418# “执掌地上的四风”表示它的流注的缓和。这从“地上的四风”和“执掌它们”的含义清楚可知：“地上的四风”是指天上的一切神性事物(对此，我们很快就会谈到)；“执掌它们”是指缓和它的流注。但除了被揭示给的人外，没有人能知道缓和天上的神性流注是什么意思，因此也没有人能知道“执掌地上的四风”表示什么。没有启示，谁不会以为“风”在此是指被天使阻挡的风？因为经上接着又说：“使风不吹在地上、海上和任何树上。”但在圣言中，“地上的四风”在此和在其它地方一样，都表示天上来自主的一切神性事物，尤表神性真理，并且由于神性真理从显为太阳的主流入整个天堂，又从那里流入整个大地，所以“执掌风”表示缓和流注。不过，为了可以更清晰地理解这些事，还要解释一下这流注的运作。
主是天使天堂的太阳；那里的一切光和一切热都从显为太阳的主发出。发出的光本质上是神性真理，因为它是属灵之光；发出的热本质上是神性良善，因为它是属灵之热。这些从显为太阳的主流出，进入所有天堂，以适合那里天使的接受，因而有时更温和，有时更强有力。当它们更温和地流出时，善人就与恶人分离；但当它们更强有力地流出时，恶人就被弃绝或逐出。因此，当最后的审判即将到来时，主首先温和地流入，好叫善人可以与恶人分离。由于本章所论述的，就是这种分离，所以经上首先提到“执掌地上的四风”，这表示来自主的神性良善和神性真理的流注的缓和。从本章接下来的内容明显可知，所论述的主题是善人与恶人的分离；因为经上说“不可伤害地、海和树木，等我们在神众仆人的额上盖了印”(启7:3)；然后直到这一章的末尾，所论述的主题都是那些受了印的人，或与恶人分离的善人。此外，关于这种分离，以及后来发生的将恶人投入地狱，详情可参看下文。
“四风”表示一切发出的神性，因为“天上的风”是指天堂的方位，整个天堂划分为四个方位，即东、西、南、北。主以神性良善比以神性真理更强有力地流入东西两个方位；祂以神性真理比以神性良善更强有力地流入南北两个方位；因此，后者更多地处于智慧和聪明，而前者更多地处于爱和仁。由于整个天堂划分为四个方位，这方位由“四风”来表示，所以“四风”表示一切发出的神性。它们被称为“地上的四风”，是因为“地”表示灵界的一切地，但在灵义上表示天堂和教会(关于这个主题，可参看下文)。
418b.由此可以看出其它圣言经文中的“四风”是什么意思，如以西结书：
主耶和华对我说，要向灵发预言，发预言，对灵说，主耶和华如此说，灵啊，要从四风而来，吹进这些被杀的人里面，使他们可以活过来。我发预言的时候，灵就来了，它们就复活了。(以西结书37:9–10)
这些话论及先知所看见的“枯骨”，这些“枯骨”表示以色列人，这从以西结书37:11明显看出来；这个异象描述了一个新教会从那些之前没有任何属灵生命的人当中的改造和建立。“枯骨”是指那些缺乏属灵生命的人；这些话描述了主从存在于他们里面的教会所赐予他们的属灵生命。先知向之发预言，并使它们复活的“灵”表示属灵生命，属灵生命就是遵行圣言真理的一种生活。“灵啊，要从四风而来”表示从天上主的神性而来；“四风”是指天上的四个方位，四个方位是指那里的一切神性事物，如前所述。此处“灵”在字义上是指呼吸，也就是风；因此，经上说它“要来，吹进这些被杀的人里面”；但呼吸也表示属灵生命，这从下文明显看出来。“被杀的人”与“枯骨”所表相同，即表示那些没有属灵生命的人。
撒迦利亚书：
见有四辆战车从两座铜山中间出来，战车套着马；天使说，这些是天的四风，是从侍立在全地之主面前出来的。(撒迦利亚书6:1, 5)
此处论述的主题是延伸至那些因没有圣言而尚未处于教会的任何真理之光的人当中的教会。至于“四辆战车”和“四匹马”，以及关于它们所记载的许多事物表示什么，可参看前文(AE 355b节)；“铜山”表示什么，也可参看前文(AE 364b, 405d节)，那里解释了它们。此处“四风”表示一切发出的神性，或构成教会的神性良善和神性真理；因此，经上说：“天的四风是从侍立在全地之主面前出来的。”“从侍立在祂面前出来”表示发出或前行。“战车”和“马”被称为风，是因为“战车”表示良善和真理的教义，“马”表示对它们的理解，这两者都从主的神性发出。
在福音书：
人子要差遣祂的使者，用号筒的大声，将选民从四风，从天这一边到天那一边，都招聚了来。(马太福音24:31; 马可福音13:27)
主在此预言了教会的一切连续状态，直到最后审判发生时，教会的结束；“使者用号筒的大声”表示宣告关于主的好消息；“将选民从四风，从天这一边到天那一边，都招聚了来”表示一个新教会的建立；“选民”表示那些处于爱与信之良善的人；“四风”表示良善与真理的一切状态；“从天这一边到天那一边”表示教会的内在与外在。可参看《属天的奥秘》(4060节)关于这些事的清楚解释。
但以理书：
这公山羊极其自大；正强盛的时候，那大角折断了，在它的原处又向天的四风长出四个显眼的角来。(但以理书8:8)
