422# 启7:2.“我又看见另有一位天使从日出之地上来”表示从主出来的神性之爱。这从“天使”的含义清楚可知，“天使(angel，或译为使者)”是指从主发出的某种神性事物。因为在圣言中，“天使(angel，或译为使者)”在最近的意义上表示一个完整的天使社群，但在普遍意义上表示在教义和生活上接受神性真理的每个人；而在至高意义上表示从主发出的某种神性事物，尤表神性真理(关于天使或使者的这些含义，可参看AE 90, 130,200, 302, 307节)。故此处“从日出之地上来的天使”表示从主的爱出来的神性；“日出之地”或“东方”表示主的神性之爱，从那里“上来”表示发出并行进；所以此处“从日出之地上来的天使”表示从主出来的神性之爱。接下来的事也属于神性之爱，即不叫善人受到伤害。“日出之地”表示主的神性之爱，是因为主是天使天堂的太阳，主从祂的神性之爱显为一轮太阳；主在哪里显为一轮太阳，哪里就是天堂的东方，太阳因始终在那里，所以也始终升起，或说始终在日出之地。
灵界有四个方位，即东、西、南、北；这些方位都是由这太阳，也就是主决定的；这太阳在哪里，哪里就是东方，与它相对的，是西方，右边是南方，左边是北方。处于对主之爱的天使住在东方，因为他们在主的最近或直接支持之下，主最近、最直接地从神性之爱流入他们，这就是为何“日出之地”和“东方”在圣言中表示主的神性之爱。主在天使天堂显为一轮太阳，正是主的神性之爱如此显现(天堂与地狱》，116–125节)；故在圣言中，“太阳或日头”表示神性之爱(AE 401节)；灵界的一切方位都是由东方，就是主显为一轮太阳的地方决定的(HH 141节)；因此，那些处于对主之爱的良善之人住在东方(HH 148, 149节)。
圣言经常提到四个方位，即东、西、南、北；人若对圣言的灵义一无所知，会以为这是指我们太阳世界的方位，从而以为它们并不涉及天堂和教会的奥秘。然而，圣言所提到的方位是指灵界的方位；灵界的方位完全不同于我们世界的方位；因为那里所有的天使和灵人都照其良善和真理的品质而在这些方位上拥有自己的住处；那些处于对主之爱的良善之人住在那里的东方和西方，那些处于来自那良善的真理之人住在南方和北方。他们以这种方式居住，是因为主是那里的太阳，一切热和光，或一切良善和真理都来自显为太阳的主。那里的热，也就是属灵之热或爱之良善，直接从东方流入西方，并照着天使的接受，因而照着距离而减少，因为在灵界，与主的一切距离都取决于对来自祂的良善和真理的接受程度。这就是为何那些处于内层，由此处于清晰的爱之良善的人住在那里的东方，那些处于外层，由此处于模糊的爱之良善的人住在西方。光，也就是属灵之光，或神性真理，直接从东方流入西方；它也流入两边，但不同之处在于：从东方流入西方的神性真理本质上是爱之良善，而流入两边的神性真理本质上是来自那良善的真理；因此，那些住在南方和北方，也就是两边的方位之人处于真理之光；那些住在南方的人处于清晰的真理之光，那些住在北方的人处于模糊的真理之光；真理之光是聪明和智慧。关于这些方位，详情可参看《天堂与地狱》(141–153节)。在圣言中，提到方位的地方，指的就是这些方位，所以它们也表示诸如存在于这些方位上的那些神性事物；即“东方”表示处于清晰的爱之良善，“西方”表示处于模糊的爱之良善，“南方”表示处于清晰的来自那良善的真理，“北方”表示处于模糊的来自那良善的真理。
此外，灵界还有些方位不同于刚才所提到的这些方位，离它们大约30度；这些方位在显为月亮的主的主导之下；因为主向那些处于对主之爱的人显为一轮太阳，但向那些处于对邻之仁和由此而来的信之人显为一轮月亮(关于这种表象，也可参看《天堂与地狱》，118, 119, 122节)。那些处于对邻之仁的良善之人住在那里的东方和西方；那些处于来自那良善、被称为信之真理的真理之人住在南方和北方。在圣言中论述这些真理和良善的地方，有时所指的，就是这些方位。
422b.由此可见，人若对此处所提到的天堂方位一无所知，决无可能知道在提到方位的经文中的圣言的属灵事物，如以下经文。以赛亚书：
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，不可扣留；要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)
此处论述的主题是雅各和以色列，人若不知道这些方位表示前面所提到的属灵事物，可能会以为意思是说以色列和雅各的众子要从四方被招聚；但“雅各”和“以色列”表示教会，教会是由那些处于爱之良善和来自这良善的真理之人组成的，他们的“种”表示所有属于那教会的人。“我必领你的种从东方或日出之地来，又从西方招聚你”表示那些处于爱之良善的人要被领来并聚集在一起；“我要对北方说，交出来；对南方说，不可扣留”表示那些处于来自这良善的真理之人要被领来并聚集在一起。“要将我的众子从远方带来，将我的众女从地极领回”表示所有处于这些真理和良善的人，甚至直到那些处于终端的人都要被聚集在一起；“众子”表示那些处于真理的人，“众女”表示那些处于良善的人；“从远方”和“从地极”表示那些处于教会的终端真理和良善的人。在以下经文中，这些方位具有相同的含义。诗篇：
耶和华要从各地、从东、从西、从北、从海招聚赎民。(诗篇107:3)
摩西五经：
耶和华在梦中对雅各说，你的种必像地上的尘沙，必向西、向东、向北、向南突破。(创世记28:14)
路加福音：
从东、从西、从南、从北将有人来，在神的国里坐席。(路加福音13:29)
许多经文提到从“东到西”，却没有同时提到“从南、从北”；在这些经文中，所表示的是所有处于对主之爱的良善和对邻之仁的良善之人。此外，这些方位也暗含其它两个方位，因为所有处于良善的人也都处于真理，良善与真理处处都行如一体；因此，在经上提到“从东到西，或从东从西”的地方，所表示的是这些人。马太福音：
从东从西，将有许多人来，在天国里与亚伯拉罕、以撒、雅各一同坐席。(马太福音8:11)
在前面从路加福音(13:29)所引用的经文中，经上论到那些要在天国里坐席的人说：“从东、从西、从南、从北将有人来，在神的国里坐席。”此处经上只说“从东从西”，是因为这两个方位也暗含其它两个方位，如刚才所述。这同样适用于以下经文。玛拉基书：
从日出之地到日落之处，我的名在列族中必为大。(玛拉基书1:11)
诗篇：
从日出之地到日落之处，耶和华的名是应当赞美的。(诗篇113:3)
以赛亚书：
人从日落之处必敬畏耶和华的名；从日出之地，也必敬畏祂的荣耀。(以赛亚书59:19)
同一先知书：
从日出之地到日落之处，使人都知道除了我以外，没有别的。(以赛亚书45:6)
诗篇：
神，耶和华神说话，必从日出之地到日落之处呼召大地。(诗篇50:1)
撒迦利亚书：
看哪，我要从日出之地、从日落之地拯救我的百姓。(撒迦利亚书8:7)
在这些经文中，“日出之地”和“日落之地或之处”表示所有处于天堂和教会的良善和真理的人。以下方位表示类似事物：量圣殿所按照的方位(以西结书42章)；量要作为产业被赐予的地所按照的方位(以西结书47:13等)；这地业在以色列十二支派当中分配所按照的方位(以西结书48章)；以色列人安营所按照的方位(民数记2章)；他们起行所按照的方位；安新城的门所按照的方位(以西结书40; 启示录21:13)，除此之外还有其它地方的类似事物。
之所以圣殿要按照方位来量(如在以西结书)，地在众支派当中要按方位来分配(如以西结书和约书亚记所提到的)，同样以色列人要按照方位来安营，并按同样的顺序来起行，是因为灵界的一切事物都是按照方位来安排的，无论总体还是细节。总体上，所有天使和灵人都住在与他们良善和真理的状态相对应的方位上，如前所述。这在细节上也一样；因为在他们所有的集会中，那些在场的人都在对应于他们生命状态的方位上被分配地方；在那里，他们以同样的方式坐在圣殿中，也以同样的方式住在他们的房子里。总之，一切事物，无论总体还是细节，都照着天堂的方位来安排；因为天堂的形式在每个细节上都如同它在总体上的。这清楚表明，在圣言中，照着方位来安排，以及建帐幕、所罗门建圣殿所按照的方位表示什么；除此之外还有其它类似的事。
422c.关于方位，总体上就这么多了。“东方”表示神性之爱方面的主，因而表示那些接受对主之爱的良善之人中间的对主之爱的良善，这一点从以下经文清楚看出来。以西结书：
他带我到一座朝东的殿门；看哪，以色列神的荣耀从东路而来；祂的声音如同多水的声音，地就因祂的荣耀发光。耶和华的荣耀从面朝东的门进入屋内。灵将我举起，带入内院；看哪，耶和华的荣耀充满了房屋。(以西结书43:1–2, 4–5)
此处论述的主题是新殿的建造，这新殿表示主要建立的一个新教会；由于引入教会通过对主之爱的良善和来自这良善的真理实现，所以朝东的殿门和从东路而来的以色列神被看到；“门”表示引入和接近或入口；“以色列神”表示主；“东”表示来自主并向主显现的爱之良善，“荣耀”表示来自这良善的真理；因为主从祂的神性之爱进入天堂，由此进入教会，神性之爱在天堂显为太阳，如前所述；那里的一切神性良善和一切神性真理都来自这神性之爱。“耶和华的荣耀从面朝东的门进入屋内”和“耶和华的荣耀充满了房屋”具有相同的含义；“房屋”或“殿”表示天堂和教会。在圣言中，“荣耀”表示从主发出的神性真理；“以色列神的荣耀”表示光照那些在主的属灵国度之人的神性真理；“耶和华的荣耀”表示光照那些在主的属天国度之人的神性真理。神性真理被称为“荣耀”，是因为它是天堂之光；那里的一切辉煌、壮丽和荣耀都来自这光，因为在天堂，出现在眼前的一切，都来自这光；因此，经上补充说“地就因祂的荣耀发光”，“地”表示教会。“祂的声音如同多水的声音”表示这光或神性真理从四面八方朝向较低部分或较低事物的流注；“声音”(voice)表示流注，“水”表示真理。
同一先知书：
后来他又带我回到外圣所朝东的门；那门关闭了。但耶和华以色列的神必由那门进入。(以西结书44:1–2)
又：
内院朝东的门，在六个工作的日子必须关闭；惟有安息日要敞开。(以西结书46:1)
此处“朝东的门”也表示通过从主发出的爱之良善被主引入天堂和教会；因此，这由“东”来表示；“耶和华以色列的神必由那门进入”表示主做了这一切；“那门惟有安息日要敞开”表示引入通过出于那良善对主的敬拜实现；“那门在六个工作的日子必须关闭”表示没有出于那良善的敬拜，或说当敬拜不是来自那良善时，引入就无法实现。
又：
基路伯展开翅膀，站在耶和华房屋的东门口；在他们以上有以色列神的荣耀。(以西结书10:19)
“基路伯”表示神性治理或圣治和保护方面的主，免得不通过爱之良善就靠近(参看AE 152e, 277节)；由于“基路伯”表示主，一切爱之良善和来自这良善的一切真理都从显为太阳的主，也就是东方所在之处发出，所以基路伯被看到“站在耶和华房屋的东门口，在他们以上有以色列神的荣耀”；“耶和华房屋”、“东”和“以色列神的荣耀”在此处的含义和在前面的一样。
以赛亚书：
谁从东方兴起一人，凭公义召他来到脚前呢？祂将列族交在他面前，使他管辖列王。(以赛亚书41:2)
这些话论述了主，经上说祂从东方被兴起，是因为祂从神性本身成孕，这神性本身本质上是神性之爱；主由此也是天使天堂的太阳；“凭公义召”表示恢复天堂和教会；因为在圣言中，“主的公义”表示祂凭自己的能力拯救人类，这是通过将天堂和地狱里的一切事物都恢复秩序实现的(参看AE 293节)。至于这段经文中其余的话表示什么，可参看前面的解释(AE 357b节)。
撒母耳记下：
耶和华的灵在我里面说话，以色列的神说，以色列的磐石对我说，好像日出时的晨光，无云的清晨，雨后的晴光，使青草从地上长出来。(撒母耳记下23:2–4)
