:1至末尾）。此外，利未人也是这样安营：革顺二族在西边；哥辖诸族在南边；米拉利二族在北边；摩西、亚伦，和亚伦的儿子要在帐幕前东边安营（民数记3:23-38）。存在于主国度中的天堂秩序照着良善与真理的状态而以这种方式被代表。吹出大声的时候，南边安的营要起行（民数记10:6）。甚至他们安营时所取的具体位置，就是他们起行时所取的具体位置（民数记2:34）。
对迦南地的描述：摩西首先描述了它四围的边界，即哪些在南角，哪些在西角，哪些在北角，哪些在东角（民数记34:2-12）；拈阄分给各支派的土地也一样（约书亚记15至19章）。迦南境内的所有地方由此，以及由居于迦南地的上古之人，照着它们的方位、距离和四方边界而变成代表和有意义的符号（1607，1866节）。
对新殿、新耶路撒冷、新地的描述：这些在以西结书中也是照着四个方位来描述的。例如，城的建立就是从南边开始的；当论述城门时，他说，城门朝东、北、南（以西结书40:2，6，19，20-46）；当论述殿的尺寸时，他说，它的门向北、向南（以西结书41:11）；而外院朝北、东、南、西（以西结书42:1，4，11，16-19）；他还说，耶和华以色列神的荣光从东路而来（以西结书43:1，2，4）；外院的门（以西结书44:1，2，4；46:1，9，10，19，20）；圣地的边界（以西结书47章）；北界（以西结书47:15-17），东界（以西结书47:18），南界（以西结书47:19），西界（以西结书47:20）；各支派按方位所得之地（以西结书48章）；圣耶路撒冷在东边、北边、南边和西边的城门（启示录21:13）。由此明显可知，就内义而言，圣物，或圣物的代表照之排列的尘世四个方位并非表示这四个方位，而表示主国度中良善与真理的状态。
但在反面意义上，“北”和“西”表示虚假和邪恶。这一点从以下经文可以看出来，耶利米书：
耶和华的话第二次临到我说，你看见什么？我说，我看见一个烧开的锅，面向北。耶和华对我说，必有灾祸从北方发出，临到这地的一切居民。耶和华说，看哪！我要召北方列国的众族；他们要来。（耶利米书1:13-15）
又：
应当向锡安竖立大旗，要聚集，不要迟延！因我必使灾祸与大毁灭从北方来到。（耶利米书4:6）
又：
看哪，有风声传来，有大骚动从北方之地而来，要使犹大城邑变为荒凉。（耶利米书10:22）
又：
在提哥亚吹角，因为有灾祸与大毁灭从北方张望。看哪！有一种民从北方之地而来，并有一大民族被激动，从地极来到。（耶利米书6:1，22）
又：
我就从耶和华的手中接了这杯，给各民族喝；就是耶路撒冷和犹大的城邑，并耶路撒冷的君王，又有埃及王法老，并西方群众，亚拉伯的诸王；住旷野的西方诸王，北方远近的诸王。（耶利米书25:17-20，24，26）
又：
快跑的不能逃避，勇士不能逃脱；他们在北方幼发拉底河边绊跌仆倒。像江河涨发的是谁呢？埃及像江河涨发，因他说，我要涨发遮盖遍地，我要毁灭城邑和其中的居民。那日是主万军之耶和华的日子，是报仇的日子，因为主万军之耶和华有献祭的事，就在北方之地，幼发拉底河边。埃及是肥美的母牛犊，但出于北方的毁灭来到了！埃及的女子必然蒙羞，必交在北方人的手中。（耶利米书46:6-8，10，20，24）
又：
耶和华如此说，看哪，有水从北方发起，成为涨溢的河流，要涨过遍地和其中所有的，并城和其中所住的。 （耶利米书47:2）
又：
耶和华论巴比伦所说的话。因有一民族从北方上来攻击她，使她的地荒凉，无人居住。（耶利米书50:3）
又：
因为，看哪！我必从北方之地激动一群大民族，使他们上来攻击巴比伦；他们要摆阵攻击她。她必从那里被攻取。看哪！有一种民从北方而来，并有一大民族和许多君王被激动，从地极来到。（耶利米书50:9，41）
又：
那时，天地和其中所有的，必因巴比伦欢唱；因为行毁灭的要从北方来到她那里。（耶利米书51:48）
以西结书：
对歌革说，你必从你的地方，从北方的极处，与许多国民一起而来；你必上来攻击我的民以色列，如密云遮盖那地。（以西结书38:14-16）
又：
看哪，首领歌革啊，我要跟你作对；我要使你转过来，使你一分为六，使你从北方的极处上来，带你到以色列的山上。你们都必倒在以色列的山上；你必倒在田野上。（以西结书39:1-2，4-5）
撒迦利亚书：
耶和华说，唉！你们要从北方之地逃走；因我要分散你们，犹如天的四风。唉！与巴比伦的女子同住的锡安哪，逃脱吧！（撒迦利亚书2:6-7）
从所有这些经文明显可知，“北”在反面意义上表示什么，即它表示为邪恶源头的虚假或来自邪恶的虚假。由于为邪恶源头的虚假来源于通过属于属世人的记忆知识而推理并反对神性事物，故它被称为“从埃及出来的北方之民”，“埃及”表这类知识（参看1164，1165，2588节）。由于来自邪恶的虚假来源于表面圣洁、内在却不洁的外在敬拜，故它被称为“出于巴比伦的北方之族”。“巴比伦”表示外在敬拜（参看1182，1283，1295，1304，1306-1308，1321，1322，1326节），正是巴比伦造成荒凉（1327节）。这两种虚假，即为邪恶源头的虚假和来自邪恶的虚假，都被说成是从歌革出来的，因为“歌革”表示缺乏内在事物、仅在于外在仪式的敬拜，因而表示偶像崇拜。“歌革”就表示这种敬拜（参看1151节）。从属世人所在的这种模糊既会产生真理，也会产生虚假。若人允许自己藉着圣言通过主被启示，他的模糊就会变成光明，因为内在途径被打开了，因而经由天堂从主而来的流注和联系得以发生。但若他不允许自己藉着圣言通过主被启示，而是倚靠自己的聪明，那么他的模糊就会变成幽暗，从而变成虚假；因为内在途径被关闭了，经由天堂从主而来的流注和联系，除了在通过邪恶和虚假思考和说话时能使他表面上看似一个人的那类外，就不会发生。这就为何“北方”对那些允许自己被启示的人来说，表示真理；而对那些不允许的人来说，则表示虚假。因为前者从模糊中上来，也就是被提升向光明；而后者从模糊中下去，也就是远离光明。因此，前者被带到南方（的光明之处），而后者则被带到地狱（的阴暗之处）。
“北”表虚假的幽暗，“南”表真理的光明。这一事实明显可见于但以理书，也就是描述公绵羊和公山羊，以及南方王和北方王的地方。关于公绵羊和公山羊，经上说：
我见那公绵羊用角往西、往北、往南抵撞，兽在他面前都站立不住。一只公山羊从西而来，遍行地面；四角之中，有一角长出一个小角，向南、向东、向荣美之地，渐渐成为强大。（但以理书8:4-5，9）
关于南方王和北方王（“南方王”表那些拥有对真理的认知之人，“北方王”表那些处于虚假的人），经上说：
过些年后，他们必结盟，南方王的女儿必到北方王这里来缔结公平条约；但她的手臂不得力。但从她的根必另生一枝起来进入北方王的保障，而且得胜，将掠物带到埃及去。南方的王必进入国土，出来与北方王争战。北方王必回来摆列大军，比先前的更多。必有许多人起来攻击南方王。北方王必来筑垒攻取坚固城，毁灭许多事物。南方王也必以极强的军兵去作战，却站立不住，因为他们设计谋害南方王。后来，他必返回，却不如前一次。认识他们神的人民坚固自己。到末了，南方王要与他交战，北方王必用战车、马兵，势如暴风来攻击他。许多人又必进入那荣美之地。但从东方和北方必有消息必使他惊惶；他就大发烈怒出去；然而到了他的结局，必无人能帮助他。（但以理书11章）
“南方王”表那些居于真理之光的人，“北方王”表那些先居于阴影，后居于虚假的幽暗之人。这一事实从那一章的细节可以看出来。因此，这描述的是随着时间推移，教会的状态如何逐渐败坏。他们被称为南方王和北方王，是因为就圣言的内义而言，“王”表真理，在反面意义上表虚假（1672，2015，2069节）；而“国”表属于真理的事物，在反面意义上表属于虚假的事物（1672，2547节）。
Potts(1905-1910) 3708
3708. All thou shalt break forth to the sea, and to the east. That this signifies the infinite extension of good; and that to the north and to the south, signifies the infinite extension of truth, thus all states of good and truth, is evident from the signification of "breaking forth," as being extension; in the present case infinite extension, because it is predicated of the Lord: from the signification of the "sea," or "west," as being good as yet obscure, thus in its commencement; from the signification of the "east," as being the good which is lucid, and thus perfect; from the signification of the "north," as being truth as yet in obscurity; and from the signification of the "south," as being truth in the light. [2] In many passages in the Word mention is made of the "sea," or "west," of the "east," of the "north," and of the "south;" but inasmuch as it has not heretofore been known to anyone that these, like all things whatsoever in the Word, have an internal sense, in which sense they do not signify worldly things according to the sense of the letter, but spiritual and celestial things; and in the supreme sense the Divine things of the Lord Himself, therefore man could know no otherwise than that by the "west," "east," "north," and "south," were meant only the quarters of the world, and that by "breaking forth" to these quarters is meant multiplication. But that by these expressions there are not signified such quarters, nor the multiplication of any people, but states of good and truth, and their extension, may be seen from all the passages in the Word, especially in the Prophets, where they are mentioned; for that which is the west, east, north, and south, is altogether unknown in heaven, inasmuch as the sun there, which is the Lord, is not like the sun of the world, which rises and sets, and by its greatest altitude causes midday, and by its least causes night; but it appears with constancy, yet in accordance with the states of those who receive light from it, for its light has within it wisdom and intelligence (see n. 1619-1632, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3339, 3341, 3485, 3636, 3643); wherefore it appears in accordance with the state of each person's wisdom and intelligence. With those who are in good and truth, it appears with heat and light, but celestial and spiritual heat and light, as our sun appears in its rising and at midday; while with those who are not in good and truth, it appears as does our sun when setting, and at night. From this we can see that in the internal sense of the Word by the "east," "south," "west," and "north," are signified states of good and truth. [3] Be it known that states of good and truth are described in the Word, not only by the quarters, of which we have been speaking, but also by the times or states of the year-spring, summer, autumn, and winter; and also by the times or states of the day-morning, midday, evening, and night, and this for a similar reason; but when the subject is the extension of good and truth, this is described by the quarters. What is signified by each quarter in particular may be seen from the passages in the Word where they are mentioned. That the "east" signifies the Lord, and the good of love and charity which is from the Lord, was shown above (n. 101, 1250, 3249); and that the "south" signifies truth in light (n. 1458, 3195). [4] But what is signified in the genuine sense by the "west" and what by the "north;" and what in the opposite sense, may be seen from the following passages. In Isaiah:
Fear not, for I am with thee; I will bring thy seed from the east, and gather thee from the west; I will say to the north, Give up; and to the south, Keep not back; bring My sons from far, and My daughters from the end of the earth (Isa. 43:5-6);
speaking of a new spiritual church, which is there called "Jacob" and "Israel." To "bring seed from the east," and to "gather from the west," denotes those who are in good; to "say to the north, Give up, and to the south, Keep not back," denotes those who are in truth. [5] In David:
The redeemed of Jehovah shall say, whom He hath redeemed from the hand of the enemy, and gathered them out of the lands, from the east and from the west, from the north and from the sea. They wandered in the wilderness in a solitary way; they found no city to dwell in (Ps. 107:2-4);
concerning those who are in ignorance of good and truth. "From the east and from the west" denotes those who are in ignorance of good; "from the north and from the sea," those who are in ignorance of truth; concerning those who are in ignorance of good it is said that they "wandered in the wilderness," and concerning those who are in ignorance of truth, that they wandered in a "solitary way;" and concerning the ignorance of both good and truth it is said that they "found no city to dwell in." (That "city" signifies what is doctrinal of truth, may be seen above, n. 402, 2449, 2943, 3216; and that "to dwell" is predicated of good, n. 2268, 2451, 2712.) [6] In Isaiah:
Behold these shall come from far; and lo, these from the north and from the west; and these from the land of Sinim (Isa. 49:12);
where the "north" denotes those who are in obscurity as to truth; and the "west" those who are in obscurity as to good, who are said to "come from far" because they are remote from the light which is from the Lord. [7] In Amos:
Behold the days come that I will send a famine in the land; and they shall wander from sea to sea, and from the north even to the east they shall run to and fro to seek the word of Jehovah, and shall not find it (Amos 8:11-12);
where "famine" denotes scarcity and failure of knowledges (n. 1460, 3364); "wandering from sea to sea," denotes to inquire where there are knowledges (that "seas" signify knowledges in general, see above, n. 28, 2850); to "run to and fro from the north even to the east" denotes from those knowledges which are in obscurity to those which are in light. It is evident that knowledges are here meant, for it is said, "to seek the word of Jehovah, and they shall not find it." [8] In Jeremiah:
Proclaim these words toward the north, and say, Return, thou backsliding Israel, saith Jehovah; I will not cause My faces to fall upon you; for I am merciful. In those days the house of Judah shall go to the house of Israel, and they shall come together out of the land of the north upon the land that I gave for an inheritance unto your fathers (Jer. 3:12, 18);
speaking of the restoration of the church that is from the Gentiles. The "north" denotes those who are in ignorance of truth, and yet are in a life of good. It is evident that in this passage the north is not meant, nor the land of the north; for Israel no longer had any existence. Again:
Jehovah liveth that brought up the sons of Israel from the land of the north (Jer. 16:15);
where the "north" in like manner denotes ignorance of truth. [9] Again:
Behold I will bring them from the land of the north, and gather them from the sides of the earth, and among them the blind and the lame (Jer. 31:8);
the "land of the north" denotes ignorance of good, because of truth; and because the land of Canaan represented the Lord's kingdom, and thence also good (n. 3705); and what was in the midst thereof, as Zion and Jerusalem, represented the inmost good with which truth was conjoined, therefore the parts which were distant therefrom represented obscurity as to good and truth; and all that which is in obscurity is called the "land of the north," and also the "sides of the earth." [10] Moreover as all the good which flows in with light from the Lord terminates in what is obscure in man, the "north" is also called an "assembly" or "congregation;" as in Isaiah:
Thou saidst in thine heart, I will ascend into the heavens, I will exalt my throne above the stars of God; and I will sit upon the mount of congregation, in the sides of the north (Isa. 14:13). Again:
Howl, O gate; cry, O city; thou art melted away, O Philistia, all of thee; for a smoke cometh out of the north, there is none solitary in the assemblies (Isa. 14:31). In David:
Great is Jehovah, and greatly to be praised in the city of our God, in the mountain of His holiness. The joy of the whole earth is Mount Zion, on the sides of the north, the city of the great King (Ps. 48:1-2). Again:
The heavens are Thine, the earth also is Thine; the world and the fullness thereof Thou hast founded them; the north and the right hand Thou hast created them (Ps. 89:11-12);
where the "north" denotes those who are more remote from the light of good and truth; and the "right hand," those who are nearer thereto. (That these are at the Lord's right hand, see above, n. 1274, 1276.) [11] In Zechariah (who saw four chariots coming out from between two mountains of brass, with red, black, white, and strong grizzled horses, and the angel said):
These are the four winds of the heavens which go forth from standing before the Lord of all the earth. All the black horses go forth into the land of the north; and the white went forth after them; and the grizzled went forth into the land of the south. Then he spake unto me, saying, Behold they that go forth to the land of the north have quieted my spirit in the land of the north (Zech. 6:1-8);
"chariots going forth between two mountains of brass," denote doctrinal things of good. That "chariots" signify doctrinal things will be made manifest elsewhere; that a "mountain" signifies love, may be seen above (n. 795, 1430, 2722); hence "two mountains" signify two loves-celestial love, which is love to the Lord, and spiritual love, which is love toward the neighbor; that "brass" signifies the good therefrom which is in the natural, see above (n. 425, 1551); that "horses" signify intellectual things, thus the understanding of the doctrinal things of good (see 2760-2762, 3217); the "land of the south" denotes those who are in the knowledges of good and truth (n. 1458, 3195); the "land of the north," those who are in ignorance of good and truth, but in a life of good, in which are the upright Gentiles, among whom when a new church is being set up, the spirit of God is said to "rest." [12] In Jeremiah:
Jehovah, who brought up and who led back the seed of the house of Israel out of the land to the north, and from all the lands whither I had driven them, that they may dwell upon their own land (Jer. 23:8);
where "out of the land to the north" signifies from the obscurity of ignorance respecting good and truth. Again:
Shall iron be broken, iron from the north, and brass? (Jer. 15:12);
"iron" signifies natural truth (n. 425, 426); "brass," natural good (n. 425, 1551). These are said to be "from the north," because from the natural, where there is relative obscurity and a termination. That this prophecy does not signify that iron and brass are from the north, is evident without explication; for what could there be of the Divine, or even of coherence with what goes before and what follows after, if the meaning were that iron and brass were therefrom? [13] In Matthew:
I say unto you that many shall come from the east and from the west, and shall sit down with Abraham, Isaac, and Jacob (Matt. 8:11; Luke 13:29);
where "many from the east and the west" denote those who are in the knowledges and the life of good, and those who are in obscurity and ignorance; thus those who are within the church and those who are without it; for that states of good are signified by "east" and "west," was said above. (That to "sit down with Abraham, Isaac, and Jacob," signifies to be with the Lord, may be seen above, n. 3305.) That in like manner those will come from the east and from the west who shall be with the Lord in His kingdom or in His church, is said in the Prophets; as in Isaiah:
I will bring thy seed from the east, and gather thee from the west (Isa. 43:5). Again:
They shall fear the name of Jehovah from the west, and His glory from the east (Isa. 59:19). Again:
They shall know from the rising of the sun, and from the setting, that there is none besides Me; I am Jehovah, and there is none else (Isa. 45:6). Again:
I will stir up one from the north, and he shall come; from the rising of the sun shall he call upon My name (Isa. 41:25). [14] Moreover that such is the signification of the "east," "west," "south," and "north," may be clearly seen from the construction of the tabernacle; from the encamping and journeying of the sons of Israel; from the description of the land of Canaan; also from the description of the new temple, of the new Jerusalem, and of the new earth. From the construction of the tabernacle, in that all things therein were arranged according to the quarters (Exod. 38); as what was to be at the east and west corners, and what at the south and north corners (Exod. 26:18, 20, 22, 27; 27:9, 12, 14); and that the candlestick over against the table was to be on the side of the tabernacle toward the south, but the table on the north side (Exod. 26:35; 40:22). [15] From the encamping and journeying of the sons of Israel, also according to the quarters, in that they were to encamp around the tent of the congregation with the tribes of Judah, Issachar, and Zebulun toward the east; with the tribes of Reuben, Simeon, and Gad toward the south; with the tribes of Ephraim, Manasseh, and Benjamin toward the west; and with the tribes of Dan, Asher, and Naphtali toward the north (Num. 2:1 to the end). Also that of the Levites, the Gershonites were to be toward the west, the Kohathites toward the south, the Merarites toward the north; and that Moses, Aaron, and his sons, should be before the tabernacle toward the east (Num. 3:23-38); whereby there was represented the heavenly order which in the Lord's kingdom is according to the states of good and truth; and that toward the south they should sound the alarm for their journeys (Num. 10:6); and that as they encamped, so also they journeyed (Num. 2:34). [16] From the description of the land of Canaan, which was first described by Moses in respect to the boundaries round about, and this at the south corner, at the west corner, the north corner, and the east corner (Num. 34:2-12); and the same afterwards when it was given by lot to the tribes (Josh. 15 to 19); from which and also from the most ancient people who dwelt in the land of Canaan, all the places therein became representative and significative, according to their situation, distance, and boundaries in respect to the quarters (n. 1607, 1866). [17] From the description of the new temple, of the new Jerusalem, and of the new earth, also according to the quarters in Ezekiel, as that the building of the city was from the south; and that of the gate of the building the faces were toward the east, toward the north, and toward the south (40:2, 6, 19, 20-46); concerning the measure of the temple, and its door toward the north, and toward the south (41:11); concerning the court toward the north, the east, the south, and the west (42:1, 4, 10, 11, 17-20); and that the glory of Jehovah the God of Israel entered from the way of the east (43:1, 2, 4); concerning the gates of the outer court (41:1, 2, 4; 44:1, 9, 10, 19, 20); concerning the boundaries of the holy land (47), toward the north (verses 15-17), toward the east (verse 18), toward the south (verse 19), and toward the west (verse 20); and concerning the inheritances according to the quarters for each tribe (48); and concerning the gates of the holy Jerusalem, on the east, the north, the south, and the west (Rev. 21:13). From all this it is very evident that in the internal sense the four quarters of the world, according to which the above holy things, or representatives of what is holy, were arranged, do not signify those quarters, but states of good and truth in the Lord's kingdom. [18] That in the opposite sense the "north," and the "west," signify what is false and evil, may be seen from the following passages. In Jeremiah:
The word of Jehovah came unto me the second time, saying, What seest thou? And I said, I see an open caldron; and the face thereof is toward the north. Then Jehovah said unto me, Out of the north evil shall be opened upon all the inhabitants of the land. For lo I will call all the families of the kingdoms of the north, saith Jehovah; and they shall come (Jer. 1:13-15). Again:
Set up a standard toward Zion, assemble together, stay not; for I will bring evil from the north, and a great shattering (Jer. 4:6). Again:
The voice of a noise, behold it cometh, and a great commotion out of the north country, to make the cities of Judah a waste (Jer. 10:22). Again:
Blow the trumpet in Tekoa, for evil looketh forth from the north, and a great shattering. Behold a people cometh from the land of the north; and a great nation shall be stirred up from the sides of the earth (Jer. 6:1, 22). Again:
Then took I the cup from the hand of Jehovah, and made all the nations to drink; Jerusalem, and the cities of Judah, and the kings thereof, Pharaoh king of Egypt, and all the western throng, all the kings of Arabia, and all the kings of the west, that dwell in the wilderness, and all the kings of the north, far and near (Jer. 25:17-20, 24, 26). [19] Again:
The swift one shall not flee away, nor the mighty man escape; toward the north, near the shore of the river Euphrates have they stumbled and fallen. Who is this that riseth up like the river? Egypt riseth up like the river, for he saith, I will rise up, I will cover the earth; I will destroy the city and the inhabitants thereof. But this is the day of the Lord Jehovih Zebaoth, a day of vengeance, for the Lord Jehovih hath a sacrifice in the land of the north by the river Euphrates. Egypt is a very fair heifer; destruction cometh from the north. The daughter of Egypt is put to shame; she is delivered into the hand of the people of the north (Jer. 46:6-8, 10, 20, 24). Again:
Thus saith Jehovah, Behold waters rise up out of the north and shall become an overflowing stream, and shall overflow the land and the fullness thereof, the city and them that dwell therein (Jer. 47:2). [20] Again:
The word that Jehovah spake against Babylon. From the north there cometh up a nation against her, which shall make her land a desolation, and none shall dwell therein (Jer. 50:3). Again:
For lo I will stir up and cause to come up against Babylon an assembly of great nations from the land of the north; and they shall set themselves in array against her; from thence she shall be taken. Behold a people cometh from the north, and a great nation, and many kings shall be stirred up from the sides of the earth (Jer. 50:9, 41). Again:
Then the heavens and the earth, and all that is therein, shall sing over Babylon, for the devastators shall come to her from the north (Jer. 51:48). In Ezekiel:
Say unto Gog, Thou shalt come from out of thy place, from the sides of the north, thou and many people with thee; thou shalt come up against My people Israel as a cloud to cover the land (Ezek. 38:14-16). Again:
Behold I am against thee, O Gog, the prince; I will cause thee to turn about, and leave but the sixth of thee, and will cause thee to come up* from the sides of the north; and I will bring thee upon the mountains of Israel. Thou shalt fall upon the mountains of Israel; upon the faces of the field thou shalt fall (Ezek. 39:1-2, 4-5). In Zechariah:
Alas! Flee from the land of the north, saith Jehovah; for I will spread you abroad as the four winds of the heavens. Alas Zion! Escape, thou that dwellest with the daughter of Babylon (Zech. 2:6-7). [21] From all these passages it is evident what is signified in the opposite sense by the "north;" namely, the falsity from which is evil, and the falsity which is from evil. As the falsity from which is evil originates in reasoning concerning Divine things and against Divine things from the memory-knowledges that belong to the natural man, it is called "the people of the north out of Egypt" (that "Egypt" signifies such knowledge may be seen above, n. 1164, 1165, 2588). As the falsity which is from evil originates in external worship apparently holy, the interiors of which are profane, it is called "the nation of the north out of Babylon." (That "Babylon" signifies external worship may be seen above, n. 1182, 1283, 1295, 1304, 1306-1308, 1321, 1322, 1326; that it is Babylon also which causes vastation, n. 1327.) Both the falsity from which is evil, and the falsity which is from evil, are predicated of Gog, for "Gog" signifies worship in externals without an internal, consequently idolatrous worship, such as was that of the Jews at all times. (That "Gog" signifies such worship, see above, n. 1151.) [22] From the obscurity which is of the natural man there arises both what is true and what is false; when man suffers himself to be enlightened by the Word from the Lord, then his obscurity becomes lucid, for there is opened an internal way whereby influx and communication take place through heaven from the Lord; but when he does not suffer himself to be enlightened by the Word from the Lord, but by his own intelligence, then his obscurity becomes dark, and thus false; for the internal way is closed, and no influx and communication take place through heaven from the Lord, except of such a sort as to enable him to appear in the outward form as a man, by thinking and also speaking from what is evil and false. For this reason with the former the "north" signifies what is true, but with the latter what is false; for the former ascend from obscurity, that is, are elevated to the light, whereas the latter descend from obscurity, that is, remove themselves from the light; thus the former are carried to the south, but the latter to the infernal regions. [23] That the "north" signifies the darkness of falsity, and the "south" the light of truth, is very evident in Daniel, where the ram and the he-goat are described, as also the king of the south and the king of the north. Concerning the ram and the he-goat it is said:
I saw the ram pushing with his horn westward, northward, and southward; so that no beast could stand before him. A he-goat came from the west over all the faces of the earth; and out of one of his horns there came forth a horn, which grew exceedingly toward the south and toward the east, and toward beauty (Dan. 8:4-5, 9). Concerning the king of the south and the king of the north (the "king of the south" signifying those who are in the knowledges of truth; and the "king of the north," those who are in falsity) it is thus written:
At the end of years they shall join themselves together; so that the daughter of the king of the south shall come to the king of the north to make equitable terms; but her arm shall not obtain strength. But out of a shoot from her roots shall one stand up that shall enter into the fortress of the king of the north, and shall prevail, and shall carry captive into Egypt. The king of the south shall come into the kingdom, and shall come forth and fight with the king of the north. And the king of the north shall return, and shall set forth a multitude greater than the former. There shall many stand against the king of the south. The king of the north shall come and take the fenced cities, and shall destroy many things. The king of the south shall war in battle with a great army, but shall not stand, for they shall devise devices against him. Afterwards he shall return, but shall not be as in the former time. The people that know their God shall strengthen themselves. And at the time of the end shall the king of the south strive with him therefore; the king of the north shall rush upon him like a whirlwind, with chariot and with horsemen. In the beauteous land many shall fall. But rumors from the east and from the north shall terrify him; and he shall go forth with great anger; he shall come to his end, and none shall help him (Dan. 11). That the "king of the south" signifies those who are in the light of truth, and the "king of the north" those who are at first in shade, and afterwards are in the darkness of falsity, may be seen from all the particulars; and that thus it is a description of the state of the church, and of the way in which it is successively perverted. They are called "kings of the south and of the north," because by "kings," in the internal sense of the Word, are signified truths, and in the opposite sense falsities (n. 1672, 2015, 2069); and by "kingdoms," the things which are of truth, and in the opposite sense, those which are of falsity (n. 1672, 2547). * The Latin here has "come down."