至于本章中的“公山羊”和“公绵羊”表示什么，可参看前文(AE 316e节)，即：“公山羊”表示与仁分离之信，因而表示那些以为得救了，因自己知道圣言的教义和真理，却毫不思想照之的生活之人。“角”(horn)表示真理，在反面意义上，如此处，表示虚假；“大角”表示主导的虚假，即：救恩只通过知道、因而相信而来，或说仅仅知道，从而相信就能得救。“那大角折断了，在它的原处又向天的四风长出四个显眼的角来”表示与邪恶结合的许多虚假就由唯信的这一个源头产生；“大角”表示主导的虚假，即唯信得救；“折断”表示分成由此产生的许多虚假；“在原处的四个”表示它们与邪恶的结合；“向天的四风”表示在属于虚假和邪恶的每一个细节方面，因为“天的四风”表示天堂和教会的一切良善和真理，以及它们的结合，但在反面意义上表示一切邪恶和虚假，以及它们的结合。“天的四风”也表示一切邪恶和虚假，是因为住在灵界的四个方位上的，不仅有那些处于爱之良善和由此而来的真理之人，还有那些处于邪恶和由此而来的虚假之人；事实上，地狱也在同样的四个方位上，只是在众天堂之下的深处，大部分在山洞、洞穴和地下室中(对此，可参看AE 410a节)。
耶利米书就提到了这层意义上的“天的四风”：
我要使四风从天的四边刮到以拦，将他们分散到四风，以致以拦被赶散的人，没有一个民族不到的。(耶利米书49:36)
此处“以拦”表示那些处于被称为信之知识的知识，但未同时处于任何仁爱的人；从天的四边刮来的“四风”表示与邪恶结合的虚假；“将他们分散到四风”表示进入各种邪恶之虚假；“以致以拦被赶散的人，没有一个民族不到的”表示以致没有邪恶是虚假不能适合的，“民族”表示邪恶，因为唯独知识，没有仁爱的生活，会带来无数邪恶之虚假。
但以理书：
我在夜间的异象中观看，看哪，天的四风突然刮在大海之上。有四个大兽从海中上来。(但以理书7:2–3)
此处“四风”表示与邪恶结合的虚假，“大海”表示它们所来自的地狱，“四兽”表示各种邪恶；关于这个主题，详情可参看下文。但以理书(11:4)和撒迦利亚书(2:6–7)中的“四风”具有相同的含义。“四风”是指四个方位，这一点从以西结书(42:16–19)很清楚地看出来，那里论述的主题是根据四风，也就是四个方位测量房屋。在希伯来语，用于方位的词与用于风和气息的词是一样的。关于风，详情可参看接下来的内容。
418. Holding the four winds of the earth.- That this signifies the modification of its influx, is evident from the signification of the four winds of the earth, as denoting all the Divine in heaven, of which we shall speak presently; and from the signification of holding them as meaning to modify its influx. But what the modification of the influx of the Divine in heaven means, no one can know but him to whom it is revealed, and consequently in regard to the signification of holding the four winds of the earth. Without revelation, who would not suppose that by the winds are meant winds which the angels held back, for it is said, "that the wind should not blow on the earth, nor on the sea, nor on any tree." But by the winds of the earth, here as elsewhere in the Word, is signified all the Divine from the Lord in heaven, specifically the Divine Truth, and for the reason that it flows from the Lord as the Sun into the whole heaven, and thence into the whole earth. Therefore, by holding the winds is signified to modify influx. But, in order that these things may be more clearly understood, the operation of that influx shall also be explained.