“以色列的神”和“以色列的磐石”表示主，由于祂是天使天堂的太阳，而光照天使和世人，赋予聪明，进行改造的一切神性真理都从显为太阳的主发出，并流入，所以经上说：“好像日出时的晨光，无云的清晨，雨后的晴光，使青草从地上长出来。”“日出时的晨光”表示来自显为太阳的主的神性真理；“无云的清晨”表示这真理的纯净；“雨”表示它的流注；“从地上长出来的青草”表示由此而来的聪明和改造；“青草”表示这些，因为青草是藉着雨后世上太阳的活动，或太阳的力量而从地上长出来的，而聪明通过神性真理的流注来自显为太阳的主。
以赛亚书：
耶和华要升起照耀你，祂的荣耀要显在你身上。列族必照你的光行走，列王必照你升现的光辉行走。(以赛亚书60:2–3)
这些话论及主；“耶和华要升起照耀你，祂的荣耀要显在你身上”表示祂里面的神性；“耶和华要升起照耀你”表示神性之爱的神性良善；“祂的荣耀要显在你身上”表示来自这良善的神性真理；“列族”表示那些处于良善的人，“列王”表示那些处于来自良善的真理之人；论到前者，经上说“他们必照你的光行走”，这表示遵行神性真理的生活；论到后者，经上说“他们必照你升现的光辉行走”，这表示来自神性良善的聪明的生活；“行走”表示生活；“光”表示神性真理，“升现的光辉”表示来自神性良善的神性真理，聪明由此而来。
以西结书：
于是，基路伯展开翅膀，在他们上面有以色列神的荣耀。耶和华的荣耀从城中间上升，停在城东的那座山上。(以西结书11:22–23)
“基路伯”表示神性治理或圣治和保护方面的主，“以色列神的荣耀”表示从主发出的神性真理，如前所述。由于神性真理，也就是光，从在天使天堂显为太阳的主发出，所以“耶和华的荣耀被看见从城中间上升，停在城东的那座山上”；城是指耶路撒冷，耶路撒冷表示教义方面的教会；由于教会的教义来自神性真理，所以耶和华的荣耀被看见“从城中间上升”；由于一切神性真理都从显为太阳的主发出，而东方在那里，所以荣耀被看见“停在城东的那座山上”；城东的那座山是橄榄山。“橄榄山”表示主的神性之爱；因此，主习惯逗留在那座山上(可参看AE 405d节)；橄榄山位于耶路撒冷的东边，这一点可见于撒迦利亚书(14:4)。
以西结书：
他带我回到房门；看哪，有水从房屋的门槛下面往东流出，因为这房屋的正面朝东，水从底下，从房屋的右边，祭坛的南边流下来。他带我取道北门而出，又领我取道外边转到朝东的外门；看哪，水从右边流出。他对我说，这些水往东方边界流出去，下到平原，直到海；所发出的水既流入海，就得医治。这两条河所到之处，凡爬行的活灵魂都必存活；并且必有极多的鱼。在河旁，在河这边与那边的岸上，必生长各类树木，可作食物，树叶不凋零，其果子不断绝。(以西结书47:1–2, 8–9, 12)
此处描述了当一切神性要从主的神性人身发出时，主将要在天堂和地上建立的一个新教会；因为在主降临之前，神性从被祂称为父的神性发出，但在教会荒废之后，这神性就没有到达终端。此处“房屋”表示教会，它的“门”表示接近或入口和引入；“东方”表示主，就是祂的神性之爱显为太阳的地方；“流出去的水”表示从那太阳发出的神性真理。“平原”和“海”表示教会的终端，也就是那些处于终端真理和良善的人所在之处，以前神性没有到达他们那里，因为他们是属世和感官的，只在微小程度上是属灵的。“海水因河从东方流入而得医治”表示主降临之后，这些人从神性拥有生命；“极多的鱼”表示认知和知识或科学的丰富，它们也在这些人里面获得属灵生命。“在河岸必生长各类树木，可作食物，树叶不凋零，其果子不断绝”表示良善的结实和真理的增多。由此可见，此处一系列的细节表示什么，它们都来自的“东方”表示主及其神性之爱。
撒迦利亚书中的这句话所表相同：
在那日，必有活水从耶路撒冷出来，其一半往东海流。(撒迦利亚书14:8)
此处论述的主题也是主。“在那日”表示祂的降临，“东海”表示在灵界，朝东的最后极限或边界，在主降临之前，那里没有对神性真理的接受，但当神性真理从主的神性人身发出时，那里就有了接受。灵界的终端或边界就像海(可参看AE 342b,c节)；那里有干地和水(可参看约伯记2:20)。
422d.由于在天使所在的天堂，主显为一轮太阳，并且祂所显现的地方就是东方，所以当亚伦为自己和本家赎罪时，就将公牛的血弹在施恩座的东面(利未记16:14–15)；摩西、亚伦和他儿子在帐幕前东边安营(民数记3:38)；犹大支派也是(民数记2:3)。“摩西、亚伦和他儿子”，以及“犹大支派”代表从神性之爱发出的神性良善和神性真理方面的主；因此，他们的营面向东方。所以古人在敬拜时也面向太阳升起的地方；因此，他们以这种方式建造圣殿：最神圣的地方所在的前面部分要朝东；如今也是这样，这种做法就源于古代的习俗。此外，整个天使天堂都转向显为太阳的主，因而始终转向东方。在天堂，众天使的一切内层都转向这个方向；因此，天堂天使面向主。关于这个主题，许多重要的事都记录在《天堂与地狱》(17, 123, 142–144, 272节)。
由于主是东方，所以在马太福音，经上说：
闪电从东边发出，直照到西边。人子降临，也要这样。(马太福音24:27)
由于当论及人时，“日出之地”表示从显为太阳的主发出并被他接受的爱之良善，所以在士师记，经上说：
耶和华啊，愿你的仇敌都灭亡；愿爱你的人如日头在他的能力中出现。(士师记5:31)
这些话出现在底波拉和巴拉的预言之歌中；论到那些爱耶和华的人，也就是那些处于对主之爱的良善之人，经上说：“愿他们如日头在他的能力中出现。”
摩西五经：
约瑟必得东山初熟的果子，一个时代的山岭宝物。(申命记33:15)
“约瑟”在代表意义上表示主的属灵国度，故经上论到他说：“约瑟必得东山初熟的果子，一个时代的山岭宝物。”“东山初熟的果子”表示对主之爱、因而对邻之仁的纯正良善；“东山”表示对主之爱的良善，“初熟的果子”表示纯正和首要的良善，或说那些纯正和首要的事物；“一个时代的山岭”表示对邻之仁的良善；当这些是纯正的时，它们就被称为“宝物”。至于对约瑟其余的祝福，可参看前面的解释(AE 405:31节)。
在古时，教会存在于亚洲许多国家中，如迦南地，叙利亚和亚述，阿拉伯，埃塞俄比亚，埃及，迦勒底，推罗和西顿，以及其它地方。但他们中间的教会是一个代表性教会，因为他们敬拜的一切细节和他们的每一个律例都代表属灵和属天事物，也就是教会的内在，在至高意义上代表主自己。在敬拜和律例中的这些代表直到主降临的时候，仍留在许多人中间，他们从这些代表中获得主降临的知识。这一点从巴兰的预言清楚看出来，巴兰来自叙利亚或亚兰，以这些话预言了主：
我看祂，却不在现时；我望祂，却不在近处；必有一星从雅各而出，必有一杖从以色列兴起。(民数记24:17)
这一点从以下事实再次明显看出来：当主出生时，来自东方的几个智慧人从东方看见一颗星，就跟随它；对此，马太福音是这样说的：
当希律王的日子，有几个智慧人从东方来到耶路撒冷，说，那生下来作犹太人之王的在哪里？我们在东方看见祂的星，特来拜祂；看，他们在东方所看见的那星在他们前头行，直至来到小孩子所在的地方，就在上头停住了。(马太福音2:1–2, 9)
智慧人在东方看见那星，是因为主就是东方；由于他们从仍留在他们中间的代表拥有关于主降临的知识，所以他们看见那星，它在他们前头行，先到了代表教义和圣言方面的教会本身的耶路撒冷，然后从那里到了婴孩的主所在之地。此外，“星”表示良善与真理的知识或认知，在至高意义上表示关于主的知识。在圣言中，“星”表示良善与真理的知识或认知(参看AE 72, 179, 402节)。由于东方人拥有这些知识，所以他们被称为“东方之子”。来自阿拉伯的人就是如此被称呼的，这一点明显可见于耶利米书(49:28)。在圣言中，“东方之子”也表示良善与真理的知识；“基达”，也就是“阿拉伯”具有相同的含义。约伯就是东方之子之一，这一点从约伯记(1:3)明显看出来。
圣言中的绝大多数事物都具有反面意义，“东方”也是如此，它在反面意义上表示自我之爱，因为这爱是对主之爱的对立面。以西结书(8:16)和以赛亚书(2:6)就提到了这层意义上的东方。“东方”表示神性之爱方面的主，因而表示对主之爱的良善，这一点从前面关于太阳(AE 401节)和早晨(AE 176节)的阐述看得更清楚；因为在天使天堂，太阳在哪里，哪里就是东方；由于早晨是太阳升起的地方，并且那里的太阳始终升起，从不落下，所以“早晨”具有相同的含义。
422. And I saw another angel ascending from the rising of the sun. That this signifies the Divine Love going forth from the Lord, is clear from the signification of an angel, as denoting somewhat Divine proceeding from the Lord. For by an angel in the Word in a proximate sense, is meant a whole angelic society, and in a general sense, every one who receives the Divine Truth in doctrine and life; but in the highest sense, by an angel is signified something Divine which proceeds from the Lord, and specifically the Divine Truth. Concerning these significations of an angel see above (n. 90, 130, 200, 302, 307). Here, therefore, by the "angel ascending from the rising of the sun" is signified the Divine going forth from the Love of the Lord. The rising of the sun, or the east, signifies the Divine Love of the Lord, and to ascend thence, signifies to go forth, and to proceed; therefore, by the "angel ascending from the rising of the sun"; is signified the Divine Love going forth from the Lord. Those things which follow also are of the Divine Love, lest the good should suffer hurt. The rising of the sun signifies the Divine Love of the Lord, because the Lord in the angelic heaven is the Sun, and the Lord appears as the Sun from His Divine Love. Where the Lord appears as the Sun, there is the east in heaven, and because He is always there, He is also constantly rising.