Elliott(1983-1999) 3708
3708. 'And you will break forth towards the sea, and towards the east' means infinite extension of good, while 'towards the north, and towards the south' means infinite extension of truth - thus every state of good and truth. This is clear from the meaning of 'breaking forth' as extension, here infinite extension since it has reference to the Lord; from the meaning of 'the sea' or the west as good which is as yet obscure and so at only an initial stage; from the meaning of 'the east' as bright and so perfected good; from the meaning of 'the north' as truth which is still shrouded in obscurity; and from the meaning of 'the south' as truth bathed in light.
[2] Many references are made in the Word to the sea or west, the east, the north, and the south. But because nobody up to now has known that, as with every other single expression, these possessed an internal sense in which they did not mean things to do with the world, as they do in the sense of the letter, but spiritual and celestial things, and that in the highest sense those expressions meant Divine things belonging to the Lord Himself, what else could people have known therefore other than that west, east, north, and south are used in the Word simply to mean the four quarters? What else other than that 'breaking forth' towards those four quarters means a multiplying? But the fact that they do not mean the four quarters or the multiplying of any group of people, but states of good and truth, and the extension of these, may become clear from all the places in the Word, especially those in the Prophets, where reference is made to them. For what west, east, north, or south are is totally unknown in heaven. There the Sun, which is the Lord - unlike the sun of this world which rises and sets, reaching its highest point at midday and its lowest at night - is visible all the time, though how visible depends on the states of those receiving its light; for the light from it holds wisdom and intelligence within it, see 1619-1632, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3339, 3341, 3485, 3636, 3643. Consequently it is visible to each individual according to the wisdom and intelligence existing with him. Among those with whom good and truth are present - which are warmth and light, but of the celestial and spiritual kind - the sun is as it is when rising and at midday; but among those with whom good and truth are not present the sun is as it is when setting and at night. From this it is evident that in the internal sense of the Word 'east, south, west, and north' means states of good and truth.
[3] It should be recognized that the Word does not use only the four quarters, as indicated, to describe states of good and truth. It also uses both the annual seasons or states of spring, summer, autumn, and winter, and the daily times or states of morning, midday, evening, and night. These are used for a similar purpose; but when the subject is the extension of good and truth, the four quarters are employed to describe it. What each one means specifically however may be seen from the places where they are mentioned in the Word. 'East' means the Lord and also the good of love and charity, which comes from the Lord, as shown already in 101, 1250, 3249, and 'south' means the truth bathed in light, in 1458, 3195.
[4] But what 'west' and what 'north' mean in the genuine sense, and what they mean in the contrary sense, may be seen from the following places: In Isaiah,
Fear not, for I am with you; from the east I will bring your seed, and from the west I will gather you. I will say to the north, Give up; and to the south, Do not withhold. Bring My sons from afar and My daughters from the end of the earth. Isa 43:5, 6
This refers to a new spiritual Church, meant here by Jacob and Israel. 'Bringing the seed from the east and gathering from the west' stands for people governed by good; 'saying to the north, Give up; and to the south, Do not withhold' stands for those governed by truth.
[5] In David,
The redeemed of Jehovah will speak, whom He has redeemed from the hand of the enemy and gathered together out of the lands, from the east and from the west, from the north and from the sea. They wandered in the wilderness, in a desolate way; they did not find an inhabited city.a Ps 107:2-4.
This refers to people who are without knowledge of good and truth. 'From the east and from the west' stands for those without knowledge of good, 'from the north and from the sea' for those without knowledge of truth. Those without knowledge of good are referred to as 'wandering in the wilderness', and those without knowledge of truth as doing so 'in a desolate way'. And those without knowledge of both are referred to as their not finding an inhabited city - 'a city' meaning doctrinal teaching consisting of truth, see 402, 2449, 2943, 3216, and 'a habitation' being used in reference to good, 268, 2451, 2712.
[6] In Isaiah,
Behold, these will come from afar, and behold, those from the north and from the west, and those from the land of Sinim. Isa 49:12.
'The north' stands for people in obscurity as regards truth, 'the west' for those in obscurity as regards good. They are said 'to come from afar' because they are remote from the light which flows from the Lord.
[7] In Amos,
Behold, the days are going to come in which I will send a famine on the land. And they will wander from sea to sea, and from the north even to the east they will run to and fro to seek the Word of Jehovah, and will not find it. Amos 8:11, 12.
'A famine' stands for a lack and absence of cognitions, 1460, 3364. 'Wandering from sea to sea' stands for searching for the place where cognitions may be found - 'seas' meaning cognitions in general, 28, 2850. 'Running to and fro from the north even to the east' stands for going from those cognitions that are in obscurity to cognitions that are in the light. As regards cognitions being meant, this is evident because the words 'to seek the Word of God and will not find it' are used.
[8] In Jeremiah,
Proclaim these words towards the north, and say, Return, backsliding Israel; I will not cause My face to fall upon you, for I am merciful. In those days the house of Judah will go to the house of Israel, and together they will come out of the north land over the land I gave as a heritage to your fathers. Jer 3: 12, 18.
This refers to the restoration of the Church from among the gentiles. 'The north' stands for people without knowledge of truth but who lead a good life. It is evident that neither the north nor the north land is meant here for the reason that Israel did not exist any longer.
[9] In the same prophet,
The living Jehovah who caused the children of Israel to come up out of the north land. Jer 16:15.
'North' in a similar way stands for being without knowledge of truth. In the same prophet,
Behold, I am bringing them from the north land, and I will gather them from the furthest parts of the earth, among them the blind one and the lame. Jer 31:8.
The 'north land' stands for no knowledge of good because of no knowledge of truth. Now because the land of Canaan represented the Lord's kingdom - and therefore also represented good, see above in 3705 - and places within that land, such as Zion and Jerusalem, represented inmost good to which truth was joined, the places which lay away from that land consequently represented obscurity so far as good and truth were concerned. Everything that lies in obscurity is called 'the north land' and also 'the furthest parts of the earth'.
[10] In addition to this, since all good that flows in with light from the Lord is confined within man's obscurity, the north is also called 'an assembly' as in Isaiah,
You said in your heart, I will go up the heavens, above the stars of God I will raise my throne, and I will sit on the mount of assembly, in the furthest parts of the north. Isa 14:13.
In the same prophet,
Wail, O gate; cry, O city; you have melted away, O Philistia, all of you, for smoke comes from the north, and not a solitary person in the assemblies. Isa 14:31.
In David,
Great is Jehovah and greatly to be praised in the city of our God, the mountain of His holiness - the joy of all the earth, Mount Zion, the furthest parts of the north, the city of the great King. Ps 48: 1, 2.
And again in the same author,
The heavens are Yours, the earth also is Yours. The world and the fullness of it You have founded; the north and the right handb You have created. Ps 89:11, 12.
'The north' here stands for those who are more remote from the light of good and truth, 'the right hand' for those who are closer to them. For the latter are on the Lord's right hand, see 1274, 1276.
[11] In Zechariah,
He saw four chariots coming out between two mountains of bronze. The horses coupled to them were reddish, black, white, and mottled - strong ones. The angel said, These are the four winds of heaven, which go forth from standing before the Lord of the whole earth, the black horses going into the north land; and the white have gone out after them, and the mottled have gone out into the south land. Those going towards the north land have caused My spirit to rest on the north land. Zech 6:1-8.
'Chariots coming out between two mountains of bronze' stands for matters of doctrine concerning good. For 'chariots' means matters of doctrine, as will be shown elsewhere, while 'a mountain' means love, see 795, 1430, 2722, and two mountains therefore two kinds of love - celestial love, which is love to the Lord, and spiritual love, which is love towards the neighbour. 'Bronze' is good originating in those loves as it exists within the natural, 425, 1551; 'horses' things of the understanding, and so an understanding of matters of doctrine concerning good, 2760-2762, 3217; 'the south land' stands for people who possess cognitions of good and truth, 1458, 3195, 'the north land' for those who are without knowledge of good and truth but who lead a good life, as upright gentiles do among whom, when a new Church is established, God's Spirit is said to rest.