The Lord is the Sun of the angelic heaven, and from Him, as the Sun, proceed all the light and all the heat there. The light which proceeds is in its essence Divine Truth, because it is spiritual light; and the heat which proceeds is in its essence Divine Good, because it is spiritual heat. These flow forth from the Lord as the Sun into all the heavens, adapted for reception by the angels there, sometimes therefore somewhat gently, and sometimes more powerfully; when gently, then the good are separated from the evil; but when powerfully, then the evil are rejected. When, therefore, a last judgment is at hand, then the Lord first flows in gently, in order that the good may be separated from the evil. Since this separation is treated of in this chapter, therefore it is said "holding the four winds of the earth," by which is signified the modification of the influx of Divine Good and Divine Truth from the Lord. That the separation of the good from the evil is the subject treated of, is evident from what follows in this chapter; for it is said, "Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of God on their foreheads" (verse 3); and afterwards to the close of the chapter, those who were sealed, or the good separated from the evil, is the subject treated of. Further reference will be made to this separation, and also to the casting down of the evil into the hells, which afterwards takes place.
[2] The four winds signify all the proceeding Divine, because the winds of heaven signify the quarters of heaven, for the whole heaven is divided into four quarters - the eastern, western, southern, and northern. Into the two quarters, the eastern and the western, the influx of Divine Good from the Lord is more powerful than that of Divine Truth; and into the southern and northern quarters, the influx of Divine Truth is more powerful than that of Divine Good; therefore the latter are more in wisdom and intelligence, but the former more in love and charity. And because the whole heaven is divided into four quarters, signified by the four winds, therefore, by the four winds is signified all the proceeding Divine. The reason why they are called the four winds of the earth is, that by the earth is meant all the earth in the spiritual world, but in the spiritual sense earth (terra) signifies heaven and the church, upon which subject the preceding article may be consulted.
[3] It is evident from these facts what is meant by the four winds in other passages of the Word; as in Ezekiel:
The Lord Jehovih said unto me, "Prophesy unto the spirit, prophesy, and say to the spirit, Thus saith the Lord Jehovih, Come from the four winds, O spirit, and breathe upon these slain, that they may live. And when I prophesied, the spirit came into them, and they lived again" (37:9, 10).
This is said of the dry bones seen by the prophet, which mean the children of Israel, as is evident from the 11th verse, and by that vision is described the reformation and establishment of a new church from those who had not before been in any spiritual life. The dry bones denote those who are void of spiritual life. The spiritual life given them by the Lord from the church which exists in them is described by these words. By the spirit unto which he prophesied, and from which they lived again, is signified spiritual life, which is a life according to the truths of the Word. "Come from the four winds, O spirit," signifies from the Divine of the Lord in heaven, the four winds denoting the four quarters in heaven, and the four quarters denoting all the Divine there, as stated above. In the sense of the letter, by spirit is there meant the breath of respiration, which is wind. It is therefore said, "Come and breathe upon these slain;" and by the breath of respiration is equally signified spiritual life, as will be seen from what follows. Those who have no spiritual life are signified both by the slain and by dry bones.
[4] In Zechariah:
There were seen "four chariots coming out from between two mountains of brass. There were horses in them. And the angel said, "These are the four winds of the heavens, which go forth from standing before the Lord of all the earth" (355, 364, 405), where they are explained. By the four winds is there signified all the proceeding Divine, or the Divine Good and Divine Truth, from which the church exists; it is therefore said, "The four winds of the heavens, which go forth from standing before the Lord of all the earth." To go forth from before Him means to proceed. Those winds are called chariots and horses, because chariots signify doctrinals of good and truth, and horses the understanding of these, and both the latter and the former proceed from the Divine of the Lord.
