9755. And the breadth of the court at the corner of the sea. That this signifies the state of this heaven in respect to memory-truths, is evident from the signification of “breadth,” as being truth (see n. 1613, 3433, 3434, 4482, 9487); from the signification of “the court,” as being the ultimate heaven (see above, n. 9741); and from the signification of “the sea,” as being where there is a collection of memory-knowledges, from which there is reasoning about truths, thus also the natural and the sensuous, because these are what contain them. Here by “the corner of the sea” is meant the west corner, and by “the west” is signified good in obscurity. But when the west is not called “the west,” but “the sea,” then memory-knowledge is signified, which also is relatively in obscurity, because memory-knowledge belongs to the natural or external man; and the natural or external man is in the light of the world, which light relatively to the light of heaven, in which is the internal man, is like the shade when the sun is setting.

[2] This can also be seen from the things which appear in the other life. The Sun of heaven, which is the Lord, appears at a middle altitude toward the right eye; from this the angels of the heavens have all light, and with the light all intelligence and wisdom. But when the sun of the world is thought of, it does not appear; but in its stead there appears something dark which is in the opposite direction, at the back. There also is the west to the heavens, for the Lord as a Sun is the east in heaven. From this it can be seen that by “the west” is signified good in obscurity, and that the external or natural man is in this good, who as before said is in the light of the world, which light relatively to the light of heaven is like the shade when the sun is setting. But the truth of the natural man is signified by “the water of the sea,” and this truth is memory-knowledge; for the truth in the natural or external man is truth in knowledge; whereas the truth in the spiritual or internal man is the truth of faith. Truth in knowledge also becomes truth in faith when it is raised out of the natural or external man into the spiritual or internal man. Hence the truths with a man in his youth are truths in knowledge; but in adult age, if he suffers himself to be regenerated, they become truths in faith; for the internal man is successively opened even to this age.

[3] That “the sea” denotes a collection of memory-knowledges, comes from the fact that “waters,” “springs,” and “rivers,” signify truths, and therefore collections of these are signified by “seas.” That this is so, is also evident from passages in the Word where mention is made of “the sea” and of “seas;” as in David:

The earth is Jehovah’s, and the fullness thereof; the world, and they that dwell therein. He hath founded it upon the seas, and established it upon the streams (Psalms 24:1-2); where “the earth” and “the world” denote the church; “the seas upon which He hath founded the world,” denote memory-truths; “the streams upon which He hath established it,” denote the truth of faith. That the earth, the world, seas, and rivers are not meant here, is evident, for the world is not founded upon the seas, nor is it established upon the streams.

[4] Again:

Thou didst break through the sea by Thy strength; Thou hast broken the heads of the whales upon the waters. Thou hast broken the heads of Leviathan, Thou gavest him for meat to the people Ziim, Thou hast dried up the rivers of strength (Psalms 74:13-15);

in the internal sense, the subject here treated of is the memory-knowledges that destroy the truths of faith; “the whales whose heads are broken,” denote memory-knowledges in general (n. 42, 7293); in like manner “Leviathan” (n. 7293); “the people Ziim to whom he was to be given for meat,” denote those who are in falsities, or the falsities themselves. From this it is evident what is denoted by “the sea,” namely, memory-knowledge misapplied to weaken and destroy truths.

In Habakkuk:

Thou didst tread the sea with Thy horses, the mire of many waters (Hab. 3:15); where “treading the sea with horses,” when spoken of Jehovah, denotes to instruct the natural man who has memory-knowledges.

[5] In Zechariah:

In that day, living waters shall go out from Jerusalem; part of them toward the eastern sea, and part of them toward the hinder sea (Zech. 14:8);

“living waters from Jerusalem” denote truths of faith made living from the good of love; “the eastern sea and the hinder sea” denote the natural and sensuous in which are memory-knowledges, which are collections of truths.

In Hosea:

They shall walk after Jehovah, and the sons shall come with honor from the sea. They shall come with honor as a bird out of Egypt (Hos. 11:10-11)

“sons from the sea” denote the memory-truths that belong to the natural man; for this reason it is said that “they shall come as a bird out of Egypt,” for “Egypt” in the Word denotes memory-knowledge (n. 9340, 9391).

[6] In Ezekiel:

All the princes of the sea shall come down from upon their thrones, and shall cast away their mantles, and put off the garments of their embroidery; they shall be clothed with terrors; they shall say, How hast thou perished that wast inhabited in the seas, the renowned city, that wast strong in the sea (Ezekiel 26:16-17); where the subject treated of is the vastation of the knowledges of good and truth, which are “Tyre” (n. 1201); the knowledges of good and truth are the memory-knowledges of the church; “the princes of the sea” denote the primary knowledges (n. 1482, 2089, 5044); “to cast away the mantles and garments of embroidery” denotes to cast away memory-truths (n. 9688). As these things are signified by “Tyre,” therefore Tyre is said to be “inhabited in the seas, and to be a city strong on the sea.”