[12] In Jeremiah,
Jehovah who brought up and led back the seed of the house of Israel out of the land towards the north and out of all the lands to where I have driven them, so that they might dwell on their own land. Jer 23:8.
'Out of the land towards the north' stands for away from the obscurity that is due to a lack of knowledge about what is good and true. In the same prophet,
Can one break iron, iron from the north, and bronze? Jer 15:12.
'Iron' stands for natural truth, 425, 426, 'bronze' for natural good, 425, 1551. These are said to come 'from the north' because they derive from the natural which, though lying in obscurity compared with other degrees, serves as the outer limit of these. It is evident without explanation that this prophetic utterance does not mean the use of iron and bronze from the north, for what would be Divine about that, indeed what connection would it have with what goes before and after if no more than iron and bronze from there were meant?
[13] In Matthew,
I tell you that many will come from the east and from the west and will recline with Abraham, Isaac, and Jacob. Matt 8:11; Luke 13:29.
'Many from the east and from the west' stands for those who possess cognitions and lead a good life, and also for those who are in obscurity and have no knowledge of such cognitions; and so it stands for people inside the Church and those outside it. It has been stated above that states of good are meant by the east and the west. 'Reclining with Abraham, Isaac, and Jacob' means being with the Lord, see 3305 (end). And the Prophets in a similar way speak of people coming from east and west who are going to be with the Lord in His kingdom or Church, as in Isaiah,
From the east I will bring your seed, and from the west I will gather you. Isa 43:5.
Elsewhere in the same prophet,
They will fear the name of Jehovah from the west, and His glory from the east. Isa 59:19.
Elsewhere in the same,
From the rising of the sun and from its setting they will know that there is none besides Me; I am Jehovah and there is no one else. Isa 45:6.
Elsewhere in the same,
I will stir up one from the north, and he will come; from the rising of the sun he will call on My name. Isa 41:25.
[14] In addition one may see that east, west, south, and north have these meanings from the following: The Construction of the Tabernacle; The Children of Israel when they were encamped and when they journeyed; The Description of the Land of Canaan; also, The Description of the New Temple, New Jerusalem, and New Land:
THE CONSTRUCTION OF THE TABERNACLE
Everything in it was positioned according to the four quarters, see Exod. 38 - what went on the east and west sides, and what on the south and north, is stated in Exod 26:18, 20, 22, 27; 27:9, 12, 13; and the requirement that the lampstand was to be placed towards the south across from the table, the table itself being on the north side, Exod 26:35; 40:22.
[15] THE CHILDREN OF ISRAEL WHEN THEY WERE ENCAMPED AND WHEN THEY JOURNEYED
Here also positions were determined according to the four quarters. That is to say, they encamped around the Tent of Meeting, with the tribes of Judah, Issachar, and Zebulun towards the east; the tribes of Reuben, Simeon, and Gad towards the south; the tribes of Ephraim, Manasseh, and Benjamin towards the west; and the tribes of Dan, Asher, and Naphtali towards the north, Num 2:1- end.In addition to this, the Levites encamped with the Gershonites towards the west, the Kohathites towards the south, the Merarites towards the north; and Moses, Aaron and his sons in front of the Tabernacle towards the east, Num 3:23-38. In this way the heavenly order which in the Lord's kingdom exists in accordance with states of good and truth was represented. Towards the south side also they were to sound the call for them to begin their journeys, Num 10:6. And even as they took up specific positions when they encamped, so they did when they journeyed, Num 2:34.
[16] THE DESCRIPTION OF THE LAND OF CANAAN
First Moses described its border lands - those indeed in the south, those in the west, those in the north, and those in the east, Num 34:2-12, as they were again described when the land had been apportioned to the tribes by lot, in Chapters 15-19of Joshua. From these circumstances, and also from the most ancient people who dwelt in the land of Canaan, all places in that land became representatives and meaningful signs determined by their position, distance, and boundaries in relation to the four quarters, 1607, 1866.
[17] THE DESCRIPTION OF THE NEW TEMPLE, NEW JERUSALEM, AND NEW LAND
These also are described in Ezekiel in relation to the four quarters. The structure of the city, for example, started from the south. When dealing with the gateway to the building he says that its sides faced towards the east, towards the north, and towards the south, Ezek 40:2, 6, 19, 20-46.When dealing with the measurement of the Temple, he says that its doors looked towards the north and the south, Ezek 41:11, while the outer court looked towards the north, the east, the south, and the west, Ezek 42:1, 4, 11, 16-19. He also says that the glory of Jehovah the God of Israel came in from the way of the east, Ezek 43:1, 2, 4. The gates to the outer court are dealt with in Ezek 44:1, 2, 4; 46:1, 9, 10, 19, 20; and the boundaries of the Holy Land in Chapter 47 - towards the north in verses 15-17, towards the east in verse 18, towards the south in verse 19, towards the west in verse 20; while Chapter 48 specifies in relation to the four quarters the territories allotted to each tribe. And in the description of the Holy Jerusalem it is said that the gates were on the east, north, south, and west, Rev 21:13. From these references it is quite evident that the four quarters of the world in relation to which those holy things, or representatives of what is holy, were arrayed do not mean in the internal sense the four quarters but states of good and truth within the Lord's kingdom.
[18] In the contrary sense 'the north' and 'the west' mean falsity and evil, as may be seen from the following places: In Jeremiah,
The word of Jehovah came to me a second time, saying, What do you see? I said, I am seeing an open pot with it's face towards the north. And Jehovah said, From the north evil will be opened over all the inhabitants of the land. Lo, I am calling all the families of the north to come. Jer 1:13-15.
In the same prophet,
Set up a standard towards Zion; assemble, stay not, for I am bringing evil from the north, and a great destruction. Jer 4:6.
In the same prophet,
The sound of crashing; behold, it is coming, and a great commotion out of the land of the north to reduce the cities of Judah into a waste. Jer 10:22.
In the same prophet,
In Tekoa sound the trumpet, for evil stares from the north, and great destruction. Behold, a people coming from the land of the north, a mighty nation will be stirred up from the furthest parts of the earth. Jer 6:1, 22.
In the same prophet,
I took the cup from Jehovah's hand and made all the nations drink it - Jerusalem and the cities of Judah, and its kings, Pharaoh king of Egypt, and the whole western crowd; all the kings of Arabia, and all the kings of the west, dwelling in the wilderness, and all the kings of the north, far and near. Jer 25:17-26.
[19] In the same prophet,
The swift will not flee away, nor the strong man escape. Northwards on the bank of the River Euphrates they have stumbled and fallen. Who is this coming up like a river? Egypt comes up like the river, for he said, I will go up, I will cover the earth, I will destroy the city and those who dwell in it. But that day is to the Lord Jehovih Zebaoth a day of vengeance - for the Lord Jehovih Zebaoth holds a sacrifice in the land of the north by the River Euphrates. A very beautiful heifer is Egypt, but destruction from the north has come. The daughter of Egypt has been put to shame; she has been delivered into the hand of a people from the north. Jer 46:6-10, 20, 24.
In the same prophet,
Thus said Jehovah, Behold, waters rising out of the north which are like a deluging stream, and they will deluge the land and all that fills it, the city and those who dwell in it. Jer 47:2.
[20] In the same prophet,
[The word which] Jehovah spoke against Babel: There will come up against her a nation from the north, which will make her land a desolation so that none may dwell in it. Jer 50:1, 3.
In the same prophet,
Behold, I am stirring up and bringing up against Babel an assembly of great nations out of the north land, and they will array themselves against her; from there she will be taken. Behold, a people coming out of the north, a mighty nation, and many kings will be stirred up from the furthest parts of the earth. Jer 50:9, 41.
In the same prophet,
Then the heavens and the earth, and all that is in them, will sing over Babel, because those who lay waste will come out of the north. Jer 51:48.
In Ezekiel,
Say to Gog, You will come out of your place from the furthest parts of the north, you and many peoples with you. You will come up against My people Israel, like a cloud to cover the land. Ezek 38: 14-16.
In the same prophet,
Behold, I am against you, O Gog, the prince. I will make you turn back and will split you into six, and make you come up from the furthest parts of the north and bring you onto the mountains of Israel. On the mountains of Israel you will fall. On the surface of the field you will fall. Ezek 39:1, 2, 4, 5.
In Zechariah,
Ho! Flee from the land of the north, says Jehovah, for like the four winds of the heavens I will spread you abroad. Ho, Zion! escape, you who dwell with the daughter of Babel. Zech 2:6, 7.