[5] In the gospels, it is said the Son of man "shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of the heavens to the other" (Arcana Coelestia 4060).
[6] In Daniel:
"The he-goat of the goats magnified himself exceedingly; but when he was strong, the great horn was broken; and in its place came up four notable ones toward the four winds of the heavens" (316), namely, that by the he-goat of the goats is signified faith separated from charity, consequently, those who imagine that they are saved because they know the doctrinals and truths of the Word, and yet care nothing for a life according to them. Horns signify truths, and in the opposite sense, as here, falsities; the great horn signifies the dominant falsity, that merely knowing and thence believing is salvation. That the great horn was broken, and in its place four notable ones came up toward the four winds of the heavens signifies, that from that one source of faith alone many falsities conjoined with evils arise; the great horn denoting the dominant falsity that faith alone saves, and its being broken, signifies division into the many falsities which arise therefrom. "In its place, four" signifies, their conjunction with evils; "toward the four winds of the heavens" signifies, in regard to every detail pertaining to falsity and evil; for the four winds of the heavens signify every good and truth of heaven and the church, and their conjunction, but in the opposite sense, every evil and falsity and their conjunction. The reason why the four winds of the heavens signify also every evil and falsity is, that not only those who are in the good of love, and in truths thence, dwell in the four quarters of the spiritual world, but also those who are in evils and falsities thence, the hells being in the same quarters, but deep under the heavens, for the most part in caverns, dens, and vaults. Concerning which, see above (n. 410).
[7] In this same sense the winds of the heavens are mentioned in Jeremiah:
"And upon Elam will I bring the four winds from the four quarters of the heavens, and will scatter them toward all those winds; so that there is no nation whither the outcasts of Elam shall not come" (49:36).
Here, by Elam are signified those who are in the knowledges of faith, but not at the same time in any charity; by "the four winds from the four quarters of the heavens," are signified falsities conjoined with evils; and by scattering them into all those winds, is signified into falsities of evil of every kind. "That there is no nation whither the outcasts of Elam shall not come," signifies that there is no evil to which falsity cannot be adapted, nation denoting evil; for knowledges alone without the life of charity bring forth falsities of evil without number.
[8] In Daniel:
"I saw in my vision by night, and, behold, the four winds of the heavens broke forth upon the great sea. And four great beasts came up from the sea" (7:2, 3).
The four winds also, here, signify falsities conjoined with evils: the great sea signifies hell, where they originate, and the four beasts signify evils of every kind; but more will be said upon this subject in what follows. The same is meant by the "four winds" mentioned in Daniel (11:4); and also in Zech. (2:6, 7). That the four winds signify the four quarters, is fully evident in Ezekiel (42:16-19), where the subject is the measure of the house according to the four winds, that is, the quarters. In Hebrew the same word is used for quarter as for wind and breath. More will be seen concerning winds in the following article.
418. Holding the four winds of the earth, signifies the moderation of its influx. This is evident from the signification of "the four winds of the earth" as being everything Divine in heaven (of which presently); also from the signification of "holding them," as being to moderate its influx. But what is meant by moderating the influx of the Divine in heaven no one can know unless it is revealed to him, nor consequently can it be known what is signified by "holding the four winds of the earth." Without revelation, who would not think that "winds" here mean winds held back by angels, since it also follows "that the wind should not blow upon the earth, nor upon the sea, nor upon any tree." But "the winds of the earth," here as elsewhere in the Word signify everything Divine that is from the Lord in heaven, in particular, Divine truth, and because Divine truth flows from the Lord as a sun into the whole heaven, and from that into the whole earth, so "holding the winds" signifies to moderate influx. But that these things may be more clearly understood, it shall be told how it is with respect to that influx. The Lord is the sun of the angelic heaven; from Him as a sun all light and all heat there proceed. The light that proceeds is in its essence Divine truth, because it is spiritual light; and the heat that proceeds is in its essence Divine good, because it is spiritual heat. From the Lord as a sun these flow out into all the heavens accommodated to reception by the angels there, thus sometimes more moderately, sometimes more intensely. When they flow out more moderately the good are separated from the evil, but when more intensely the evil are cast out. When, therefore, the Last Judgment is at hand the Lord first flows in moderately, in order that the good may be separated from the evil. Because this separation is what is treated of in this chapter, the "holding of the four winds of the earth" is first mentioned, which signifies the moderation of the influx of Divine good and Divine truth from the Lord. It is evident from what follows in this chapter that this refers to the separation of the good from the evil, for it is said, "Hurt not the earth, nor the sea, nor any tree, till we shall have sealed the servants of God on their foreheads" (verse 3); and afterwards, to the end of the chapter, "those sealed," that is, the good separated from the evil are treated of. But respecting this separation more will be said in what follows, likewise respecting the casting out of the evil into the hells, which takes place afterwards.
