9642.“向南的南边作板”表甚至进入它的内层和至内层部分，在那里，真理住在光中。这从“居所的板”、“边”和“向南的南”的含义清楚可知：“居所的板”是指支撑天堂的良善（参看9634节）；“边”（corner或角）当论及世界的方位时，是指由该方位所表示的具体状态，如下文所述；“向南的南”是指内层和至内层部分，真理在此住在光中。“南”或“正午”表示一种光的状态，就是由真理所产生的一种聪明状态，因而也指一种内层状态；因为在天堂，光，以及伴随这光的聪明和智慧朝更内在的部分增长。远离这些部分，真理则住在阴暗中；真理的这种状态由“北”来表示。这就是为何“向南的南边”表示甚至进入内层和至内层部分，在那里，真理住在光中。
在以赛亚书，“南”或“正午”所表示相同：
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43:6）
这论及一个新教会；“对北方说”表示对那些处于黑暗，或没有信之真理的知识，在教会之外的外邦人说；“对南方说”表示对那些住在由关于良善和真理的认知或知识所提供的光中，在教会之内的人说；这解释了为何经上论到后者说，他们“不要拘留”，论到前者却说他们要“交出来”。
以西结书：
你要把脸朝向南方，向南滴下话语，预言攻击南方田野的森林。对南方的森林说，看哪，我要在你那里点火，烧灭你们中间所有的绿树；从南到北，所有人的脸都被烧焦。把你的脸正对着耶路撒冷，滴下话语攻击圣所，向以色列地说预言。（以西结书20:46，47；21:2）
“南”在此表示那些拥有圣言所提供的真理之光的人，因而表示那些虽属于教会，却仍受他们根据错误解释的圣言字义所证实的虚假影响的人；这就是为何经上说“南方田野的森林”和“南方的森林”。“森林”是指记忆知识掌权的一种状态，而“园子”是指真理掌权的一种状态。由此明显可知“把脸朝向南方，向南滴下话语，预言攻击南方田野的森林”，然后“把你的脸正对着耶路撒冷，滴下话语攻击圣所，向以色列地说预言”表示什么；因为“耶路撒冷”和“以色列地”表示教会，那里的“圣所”表示教会的事物。
以赛亚书：
你若向饥饿的人激发你的灵魂，使困苦的灵魂得满足，你的光就必在黑暗中升起，你的幽暗必变如正午。（以赛亚书58:10）
“黑暗”和“幽暗”表示缺乏真理和良善的知识，“光”和“正午”表示对它们的理解。同一先知书：
求你赐谋略、行公平，使你的影子在日中如黑夜，隐藏被赶散的人，不可显露漂泊者。（以赛亚书16:3）
“在日中”表示在真理之光中间。耶利米书：
你们要备战攻击锡安的女儿；起来吧！我们可以上去进入南方。日已渐斜，晚影拖长了。（耶利米书6:4）
“上去进入南方”表示起来反对教会，在教会，真理住在来自圣言的光中。阿摩司书：
我必使日头在午间落下，使地在白昼黑暗。（阿摩司书8:9）
这表示熄灭圣言所提供的一切真理之光。
诗篇：
你必不怕黑夜的惊骇，或是白日飞的箭；不怕幽暗中的瘟疫，或正午使人荒废的死亡。（诗篇91:5，6）
“黑夜的惊骇”表示来自地狱的邪恶所生的虚假；“白日飞的箭”表示公开被教导的虚假；“正午使人荒废的死亡”表示公开存在于人们的生活之中，并且凡真理能住在其来自圣言的光中的地方，都摧毁真理的邪恶。
以赛亚书：
论海旁旷野的预言：它从旷野，从可怕之地而来，好像南方的旋风，猛然扫过。（以赛亚书21:1）
但以理书：
这母山羊的公山羊极其自大，他的角，向南、向东、向荣美之地，渐渐成为强大。它渐渐强大，高及天象，将些天象和星宿抛落在地，并践踏它们。（但以理书8:8-10）
此处论述的主题是未来教会的状态，经上预言该教会将被与仁之良善分离的信之教义毁灭；“母山羊的公山羊”是指这种信（4169e，4769节）；它的“角向南强大”表示来自这信的虚假反对真理的能力；“向东”表示反对良善；“向荣美之地”表示反对教会；“天象”表示反对属于天堂的一切良善和真理；“将些天象和星宿抛落在地”表示摧毁这些良善和真理，以及关于良善和真理的认知或知识（4697节）。
但以理书的整个11章描述了南方王和北方王的交战；“南方王”表示源于圣言的真理之光，“北方王”表示基于记忆知识对真理的推理；这场战争的不同阶段或各种事件描述了教会将要经历的交替状态，直到它不复存在。
由于“南方”表示住在光中的真理，所以经上规定流便、西缅和迦得的支派要向南方安营（民数记2:10-15）；安营代表照着信和爱的真理和良善而将天上的一切事物都安排得井然有序（参看4236，8103e，8193，8196节）；安营的“十二支派”表示整体上的一切真理和良善（3858，3862，3926，3939，4060，6335，6337，6397，6640，7836，7891，7996，7997节）；“流便的支派”表示存在于教义中的信之真理（3861，3866，5542节）；“西缅支派”表示随后存在于生活中的信之真理（3869-3872，4497，4502，4503，5482节）；“迦得支派”表示来自教义和生活中的这些真理的行为（6404，6405节）。从这些含义明显可知这三个支派为何“向南方”安营；真理，也就是信的一切事物都属于“南方”，因为它们属于光，或说在光中。
现由此明显可知“南边（或南角）”表示什么，即在那里会发现真理住在光中的状态。因为“地的四角”表示爱之良善和信之真理的一切状态：“东角和西角”表示爱之良善的状态，“南角和北角”表示信之真理的状态。下列经文中的“四风”所表相同：
天使站在地的四角，执掌地的四风，叫风不吹在地上。（启示录7:1）
启示录：
撒旦要出来迷惑地上四角的列族。（启示录20:8）
马太福音：
祂要差遣祂的使者，将祂的选民从四风，从天这边到天那边，都招聚了来。（马太福音24:31）
以西结书：
气息啊，要从四风而来，吹在这些被杀的人身上，使他们活了。（以西结书37:9）
由于这些“风”，也就是这四个方位表示良善和真理的一切事物或方面，因而表示天堂和教会的一切事物或方面，“殿”表示天堂或教会，所以自古以来圣殿就被安在东西方向上；这是因为“东”表示上升的爱之良善，“西”表示下降的爱之良善。这种习俗来源于代表，属于教会的古人都熟知这些代表。
Potts(1905-1910) 9642
9642. The planks for the corner of the south toward the south. That this signifies even into its interior and inmost things where truth is in light, is evident from the signification of "the planks of the Habitation," as being the good which supports heaven (see n. 9634); from the signification of a "corner," when said of the quarters of the world, as being where that state is which is marked out and signified by the quarter (of which in what follows); and from the signification of "the south toward the south," as being the interior and inmost things where truth is in its light; for by "the south" is signified a state of light, which is a state of intelligence from truths, and thus an interior state; for light (and with the light intelligence and wisdom) in the heavens, increases toward more interior things; and farther from these truth is in shade, which state of truth is signified by "the north." From this then it is that by "the corner of the south toward the south" is signified even to the interior and inmost things where truth is in light. [2] The same is signified by "the south" or "noonday" in Isaiah:
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. 43:6). In this passage a new church is treated of; "saying to the north" denotes to those who are in darkness or ignorance concerning the truths of faith, who are the nations outside the church; "saying to the south" denotes to those who are in light from the knowledges of good and truth, who are those who are within the church; wherefore it is said to the latter that they should "not keep back," but to the former that they should "give up." [3] In Ezekiel:
Set thy faces toward the south, and drop toward the south, and prophesy against the forest of the field unto the south; and say to the forest of the south, Behold, I kindle a fire in thee, and it shall devour every green tree in thee, and all faces from the south to the north shall be burned. Set thy faces toward Jerusalem, and drop against the holy places, and prophesy against the land of Israel (Ezek. 20:46, 47; 21:2). "The south" here denotes those who are in the light of truth from the Word, thus those who are of the church, but who are in falsities which they confirm from the sense of the letter of the Word wrongly unfolded; whence it is said, "the forest of the field unto the south," and "the forest of the south." A "forest" denotes where memory-knowledge reigns; but a "garden," where truth reigns. From this it is plain what is signified by "setting the faces toward the south, and dropping [words] toward the south, and prophesying against the forest of the field unto the south;" and afterward by "setting the faces toward Jerusalem, and dropping against the holy places, and prophesying against the land of Israel; for "Jerusalem" and "the land of Israel" denote the church, and "the holy places" there denote the things which are of the church. [4] In Isaiah:
If thou draw out thy soul to the hungry, and sate the afflicted soul; then thy light shall arise in darkness, and thy thick darkness shall be as the noonday (Isa. 58:10);
where "darkness" and "thick darkness" denote ignorance of truth and good; while "light" and "the noonday" denote the understanding of them. Again:
Bring forth counsel, execute judgment; make thy shadow like the night in the midst of the noonday; hide the outcasts; reveal not the wanderer (Isa. 16:3);
where "in the midst of the noonday" denotes in the midst of the light of truth. In Jeremiah:
Sanctify ye the battle against the daughter of Zion; arise, and let us go up into the south, for the day is going away, for the shadows of the evening have been bent down (Jer. 6:4);
where "going up into the south" denotes against the church, in which truth is in light from the Word. In Amos:
I will make the sun go down at noon, and I will darken the earth in the day of light (Amos 8:9);
denoting the extinguishing of all the light of truth from the Word. [5] In David:
Thou shalt not be afraid for the dread of night, nor for the arrow that flieth by day; for the pestilence in the thick darkness, for the death that wasteth at noonday (Ps. 91:5, 6);
"the dread of night" denotes the falsities of evil which are from hell; "the arrow that flieth by day," the falsity which is openly taught; "the death that wasteth at noonday," the evil which is openly lived in, whereby truth is destroyed where it can be in its light from the Word. [6] Again:
The prophecy of the wilderness of the sea. As whirlwinds from the south, to pass through; it cometh from the wilderness, from a terrible land (Isa. 21:1). The he-goat of the goats magnified himself exceedingly; and his horn grew toward the south, and toward the east, and toward comeliness; and it grew even unto the army of the heavens, and some of the army and of the stars it cast down to the earth, and trampled upon them (Dan. 8:8-10). The subject here treated of is the state of the future church, and it is foretold that the church will perish through the doctrine of faith separated from the good of charity; "the he-goat of the goats" denotes such a faith (n. 4169, 4769); its "horn growing toward the south" denotes the power of falsity therefrom against truths; "toward the east" denotes against goods; "toward comeliness" denotes against the church; "unto the army of the heavens" denotes against all the goods and truths of heaven; "casting down to the earth some of the army and of the stars" denotes to destroy these goods and truths, and the very knowledges of good and truth (n. 4697). [7] In the same prophet is described a war between the king of the south and the king of the north (chap. 11), and by "the king of the south" is signified the light of truth from the Word, and by "the king of the north" reasoning from memory-knowledges about truths; the alternations that the church was to undergo until it should perish, are described by the various events of this war. [8] As "the south" signified truth in light, it was ordained that the tribes of Reuben, Simeon, and Gad should encamp "toward the south" (Num. 2:10-15); the encampments represented the setting in order of all things in the heavens in accordance with the truths and goods of faith and love (see n. 4236, 8103, 8193, 8196); and "the twelve tribes" which encamped signified all truths and goods in the complex (n. 3858, 3862, 3926, 3939, 4060, 6335, 6337, 6397, 6640, 7836, 7891, 7996, 7997); by "the tribe of Reuben" was signified the truth of faith in doctrine (n. 3861, 3866, 5542); by "the tribe of Simeon," the derivative truth of faith in life (n. 3869-3872, 4497, 4502, 4503, 5482); and by "the tribe of Gad" were signified works from these truths (n. 6404, 6405). This shows why these tribes were encamped "toward the south;" for all things of truth, that is, of faith, belong to "the south," because they belong to light. [9] From all this it is now evident what is signified by "the corner of the south," namely, where the state of truth is in light. For all states of the good of love and of the truth of faith are signified by "the four corners of the earth"-states of the good of love by "the corner of the east, and the corner of the west," and states of the truth of faith by "the corner of the south," and "the corner of the north." In like manner by "the four winds" in these passages:
Angels standing on the four corners of the earth, holding back the four winds of the earth, that the wind should not blow on the earth (Rev. 7:1). Satan shall go forth to seduce the nations which are in the four corners of the earth (Rev. 20:8). He shall send His angels, and they shall gather together His elect from the four winds, from the ends of the heavens to the ends of them (Matt. 24:31). Come from the four winds, O breath, and breathe into these slain, that they may live (Ezek. 37:9). [10] As by these "winds," that is, by these "quarters," were signified all things of good and of truth, thus all things of heaven and of the church, and by "the temple" was signified heaven or the church, therefore it has been customary from ancient times to place temples in an east and west direction, because "the east" signified the good of love in its rising, and "the west," the good of love in its going down. This had its origin from the representatives in which were the ancients who belonged to the church.