[2] In the spiritual world there are four quarters, the eastern, western, southern, and northern. They all derive their position from the Sun, which is the Lord; and where the Sun is, there is the east, opposite this is the west, to the right the south, and to the left the north. In the eastern quarter dwell those angels who are in love to the Lord, because they are under the immediate auspices of the Lord, for the Lord flows into them intimately and directly from Divine Love, and therefore the rising of the sun, and the east, in the Word, signify the Divine Love of the Lord. That the Lord in the angelic heaven appears as a Sun, and that it is the Divine Love of the Lord which so appears, may be seen in Heaven and Hell 116-125); that the sun in the Word therefore signifies the Divine Love, may be seen above (n. 401). That all the quarters in the spiritual world derive their position from the east, where the Lord is as a Sun, see Heaven and Hell 141); and that therefore those dwell in the eastern quarter who are in the good of love to the Lord (n. 148, 149).
[3] The eastern, western, southern, and northern quarters are frequently mentioned in the Word, and those who are unacquainted with the spiritual sense of the Word believe that they mean the quarters in our solar world, and therefore they do not suppose that they involve arcana of heaven and of the church. But the quarters named in the Word mean the quarters in the spiritual world, which differ altogether from the quarters in our world; for all the angels and spirits dwell there in quarters determined according to the quality of their good and truth; those who are in the good of love to the Lord dwell in the east and the west, and those who are in truths from that good dwell in the south and north.
The reason of their dwelling in this manner is that the Lord there is the Sun, and from Him as the Sun all heat and light, or all good and truth proceed. The heat there, which is spiritual heat, or the good of love, flows directly from the east into the west, and decreases according to reception by the angels, and therefore according to distances, for in the spiritual world all distance from the Lord is according to the reception of good and truth from Him. And this is the reason why those dwell in the east who are in the good of love in an interior and consequently clear degree, and in the west those who are in an exterior and therefore obscure degree of that good. But light, which is spiritual light, or Divine Truth, also flows directly from the east into the west, and likewise flows in on both sides, but with this difference, that the Divine Truth which flows in from east to west is, in its essence, the good of love, while that which flows in laterally is, in its essence, the truth from that good. Those therefore who dwell respectively in the south and in the north, the quarters situated laterally, are in the light of truth, those in the south being in a clear, and those in the north in an obscure light of truth. The light of truth is intelligence and wisdom. But concerning these quarters more may be seen in Heaven and Hell 141-153). These quarters then are meant in the Word, where mention is made of quarters, therefore they also signify such Divine things as exist in those quarters; for the east signifies the good of love in clearness; the west, the good of love in obscurity; the south, truth from that good in clearness; and the north, truth from that good in obscurity.
[4] Moreover, there are quarters in the spiritual world differing from the quarters just named, and distant from them about thirty degrees, and these are under the auspices of the Lord as a moon; for the Lord appears as a Sun to those who are in love to Him, but as a moon to those who are in charity towards their neighbour, and in faith therefrom. Concerning this appearance, see also Heaven and Hell 111, 119, 122). In the eastern and western quarters there, dwell those who are in the good of charity towards their neighbour; and in the southern and the northern those who are in truths from that good, called the truths of faith. These quarters also are sometimes meant in the Word, where those truths and goods are the subject treated of.
[5] It is evident from these facts that he who knows nothing of the quarters of heaven of which we have spoken, cannot possibly know anything of the spiritual things of the Word where those quarters are mentioned, as in the following passage.
Thus, in Isaiah:
"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" (43:5, 6).
Jacob and Israel is here the subject, and unless it be known that the spiritual things explained above are meant by those quarters, it may be supposed that nothing more is implied, than that the sons of Israel and Jacob are to be gathered from all sides. But by Jacob and Israel is meant the church which is from those who are in the good of love and in truths from that good; and by their seed are meant all who are of that church. The bringing and gathering together of those who are in the good of love, is meant by, "I will bring thy seed from the east, and will gather thee from the west"; and the same, with respect to those who are in truths from that good, is meant by, "I will say to the north, Give up; and to the south, Keep not back." That all who are in those truths and goods, even to those who are in the ultimates, shall be brought together, is signified by "bring my sons from far, and my daughters from the end of the earth." Sons denote those who are in truths, and daughters denote those who are in goods; the words, "from far, and from the end of the earth," signify those who are in the ultimate truths and goods of the church. Similar things are also signified by those quarters in the following passages. Thus, in David:
Jehovah will gather the redeemed from the earth, "from the east, and from the west, from the north, and from the sea" (107:3).
And in Moses:
Jehovah said to Jacob in a dream, "thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south" (Genesis 28:14).
In Luke:
"They shall come from the east, and from the west, and from the north, and from the south, and shall recline (accumbentes), 1in the kingdom of God" (13:29).
[6] In very many passages it is said from east to west only, and not at the same time from the south and from the north; in such passages all who are in the good of love to the Lord, and in the good of charity towards the neighbour are meant. These quarters also imply the two others, because all who are in good are also in truths, for good and truth everywhere act as one; these therefore are meant where it is said "from east to west."
Again, in Matthew:
"Many shall come from the east and the west, and shall recline with Abraham, and Isaac, and Jacob, in the kingdom of the heavens" (8:11).
In the passage quoted above from Luke, it is said of those who shall recline in the kingdom of the heavens, "that they shall come from the east and from the west, and from the north and from the south;" but in the passage in Matthew it is simply said the east and the west; the reason of which is that these quarters imply the two others as just stated. Similarly in the following passages.
Thus in Malachi:
"From the rising of the sun even unto the going down of the same, my name shall be great among the gentiles" (1:11).
And in David:
"From the rising of the sun even to his setting, the name of Jehovah is to be praised" (Psalm 113:3).
And in Isaiah:
"They shall fear the name of Jehovah from the west, and his glory from the rising of the sun" (59:19).
Again, in the same prophet:
"That they may know from the rising of the sun, and from the west, that there is none beside me" (45:6).
Again, in David:
"God, God Jehovah speaks, and will call the earth from the rising of the sun unto the going down thereof" (Psalm 50:1).
And in Zechariah:
"Behold, I will save my people from the east country, and from the west country" (8:7).
In these passages "from the rising and setting" signifies all who are in the goods and truths of heaven and the church. Similar things are signified by the quarters according to which the temple was measured (Ezek. xlii.); also according to which the land was measured for an inheritance (xlvii.); and was distributed among the tribes of Israel (xlviii.); then according to which the Israelites measured the camp (Numb ii.), according to which they journeyed (x.); and according to which the gates of the new city were placed (Ezek. xl.; Rev. 21:12), besides similar things elsewhere.
[7] The reason why the temple was measured according to the quarters as in Ezekiel, and the land distributed among the tribes according to the quarters, as mentioned both in Ezekiel and in Joshua, and also the reason why the sons of Israel encamped, and also journeyed, according to the same order, is, that everything in the spiritual world is arranged according to the quarters, not only generally but also particularly. In general, all angels and spirits dwell in the quarters corresponding to their states of good and truth, as said above. The case is the same individually, for in all their assemblies, those who are present take their places in the quarters that correspond to the states of their life; there they sit in the temples, and dwell in their houses in a similar manner. There in a word, all things generally and particularly are arranged according to the quarters of heaven; for the form of heaven is the same in every detail as it is in general. From these considerations it is clear what is signified in the Word by arrangements according to the quarters, also by the quarters according to which the tabernacle was built, and according to which the temple was built by Solomon; besides other similar things.
[8] So far concerning the quarters generally. That the east signifies the Lord as to Divine Love, and therefore the good of love to the Lord with those who are recipients of it, is plain from the following passages.
Thus in Ezekiel:
"He brought me to the gate of the temple that looketh toward the east; and, behold, the glory of the God of Israel came from the way of the east; and his voice was like the voice of many waters; and the earth shone with his glory. The glory of Jehovah came into the house by the way of the gate, whose prospect is toward the east. Then the spirit took me up, and brought me into the inner court; and, behold, the glory of Jehovah filled the house" (Ezekiel 43:1-5).
Here the subject is the building of the new temple which signifies the New Church to be established by the Lord; and because introduction into it is effected by the good of love to the Lord, and by truth from that good, therefore the gate that looketh toward the east, and the God of Israel coming from the way of the east were seen. By the gate is signified introduction and approach; by the God of Israel is meant the Lord; by the east, the good of love from Him and manifested towards Him; and by glory, truth from that good. For the Lord enters into heaven, and thence into the church, from His Divine Love, which, as said above, appears in the heavens as the Sun; thence are all the Divine Good and the Divine Truth there. The glory of Jehovah seen to enter the house by the way of the gate whose prospect was towards the east, and also the glory of Jehovah filling the house, have a similar signification; for the house or temple signifies heaven and the church. By glory in the Word is signified the Divine Truth proceeding from the Lord; by "the glory of the God of Israel," the Divine Truth enlightening those who are in the Lord's spiritual kingdom; and by "the glory of Jehovah," the Divine Truth enlightening, those who are in the Lord's celestial kingdom. The Divine Truth is called glory because it is the light of heaven, and that light is the cause of all splendour, magnificence, and glory in the heavens; for everything that appears before the eyes in the heavens is from that light. So also it is said that "the earth shone with his glory," and by the earth is meant the church. The influx of Divine Truth towards lower things on every side is signified by "his voice was like the voice of many waters," voice signifying influx, and waters, truths.
[9] Again:
"Then he brought me back by the way of the gate of the outward sanctuary that looketh toward the east; and it was shut; but Jehovah the God of Israel will enter in by it" (Ezekiel 44:1, 2).
And in the same:
"The gate of the inner court that looketh toward the east shall be shut the six days of labour; but on the day of the sabbath it shall be opened" (46:1).
By the "gate that looketh toward the east" is also signified introduction into heaven and the church by the Lord by means of the good of love proceeding from Him, which is therefore meant by the east; and that this is from the Lord, is signified by Jehovah the God of Israel entering by that gate. That introduction is the result of the worship of Him from that good, is signified by the words "on the day of the sabbath it shall be opened;" and that introduction does not take place when worship is not from that good, is signified by the gate being shut during the six days of labour.
[10] Again, in the same prophet:
"And the cherubim lifted up their wings, and they stood at the door of the gate [of the house] of Jehovah toward the east; and the glory of the God of Israel was over them above" (152, 277); and because the Lord is signified by cherubim, and from the Lord as the Sun, where the east is, proceed all the good of love, and all truth from that good, therefore the cherubim were seen to stand at the door of the gate of the house of Jehovah towards the east, and the glory of the God of Israel was over them above. By the house of Jehovah, by the east, and by the glory of the God of Israel, similar things are signified here as above.
[11] So in Isaiah:
"Who raised up one from the east, called him in justice to his foot, gave the nations before him, and made him rule over kings?" (357:5).