[2] "The four winds" signify all the Divine proceeding, because "the winds of heaven" signify the quarters of heaven, for the whole heaven is divided into four quarters, namely, east, west, south, and north. Into two quarters, the east and the west, the Lord flows with Divine good more powerfully than with Divine truth; and into two quarters, the south and the north, with Divine truth more powerfully than with Divine good; consequently those who are in the latter are more in wisdom and intelligence, and those in the former more in love and charity; and as the whole heaven is divided into four quarters, and those quarters are meant by "the four winds," therefore "the four winds" signify all the Divine proceeding. They are called "the four winds of the earth," because "the earth" means all the earth in the spiritual world, but in the spiritual sense "the earth" signifies heaven and the church (respecting which see the preceding article).
[3] From this the meaning of "the four winds" in other passages of the Word can be seen, as in Ezekiel:
The Lord Jehovih said unto me, Prophesy about the spirit, prophesy, and say to the spirit, Thus the Lord Jehovih hath said, Come from the four winds, O spirit, and breathe into these slain that they may live. And when I had prophesied the spirit came, and they revived (Ezekiel 37:9, 10).
This is said of "the dry bones" seen by the prophet, by which the sons of Israel are meant (as is evident from verse 11 there); and this vision describes the reformation and establishment of a new church from those who have not before had any spiritual life. "The dry bones" are those who have nothing of spiritual life; the spiritual life given them by the Lord, from which the church is in them, is described by these words; "the spirit" about which the prophet prophesied, and by which they were revived, signifies spiritual life, which is a life according to the truths of the Word. "Come from the four winds, O spirit," signifies from the Divine of the Lord in heaven; "the four winds" meaning the four quarters in heaven, and the four quarters are everything Divine there (as has been said above). In the sense of the letter, "spirit" here means the breath (spiritus) of respiration, which is wind; it is therefore said that it should "come and breathe into these slain;" but the breath of respiration signifies as well the spiritual life, as will appear from what follows. "The slain" have a similar signification as "dry bones," namely, those who have no spiritual life.
[4] In Zechariah:
There were seen four chariots coming out from between two mountains of copper, to which there were horses; and the angel said, These are the four winds of the heavens, going forth from standing by the Lord of the whole earth (355, and what "the mountains of copper" signify, also above (n. 364, 405), where they are explained. Here "the four winds" signify every Divine proceeding, or the Divine good and Divine truth that constitute the church; it is therefore said "the winds of the heavens going forth from standing by the Lord of the whole earth;" "to go forth from standing by Him" signifying to proceed. "Chariots" and "horses" are called winds because "chariots" signify the doctrinals of good and truth, and "horses" an understanding of them, and both of these proceed from the Divine of the Lord.
[5] In the Gospels:
The Son of man shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of the heavens to the other end (Arcana Coelestia 4060.)
[6] In Daniel:
The he-goat made himself very great; but when he was strong the great horn was broken, and there came up in appearance four in its place towards the four winds of the heavens (316, namely, that "he-goat" signifies faith separate from charity, and therefore those who expect to be saved because they know the doctrinals and truth of the Word, and who give no thought to a life according to them; "horns" signify truths, and in the contrary sense, as here, falsities; "the great horn" signifies the ruling falsity, which is, that salvation comes merely through knowing and thus believing; "the great horn was broken, and there came up four in its place toward the four winds of heaven," signifies that out of the one principle, faith alone, many falsities conjoined with evils arise; "the great horn" signifying the ruling falsity, which is, that faith alone saves; "broken" signifying its division into many falsities arising therefrom; "four in its place" signifying the conjunction of these with evils; "toward the four winds of the heavens," signifying in respect to each and all things of falsity and evil, for "the four winds of heaven" signify every good and truth of heaven and the church and their conjunction, but in the contrary sense every evil and falsity and their conjunction. "The four winds of the heavens" signify also every evil and falsity, because in the four quarters in the spiritual world not only those who are in the good of love and in truths therefrom dwell, but also those who are in evils and in falsities therefrom; for the hells are in the same quarters, but deep beneath the heavens, for the most part in caverns, caves, and vaults (respecting which see above, n. 410.