Elliott(1983-1999) 9642
9642. 'The boards for the south side, southwards' means even to the more internal and the inmost parts [of it], where truth dwells in light. This is clear from the meaning of 'the boards of the dwelling-place' as the good supporting heaven, dealt with in 9634; from the meaning of 'the side (or corner)', when the term is used in reference to the four quarters, as the specific state meant by that quarter, dealt with below; and from the meaning of 'the south, southwards'a as the more internal and the inmost parts, where truth dwells in light. 'The south' or 'midday' means a state of light, which is a state of intelligence produced by truths, thus also an interior state; for in the heavens the light, and the intelligence and wisdom that accompany the light, increases towards the more internal parts. Further away from those parts truth dwells in shade; and this state of truth is meant by 'the north'. This then is why 'the south side, southwards' means even to the more internal and the inmost parts, where truth dwells in light.
[2] The same things are meant by 'the south' in Isaiah,
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 43:6.
This refers to a new Church. 'Saying to the north' means speaking to those who are in darkness or have no knowledge of the truths of faith, who are gentiles outside the Church. 'Saying to the south' means speaking to those who dwell in the light provided by cognitions or knowledge of goodness and truth, who are people within the Church. This explains why the latter are told not to 'withhold' [those sons and daughters], but the former 'to give them up'.
[3] In Ezekiel,
Set your face the way of the south, and drop [your words] towards the south, and prophesy against the forest of the field to the south, and say to the forest of the south, Behold, I am kindling in you a fire, which will devour in you every green tree; and all faces from south to north will be scorched. Set your face towards Jerusalem, and drop [your words] against the sanctuaries, and prophesy against the land of Israel. Ezek 20:46-21:2.
'The south' here stands for those who have the light of truth provided by the Word, thus those who belong to the Church, yet who are influenced by falsities which they substantiate from the sense of the letter of the Word wrongly explained. This is why the expressions 'the forest of the field towards the south' and 'the forest of the south' are used. 'A forest' is a state in which factual knowledge is predominant, whereas 'a garden' is one in which truth is predominant. From this it is evident what the meaning is of 'setting one's face the way of the south, and dropping [one's words] towards the south, and prophesying against the forest of the field to the south', and then of 'set your face towards Jerusalem, and drop [your words] against the sanctuaries, and prophesy against the land of Israel'. 'Jerusalem' and 'the land of Israel' mean the Church, and 'the sanctuaries' there things of the Church.
[4] In Isaiah,
If you bring out for the hungry your soulb and satisfy the afflicted soul, your light will rise in the darkness, and your thick darkness will be as at midday. Isa 58:10.
'Darkness' and 'thick darkness' stand for lack of knowledge of truth and good, 'light' and 'midday' for an understanding of them. In the same prophet, Give counsel, execute judgement, set your shade like the night in the middle of the day;c hide the outcasts, do not reveal the wanderer. Isa 16:3.
'In the middle of the day' stands for in the midst of the light of truth. In Jeremiah,
Prepare ford battle against the daughter of Zion; arise, and let us go up into the south,e for the day goes away, for the shadows of evening are set at an angle. Jer 6:4.
'Going up into the south' stands for going up against the Church, where truth dwells in light from the Word. In Amos,
I will make the sun go down in the south,e and I will darken the land in broad daylight. Amos 8:9.
This stands for blotting out all the light of truth which is provided by the Word.
[5] In David,
You will not be afraid of the terror of the night, of the arrow that flies by day, of the pestilence in thick darkness, of death that lays waste at noonday. Ps 91:5, 6.