[12] Thus also in the second book of Samuel,
"The spirit of Jehovah spake in me. The God of Israel said, the Rock of Israel spake to me. As the light of the morning, when the sun riseth, a morning without clouds; from the clear shining after rain cometh grass out of the earth" (23:2-4).
"The God of Israel," and "the Rock of Israel," are the Lord, and because He is the Sun of the angelic heaven, and from Him as the Sun proceeds and flows all the Divine Truth, which enlightens angels and men, imparts intelligence, and reforms, it is said as "the light of the morning when the sun riseth, a morning without clouds; through the clear shining after rain cometh grass out of the earth." The light of the morning when the sun riseth, signifies the Divine Truth from the Lord as the Sun; a morning without clouds, denotes its purity, rain its influx, and the grass out of the earth, intelligence, and reformation therefrom; for these are signified by grass because it springs out of the earth by the power of the sun after rain, but intelligence comes from the Lord as the Sun by the influx of Divine Truth.
[13] Again in Isaiah:
"Jehovah shall arise upon thee, and his glory shall be seen upon thee. And the nations shall walk according to thy light, and kings according to the brightness of thy rising" (60:2, 3).
This is said of the Lord. The Divine in Him is meant by "Jehovah shall arise upon thee, and his glory shall be seen upon thee." The Divine Good of Divine Love is meant by Jehovah shall arise upon thee, and the Divine Truth from that Good is meant by His glory shall be seen upon thee. The nations signify those who are in good, and kings those who are in truths from good. It is said of the former that "they shall walk according to thy light," which signifies a life according to the Divine Truth; and of the latter, they shall walk "according to the brightness of thy rising," which signifies the life of intelligence from Divine Good; to walk denoting to live; light, the Divine Truth; and the brightness of His rising, the Divine Truth from the Divine Good from which comes intelligence.
[14] Again in Ezekiel:
"The cherubim did lift up their wings; and the glory of the God of Israel was over them above. And the glory of Jehovah ascended over the midst of the city, and stood over the mountain which is on the east of the city" (11:22, 23).
The cherubim signify the Lord as to Divine Providence and defence, and the glory of the God of Israel signifies the Divine Truth proceeding from the Lord as was said above. And because the Divine Truth, which is light, proceeds from the Lord as the Sun in the angelic heaven, therefore the glory of Jehovah was seen to ascend over the midst of the city, and to stand over the mountain which is on the east side of the city. By the city is meant Jerusalem, which signifies the church as to doctrine; and because the doctrine of the church is from the Divine Truth, therefore the glory of Jehovah was seen to ascend over the midst of the city; and since all Divine Truth proceeds from the Lord as the Sun, where the east is, therefore the glory was seen to stand over the mountain on the east of the city. The mountain on the east of the city was the mount of Olives. That the mount of Olives signifies the Divine Love of the Lord, and that therefore the Lord used sometimes to be there, may be seen above (n. Zech. 14:4.
[15] Again in Ezekiel:
"He brought me back unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward, for the forefront of the house was toward the east; and the waters came down from under, from the right side of the house, from the south side of the altar. He brought me out by the way of the gate towards the north, and led me round by the way without unto the outer gate, by the way that looketh eastward; and, behold, there ran out waters from the right side. Then said he unto me, These waters issue out toward the eastern boundary, and go down into the plain, and come towards the sea; which being brought forth into the sea, the waters shall be healed. Whence it comes to pass, that every living soul, which creepeth, whithersoever the rivers come, lives; and there shall be a very great multitude of fish. And by the river upon the bank thereof, on this side and on that side, cometh up every tree for food, whose leaf falleth not, neither is the fruit thereof consumed" (47:1, 2, 8, 9, 12).
The New Church to be established in the heavens and on the earth by the Lord is here described, when all the Divine will proceed from His Divine Human; for before the coming of the Lord the Divine proceeded from His Divine, which He calls the Father, but this did not extend to ultimates after the church was vastated. By house is here signified the church; by its gate, approach and introduction; by the east, the Lord, where His Divine love appears as the Sun; and by the waters going forth thence is signified the Divine Truth proceeding therefrom. By the plain and the sea are signified the ultimates of the church, or where those are who are in ultimate truths and goods because they are natural and sensual, and who are spiritual only in a slight degree; to these the Divine did not previously extend. Life from the Divine to these also after the coming of the Lord, is signified by the waters of the sea being healed by the inflowing of the river from the east; the very great multitude of fish, signifies abundance of cognitions and scientifics which also become spiritually living with them. The fructification of good and multiplication of truth are signified by every tree for food coming up upon the bank of the river, whose leaf falleth not, neither is the fruit thereof consumed. From this it is evident what the particulars in a series there signify, and that the east, where they all originate, signifies the Lord and His Divine Love.
[16] The same is signified in Zechariah,
"And it shall come to pass in that day, that living waters shall go out from Jerusalem; part of them toward the eastern sea" (14:8).
Here also the subject is the Lord. "In that day," signifies His coming, and the eastern sea signifies the ultimate boundary towards the east in the spiritual world, where there was no reception of Divine Truth before the coming of the Lord, but when it proceeded from His Divine Human then there was reception. That the ultimate [boundaries] in the spiritual world are like seas, may be seen above (n. Joel 2:20.
[17] Since the Lord in heaven where the angels are appears as the Sun, and [where He appears] there is the east, therefore when Aaron offered the sin offering for himself and his house, he sprinkled the blood of the bullock on the mercy-seat towards the east (Heaven and Hell 17, 123, 142, 143, 144, 272).
[18] Because the Lord is the east, therefore it is said in Matthew,
"For as the lightning cometh forth out of the east, and shineth even unto the west, so shall also the coming of the Son of Man be" (24:27).
Since, when man is the subject, the rising of the sun signifies the good of love proceeding from the Lord as the Sun, and received by him, it is therefore said in the book of Judges,
"So let all thine enemies perish, O Jehovah; but let them that love him be as the sun when he goeth forth in his might" (5:31).
These words occur in the prophetic song of Deborah and Barak; and of those who love Jehovah, that is those who are in the good of love to the Lord, it is said, "as the sun when he goeth forth in his might."
[19] In Moses:
Joseph shall possess "the firstfruits of the mountains of the east, and the precious things of the hills of an age" (405:31).
[20] The church existed, in ancient times, in several kingdoms of Asia, as in the land of Canaan, in Syria and Assyria, in Arabia, Ethiopia, Egypt, Chaldea, in Tyre and Sidon, and in other parts; but with those peoples it was a representative church, for in every detail of their worship, and in each of their statutes, spiritual and celestial things, which are the interior things of the church, were represented, and in the highest sense the Lord Himself. These representatives of their worship and statutes remained with many even up to the time of the Lord's coming, and from these they possessed a knowledge of His coming. This is evident from the predictions of Balaam, who was from Syria, and who prophesied concerning the Lord, in these words:
"I see him, but not now; I behold him, but not nigh; there shall come forth a star out of Jacob, and a sceptre shall rise out of Israel" (Numbers 24:17).
Then again it is evident from the fact that certain wise men from the east, when the Lord was born, saw a star in the east, and followed it; of this circumstance Matthew thus speaks:
"In the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. And, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was" (Matthew 2:1, 2, 9).
The star was seen in the east by the wise men, because the Lord is the East; and because they knew of the coming of the Lord from those representatives which remained with them, therefore they saw the star and it went before them, first to Jerusalem, which represented the church itself, as to doctrine and the Word, and then to the place where the infant Lord was. A star also signifies the cognitions of good and truth, and in the highest sense, knowledge concerning the Lord. That stars in the Word signify cognitions of good and truth, see above (n. 49:28). By sons of the east in the Word, knowledges of good and truth are also signified; similarly by Kedar or Arabia. That Job was of the sons of the east is evident from chapter 1:3.
[21] As most things in the Word have also an opposite sense, so also has the "east," which, in this sense, signifies the love of self, because this love is the opposite of love to the Lord. In this sense the east is named in Ezekiel (401), and concerning the morning (n. 176); for in the angelic heaven, the east is where the sun is situated; and since where the sun rises is the morning, and the Sun there is always in its rising, and never sets, therefore the morning also has a similar signification.
Footnotes:
1. "Recline in the kingdom of God' = "accumbentes I regno Dei." Swedenborg renders "anaklino" by accumbo. The A.V. renders "to sit down"; the R.V. follows the A.V. but has "recline" in the margin. Accumbo = "to recline," is according to classical usage. It was the custom for guests "to recline" at the triclinium or table, and not to sit.
422. Verse 2. And I saw another angel ascending from the rising of the sun, signifies the Divine love going forth from the Lord. This is evident from the signification of "angel," as being something Divine proceeding from the Lord; for "angel" in the Word means, in the nearest sense, an entire angelic society, but in a general sense "angel" signifies everyone who receives Divine truth in doctrine and life; while in the highest sense "angel" signifies something Divine proceeding from the Lord, and in particular Divine truth (respecting these significations of an angel see above, n. 90, 130, 200, 302, 307); here, therefore, "the angel ascending from the rising of the sun" signifies the Divine proceeding from the Lord's love; "the rising of the sun" or the "east" signifying the Lord's Divine love, and "to ascend therefrom" signifying to go forth and proceed; so here "the angel ascending from the rising of the sun" signifies the Divine love going forth from the Lord. The things that follow are also of the Divine love, namely, that the good be not harmed. "The rising of the sun" signifies the Lord's Divine love, because the Lord is the sun in the angelic heaven, and the Lord appears as a sun from His Divine love; where the Lord appears as a sun, there in heaven is the east, and as the sun is constantly there it is also constantly in its rising.
[2] In the spiritual world there are four quarters, namely, east, west, south, and north; and these quarters are all determined by the sun, which is the Lord; where this sun is, there is the east, opposite to it is the west, to the right the south, and to the left the north. In the eastern quarter angels who are in love to the Lord dwell, because they are under the nearest auspices of the Lord, for the Lord most nearly and directly flows into them from Divine love, and this is why "the rising of the sun" and the "east" signify in the Word the Lord's Divine love. (That the Lord appears in the angelic heaven as a sun, and that it is the Lord's Divine love that thus appears, see in the work on Heaven and Hell 116-125; consequently that the "sun" signifies in the Word the Divine love, see above, n. 401; that all the quarters in the spiritual world are determined from the east, where the Lord is as a sun, see in the work on Heaven and Hell 141; therefore that those who are in the good of love to the Lord dwell in the eastern quarter, n. 148-149.)
[3] The quarters, namely, the east, west, south, and north, are frequently mentioned in the Word, and he who knows nothing about the spiritual sense of the Word believes that this means the quarters of our solar world, and thus supposes that no arcana of heaven and the church are involved therein; and yet the quarters mentioned in the Word mean the quarters in the spiritual world; which are altogether different from the quarters in our world; for there all angels and spirits have their dwelling places in the quarters according to the quality of their good and truth; those who are in the good of love to the Lord dwelling there in the east and the west, and those who are in truths from that good dwelling in the south and north. They dwell in this manner because the Lord there is the sun, and from Him as the sun are all heat and light, or all good and truth. The heat there, which is spiritual heat or the good of love, inflows directly from the east into the west, and decreases according to reception by the angels, consequently according to the distances, for in the spiritual world all distance from the Lord is in the measure of the reception of good and truth from Him. This is why those who are in interior and thence in clear good of love dwell there in the east, and those who are in exterior and thence obscure good of love dwell in the west. The light, too, which is spiritual light, or Divine truth, flows directly from the east into the west; it also flows into either side, but with the difference, that the Divine truth that flows from the east into the west is in its essence the good of love, while that which flows into either side is in its essence truth from that good; consequently those who dwell in the south and in the north, which are the quarters at the sides, are in the light of truth; those in the south in the clear light of truth, and those in the north in an obscure light of truth; the light of truth is intelligence and wisdom. (But respecting these quarters more may be seen in the work on Heaven and Hell 141-153.) These, therefore, are the quarters meant in the Word where quarters are mentioned, and they also signify such Divine things as exist in those quarters; namely, the "east" the good of love in clearness, the "west" the good of love in obscurity, the "south" truth from that good in clearness, and the "north" truth from that good in obscurity.