[7] In this same sense "the winds of the heavens" are mentioned in Jeremiah:
Upon Elam will I bring the four winds from the four ends of the heavens, and I will disperse him toward all those winds, that there may be no nation to which the outcasts of Elam shall not come (4 Jeremiah 49:36).
Here "Elam" signifies those who are in the knowledges that are called the knowledges of faith, but not at the same time in any charity; "the four winds from the four ends of the heavens" signify falsities conjoined with evils; and "to disperse him toward all those winds" signifies into falsities of evil of every kind; "that there may be no nation to which the outcasts of Elam shall not come" signifies that there may be no evil to which falsity cannot be adapted, "nation" meaning evil, for knowledges alone without a life of charity bring forth innumerable falsities of evil.
[8] In Daniel:
I was seeing in my vision when it was night, and behold, the four winds of the heavens rushed upon the great sea. And four great beasts came up from the sea (Daniel 7:2, 3).
Here, too, "the four winds" signify falsities conjoined with evils, "the great sea" signifies hell from which they are, and "the four beasts" signify evils of every kind: but on this more in what follows. "The four winds" have a similar signification in Daniel (Daniel 11:4; also in Zechariah (Zechariah 2:6, 7). That "the four winds" signify the four quarters is clearly evident in Ezekiel (Ezekiel 42:16-19), where the measure of the house according to the four winds, that is, the four quarters, is treated of; and there the quarter is named by the same word in the Hebrew by which wind and spirit are named. But more will be seen concerning winds in the article that now follows.
418. "Retinentes quatuor ventos terrae." - Quod significet remissionem influxus ejus, constat ex significatione "quatuor ventorum terrae", quod sit omne Divinum in caelo (de qua sequitur); et ex significatione "retinere illos", quod sit remittere influxum ejus: sed quid intelligitur per remissionem influxus Divini in caelo, nemo scire potest nisi cui revelatum est, et consequenter nec sciri potest quid significatur per "retentionem quatuor ventorum terrae. Absque revelatione, quis non opinaturus est quod per "ventos" ibi intelligantur venti qui ab angelis retenti? quoniam etiam sequitur, "ne flaret ventus super terram neque super mare, neque super omnem arborem": verum per "ventos terrae" hic ut alibi in Verbo significatur omne Divinum quod a Domino in caelo, in specie Divinum Verum; et hoc quia influit a Domino ut Sole in universum caelum et inde in universam terram, ideo per "retinere illos" significatur remittere iniluxum. Sed ut haec clarius intelligantur, dicetur etiam quoinodo se res habet cum influxu illo. Dominus est Sol caeli angelici; ex Ipso ut Sole procedit omllis lug et omnis calor ibi; lux quae procedit, est in sua essentia Divinum Verum, quia est lux spiritualis; ac calor qui procedit est in sua essentia Divinum Bonum, quia est calor spiritualis: haec effluunt a Domino ut Sole in omnes caelos accommodate ad receptionem ab angelis ibi; quare nunc remissius nunc intensius. Quando remissius, tunc separantur boni a malis; quando autem intensius, tunc rejiciuntur mali. Quapropter cum ultimum judicium instat, tunc Dominus primum remisse influit, ob causam ut separentur boni a malis. Quoniam in hoc capite de separatione illa agitur, ideo praemittitur de "retentione quatuor ventorum terrae", per quam significatur remissio influxus Divini Boni ac Divini Veri a Domino: quod de separatione bonorum a malis, patet a sequentibus hujus capitis, nam dicitur, "ne damno afficiatis terram, neque mare, neque omnem arborem, usque dum signaverimus servos Dei super frontibus eorum" (vers. 3); ac postea usque ad finem capitis agitur de "signatis", hoc est., de bonis separatis a malis. Sed de hac separatione plura in sequentibus dicentur; pariter de conjectione malorum in inferna, quae postea fit.