[21] These quotations show what 'the north' means in the contrary sense, namely falsity which is the source of evil, or falsity which is the result of evil. Because falsity which is the source of evil originates in reasoning about Divine things and against Divine things, which reasoning is based on factual knowledge belonging to the natural man, it is called 'a people from the north out of Egypt' - 'Egypt' meaning such factual knowledge, see 1164, 1165, 2588 (end). And because falsity which is the result of evil originates in worship which to outward appearance is holy but interiorly is unholy, it is called 'a nation from the north out of Babel' - 'Babel' meaning such, see 1182, 1283, 1295, 1304, 1306- 1308, 1321, 1322, 1326, as well as that which lays waste, 1327. Both types of falsity - that which is the source of evil, and that which is the result of evil - are said to come out of Gog, for 'Gog' is worship consisting in external observances devoid of anything internal, which is idolatrous worship, as at all times was that of the Jews. That 'Gog' means such worship, see 1151.
[22] Out of the obscurity in which the natural man dwells either truth can arise or falsity can do so. When anyone allows himself to be enlightened by means of the Word from the Lord his obscurity is turned into brightness, for the internal path is opened and so influx and communication from the Lord by way of heaven takes place. But when he does not allow himself to be enlightened by means of the Word from the Lord, but by his own intelligence, his obscurity is turned into darkness and so into falsity, for the internal path is closed and no influx and communication from the Lord by way of heaven takes place, apart from such as enables him to be seen outwardly to be human, when he thinks and so speaks from evil and falsity. This is why 'the north' means truth with those who allow themselves to be enlightened, falsity with those who do not. For the former come up from obscurity, that is, they are raised up to light, but the latter go down from obscurity, that is, remove themselves from light. The former are accordingly brought into [the light of] the south, the latter into [the gloom of] Tartarus.
[23] The fact that 'the north' means the thick darkness of falsity and 'the south' the light of truth is quite evident in Daniel where the ram and the he-goat are the subject, and also where the king of the south and the king of the north are. Referring to the ram and the he-goat it is said that the ram butted with his horns towards the west and towards the north and towards the south, so that none of the beasts could stand before him, and that a he-goat came from the west across the surface of the whole earth, and out of one of his horns there came forth a [little] horn which grew exceedingly towards the south, and towards the east, and towards the glorious [land], Dan 8:4, 5, 9. And referring to the king of the south and the king of the north in the place where 'the king of the south' means those possessing cognitions of truth, and 'the king of the north' those who are governed by falsity, it is said that
After some years they will make an alliance, as a result of which the daughter of the king of the south will come to the king of the north to negotiate equitable terms but her arm will not gain strength. One will rise from that stem who will enter into the fortress of the king of the north and will prevail and will carry [the gods] they have captured into Egypt. The king of the south will come into the kingdom and fight with the king of the north, and the king of the north will return and raise a multitude greater than the former. Many will stand up against the king of the south. The king of the north will come and take the fortified city and destroy much. The king of the south will be stirred up to battle with a great army, but he will not stand, for they will devise plots against him. After that he will return, but it will not be as previously. The people consisting of those who know their God will stand firm. At length, at the time of the end, the king of the south will clash with him; therefore the king of the north will rush upon him like a whirlwind, with chariots and horsemen. In the glorious land many will fall. But rumours will terrify him from the east and from the north, so that he goes forth with greet fury. He will come to his end, with none to help him. Dan 11:1-end.
The fact that 'the king of the south' means those who dwell in the light of truth, 'the king of the north' those who first dwell in shade and then in the thick darkness of falsity, may become clear from the details in that chapter. So it is a description of how the state of the Church is in course of time perverted. They are called kings of the south and of the north because 'kings' in the internal sense of the Word means truths, and in the contrary sense falsities, 1672, 2015, 2069, while 'kingdoms' means things that belong to truth, and in the contrary sense those that belong to falsity, 1672, 2547.
Latin(1748-1756) 3708
3708. `Et erumpes ad mare et ad orientem': quod significet extensionem infinitam boni, et `ad septentrionem et ad meridiem' quod significet extensionem infinitam veri, ita omnes status boni et veri, constat a significatione `erumpere' quod sit extensio, hic extensio infinita quia praedicatur de Domino; a significatione `maris' seu occidentis quod sit bonum adhuc obscurum, ita incipiens; a significatione `orientis' quod sit bonum lucidum, ita perfectum; ex significatione `septentrionis' quod sit verum adhuc in obscuro; et a significatione `meridiei' quod sit verum in luce. [2]Multis in locis in Verbo nominatur mare seu occidens, oriens, septentrio et meridies, sed quia nondum alicui notum fuit quod illa sicut omnia et singula sensum internum habuerint in quo non mundana secundum sensum litterae, sed spiritualia et caelestia, ac in supremo sensu Divina Ipsius Domini, significarent, ideo non aliud scire potuerunt quam quod per `occidentem, orientem, septentrionem, et meridiem,' solummodo plagae mundi in Verbo intelligantur, et per `erumpere ad illas plagas,' multiplicatio; sed quod per illa non plagae significentur, nec multiplicatio alicujus populi, sed status boni et veri, ac eorum extensio, constare potest ab omnibus locis in Verbo cumprimis apud Prophetas, ubi nominantur; quid enim sit occidens, oriens, septentrio et meridies, in caelo prorsus nescitur; Sol enim ibi, qui est Dominus, non est sicut sol mundi, qui oritur et occidit, et per summam suam altitudinem facit meridiem, et per minimam facit noctem, sed constanter apparet, verum secundum status illorum qui recipiunt lucem inde, lux enim inde in se habet sapientiam et intelligentiam, videatur n. 1619-1632, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3339, 3341, 3485, 3636, 3643; quare secundum statum sapientiae et intelligentiae cujusvis apparet; apud illos qui in bono et vero sunt, in calore et luce, sed caelesti et spirituali, sicut sol cum est in suo ortu et in meridie, at apud illos qui non in bono et vero, sicut sol cum est in occasu et in nocte; inde patet quod per `orientem, meridiem, occidentem et septentrionem' status boni et veri in sensu interno `Verbi significentur. [3]Sciendum quod status boni et veri in Verbo non solum describantur per plagas, de quibus dictum, sed etiam per tempora seu status anni, nempe per ver, aestatem, autumnum et hiemem, ut et per tempora seu status diei, nempe per mane, meridiem, vesperam et noctem, et hoc ex simili causa; sed cum agitur de extensione boni et veri, describitur per plagas; quid autem unumquodvis in specie significat, constare potest a locis ubi in Verbo nominantur; quod `oriens' sit Dominus et quod bonum amoris et charitatis quod a Domino, prius n. 101, 1250, 3249 ostensum est, et quod `meridies' sit verum in luce, n. 2458, (x)3195 pr.: [4]quid autem `occidens' et quid `septentrio' in sensu genuino, et quid in sensu opposito, constare potest ex his locis; apud Esaiam, Ne timeto, quia tecum Ego, ab oriente adducam semen tuum, et ab {2}occidente colligam, dicam septentrioni, Da, et meridiei, Ne inhibe; adduc filios Meos e longinquo, et filias Meas ab extremitate terrae, xliii 5, 6;
de nova Ecclesia spirituali quae ibi Jacob et Israel; `ab oriente adducere semen et ab occidente colligere' pro illis qui in bono, `dicere septentrioni, Da, et meridiei, Ne inhibe' pro illis qui in vero: [5]apud Davidem, Dicent redempti Jehovae, quos redemit e manu hostis, et ex terris congregavit illos, ab ortu et ab occasu, a septentrione et a mari, errarunt in deserto, in solitudine viae, urbem habitationis non invenerunt, Ps. cvii 2, 3, 4;