'The terror of the night' stands for falsities arising from evil that come from hell; 'the arrow that flies by day' stands for falsity which is taught openly; 'death that lays waste at noonday' stands for evil that is openly present in people's lives, and that destroys truth wherever it is able to dwell in its own light from the Word.
[6] And in Isaiah,
The prophecy of the wilderness of the sea. As whirlwinds in the south sweep through,f it comes from the wilderness, from a terrible land. Isa 21:1.
In Daniel,
The he-goat of the she-goats made himself exceedingly great, and his horn grew exceedingly towards the south, and towards the east, and towards the glorious [land]. And it grew even towards the host of heaven, and cast down to the earth some of the host, and of the stars, and trampled on them. Dan 8:8-10.
This refers to the state of the future Church. It foretells that the Church will be ruined by teachings about faith separated from the good of charity, 'the he-goat of the she-goats' being this kind of faith, 4169 (end), 4769. 'The horn's growing towards the south' stands for the power of falsity from this faith directed against truths, 'towards the east' for directing it against forms of good, and 'towards the glorious [land]' for directing it against the Church. 'Towards the host of heaven' stands for directing that power against all the forms of good and the truths belonging to heaven, and 'casting down to the earth some of the host, and of the stars' stands for destroying these, and also even the cognitions or knowledge of good and truth, 4697.
[7] The whole of Chapter 11 in the same prophet describes a war between the king of the south and the king of the north. 'The king of the south' means the light of truth derived from the Word, and 'the king of the north' reasoning about truths which is based on factual knowledge. The shifting fortunes which the Church will experience until it ceases to exist are described by the different phases in the course of that war.
[8] Because 'the south' meant truth dwelling in light it was decreed that the tribes of Reuben, Simeon, and Gad should camp towards the south, Num 2:10-15. Encampments represented the arrangement of all things in heaven as determined by the truths and forms of the good of faith and love, 4236, 8103 (end), 8193, 8196, and 'the twelve tribes' which formed the camp meant all the truths and forms of good in their entirety, 3858, 3862, 3926, 3939, 4060, 6335, 6337, 6397, 6640, 7836, 7891, 7996, 7997. 'The tribe of Reuben' meant the truth of faith present in doctrine, 3861, 3866, 5542, 'the tribe of Simeon' the truth of faith subsequently present in life, 3869-3872, 4497, 4502, 4503, 5482, and 'the tribe of Gad' works motivated by that truth in doctrine and life, 6404, 6405. From these meanings it is evident why these three camped towards the south; for all things on the side of truth or faith belong in the south because they are in light.
[9] From all this it is now clear what 'the south side' means, namely where the state of truth dwelling in light is to be found. For all states of the good of love and the truth of faith are meant by the four corners of the earth, states of the good of love being meant by the east and west sides, and states of the truth of faith by the south and north ones. Much the same is meant by 'the four winds', as in the Book of Revelation,
... angels standing over the four corners of the earth, holding back the four winds of the earth, in order that the wind should not blow onto the earth. Rev 7:1.
And elsewhere,
Satan will come out to deceive the nations which are at the four corners of the earth. Rev 20:7, 8.
In Matthew,
He will send angels, and gather the elect from the four winds, from one end of heaven to the other.g Matt 24:31.
And in Ezekiel,
Come from the four winds, O spirit, and breathe into these killed, that they may live. Ezek 37:9.
[10] Because those winds, that is, those four quarters, meant all aspects of good and truth, thus all aspects of heaven and the Church, and 'a temple' meant heaven or the Church, it had been the custom since ancient times to site temples in an east-west direction. This was because the east meant the good of love on the rise, and the west the good of love on the decline. This custom had its origin in representative signs, which were well known to the ancients who belonged to the Church.