[7] In Jeremiah:

The sea is come up upon Babylon; she is covered with the multitude of the waves thereof. Her cities have been brought into desolation (Jeremiah 51:42-43);

“Babylon” denotes worship which in externals appears holy, but in internals is profane (n. 1182, 1326); “the sea upon Babylon” denotes falsity from memory-knowledges; its “waves” denote reasonings therefrom, and the consequent denials; “the cities which are brought into desolation” denote doctrinal things.

[8] In like manner in Revelation:

Every pilot, and everyone who is employed upon the seas, and mariners, and all they who trade upon the sea, stood afar off, when they saw the smoke of the burning of Babylon, saying, Woe, woe, the great city, wherein were made rich all that have ships in the sea by reason of her costliness! Then an angel took up a stone as it were a great millstone, and cast it into the sea, saying, Thus with violence shall Babylon be cast down (Revelation 18:17-21).

“ships” denote doctrinal things from the Word (see n. 6385); hence it is plain what is meant by a “pilot,” and a “mariner,” also by “the sea,” and “those who trade upon it;” “a stone as it were a millstone,” denotes the truth through which is faith; “being cast into the sea,” denotes into the falsity of memory-knowledges. In the other life there appear seas, and also ships upon them; as has often been granted me to see. The seas there in a bad sense signify the falsities of memory-knowledges, and those who are in the ships signify those who boast of having such things, and teach them.

[9] In Jeremiah:

Thus said Jehovah, that giveth the sun for a light by day, the statutes of the moon and of the stars for a light by night, who throweth into commotion the sea, that the waves thereof are tumultuous (Jeremiah 31:35);

“the sun for a light by day” denotes the good of love from which comes the light in truths; “the statutes of the moon and of the stars for a light by night” denote the goods of faith and of knowledges, from which comes the light of truth in the dark; “to throw the sea into commotion that the waves thereof are tumultuous,” denotes to dispel the falsities of memory-knowledges from which come reasonings about truth.

[10] In Isaiah:

By shortening is My hand shortened, that there is no redemption? Or is there no power in Me to rescue? Behold by My rebuke I dry up the sea, I make the rivers a wilderness; their fish shall rot, because there Is no water, and it dieth of thirst (Isaiah 50:2);

“to dry up the sea” denotes to destroy the good and truth of memory-knowledges; “to make the rivers a wilderness” denotes to vastate the truths themselves; “the fish which shall rot” denotes the memory-knowledge that belongs to the natural man (see n. 40, 991); “because there is no water” denotes that there is no truth (n. 2702, 3058, 3424, 4976, 5668, 8568).

[11] In like manner elsewhere in the same:

The waters shall fail from the sea, and the river shall be made quite dry and shall dry up. And the stream shall recede; the rivers of Egypt shall be diminished and dried up (Isaiah 19:5-6);

“the waters that shall fail from the sea” denote truths where there is a collection of them; “the rivers of Egypt which shall be dried up,” denote memory-knowledges. Again:

The earth is full of the knowledge of Jehovah, as the waters cover the sea (Isaiah 11:9);

“the waters” denote truths; “the sea,” a collection of them, that is, of memory-knowledges; therefore it is said, “the earth is full of the knowledge of Jehovah.”

[12] In John:

The second angel sounded, and as it were a great mountain burning with fire was cast into the sea; and the third part of the sea became blood; whence there died the third part of the creatures that were in the sea having souls; and the third part of the ships was destroyed (Revelation 8:8-9);

“a great mountain burning with fire” denotes the love of self; “the sea into which it was cast” denotes memory-knowledge in general; “the blood which was from it” denotes truth falsified and profaned (n. 4735, 6978, 7317, 7326); “the creatures which thereby died” denote those who are in the doctrinal things of truth.

[13] In like manner elsewhere in the same:

The second angel poured out his vial into the sea; and it became blood as of a dead man; whence every living soul in the sea died (Revelation 16:3);

here by “the sea” is meant memory-knowledge that is of service to evils to destroy truths, and to confirm falsities. Again:

A beast coming up out of the sea speaking blasphemies (Revelation 13:1, and following verses);

“a beast out of the sea” denotes memory-knowledge destroying the truths of faith. From all this it can be seen that “the sea” denotes where there is a collection of memory-knowledges, from which there is reasoning about the truths of faith.

[14] As “the sea” has this signification, it is said of Zebulun:

He shall dwell at the shore of the seas, and at a haven of ships (Genesis 49:13).

He shall suck the affluence of the sea, and the covered things of the hidden things of the sand (Deuteronomy 33:19);

by “Zebulun” in the representative sense are meant those who draw conclusions from memory-knowledges about the truths of faith; wherefore it is said that “he should dwell at the shore of the seas.”