de illis qui in ignorantia boni et veri, `ab ortu et ab occasu' pro illis qui in ignorantia boni, `a septentrione et a mari' pro illis qui in ignorantia veri; de illis qui in ignorantia boni praedicatur quod errarint in deserto', qui in ignorantia veri praedicatur quod `in solitudine viae', et de (x)ignorantia utriusque, quod `urbem habitationis non invenerint'; quod `urbs' sit doctrinale veri, videatur n. 402, 2449, 2943, 3216, et quod `habitatio' praedicetur de bono, n. 2268, 2451, 2712: [6]apud Esaiam, Ecce hi e longinquo venient, et ecce illi e septentrione, et ab occidente, et illi e terra Sinim, xlix 12;
`septentrio' pro illis qui in obscuro quoad verum, `occidens' pro illis qui in obscuro quoad bonum, qui `e longinquo venire' dicuntur, quia remoti a luce quae a Domino: [7]apud Amos, Ecce dies venturi, quibus immittam famem in terra, ...et vagabuntur a mari ad mare, et a septentrione usque ad ortum discursitabunt ad quaerendum verbum Jehovae, et non invenient, viii 11, 12;
`fames' pro penuria et defectu cognitionum, n. 1460, 3364; `vagari a mari ad mare' pro inquirere ubi sunt cognitiones; quod {3}maria sint cognitiones in genere, n. 28, 2850; `a septentrione usque ad ortum discursitare' pro ab illis cognitionibus quae in obscuro ad illas quae in luce; quod sint cognitiones, patet, nam dicitur, `ad quaerendum Verbum Jehovae et non invenient': [8]apud Jeremiam, Clama verba haec septentrionem versus, et dicite, Revertere aversa Israel, non faciam cadere faces Meas super vos, quoniam misericors Ego; ...in diebus illis ibunt domus Jehudae ad domum Israelis, et venient una e terra septentrionis super terram, quam hereditare feci patribus vestris, iii 12, 18;
de restauratione Ecclesiae a gentibus; `septentrio' pro illis qui in ignorantia veri, et tamen in vita boni; quod hic non septentrio nec terra septentrionis intelligatur, patet, Israel enim non amplius fuit: [9]apud eundem, Vivus Jehovah qui ascendere fecit filios Israelis e terra septentrionis, xvi 15;
`septentrio' similiter pro ignorantia {4}veri: apud eundem, Ecce Ego adducens eos e terra septentrionis, et congregabo eos a lateribus terrae, inter eos caecus et claudus, xxxi 8;
`terra septentrionis' pro ignorantia boni quia veri; et quia terra `Canaan' repraesentabat regnum Domini, et inde quoque bonum, videatur supra n. 3705, et quae in medio ejus, ut `Zion et Hierosolyma,' {5}intimum bonum cui conjunctum verum, inde illa quae inde distabant, repraesentabant obscurum quoad bonum et verum; omne hoc quod in obscuro, vocatur `terra septentrionis,' et quoque `latera terrae'; [10]praeterea quia omne bonum quod influit cum luce a Domino, in obscuro hominis terminatur, {6}septentrio etiam vocatur `conventus,' ut apud Esaiam, Dixisti in corde tuo, Caelos ascendam, super stellas Dei exaltabo thronum meum, et sedebo in monte conventus, in lateribus septentrionis, xiv 13:
apud eundem, Ejula porta, clama urbs, liquefacta est Philistaea tu tota, quia a septentrione fumus venit, (nec) solitarius in conventibus, xiv 31:
apud Davidem, Magnus Jehovah, et laudatus valde in urbe Dei nostri, monte sanctitatis Ipsius, ...gaudium totius terrae, mons Zionis, latera septentrionis, urbs regis magni, Ps. xlviii 2, 3 (A.V. 1, 2):
porro apud eundem, Tibi caeli, etiam Tibi terra, orbem et plenitudinem ejus Tu fundasti, septentrionem et dextrum Tu creasti, Ps. lxxxix 12, 13 (A.V. 11, 12);
`septentrio' hic pro illis qui remotiores sunt a luce boni et veri, `dextrum' pro illis qui propiores; quod hi ad dextrum Domini sint, videatur n. 1274, 1276: [11]apud Zachariam, Vidit quatuor currus exeuntes inter duos montes aeris, ...illis equi rufi, nigri, albi et grandinati robusti;
...dixit angelus, Hi quatuor venti caelorum, exeuntes a stando juxta Dominum totius terrae, equi nigri exeuntes in terram septentrionis, et albi exiverunt post illos, et grandinati exiverunt in terram austri: ...exeuntes ad terram septentrionis, quiescere faciunt spiritum meum in terra septentrionis, vi 1-8;
`currus exeuntes inter duos montes aeris' pro doctrinalibus boni;
quod `currus' sint doctrinalia, patebit alibi; quod `mons' sit amor, videatur n. 795, 1430, 2722, inde duo montes sunt bini amores, {7}caelestis qui in Dominum, et {8}spiritualis qui erga proximum; quod `aes' sit bonum inde quod in naturali, n. 425, 1551;
quod `equi' sint intellectualia, ita intellectus doctrinalium boni, n. 2760-2762, 3217; `terra austri' seu meridiei pro illis qui in boni et veri ignorantia, sed in vita boni in qua sunt gentes probae, apud quas cum nova Ecclesia instauratur, {9}ibi spiritus Dei quiescere dicitur: [12]apud Jeremiam, Jehovah Qui ascendere fecit, et Qui reduxit semen domus Israelis e terra ad septentrionem, et ex omnibus terris, quo depuli illos, ut habitarent super terra sua, xxiii 8, `e terra ac septentrionem' pro ab obscuro ignorantiae boni et veri: apud eundem, Num frangetur ferrum, ferrum a septentrione et aes? xv 12;
`ferrum' pro vero naturali, n. 425, 426; `aes' pro bono naturali, n. 425, 1551; haec `a septentrione' dicuntur quia a naturali ubi obscurum respective et terminus; quod propheticum hoc non significet quod (c)a septentrione ferrum et aes, patet absque explicatione, nam quid Divini, immo quid cohaerentiae cum illis quae antecedunt et consequuntur, si intelligeretur quod ferrum et aes inde: [13]apud Matthaeum, Dico vobis, quod multi ab oriente usque et ab occidente venient, et accumbent cum Abrahamo, Jishako et Jacobo, viii 11; Luc. xiii 29;
{10}multi ab oriente usque et ab occidente' pro illis qui in cognitionibus et vita boni, et qui in obscuro ac ignorantia{11}, ita qui intra Ecclesiam et qui extra; quod enim status boni per orientem et occidentem significentur, supra dictum; (s)quod `accumbere cum Abrahamo, Jishako et Jacobo' sit esse cum Domino, videatur n. 3305 f. Quod similiter, nempe ab oriente et occidente venturi sint, qui apud Dominum in regno Ipsius seu in Ecclesia Ipsius erunt, apud Prophetas dicitur; ut apud Esaiam, {12}Ab oriente adducam semen tuum, et ab {13}occidente colligam te, xliii 5:
alibi, Timebunt ab occidente nomen Jehovae, et ab oriente gloriam Ipsius, lix 19:
alibi, Cognoscent ab ortu solis et ab occasu, quod nullus praeter Me;
Ego Jehovah, et nemo amplius, xlv 6:
{14}et alibi, Excitabo e septentrione et veniet, ab ortu solis invocabit nomen Meum, xli 25.(s) [14] Praeterea, quod per orientem, occidentem, meridiem et septentrionem, talia significentur, manifeste constare potest ex constructione Tabernaculi; ex castrametatione et profectione filiorum Israelis; ex descriptione terrae Canaanis; tum a descriptione novi Templi, novae Hierosolymae, et novae Terrae;
{15}EX CONSTRUCTIONE TABERNACULI, quod omnia ibi secundum plagas ordinata sint, videatur Exod. xxxviii; {16}ut quid ad angulum orientis et occidentis, et quid ad angulum meridiei et septentrionis, Exod. xxvi 18, 20, 22, 27; xxvii 9, 12, (x)13: et quod candelabrum e regione mensae ad latus habitaculi versus meridiem, mensa autem ad latus septentrionis, Exod. xxvi 35; xl 22. [15] EX CASTRAMETATIONE et PROFECTIONE FILIORUM ISRAELIS, etiam secundum plagas, quod nempe castrametarentur circum Tentorium conventus, tribus Jehudae, tribus Jisascharis, tribus Zebulonis versus orientem; tribus Reubenis, Shimeonis et Gadis versus meridiem; tribus Ephraimi, Menashes, et Benjaminis versus occidentem; tribus Danis, Asheris et Naphthali, versus septentrionem, Num. ii 1 ad f.: tum quod ex Levitis Gershonitae versus occidentem, Kehathitae versus meridiem, Meraritae versus septentrionem, et quod Moses, Aharon et filii ejus ante Habitaculum versus orientem, Num. iii 23-38, per quae repraesentatus erat caelestis ordo qui in regno Domini secundum status boni et veri; et quod versus meridiem conclamatione clangerent ad profectiones, Num. x 6; et quod sicut castrametati, etiam sic profecti sint, Num. ii 34. [16] EX DESCRIPTIONE TERRAE CANAANIS, quae per Mosen primum descripta est quoad terminos circumcirca, et quidem ad angulum meridiei, ad angulum occidentis, angulum septentrionis et angulum orientis, Num. xxxiv 2-12; dein cum per sortem data tribubus, Josh. xv-xix; inde et quoque ab antiquissimis qui in terra Canaane habitarunt, omnia ibi loca secundum situm, distantiam, et terminos quoad plagas repraesentativa et significativa facta sunt, n. 1607, 1866. [17] Ex DESCRIPTIONE NOVI TEMPLI, NOVAE HIEROSOLYMAE, et NOVAE TERRAE, etiam secundum plagas, apud Ezechielem: ut, quod structura urbis esset a meridie: de porta aedificii, cujus facies versus orientem, versus septentrionem, et versus meridiem, xl 2, 6, 19, 20-46. De mensura Templi, et ejus ostio versus septentrionem et meridiem, xli II: de atrio versus septentrionem, orientem, meridiem et occidentem, xlii 1, 4, 11, (x)16-19; et quod gloria Jehovae Dei Israelis {17}intraret a via orientis, xliii 1, 2, 4; de portis atrii, (x)xliv 1, 2, 4; (x)xlvi 1, 9, 10, 19, 20: de terminis terrae sanctae xlvii, versus septentrionem, vers. 15-17; versus orientem, vers. 18; versus meridiem, vers. 19; versus occidentem, vers. 20: et de hereditatibus juxta plagas pro unaquavis tribu, xlviii: et de portis Sanctae Hierosolymae ab oriente, septentrione, meridie et occidente, Apoc. xxi 13. Ex his manifeste patet quod quatuor mundi plagae secundum quas sancta illa, seu repraesentativa sancti, fuerunt ordinata, in sensu interno non plagas illas, sed status boni et veri in regno Domini significent. [18] Quod septentrio et occidens in sensu opposito significent falsum et malum, constare potest (c)a sequentibus locis; apud Jeremiam, Factum verbum Jehovae ad me secundo, dicendo, Quid tu videns? dixi, Ollam apertam ego videns, et facies ejus versus septentrionem; et dixit Jehovah, A septentrione aperietur malum super omnes habitatores terrae; en Ego vocans omnes familias septentrionis ut veniant, i 13-15:
apud eundem, Erigite signum Zionem versus, convenite, ne subsistite, quia malum Ego adducens a septentrione, et confractionem magnam, iv 6:
apud eundem, Vox strepitus ecce veniens, et tumultus magnus e terra septentrionis, ad redigendum urbes Jehudae vastitatem, x 22:
apud eundem, In Tekoa clangite buccina, . . . quia malum prospicit ex septentrione, et confractio magna; . . . ecce venit populus veniens e terra septentrionis, et gens magna excitabitur a lateribus terrae, vi 1, 22:
apud eundem, Accepi calicem e manu Jehovae, et bibere feci omnes gentes, . . . Hierosolymam et urbes Jehudae, et reges ejus, . . . Pharaonem regem Aegypti, . . . et omnem turbam occidentalem, . . . omnes reges Arabiae, et omnes reges occidentis habitantes in deserto, . . . et omnes reges septentrionis, propinquos et longinquos, xxv 17-26:
[19] apud eundem, Non effugiet celer, nec eripiet se fortis, septentrionem versus, juxta litus fluvii Euphratis impegerunt et ceciderunt. Quis hic sicut flumen ascendit? . . . Aegyptus sicut flumen ascendit, . . . dixit enim, Ascendam, obtegam terram, perdam urbem, et habitantes in ea. . . . Sed dies ille Domino Jehovih Zebaoth, dies ultionis, . . . quia sacrificium Domino Jehovih Zebaoth in terra septentrionis juxta fluvium Euphratis. . . . Vitula pulcherrima Aegyptus, excidium a septentrione venit, . . . pudefacta est filia Aegypti, tradita est in manum populi septentrionis, xlvi 6-10, 20, 24:
apud eundem, Sic dixit Jehovah, Ecce aquae ascendentes a septentrione, quae sicut flumen inundans, et inundabunt terram et plenitudinem ejus, urbem et habitantes in ea, xlvii 2:
[20] apud eundem, Locutus est Jehovah contra Babelem, ascendet contra eam gens (c)a septentrione, haec ponet terram ejus in desolationem, ut non sit habitans in ea, l [1], 3:
apud eundem, Ecce Ego excitans et ascendere faciens contra Babelem congregationem gentium magnarum e terra septentrionis, et instruent aciem contra eam, inde capietur; ecce populus veniens e septentrione, et gens magna, et reges multi excitabuntur e lateribus terrae, l 9, 41:
apud eundem, Tunc canent super Babele caeli et terra, et omne quod in iis, quia e septentrione venient illi vastatores, li 48:
apud Ezechielem, Dic Gogo, . . . Venies e loco tuo a lateribus septentrionis, tu et populi multi tecum, . . . ascendes contra populum Meum Israelem, sicut nubes, ad obtegendum terram, xxxviii 14-16:
apud eundem, Ecce Ego contra te Goge princeps, . . . reverti faciam te, sextabo te, et faciam (x)ascendere te a lateribus septentrionis, et adducam te super montes Israelis; . . . super montibus Israelis cades, . . . super faciebus agri cades, xxxix 1, 2, 4, 5:
apud Zachariam, Heu fugite e terra septentrionis, dictum Jehovae, nam sicut quatuor ventos caelorum expandam vos: heu Zion, eripe te, quae habitas cum filia Babelis, ii 10, 11. [21] Inde patet quid per `septentrionem' in sensu opposito significatur quod nempe falsum ex quo malum, et falsum quod a malo;
falsum ex quo malum, quia oriundum (c)ex ratiocinatione de Divinis et contra Divina ex scientificis quae naturalis hominis, dicitur `populus septentrionis esse ex Aegypto'; quod `Aegyptus' sit tale scientificum, videatur n. 1164, 1165, 2588 f.; falsum quod ex malo, quia oriundum a cultu externo apparente sancto cujus interiora sunt profana, dicitur `gens septentrionis e Babele'; quod `Babel' tale sit, videatur n. 1182, 1283, 1295, 1304, 1306-1308, 1321, 1322, 1326; quod etiam `Babel' sit quae vastat, n. 1327: (m)utrumque, nempe {18}falsum ex quo malum, et falsum quod ex malo, dicitur ex Gogo, nam `Gogus' est cultus in externis absque interno, et inde idololatricus, qualis fuit {19}Judaeorum omni tempore; quod Gogus tale sit, videatur n. 1151.(n) [22] Ex obscuro quod est naturalis hominis, {20}tam exoritur verum, {20}quam oritur falsum; quando homo (t)se illuminari patitur per Verbum a Domino, tunc obscurum ejus fit lucidum, aperitur enim via interna, ita fit influxus et communicatio per caelum a Domino; at quando se non illuminari patitur per Verbum a Domino, sed per propriam intelligentiam, tunc obscurum ejus fit tenebrosum, ita falsum, (m)clauditur enim via interna, et non fit influxus et communicatio per caelum a Domino, modo talis ut apparere possit sicut homo externa forma, cogitando ex malo et falso, et quoque loquendo;(n) inde est quod `septentrio' apud illos verum, et apud hos falsum significet; illi enim ab obscuro ascendunt, hoc est, elevantur ad lucem, hi autem ab obscuro descendunt, hoc est, se removent a luce; {21}ita illi ad meridiem feruntur, hi autem ad tartara. [23] Quod `septentrio' sit caligo falsi, et `meridies' lux veri, evidenter patet apud Danielem ubi agitur de ariete et hirco caprarum; ut et de rege meridiei et rege septentrionis; de ariete et hirco caprarum, Quod aries cornuferiret versus occidentem, et versus septentrionem, et versus meridiem, ita ut omnes bestiae non consisterent coram eo; . . . et quod hircus caprarum veniret ab occidente super omnes facies terrae: . . . et ex uno cornu {22}ejus exiret cornu, quod cresceret valde versus meridiem, et versus ortum, et versus decus, viii 4, 5, 9:
{23}de rege meridiei et rege septentrionis, ubi per `regem meridiei' significantur illi qui in cognitionibus veri, et per `regem septentrionis' illi qui in falso{24}, Quod sub finem annorum consociabunt se, ita ut filia regis meridiei veniet ad regem septentrionis ad faciendum rectitudines, sed non obtinebit brachium vires: . . . surget e stemmate. . . qui veniet in munimentum regis septentrionis, . . . et praevalebit; . . . et captivitatem abducet in Aegyptum: . . . veniet in regnum rex meridiei, . . . et pugnabit cum rege septentrionis: . . . revertetur rex septentrionis, et sistet multitudinem magnam prae priore: . . . multi stabunt contra regem meridiei: . . . veniet rex septentrionis. . . et capiet urbem munitionum, . . . et destruet multa: . . . rex meridiei commiscebit se bello cum exercitu magno, sed non consistet, quia cogitabunt contra illum cogitationes: . . . post redibit, . . . sed non erit sicut prius; . . . populus cognoscentium Deum suum confirmabunt se: . . . tandem in tempore finis collidetur cum eo rex meridiei, ideo quasi procella in illum irruet rex septentrionis cum curru et equitibus; . . . in terra decoris multi corruent: . . . sed rumores terrebunt (c)eum ab ortu et a septentrione, ut exeat cum ira magna; . . . venturus est ad finem suum, nec auxilians illi, xi 1 ad f. Quod `rex meridiei' sint illi qui in luce veri, et `rex septentrionis' illi qui in umbra primum, et dein in caligine falsi, {25}a singulis ibi constare potest, {26}ita quod status Ecclesiae, quomodo {27}successive pervertitur, describatur: `reges meridiei et septentrionis' vocantur, quia per `reges' in sensu interno Verbi significantur vera, et in opposito falsa, n. 1672, 2015, 2069; et per `regna' illa quae sunt veri, ac in opposito sensu illa quae sunt falsi, n. 1672, 2547. @1 in Verbo$ @2 occasu$ @3 mare sit$ @4 et sic obscuro quoad verum$ @5 illa quae in ipsius bono cui conjectum verum$ @6 inde quoque septentrio$ @7 i nempe amor$ @8 i amor$ @9 spiritus Dei quiescit$ @10 qui$ @11 i illarum$ @12 A places this third in the series of quotations.$ @13 occasu$ @14 apud Eundem$ @15 i quod ibi singula etiam juxta plagas ordinata sint, ex causa repraesentationis et significationis status boni et veri per illas, patet.$ @16 et$ @17 veniret$ @18 falsum ex malo et malum ex falso, per Gogum significatur$ @19 Judaicus$ @20 et$ @21 hoc est$ @22 hirci caprarum$ @23 i et$ @24 i de quibus haec$ @25 after describatur$ @26 et$ @27 successu temporis$