[4] Furthermore, there are quarters in the spiritual world which differ from those just mentioned, and are removed from them about thirty degrees; these are under the auspices of the Lord as a moon; for the Lord appears as a sun to those who are in love to Him, but as a moon to those who are in charity towards the neighbor and in faith therefrom (respecting this appearance, see also in the work on Heaven and Hell 118, 119, 122). In the eastern and western quarters there dwell those who are in the good of charity towards the neighbor; and in the southern and northern quarters those who are in truths from that good, which are called the truths of faith. These quarters are also sometimes meant in the Word, where these truths and this good are treated of.
[5] From this it can be seen that one who knows nothing about the quarters of heaven, which have here been mentioned, cannot know the spiritual things of the Word in the passages where the quarters are mentioned, as in the following. In Isaiah:
I will bring in thy seed from the sunrise and bring thee together from the west; I will say to the north, Give up, and to the south, Hold not back; bring in My sons from far, and My daughters from the end of the earth (Isaiah 43:5, 6).
This treats of Jacob and Israel, and one who does not know that these quarters mean the spiritual things mentioned above, may believe the meaning to be that the sons of Israel and Jacob are to be gathered from every side; but "Jacob" and "Israel" mean the church, which consists of those who are in the good of love and in truths from that good, and their "seed" means all who are of that church. "I will bring in thy seed from the sunrise, and will bring thee together from the west," means that those who are in the good of love are to be brought in and gathered together; and "I will say to the north, Give up, and to the south, Hold not back," means that those who are in truths from that good are to be brought in and gathered together. That all who are in these truths and goods, even to those who are in ultimates shall be brought together, is signified by "bring My sons from far, and My daughters from the end of the earth;" "sons" meaning those who are in truths, and "daughters" those who are in goods; "from far," and "from the end of the earth," signifying those who are in the ultimate truths and goods of the church. These quarters have a like signification in the following passages. In David:
Jehovah will gather the redeemed out of the lands, from the sunrise and from the west, from the north and from the sea (Psalms 107:3).
In Moses:
Jehovah said to Jacob in a dream, Thy seed shall be as the dust of the earth, and shall spread itself towards the west and towards the east, and towards the north and towards the south (Genesis 28:14).
In Luke:
They shall come from the sunrise and from the west, and from the north and from the south, and shall recline in the kingdom of God (Luke 13:29).
[6] In many passages the words "from east to west," and not at the same time "from north and south," are mentioned, by which all who are in the good of love to the Lord and in the good of charity towards the neighbor are meant. Moreover, these quarters involve the two others, because all who are in good are also in truths, for good and truth everywhere act as one; these, therefore, are meant where "from east to west" is mentioned. In Matthew:
Many shall come from the east and even from the west, and shall recline at meat with Abraham, and Isaac, and Jacob, in the kingdom of the heavens (Matthew 8:11).
In the passage above cited from Luke (13:29), it is said of those reclining at meat in the kingdom of the heavens that "they shall come from the east and the west, from the north and from the south;" here it is said only "from the east and from the west," because by these two quarters are meant the other two at the same time as has been said. The same is true of the following passages. In Malachi:
From the rising of the sun unto its going down My name is great among the nations (Malachi 1:11).
In David:
From the rising of the sun unto its going down the name of Jehovah is to be praised 1(Psalms 113:3).
In Isaiah:
From the going down of the sun they shall fear the name of Jehovah, and His glory from the rising of the sun (Isaiah 59:19).
In the same:
That they may know from the rising of the sun and from its going down that there is none beside Me (Isaiah 45:6).
In David:
God, Jehovah God, speaketh, and shall call the earth from the rising of the sun unto its going down (Psalms 50:1).
In Zechariah:
Behold, I save My people from the land of the sunrise and from the land of the going down of the sun (Zechariah 8:7).
In these passages, "from the rising" and "from the going down" signify all who are in the goods and truths of heaven and of the church. Like things are signified by the quarters:
With reference to which the temple was measured (Ezekiel 42).
And with reference to which the land was to be given for an inheritance (Ezekiel 47:13, et seq .).
And should be distributed among the twelve tribes of Israel (Ezekiel 48).
Also with reference to which the sons of Israel were to measure the camp (Numbers 2).
And with reference to which they should go forward (Numbers 10).
And with reference to which the gates of the new city would be placed (Ezekiel 40; Revelation 21:13; and the same elsewhere).
[7] The temple was to be measured with reference to the quarters (in Ezekiel), and the land was distributed with reference to the quarters (in Ezekiel and also in Joshua), likewise the sons of Israel encamped in reference to the quarters and went forward in the same order, for the reason that all things in the spiritual world are arranged in reference to the quarters, both in general and also in particular. In general, all angels and spirits have their dwelling places in accordance with the states of good and truth with them in corresponding quarters, as was said above; the same is true in particular; for in all assemblies, those who are present are allotted places in quarters that correspond to the states of their life; in like manner they are seated in their temples there, and in like manner also dwell in their houses: in a word, each and every thing there is arranged in accordance with the quarters of heaven; for the form of heaven is the same in every particular as it is in general. This makes evident what is signified by the arrangements in reference to quarters in the Word, also by the quarters in reference to which the tabernacle was built, and in reference to which the temple also was built by Solomon; besides other things.
[8] So much in respect to quarters in general. That the "east" signifies the Lord in respect to Divine love, and thus the Lord with those who receive the good of love to Him, can be seen from the following passages. In Ezekiel:
He brought me to the gate of the temple that looketh toward the east; and behold, the glory of the God of Israel came from the way of the east; and His voice was like the voice of many waters; and the earth was enlightened by His glory. And the glory of Jehovah came into the house by the way of the gate whose face is toward the east. Then the spirit took me up, and brought me into the inner court; and behold, the glory of Jehovah filled the house (Ezekiel 43:1, 2, 4, 5).
This treats of the building of a new temple, which signifies a new church to be established by the Lord; and because introduction is effected through the good of love to the Lord and through the truth from that good, there was seen "a gate that looked towards the east, and the God of Israel coming from the way of the east;" "gate" signifying introduction and entrance; "the God of Israel" meaning the Lord; the "east" the good of love from Him to Him, and "glory" the truth from that good; for the Lord enters into heaven and so into the church from His Divine love, which in the heavens appears as a sun (as was said above); from this is all Divine good there as well as all Divine truth. That there was seen "the glory of Jehovah entering into the house by the way of the gate whose face is towards the east," and that "the glory of Jehovah filled the house," have a like signification; "house" or "temple" signifying heaven and the church. "Glory" in the Word signifies Divine truth proceeding from the Lord; "the glory of the God of Israel" Divine truth illustrating those who are in the Lord's spiritual kingdom, and "the glory of Jehovah" Divine truth illustrating those who are in the Lord's celestial kingdom. Divine truth is called "glory" because it is the light of heaven, and from that light come all the splendor, magnificence, and glory there, for in the heavens whatever appears before the eyes is from that light; it is therefore added, "the earth was enlightened by His glory," "the earth" meaning the church. The influx of this light towards the lower parts on every side is signified by "His voice was like the voice of many waters; "voice" signifying influx, and "waters" truths.
[9] In the same:
Afterwards He brought me back by the way of the gate of the outer sanctuary that looketh towards the east; and it was shut. But Jehovah the God of Israel shall enter in by it (Ezekiel 44:1, 2).
In the same:
The gate of the inner court that looketh toward the east shall be shut the six days of work; but on the day of the Sabbath it shall be opened (Ezekiel 46:1).
Here, too, "the gate that looketh towards the east" signifies the introduction by the Lord into heaven and into the church through the good of love proceeding from Him; this therefore is meant by "the east;" and that this is done by the Lord is signified by "Jehovah the God of Israel shall enter by that gate;" that introduction is effected by worship of the Lord from that good is signified by "the gate shall be opened on the day of the Sabbath;" and that when there is no worship from that good introduction is not effected is signified by "that gate shall be shut the six days of work."
[10] In the same:
And the cherubim lifted up their wings, and he stood at the entrance of the gate of the house of Jehovah on the east; and the glory of the God of Israel was over them above (152, 277); and as the Lord is signified by "the cherubim," and from the Lord as a sun, where the east is, all good of love and all truth from that good proceed, so "the cherubim were seen to stand at the entrance of the gate of the house of Jehovah on the east, and the glory of the God of Israel over them above;" "the house of Jehovah," "the east," and "the glory of the God of Israel," having a similar signification here as above.
[11] In Isaiah:
Who hath stirred up one from the sunrise, whom He hath called in righteousness to His train, He hath given the nations before him and made him to rule over kings? (293 what the rest signifies was explained above, n. 357.)
[12] In the second book of Samuel:
The spirit of Jehovah spake in me, the God of Israel said, the Rock of Israel spake to me, As the light of the morning when the sun riseth, a morning without clouds; from the brightness after rain cometh grass out of the earth (2 Samuel 23:2-4).
"The God of Israel" and "the Rock of Israel" mean the Lord, and because He is the sun of the angelic heaven, and because all Divine truth which illustrates angels and men, and gives intelligence and works reformation, proceeds from Him as a sun and flows in, so it is said "as the light in the morning when the sun riseth, a morning without clouds; from the brightness after rain cometh grass out of the earth;" "the light in the morning when the sun riseth" signifying Divine truth from the Lord as a sun; "a morning without clouds" signifying the purity of that truth; "rain" its influx, and "grass out of the earth" the consequent intelligence and reformation; for these are signified by "grass" because grass springs out of the earth by the action of the sun of the world after rain, and intelligence is from the Lord as a sun through the influx of Divine truth.
[13] In Isaiah:
Jehovah shall arise upon thee, and His glory shall be seen upon thee. And the nations shall walk to thy light, and kings to the brightness of thy rising (Isaiah 60:2, 3).
This is said of the Lord; and the Divine in Him is meant by "Jehovah shall arise upon thee, and His glory shall be seen upon thee;" the Divine good of the Divine love is meant by "Jehovah shall arise upon thee," and Divine truth from that good by "His glory shall be seen upon thee;" "nations" signify those who are in good, and "kings" those who are in truths from good; of the former it is said "they shall walk to thy light," which signifies a life according to Divine truth; and of the latter, "they shall walk to the brightness of thy rising," which signifies a life of intelligence from Divine good; "to walk" signifying to live; "light" Divine truth, and "the brightness of rising" Divine truth from Divine good, whence is intelligence.