Latin(1748-1756) 9642
9642. `Asseres angulo meridiei versus austrum': quod significet usque in interiora ac intima [ejus], ubi verum in luce, constat ex significatione `asserum (o)habitaculi' quod sint bonum sustentans caelum, de qua n. 9634, ex significatione `anguli' cum de plagis mundi (o)dicitur, quod sit ubi ille status quid designatur et significatur per `plagam,' de qua sequitur, et ex significatione `meridiei versus austrum' quod sint interiora ac intima, ubi verum in sua luce; per `meridiem' enim significatur status lucis, qui est status intelligentiae ex veris, ita quoque status interior, nam lux et cum luce intelligentia et sapientia in caelis crescit versus interiora, longius ab interioribus {1} est verum in umbra, qui status (o)veri significatur per septentrionem; inde (o)nunc est quod per `angulum meridiei versus austrum' significetur usque ad interiora ac intima ubi verum est in luce. [2] Eadem per `meridiem' et `austrum' (x)significantur apud Esaiam, Dicam septentrioni, Da, et meridiei, Ne inhibe; adduc filios Meos e longinquo, et filias Meas ab extremitate terrae, xliii 6;agitur ibi de Nova Ecclesia; `dicere septentrioni' est illis qui in tenebris seu ignorantia de veris fidei, qui sunt gentes extra Ecclesiam, `dicere meridiei' est illis qui in luce ex cognitionibus boni et veri, qui sunt qui intra Ecclesiam, (o)quare his dicitur ne inhiberent, at illis ut darent: [3] apud Ezechielem, Pone facies tuas viam meridiei, et stilla versus meridiem, et propheta contra silvam agri ad meridiem, et dic silvae meridiei, Ecce Ego incendens in te ignem qui comedet in te omnem arborem viridem, et comburentur omnes facies a meridie ad septentrionem: pone facies tuas versus Hierosolymam, et stilla contra sanctuaria, et propheta contra terram Israelis, xxi 2-10 [A. V. xx 46-xxi 5];
`meridies' (o)hic pro illis qui in luce veri ex Verbo, ita pro (o)illis qui ab Ecclesia, (m)sed qui {2} in falsis quae confirmant ex sensu litterae Verbi (o)sinistre explicato, unde dicitur `silva agri ad meridiem' et `silva meridiei'; silva est scientificum regnans, hortus (o)autem est verum regnans;(n) inde patet quid significatur per `ponere facies viam meridiei, et stillare versus meridiem, ac prophetare {3} contra silvam agri ad meridiem'; et postea, `pone facies {4} versus Hierosolymam, et stilla contra sanctuaria, et propheta contra terram Israelis'; Hierosolyma enim et terra Israelis est Ecclesia, `et sanctuaria ibi sunt quae Ecclesiae; [4] apud (x)Esaiam, Si expromseris famelico animam tuam, ac animam afflictam saturaveris, exorietur in tenebris lux tua, et caligo tua sicut meridies, lviii 10;
`tenebrae' et `caligo' pro ignorantia veri et boni, `lux' et `meridies' pro intellectu eorum {5}: apud eundem, Proferte consilium, facite judicium, pone sicut noctem umbram tuam in medio meridiei, absconde expulsos, vagum ne revela, xvi 3;
`in medio meridiei' pro in media luce veri: apud Jeremiam, Sanctificate contra filiam Zionis proelium, surgite et ascendamus in meridiem, quia abit dies, quia inclinatae sunt umbrae vesperae, vi 4;
`ascendere in meridiem' pro contra {6} Ecclesiam, ubi verum in luce {7} ex Verbo: apud Amos, Occidere faciam solem in meridie, et obtenebrabo terram in die lucis, viii 9;
pro exstinguere omnem lucem veri quae ex {8} Verbo: [5] apud Davidem, Non timebis tibi a pavore noctis, a telo volat interdiu, a pes in caligine, a morte vastat in meridie, Ps. xci 5, 6;
`pavor noctis' pro falsis mali quae ab inferno, `telum quod volat interdiu' pro falso quod aperte docetur, `mors quae vastat in meridie' pro malo in quo aperte vivitur, per quod destruitur {9} verum, ubi in sua luce ex Verbo esse potest: {10} et apud Esaiam, Propheticum deserti maris, sicut turbines in {11} meridie ad transeundum, e deserto venit, e terra terribili, xxi 1:
[6] apud Danielem, Hircus caprarum magnum se fecit valde, et crevit cornu ejus valde versus meridiem, et versus ortum, et versus decus; crevit usque ad exercitum caelorum, et dejecit in terram de exercitu, et de stellis, et conculcavit ea, viii 8-10;
agitur ibi de statu Ecclesiae futurae, et praedicitur quod Ecclesia peritura per doctrinam de fide separata a bono charitatis; `hircus caprarum' est talis fides {12}, n. 4169 fin., 4769, `crescere cornu versus mei diem' pro potentia falsi inde contra vera, {13} `versus ortum' pro contra bona, `versus decus' pro contra Ecclesiam, `ad exercitum caelorum' pro contra omnia bona et vera caeli, `dejicere in terram de exercitu et de stellis' pro destruere ea, et ipsas cognitiones boni et veri, n. 4697: [7] apud eundem prophetam describitur bellum inter regem meridiei et regem septentrionis, xi 1-fin., et per `regem meridiei' significatur lux veri ex Verbo, et per `regem septentrionis' ratiocinatio de veris {14} ex scientificis; vices quas subitura {15} Ecclesia usque dum peritura, describuntur per belli illius varios successus. [8] Quoniam {17} meridies significabat verum in luce, ideo ordinatum est ut tribus Rubenis, Schimeonis, et Gadis, castrametarentur versus meridiem, Num. ii 10-15; castrametationes {18} repraesentabant ordinationem omnium quae {19} in caelis secundum vera et bona fidei et amoris n. 4236, 8103 fin., 8193, 8196, (c)et (o)duodecim tribus, quae castrametabantur, significabant omnia vera et bona in complexu, n. 3858, 3862, 3926, 3939, 4060, 6335, 6337, 6397, 6640, 7836, 7891, 7996, 7997; per tribum Rubenis significabatur {20} verum fidei doctrina, n. 3861, 3872, 5542, per tribum {21} Schimeonis verum fidei vita male, n. 3869-3872, 4497, 4502, 4503, 5482: et per tribum {22} Gadis (d)significabantur opera ex illis veris, n. 6404, 6405; inde patet cur illi versus meridiem castrametati sunt, omnia enim quae sunt veri seu fidei, meridiei sunt quia lucis. [9] Ex his nunc constat quid per `angulum meridiei' significatur, quod nempe ubi status veri in luce, nam omnes {23} status boni amoris et veri fidei significantur per quattuor angulos terrae, status boni amoris per angulum orientis et (o)per angulum occidentis, et status veri fidei per angulum meridiei et septentrionis; similiter per quattuor ventos {24} in Apocalypsi, Angeli stantes super quattuor angulis terrae, retinentes quattuor ventos terrae, ut non flaret ventus super terram, vii 1:
et alibi, Satanas exibit ad seducendum gentes, quae in quattuor angulis terrae, xx 7 [, 8]:
apud Matthaeum, Mittet angelos, et congregabit electos a quattuor ventis, a terminis caelorum ad terminos illorum, xxiv 31:
et apud Ezechielem, A quattuor ventis veni, spiritus, et inspira in occisos ut vivant, xxxvii 9. [10] Quia per ventos illos, seu (o)per plagas illas significata sunt omnia boni et veri, ita omnia caeli et Ecclesiae, et per templum significatum est {25} caelum seu Ecclesia, ideo ab antiquis temporibus sollemne fuit templis situm dare versus orientem et occidentem, quoniam oriens significabat bonum amoris in suo ortu, et occidens bonum amoris in suo occasu; hoc traxit originem ex repraesentativis, in quibus fuerunt antiqui qui ab Ecclesia. @1 in exterioribus$ @2 quae$ @3 quapropter dicitur pone facies tuas viam meridiei, et stilla versus meridiem, et propheta$ @4 i tuas$ @5 lux et meridies pro intellectu veri, tenebrae et caligo pro ignorantia ejus$ @6 in$ @7 lux veri$ @8 ex i in$ @9 i ibi$ @10 i similia significantur apud Jeremiam, Multiplicabuntur viduae prae arena marium, adducam illis vastatorem in meridie, xv 8:$ @11 a IT$ @12 per doctrinam de sola fide absque vita ejus ex bono, hircus caprarum pro illis qui in fide separata a charitate$ @13 i et$ @14 i illis$ @15 i est$ @16 quia$ @17 i enim$ @18 illorum qui$ @19 per tribum Rubenis significabatur altered to tribus Rubenis significabat$ @20 per tribum altered to tribus$ @21 et per tribum altered to tribus$ @22 omnes enim$ @23 i ut$ @24 i ipsum$ @25 i ipsa$