[2] Quod "quatuor venti" significent omne Divinum procedens, est quia per "ventos caeli" significantur plagae caeli; totum enim caelum distinctum est in quatuor plagas, nempe orientalem, occidentalem, meridionalem et septentrionalem: in binas plagas, orientalem et occidentalem, influit Dominus cum Divino Bono fortius quam cum Divino Vero; et in binas plagas, meridionalem et septentrionalem, cum Divino Vero fortius quam cum Divino 1
Bono; unde hi plus in sapientia et intelligentia sunt, illi autem plus in amore et charitate: et quia universum caelum distinctum est in quatuor plagas, et plagae illae intelliguntur per "quatuor ventos", ideo per "quatuor ventos" significatur omne Divinum procedens. Quod dicantur "quatuor venti terrae", est quia per "terram" intelligitur omnis terra in mundo spirituali, at in sensu spirituali per "terram" significatur caelum et ecclesia (de qua re videatur praecedens articulus).
[3] Ex his constare potest quid intelligitur per "quatuor ventos" alibi in Verbo:
Ut apud Ezechielem,
"Dixit" Dominus Jehovih ad me", Propheta super spiritu, propheta... et dic ad spiritum, Sic dixit Dominus Jehovih; a quatuor ventis veni, spiritus, et inspira in occisos hos ut vivant; et cum prophetavi, ... venit spiritus, et revixerunt" (37:9, 10):
haec de "ossibus aridis" visis prophetae, per quae intelliguntur filii Israelis (ut patet a vers. 11, ibi) ; ac per visionem illam describitur reformatio et instauratio novae ecclesiae ex illis qui non prius in aliqua vita spirituali fuerunt. "Ossa arida" sunt illi quibus non aliquid vitae spiritualis est; vita spiritualis quae illis a Domino data, ex qua apud illos ecclesia, describitur per illa verba; per "spiritum", super quo prophetaret, et ex quo revixerunt, significatur vita spiritualis, quae est vita secundum vera Verbi; "a quatuor ventis veni, spiritus", significat ex Divino Domini in caelo; "quatuor venti" sunt quatuor plagae in caelo, et quatuor plagae sunt omne Divinum ibi (ut supra dictum est). In sensu litterae per "spiritum" ibi intelligitur spiritus respirationis, qui est ventus; quare dicitur "ut veniret et inspiraret in occisos hos", et per "spiritum respirationis" significatur aeque vita spiritualis, ut ex sequentibus patebit: per "occisos" significatur simile quod per "ossa arida", nempe illi quibus non aliquid vitae spiritualis est.
[4] Apud Sachariam,
Visi sunt "quatuor currus exeuntes inter duos montes aeris", ad quos erant equi: et dixit angelus, "Hi sunt quatuor venti caelorum, exeuntes a stando juxta Dominum totius terrae" (6:1, 5):
agitur ibi de ecclesia propaganda apud illos qui nondum in aliqua luce veri ecclesiae fuerunt, quia non Verbum habuerunt: (quid significant "quatuor currus" et "quatuor equi", et quid plura de illis, videatur supra, n. 355(b), et quid "montes aeris", etiam supra, n. (405(d), ) 364(b), ubi explicata sunt): per "quatuor ventos" ibi significatur omne Divinum procedens, seu Divinum Bonum ac Divinum Verum; ex quibus ecclesia; quare dicitur, "venti caelorum exeuntes a stando juxta Dominum totius terrae"; "exire a stando juxta Ipsum" significat procedere; quod "currus" et "equi" dicantur illi venti, est quia "currus" significant doctrinalia boni et veri, et "equi" intellectum eorum, et hic et illa procedunt ex Divino Domini.