[14] In Ezekiel:
Then the cherubim lifted up their wings, and the glory of the God of Israel was over them above. And the glory of Jehovah went up over the midst of the city, and stood over the mountain on the east of the city (Ezekiel 11:22, 23).
"The cherubim" signify the Lord in respect to Divine Providence and protection, and "the glory of the God of Israel" signifies Divine truth proceeding from the Lord (as above). And because Divine truth, which is light, proceeds from the Lord as a sun in the angelic heaven, "the glory of Jehovah was seen to go up over the midst of the city, and to stand over the mountain on the east of the city," for Jerusalem is the city that is meant, and it signifies the church in respect to doctrine; and because the doctrine of the church is from Divine truth, the glory of Jehovah was seen "to go up over the midst of the city," and because all Divine truth proceeds from the Lord as a sun, and there the east is, the glory was seen "to stand over the mountain on the east of the city;" the mountain on the east of the city was the Mount of Olives. That "the Mount of Olives" signifies the Lord's Divine love, and on that account the Lord was accustomed to tarry on that mountain, may be seen above n. Zechariah 14:4).
[15] In Ezekiel:
He brought me back to the entrance of the house; where behold, waters going out from under the threshold of the house towards the east, the front of the house being east, and the waters coming down from under, from the right side of the house, at the south of the altar. And he brought me out by the way of the gate northward, and led me round by the outer way to the outer gate, by the way that looketh eastward; and behold, waters running from the right side. He said to me, These waters go forth toward the eastern boundary, and go down into the plain, and come towards the sea, being sent forth into the sea that the waters may be healed; whence it cometh to pass that every living soul that creeps, whithersoever the brooks come, liveth; whence there is exceeding much fish. And by the brook upon the bank thereof, on this side and on that side, cometh up every tree for food, whose leaf falleth not, nor does its fruit come to an end (Ezekiel 47:1, 2, 8, 9, 12).
This describes a new church to be established by the Lord in the heavens and on the earth, when everything Divine shall proceed from the Lord's Divine Human; for before the Lord's coming the Divine proceeded from His Divine that He calls "the Father," but after the church had become vastated, this did not reach to the ultimates. Here "house" signifies the church, its "gate" entrance and introduction, the "east" the Lord where His Divine love appears as a sun, and "the waters going out" Divine truth proceeding from that sun. The "plain" and the "sea" signify the ultimates of the church, that is, where those are who are in ultimate truths and goods, to whom the Divine did not reach before, because they are natural and sensual, and but little spiritual. That "the waters of the sea were healed by the flowing in of the brook from the east" signifies that after the Lord's coming even these had life from the Divine; "exceeding much fish" signifies the abundance of cognitions and knowledges, which in such also acquire spiritual life; the fructification of good and the multiplication of truth are signified by "on the bank of the brook every tree for food cometh up, whose leaf falleth not off, and its fruit does not come to an end." From this it can be seen what the particulars here signify in series, and that "the east," from which they all are, signifies the Lord and His Divine love.
[16] The like is signified in Zechariah:
And it shall come to pass in that day that living waters shall go out from Jerusalem; part of them to the eastern sea (Zechariah 14:8).
This, too, treats of the Lord. "In that day" signifies His coming, and the "eastern sea" signifies the last limit toward the east in the spiritual world, at which there was no reception of Divine truth before the Lord's coming, but where there was reception when Divine truth proceeded from His Divine Human. That the ultimates in the spiritual world are like seas may be seen above n. Joel 2:20).
[17] Because in heaven, where the angels are, the Lord appears as a sun, and is there the east:
So Aaron, when he made expiation for himself and his house, sprinkled of the blood of the bullock before the mercy-seat eastward (Heaven and Hell 17, 123, 142-144, 272)
[18] Because the Lord is the east it is said in Matthew:
As the lightning cometh forth from the east, and is seen even unto the west, so shall the coming of the Son of man be (Matthew 24:27).
Since "the rising of the sun" signifies in reference to men the good of love, proceeding from the Lord as a sun, received by them, it is said in the book of Judges:
Let all Thine enemies perish, O Jehovah; but let them that love Him be as the rising of the sun in his might (Judges 5:31).
This is in the prophetic song of Deborah and Barak; and of those who love Jehovah, who are those that are in the good of love to the Lord, it is said, "Let them be as the rising of the sun in his might."
[19] In Moses:
Joseph shall have of the firstfruits of the mountains of the east, and of the precious things of the hills of an age (405.)
[20] In ancient times there was a church in many kingdoms of Asia, as in the land of Canaan, in Syria and Assyria, in Arabia, Ethiopia, Egypt, Chaldea, in Tyre and Sidon, and elsewhere; but the church with them was a representative church, for in all the particulars of their worship, and in every one of their statutes, spiritual and celestial things, which are the internals of the church, were represented, and in the highest sense the Lord Himself was represented. These representatives in worship and statutes remained with many even to the Lord's coming, and thence there was a knowledge of His coming; as can be seen from the predictions of Balaam, who was from Syria, and who prophesied of the Lord in these words:
I see Him, but not now; I behold Him, but not nigh; there shall arise a Star out of Jacob, and a Scepter shall rise out of Israel (Numbers 24:17).
That this knowledge was afterwards preserved is evident from this, that certain wise men from the east, when the Lord was born saw a star from the east, which they followed, which is thus described in Matthew:
In the days of Herod the king wise men from the east came to Jerusalem, saying, where is He that is born King of the Jews? for we saw His star in the east, and have come to worship Him; and lo, the star which they saw in the east went before them till it came and stood over where the young child was (Matthew 2:1, 2, 9).
The star appeared to those from the east because the Lord is the east; and because they had knowledge respecting the Lord's coming from representatives that were with them, the star appeared and went before them, first to Jerusalem, which represented the church itself in respect to doctrine and in respect to the Word, and from there to the place where the infant Lord lay. Moreover, a "star" signifies the knowledges of good and truth, and in the highest sense the knowledge respecting the Lord. (That "stars" signify in the Word the knowledges of good and truth, see above, n. Jeremiah 49:28). Also "sons of the east" signify in the Word the knowledges of good and truth; "Kedar," that is, Arabia, has a similar signification. That Job was one of the sons of the east is evident from Job 1:3).
[21] As most things in the Word have also a contrary sense, so does "the east," and in that sense it signifies the love of self, because this love is the opposite of love to the Lord. In this sense the east is mentioned in 401; and the morning, n. 176; for where the sun is in the angelic heaven there is the east; and as the morning is where the sun rises, and there the sun is always in its rising and never setting, so "morning" has a like signification.
Footnotes:
1. The photolithograph has "great," but we find "to be praised" in n. 401, and Apocalypse Revealed 809.
422. (Vers. 2.) "Et vidi alium angelum ascendentem ab ortu solis." - Quod significet Divinum Amorem exeuntem a Domino, constat ex significatione "angeli", quod sit aliquod Divinum procedens a Domino; per "angelum" enim in Verbo in sensu proximo intelligitur integra societas angelica, in sensu communi autem per "angelum" significatur omnis qui recipit Divinum Verum doctrina et vita; at in supremo sensu per "angelum" significatur aliquod Divinum quod procedit a Domino, in specie Divinum Verum (de quibus significationibus "angeli" videatur supra, n. 90, 130, 200, 302, 307); hic itaque per "angelum ascendentem ab ortu solis" significatur Divinum procedens ex Amore Domini: "ortus solis" seu "oriens" significat Divinum Amorem Domini; et "ascendere inde" significat exire et procedere; inde nunc per "angelum ascendentem ab ortu solis" significatur Divinus Amor exiens ex Domino: illa quae sequuntur etiam sunt Divini Amoris, ne scilicet laedantur boni.
Quod "ortus solis" significet Divinum Amorem Domini, est quia Dominus in caelo angelico est Sol, et Dominus ut Sol apparet ex Divino suo Amore; ubi Dominus ut Sol apparet, ibi in caelo est oriens; et quia constanter ibi est, etiam constanter est in ortu.
[2] Sunt in mundo spirituali quatuor plagae, nempe oriens, occidens, meridies et septentrio; omnes illae plagae determinantur a Sole qui est Dominus; et ubi Sol ibi est oriens, ex opposito inde est occidens, ad dextrum est meridies, et ad sinistrum est septentrio. In plaga orientis habitant angeli qui in amore in Dominum Sunt, ex causa quia sub proximo auspicio Domini sunt, influit enim in illos Dominus proxime et directe ex Divino Amore; inde est quod per "ortum solis" et per "orientem" in Verbo significetur Divinus Amor Domini. (Quod Dominus in caelo angelico appareat ut Sol, et quod sit Divinus Domini Amor qui ita apparet, videatur in opere De Caelo et Inferno 116-125:
quod "sol" in Verbo inde significet Divinum Amorem, supra, n. 401:
quod omnes plagae in mundo spirituali determinentur ab oriente, ubi est Dominus ut Sol, in opere De Caelo et Inferno 141:
quod in orientali plaga inde habitent qui in bono amoris in Dominum sunt, n. 148, 149, ibi.)
[3] Saepius in Verbo nominantur plagae, nempe oriens, occidens, meridies et septentrio; et qui non scit aliquid de sensu spirituali Verbi, is credit quod per illas intelligantur plagae in mundo nostro solari, et inde autumat quod nihil arcani caeli et ecclesiae involvant; cum tamen per plagas in Verbo nominatas intelliguntur plagae in mundo spirituali, quae prorsus differunt a plagis in nostro mundo. Omnes enim angeli et spiritus habitant ibi in plagis secundum quale sui boni et veri; qui in bono amoris in Dominum Sunt, habitant in oriente et occidente ibi; et qui in veris ex illo bono sunt, habitant in meridie et septentrione: causa quod ita habitent, est quia Dominus ibi est Sol, et ab Ipso ut Sole ibi est omnis calor et lux, seu omne bonum et verum. Calor ibi, qui est calor spiritualis seu bonum amoris, directe influit ab oriente in occidentem; et secundum receptionem ab angelis decrescit, proinde secundum distantias; nam omnis distantia a Domino in mundo spirituali est secundum receptionem boni et veri ab Ipso: haec est causa quod in oriente ibi habitent qui in bono amoris interiori et inde claro sunt, et in occidente qui in bono amoris exteriori et inde obscuro sunt. At lux, quae est lux spiritualis seu Divinum Verum, etiam directe influit ab oriente in occidentem, et quoque influit in latera utrinque; sed cum differentia quod Divinum Verum quod influit ab oriente in occidentem in sua essentia sit bonum amoris, at quod in latera utrinque influit in sua essentia sit verum ex illo bono: inde illi qui habitant in meridie et in septentrione, quae plagae utrinque a latere sunt, in luce veri sint; qui in meridie in luce veri clara, et qui in septentrione in luce veri obscura; lux veri est intelligentia et sapientia. (Sed de his Plagis videantur plura in opere De Caelo et Inferno 141-153.) Hae itaque plagae intelliguntur in Verbo ubi nominantur; quare etiam significant Divina qualia sunt in illis plagis, nempe "oriens" bonum amoris in claro, "occidens" bonum amoris in obscuro, "meridies" verum ex illo bono in claro, et "septentrio" verum ex illo bono in obscuro.
[4] Praeterea sunt plagae in mundo spirituali quae a plagis nunc memoratis differunt, et inde distant circiter triginta gradibus, quae sunt sub auspicio Domini ut Luna; nam Dominus apparet ut Sol illis qui in amore in Ipsum sunt, ast ut Luna illis qui in charitate erga proximum et inde fide sunt; (de qua apparentia videatur etiam in opere De Caelo et Inferno 118, 119, 122); in plaga orientali et occidentali ibi habitant qui in bono charitatis erga proximum sunt, ac in meridionali et septentrionali plaga ibi qui in veris ex illo bono sunt, quae vera fidei vocantur: hae plagae etiam aliquoties intelliguntur in Verbo, ubi agitur de illis veris et de illo bono.
[5] Ex his constare potest quod qui non scit aliquid de plagis caeli, de quibus nunc dictum est, non scire possit spiritualia Verbi, ubi illae plagae nominantur; ut in sequentibus locis:
Apud Esaiam,
"Ab oriente adducam semen tuum, et ab occidente colligam te; dicam septentrioni, Da; et meridiei, Ne inhibe; adduc filios meos e Ionginquo. et filias meas ab extremitate terrae" (43:5, 6):
agitur ibi de Jacobo et Israele; qui non scit quod per illas plagas intelligantur spiritualia, quae supra dicta sunt, credere potest quod intelligatur quod filii Israelis et Jacobi colligenda sint ab undequaque; sed per "Jacobum" et "Israelem" intelligitur ecclesia, quae ab illis qui in bono amoris et in veris ex illo bono sunt; et per "semen" illorum intelliguntur omnes qui ab illa ecclesia: quod adducendi et colligendi sint qui in bono amoris sunt, intelligitur per "Ab oriente adducam semen tuum, et ab occidente colligam te"; et quod illi qui in veris ex illo bono sunt, intelligitur per "Dicam septentrioni, Da; et meridiei, Ne inhibe"; quod omnes qui in veris et bonis illis sunt, usque ad illos qui in ultimis, adducentur, significatur per "Adduc filios meos e longinquo, et filias meas ab extremitate terrae"; "filii" sunt qui in veris, ac "filiae" qui in bonis, "e longinquo" et "ab extremitate terrae" significat qui in ultimis veris et bonis ecclesiae. Similia per illas plagas significantur in sequentibus his locis:
Apud Davidem,
Jehovah redemptos e terris congregabit "ab ortu et ab occasu, a Septentrione et a mari" (Psalms 107:3);
apud Mosen,
Dixit Jehovah ad Jacobum in somnio, "Erit semen tuum sicut pulvis terrae, et expandet se versus occidentem et versus orientem, versus septentrionem et versus meridiem" (Genesis 28:14);
apud Lucam,
"Venient ab ortibus et occasibus, et a septentrione et meridie, accumbentes in regno Dei" (13:29).
[6] Plurimis in locis dicitur solum "ab oriente ad occidentem", et non simul "a meridie et septentrione"; et per illos intelliguntur omnes qui in bono amoris in Dominum sunt et in bono charitatis erga proximum: illae plagae involvunt etiam binas reliquas, ex causa quia omnes qui in bono sunt etiam in veris sunt, bonum enim et verum ubique unum agunt: hi itaque intelliguntur ubi nominatur "ab oriente ad occidentem";
Apud Matthaeum,
"Multi ab oriente usque (et) ab occidente venient, et accumbent cum Abrahamo, et Isaco et Jacobo in regno caelorum" (8:11);
apud Lucam (in loco supra citato, cap. 13:29), dicitur de accumbentibus in regno caelorum, quod "venturi ab ortibus et occasibus, a septentrione et meridie", hic modo "ab oriente et ab occidente", ex causa quia per binas illas plagas intelliguntur simul binae reliquae, ut dictum est.
Similiter in sequentibus:
Apud Malachiam,
"Ab ortu solis ad occasum magnum nomen meum inter gentes" (1:11);
apud Davidem,
"Ab ortu solis ad occasum 1
laudatum nomen Jehovae" (Psalms 113:3);
apud Esaiam,
"Timebunt ab occasu solis nomen Jehovae, et ab ortu solis gloriam Ipsius" (59:19);
apud eundem,
"Ut cognoscant ab ortu solis et ab occasu, quod non praeter Me" (45:6);
apud Davidem,
"Deus Deus Jehovah loquitur, et convocabit terram ab ortu solis ad occasum ejus" (50:1);
apud Sachariam,
"Ecce Ego liberans populum meum e terra orientis et e terra occidentis" (8:7):
in illis locis "ab ortu et ab occasu" significat omnes qui in bonis et veris caeli et ecclesiae sunt.
Similia significantur per plagas,
Secundum quas mensuratum est templum (Ezechiel 42);
Et secundum quas in hereditatem daretur terra (Ezechiel 47:13, seq.);
Ac distribueretur inter tribus Israelis (Ezech. 48);
Tum secundum quas filii Israelis metarentur castra (Num. 2);
Ac secundum quas proficiscerentur (Num. 10);
Et secundum quas portae novae urbis essent (Ezech. 40; et Apocalypsis 21:13).
(Praeter similia alibi.)
[7] Quod Templum secundum plagas (apud Ezechielem) mensuratum sit, et quod terra secundum plagas inter tribus distributa (apud eundem, et quoque apud Josuam), tum quod filii Israelis secundum plagas castrametati sint et quoque eodem ordine profecti, erat quia omnia secundum plagas in mundo spirituali ordinata sunt, non solum in communi, sed etiam in particulari; in communi habitant omnes angeli et spiritus secundum status boni et veri apud illos in plagis correspondentibus, ut supra dictum est; in particulari simile fit, in omnibus enim conventibus sortiuntur illi, qui ibi sunt, loca in plagis quae correspondent statibus vitae eorum: in templis ibi similiter sedent, etiam in domibus similiter habitant; verbo omnia et singula ibi ordinata sunt secundum plagas caeli, forma enim caeli est in omni particulari qualis est in communi. Ex his constare potest quid significatur per ordinationes secundum plagas in Verbo, et quoque per plagas secundum quas aedificatum est Tabernaculum, et quoque secundum quas aedificatum est Templum a Salomone; praeter alia.
[8] Haec de plagis in genere.
Quod "oriens" significet Dominum quoad Divinum Amorem, et inde apud illos qui recipiunt bonum amoris in Dominum, constare potest a sequentibus locis:
Apud Ezechielem,
"Deduxit me ad portam" Templi "quae spectans versus orientem; cum ecce gloria Dei Israelis venit a via orientis, et vox Ipsius sicut vox aquarum multarum, et terra illustrata a gloria Ipsius. ...Gloria Jehovae intravit in Domum via portae cujus facies versus orientem: tunc sustulit me spiritus, et introduxit me in atrium interius, cum ecce implevit gloria Jehovae Domum" (43:1, 2, 4, 5):
agitur ibi de constructione novi templi, per quod significatur nova ecclesia a Domino instauranda; et quia introductio fit per bonum amoris in Dominum et per verum ex illo bono, ideo visa est "porta quae spectabat orientem, et Deus Israelis veniens a via orientis"; per "portam" significatur introductio et aditus, per "Deum Israelis" intelligitur Dominus, per "orientem" bonum amoris ab Ipso in Ipsum, et per "gloriam" verum ex illo bono; intrat enim Dominus in caelum et inde in ecclesiam ex Divino suo Amore, qui in caelis apparet ut Sol (ut supra dictum est); inde est omne Divinum Bonum ac Divinum Verum ibi: simile significatur per quod visa "gloria Jehovae intrare in Domum via portae cujus facies versus orientem", et per quod "gloria Jehovae impleverit Domum"; per "Domum" seu Templum significatur caelum et ecclesia; per "gloriam" in Verbo significatur Divinum Verum procedens a Domino, per "gloriam Dei Israelis" Divinum Verum illustrans illos qui in regno spirituali Domini sunt, et per "gloriam Jehovae" Divinum Verum illustrans illos qui in regno caelesti Domini sunt. Quod Divinum Verum dicatur "gloria", est quia illud est lux caeli, et ex luce illa est omnis splendor, magnificentia et gloria ibi; quicquid enim coram oculis apparet in caelis, est ex illa luce: inde etiam dicitur quod "terra illustrata sit a gloria Ipsius"; per "terram" intelligitur ecclesia. Influxus ejus versus inferiora undequaque significatur per quod "vox Ipsius sicut vox aquarum multarum"; "vox" significat influxum, et "aquae" significant vera.
[9] Apud eundem,
"Postea reduxit me via portae sanctuarii exterioris spectantis orientem, quae vero clausa;... sed Jehovah Deus Israelis intrabit per illam" (44:1, 2):
apud eundem,
"Porta atrii interioris spectans orientem erit clausa sex diebus operis, sed in die Sabbathi aperietur" (46:1):
per "portam spectantem orientem" etiam hic significatur introductio in caelum et in ecclesiam a Domino per bonum amoris procedens ab Ipso; hoc itaque intelligitur per "orientem": et quod illud a Domino, significatur per quod "Jehovah Deus Israelis intrabit per illam portam": quod introductio fiat per cultum Ipsius ex illo bono, significatur per quod "in die Sabbathi aperietur"; et quod quando non cultus ex illo bono non fiat introductio, significatur per quod "porta illa sex diebus operis clausa esset."
[10] Apud eundem,
"Sustulerunt cherubi alas suas, ... et stetit ad ostium portae (Domus) Jehovae ad orientem, et gloria Dei Israelis super illis sursum" (10:19):
per "cherubos" significatur Dominus quoad Divinam providentiam et quoad tutelam ne adeatur nisi quam per bonum amoris (videatur supra, n. 152 fin. , 277); et quia Dominus per "cherubos" significatur, et a Domino ut Sole, ubi est oriens, procedit omne bonum amoris, et omne verum ex illo bono, ideo "visi sunt cherubi stetisse ad ostium portae Domus Jehovae ad orientem, et visa est gloria Dei Israelis super illis sursum"; per "Domum Jehovae", per "orientem", et per "gloriam Dei Israelis", hic similia significantur quae supra.
[11] Apud Esaiam,
"Quis excitavit ab oriente, quem in justitia vocavit ad sequelam sui, dedit coram Ipso gentes, et regibus dominare fecit?" (41:2):
haec de Domino, qui dicitur "excitatus ab oriente", quia conceptus ex Ipso Divino, quod in sua essentia est Divinus Amor, ex quo etiam Dominus est Sol caeli angelici; "vocare in justitiam", significat ad restituendum caelum et ecclesiam; "justitia" enim Domini in Verbo significat quod ex propria potentia salvaverit genus humanum, quod factum est per quod redegerit omnia in caelis et infernis in ordinem (videatur supra, n. 293). (Quid cetera significant, supra, n. 357(b), explicatum est.)
[12] In Libro Secundo Samuelis,
"Spiritus Jehovae locutus est in me dixit Deus Israelis, mihi locuta est Petra Israelis;... sicut lux mane oritur Sol, mane sine nubibus, a splendore post pluviam gramen e terra" (23:2-4):
"Deus Israelis" et "Petra Israelis" est Dominus, qui quia est Sol caeli angelici, et ex Ipso ut Sole procedit et influit omne Divinum Verum quod illustrat angelos et homines, et dat intelligentiam et reformat, dicitur, "Sicut lux mane cum oritur sol, mane sine nubibus, a splendore post pluviam gramen e terra"; "lux mane cum oritur sol", significat Divinum Verum a Domino ut Sole; "mane sine nubibus" significat id purum "pluvia" significat ejus influxum, et "gramen e terra" significat inde intelligentiam et reformationem; hae enim significantur per "gramen", quia gramen e terra nascitur ex sole mundi post pluviam, at intelligentia ex Domino ut Sole per influxum Divini Veri.