[5] Apud Evangelistas,
Filius hominis "mittet angelos suos cum tubae voce magna, et congregabunt electos Ipsius a quatuor ventis, ab extremo caelorum ad extremum illorum" (Matthaeus 24:31; Marcus 13:27):
ibi praedicuntur a Domino omnes status successivi ecclesiae usque ad finem ejus quando ultimum judicium; ac per "angelos cum tubae voce magna" significatur evangelizatio de Domino; et per "congregare electos a quatuor ventis ab extremo caelorum ad extremum illorum" significatur instauratio ecclesiae novae; "electi" sunt qui in bono amoris et fidei, "quatuor venti" sunt omnes status boni et veri, "extremum caelorum ad extremum illorum", sunt interna et externa eccleSiae. (Sed haec videantur clarius explicata in Arcanis Caelestibus, n. 4060.)
[6] Apud Danielem,
"Hircus caprarum magnum se fecit valde; sed cum invaluisset, fractum est cornu magnum, et ascenderunt aspectu quatuor loco ejus juxta quatuor ventos caelorum" (8:8):
quid intelligitur per "hircum caprarum" et per "arietem in eo capite, videatur supra (n. 316(e)), quod nempe per "hircum caprarum" significetur fides separata a charitate, proinde illi qui putant se salvari per quod sciant doctrinalia et vera Verbi, et non cogitant de aliqua vita secundum illa; per "cornua" significantur vera, et in opposito sensu falsa, hic falsa; per "cornu magnum" falsum dominans, quod est quod per solum scire et inde credere sit salvatio; quod "cornu magnum fractum sit, et ascenderint quatuor loco ejus juxta quatuor ventos caelorum", significat quod ex uno principio, quod est sola fides, exsurgant multa falsa conjuncta malis, " 2
cornu magnum" significat falsum dominans, quod est quod sola fides salvet, "fractum" significat divisum in plura falsa nascentia inde, "quatuor loco ejus" significant conjunctionem eorum cum malis; "juxta quatuor ventos caelorum", significat quoad omnia et singula falsi et mali; "quatuor" enim "venti caelorum" significant omne bonum et verum caeli et ecclesiae, et conjunctionem eorum; in opposito autem sensu omne malum et falsum ac conjunctionem eorum: quod "quatuor venti caelorum" etiam significent omne malum et falsum, est quia in quatuor plagis in mundo spirituali non solum habitant qui in bono amoris et in veris inde sunt, sed etiam qui in malis et falsis inde; inferna enim in iisdem plagis sunt, sed profunde sub caelis ibi, pleraque in cavernis, speluncis et cryptis (de qua re videatur supra, n. 410(a)).
[7] In eodem hoc sensu "venti caelorum" dicuntur apud Jeremiam,
"Adducam super Elamum quatuor ventos ex quatuor finibus caelorum, et dispergam eos in omnes ventos hos, ut non sit gens quo non veniat de dispulsis Elami" (49:36):
per "Elamum" ibi significantur qui in cognitionibus quae fidei vocantur, et non simul in aliqua charitate sunt; per "quatuor ventos ex quatuor finibus caelorum" significantur falsa conjuncta malis, et per "dispergere illum in omnes ventos hos" significatur in falsa mali omnis generis; "ut non sit gens quo non veniat ab expulsis Elami" significat ut non sit malum cui non possit falsum adaptari ("gens" est malum); solae enim cognitiones absque vita charitatis pariunt falsa mali innumera.
[8] Apud Danielem,
"Videns fui in visione mea cum nox esset, et ecce quatuor Venti caelorum irruebant in mare magnum, et quatuor bestiae magnae ascenderunt e mari" (7:2, 3):
per "quatuor ventos" etiam hic significantur falsa conjuncta malis; per "mare magnum", infernum unde illa sunt et per "quatuor bestias" significantur omnis generis mala; sed de his plura in sequentibus.
Simile per "quatuor ventos" significatur apud Danielem (cap. 11:4); et quoque apud Sachariam (cap. 2:10, 11 [B.A. 6, 7]).
Quod per "quatuor ventos" significentur quatuor plagae, manifeste patet Apud Ezechielem (cap. 42:16-19),
ubi agitur de mensura domus secundum quatuor ventos, hoc est, plagas; ex eadem etiam voce in lingua Hebraea nominatur ibi plaga ex qua ventus, et ex qua spiritus. Sed de "ventis" plura videantur in nunc sequente articulo.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.