[13] Apud Esaiam,
"Super Te exorietur Jehovah, et gloria Ipsius super Te videbitur; et ambulabunt gentes ad lucem tuam, et reges ad splendorem ortus tui" (60:2, 3):
haec de Domino; Divinum in Ipso intelligitur per "Super Te exorietur Jehovah, et gloria Ipsius super Te videbitur", Divinum Bonum Divini Amoris intelligitur per "Super Te exorietur Jehovah", ac Divinum Verum ex illo Bono intelligitur per "Gloria Ipsius super Te videbitur": "gentes" significant illos qui in bono sunt, ac "reges" illos qui in veris ex bono; de illis dicitur quod "ambulabunt ad lucem tuam", per quod significatur vita secundum Divinum Verum, et de his quod "ambulabunt ad splendorem ortus tui", per quod significatur vita intelligentiae ex Divino Bono; "ambulare" significat vivere, "lux" Divinum Verum, ac "splendor ortus" Divinum Verum ex Divino Bono unde intelligentia.
[14] Apud Ezechielem,
"Sustulerunt cherubi alas suas, ... et gloria Dei Israelis super iis sursum; et ascendit gloria Jehovae super medio urbis, et stetit super monte ab oriente urbis" (11:22, 23):
per "cherubos" significatur Dominus quoad Divinam providentiam et tutelam, et per "gloriam Dei Israelis" significatur Divinum Verum procedens a Domino (ut supra): et quia Divinum Verum, quod est lux, procedit a Domino ut Sole in caelo angelico, ideo visum est quod "ascenderit gloria Jehovae desuper medio urbis, et steterit super monte ab oriente urbis"; per "urbem" intelligitur Hierosolyma, per quam significatur ecclesia quoad doctrinam; et quia doctrina ecclesiae est ex Divino Vero, ideo visum est quod "gloria Jehovae ascenderit super medio urbis"; et quia omne Divinum Verum procedit a Domino ut Sole, ubi est oriens, ideo visum est quod "steterit super monte ab oriente urbis"; mons ab oriente urbis erat Mons Olivarum; quod "Mons Olivarum" significet Divinum Amorem Domini, et quod ideo Dominus ex solito super illo commoratus sit, videatur supra (n. 405(d)); et quod Mons Olivarum fuerit ante facies Hierosolymae ab oriente, videatur Sachar., cap. 14:4.
[15] Apud eundem,
"Reduxit me ad ostium Domus, ubi ecce aquae exeuntes de sub limine Domus versus orientem, 2
quia facies Domus oriens, et aquae descendentes desubter a latere Domus dextro, a meridie altaris. Eduxit me via portae versus septentrionem, et circumduxit me via externa ad portam externam via spectante orientem, ubi ecce aquae emanantes ex latere dextro... Dixit ad me, Aquae hae exeuntes ad terminum orientalem, et descendunt in planitiem, ac veniunt versus mare, in mare emissae ut sanentur aquae; unde fit, omnis anima vivens, quae reptat, quocunque veniunt fluvii, vivit; unde fit piscis multus valde:... juxta fluvium ascendit super ripa ejus hinc et 3
illinc omnis arbor cibi, cujus non decidit folium, neque consumitur fructus ejus" (47:1, 2, 8, 9, 12):
describitur hic nova ecclesia in caelis et in terris a Domino instauranda, quando omne Divinum ex Divino Humano Ipsius procedet; nam ante adventum Domini Divinum processit ex Divino Ipsius quod Patrem vocat, sed hoc non pertigit ad ultima postquam ecclesia vastata fuit. Per "Domum" ibi significatur ecclesia, per "portam ejus" aditus et introductio; per "orientem" Dominus ubi Divinus Ipsius Amor apparet ut Sol; et per "aquas inde exeuntes" significatur Divinum Verum exinde procedens; per "planitiem et mare" significantur ultima ecclesiae, seu ubi illi qui in ultimis veris et bonis sunt, quia naturales et sensuales ac parum spirituales, ad quos prius non pertigit Divinum; quod "sanatae sint aquae maris per influxum fluvii ab oriente", significat vitam a Divino etiam illis post adventum Domini; "piscis multus valde" significat copiam cognitionum et scientificorum quae etiam vitam spiritualem apud illos adipiscentur; fructificatio boni et multiplicatio veri significatur per quod "super ripa fluvii ascendet omnis arbor cibi, cujus non decidit folium, et non consumitur fructus": ex his constare potest quid singula in serie ibi significant, et quod "oriens", a quo omnia illa, significet Dominum ac Divinum Ipsius Amorem.
[16] Simile significatur apud Sachariam,
"Fiet in die illo exibunt aquae vivae ex Hierosolyma, pars earum ad mare orientale" (14:6):
agitur etiam ibi de Domino: "in die illo" significat adventum Ipsius; ac "mare orientale" significat ultimum finem versus orientem in mundo spirituali, ubi non receptio Divini Veri ante adventum Domini, ac dein receptio cum illud processit ex Divino Humano Ipsius: quod ultima in mundo spirituali sint sicut maria, videatur supra (n. 342 (d, c)); et quod ibi siccitates et vastitates, apud Joelem (cap. 2:20).
[17] Quoniam Dominus in caelo ubi angeli apparet ut Sol, ac ibi est Oriens,
Ideo Aharon de sanguine juvenci, cum expiaret pro se et domo sua, spargebat ad facies propitiatorii versus orientem (Leviticus 16:14, 15);
Et ideo Moses et Aharon, et filii ejus castra metabantur ante Tentorium conventus versus orientem (Numeri 3:38);
Et quoque tribus Jehudae (Numeri 2:3):
per Mosen, Aharonem, ac filios, et per tribum Jehudae repraesentabatur Dominus quoad Divinum Bonum ac Divinum Verum procedens ex Divino Amore; inde illorum castra erant versus orientem. Ideo etiam antiqui in adorationibus verterunt facies suas ad orientem solis: ac ideo sua templa aedificarunt ut anteriora, ubi adytum, spectarent orientem; quod etiam hodie fit ex usu vetusto. Universum etiam caelum angelicum vertitur ad Dominum ut Solem, ita jugiter ad orientem: omnia etiam interiora angelorum in caelis illuc versa sunt; inde est quod angeli caeli vertant facies suas ad Dominum (de qua conversione videantur plura memoratu digna in opere De Caelo et Inferno 17, 123, 142-144, 272).
[18] Quia Dominus est Oriens, ideo dicitur apud Matthaeum,
"Sicut fulgur exit ab oriente et apparet usque ad occidentem, ita erit adventus Filii hominis" (24:27).
Quoniam per "orientem solis", ubi de hominibus, significatur bonum amoris procedens a Domino ut Sole, receptum ab illis, ideo dicitur in Libro Judicum,
"Pereant omnes inimici tui, Jehovah; sed amantes Ipsum sicut oriri solis in robore suo" (5:31):
haec in cantico prophetico Deborae et Baraki; et de amantibus Jehovam, qui sunt qui in bono amoris in Dominum sunt, dicitur "sicut oriri solis in robore suo."
[19] Apud Mosen,
Josepho erit "de primitiis montium orientis, et de pretiosis collium saeculi" (Deuteronomius 33:15):
per "Josephum" in sensu repraesentativo significatur regnum spirituale Domini; quare de illo dicitur quod erit ei "de primitiis montium orientis, et de pretiosis collium saeculi"; et per "primitias montium orientis significantur genuina bona amoris in Dominum, et inde charitatis erga proximum; "montes orientis" Sunt bona amoris in Dominum, "primitiae sunt genuina et primaria; et "colles saeculi" sunt bona charitatis erga proximum; haec cum genuina sunt, dicuntur "pretiosa." (Reliqua in Josephi benedictione videantur explicata supra, n. 405(f).)
[20] Antiquis temporibus in pluribus regnis Asiae fuit ecclesia, ut in terra Canaane, in Syria et Assyria, in Arabia, Aethiopia, Aegypto, Chaldaea, in Tyro et Sidone, ac alibi; sed ecclesia apud illos erat ecclesia repraesentativa, repraesentabantur enim in singulis cultus et in singulis statutis eorum spiritualia et caelestia, quae sunt interna ecclesiae, ac in supremo sensu Ipse Dominus. Haec repraesentativa cultus et statutorum permanserunt apud plures usque ad adventum Domini, et inde cognitio de adventu Ipsius; ut constare potest ex propheticis Bileami, qui fuit ex Syria, qui de Domino praedixit, his verbis,
"Video (Eum) etsi non jam, conspicio Eum etsi non propinquus; orietur Stella ex Jacobo, et surget Sceptrum ex Israele" (Numeri 24:17);
quod dein, patuit ex eo, quod sapientes quidam ex orientalibus, quando natus est Dominus, viderint stellam ab oriente, quam secuti; de qua ita apud Matthaeum,
"In diebus Herodis regis sapientes ab orientalibus advenerunt Hierosolymam, dicentes, Ubi est natus Rex Judaeorum? Vidimus Ipsius stellam in oriente, et venimus adorare Ipsum:... et ecce stella, quam viderunt in oriente, praeivit illis usque dum veniens stetit supra ubi erat Puer" (2:1, 2, 9 4
),
Quoniam Dominus est Oriens, ideo visa est stella illis ex oriente; et quia in cognitione erant de adventu Domini ex repraesentativis quae apud illos, ideo stella visa est et praeivit, primum ad Hierosolymam, per quam ipsa ecclesia quoad doctrinam et quoad Verbum repraesentabatur, et inde ad locum ubi Dominus infans erat: etiam "stella" significat cognitiones boni et veri, ac in supremo sensu cognitionem de Domino; (quod "stellae" in verbo significent cognitiones boni et veri, videatur supra, n. 72, 179, 402); et quia orientales in illis cognitionibus erant, ideo etiam dicti sunt "filii orientis." Quod ita dicti qui ex Arabia, constat apud Jeremiam (cap. 49:28); per "filios orientis" in Verbo etiam significantur cognitiones boni et veri; similiter per "Kedarem" seu "Arabiam."
Quod Hiob fuerit ex filiis orientis, patet apud illum (cap. 1:3).
[21] Sicut pleraque in Verbo etiam sensum oppositum habent, ita quoque "oriens"; et in eo sensu significat amorem sui, ex causa quia hic amor est oppositus amori in Dominum: in hoc sensu Nominatur "oriens apud Ezechielem (cap. 8:16), et apud Esaiam (cap. 2:6).
Quod "oriens" significet Dominum quoad Divinum Amorem, et inde bonum amoris in Ipsum, amplius adhuc constare potest ex illis quae de Sole et de Mane supra ostensa sunt (de Sole, n. 401; et de Mane, n. 176); nam ubi Sol est in caelo angelico, ibi est oriens; et quia mane est ubi sol oritur, et ibi Sol est semper in ortu et nusquam in occasu, inde "mane" quoque simile significat.
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