[15] But in the opposite sense “the sea” denotes memory-knowledge which looks to the world; its “waves” are in this case reasonings from worldly things about Divine ones; consequently “to be sunk in the sea” denotes to be immersed in memory-knowledges from worldly and earthly things even to the denial of truth Divine; as in Matthew:

Whoso shall cause to stumble one of these little ones that believe in Me, it is expedient for him that an ass millstone be hanged about his neck, and that he be sunk in the depth of the sea (Matthew 18:6);

“a millstone” denotes the truth that is of service to faith (n. 4335, 7780); “an ass” denotes the natural, because it is a beast of service (n. 2781, 5741, 5958, 6389, 8078); consequently “an ass millstone,” ¹ denotes memory-knowledge that is natural and worldly; “the neck” denotes the conjunction of things interior and exterior (n. 3542); “being hanged there” denotes the shutting off and interception of good and truth (n. 3542, 3603); “being sunk in the depth of the sea” denotes in what is merely worldly and bodily, thus into hell. These things spoken by the Lord, like all other things spoken by Him, are therefore significative.

[16] But memory-knowledge is signified by “the sea” in accordance with the density and blackness of its waters; and on the other hand, in accordance with their tenuity and transparence. From this it is that the memory-knowledge which looks to heaven, which is spiritual in the natural man, is called “a glassy sea” (Revelation 15:1-2). That there shall be no reasoning about the truths of faith from memory-knowledges; but that truths shall be impressed on the heart, is signified by, “the sea shall be no more” (Revelation 21:1).

Poznámky pod čarou:

9741. And thou shalt make the court of the Habitation. That this signifies the ultimate heaven is evident from the signification of “the court of the Habitation” as being the external of heaven, thus the ultimate heaven. For there are three heavens-the inmost, the middle, and the ultimate; the inmost heaven was represented by the inmost part of the habitation, where was the ark of the Testimony; the middle heaven, by the Habitation outside the veil; and the ultimate heaven by the court, which is now treated of. This heaven is called “the court” because in it are those who are in the good of faith, and not yet in the good of charity toward the neighbor; those who are in the good of charity are in the middle heaven. Those who are in the ultimate heaven, which is called “the court,” are called “angelic spirits;” those who are in the middle heaven are called “spiritual angels;” but those who are in the inmost heaven are called “celestial angels.”

[2] Moreover, the very good of faith, which is the good of the ultimate heaven, is a court, for through it man is introduced into the good of charity toward the neighbor, which is the good of the middle heaven. Be it known that the good with a man makes his heaven, and that his heaven is such as his good is. There are three goods which follow in order: the good of faith, the good of charity toward the neighbor, and the good of love to the Lord. The good of faith, as just said, makes the ultimate or first heaven; the good of charity toward the neighbor makes the middle or second heaven; and the good of love to the Lord makes the inmost or third heaven.

[3] A few words shall be said in order to make known still better how the case is with the heavens. The heavens are distinguished into two kingdoms: the celestial kingdom, and the spiritual kingdom; and in each of these kingdoms there is an internal and an external. In the internal of the celestial kingdom are those who are in the good of love to the Lord, and in its external are those who are in the good of mutual love; but in the internal of the spiritual kingdom are those who are in the good of charity toward the neighbor, and in its external are those who are in the good of faith (see n. 9680). The external of both kingdoms is what is called the ultimate or first heaven, and was represented by the court. It was for this reason that the court around the temple was twofold, outer and inner; the outer court denotes those who are in the external things of the spiritual kingdom, and the inner court those who are in the external things of the celestial kingdom.

[4] With respect to these two courts of the temple at Jerusalem, see 1 Kings 6:3, 36; 2 Kings 21:5. With respect to the outer court of the new temple in Ezekiel, see Ezekiel 40:17, 31, 34; 42:1-20; and with respect to the inner court there, Ezekiel 40:23, 28, 32, 4 40:44; 42:3; 43:5. From this it is evident that it is the good of faith which makes the ultimate heaven that was represented by the outer court of the temple, and that it is the good of mutual love which makes the ultimate heaven that was represented by the inner court. Those who are in the good of mutual love are in the affection of good for the sake of good; but those who are in the good of faith are in the affection of truth for the sake of truth; for good rules in the celestial kingdom, but truth in the spiritual kingdom.

[5] That the ultimate heaven is signified by “the courts,” is evident from the passages in the Word where these are mentioned; as in Ezekiel:

The glory of Jehovah lifted up itself above the cherub, over the threshold of the house; and the house was filled with the cloud, and the cloud filled the inner court, and the court was full of the brightness of the glory of Jehovah. And the voice of the wings of the cherubs was heard even to the outer court (Ezekiel 10:3-5).

As the court was the representative of the ultimate heaven, therefore it was filled with the cloud and the brightness of the glory of Jehovah, as was the house itself; for “the cloud” and “the glory” denote Divine truth (that a “cloud” denotes this, see n. 5922, 6343, 6752, 8106, 8443; and also “glory,” n. 8267, 8427, 9429 ); “the voice of the wings” denotes the truth of faith from good (n. 8764, 9514).

[6] Again:

The spirit took me up, and brought me into the inner court of the temple, when behold the glory of Jehovah filled the house. And I heard one speaking unto me out of the house, saying, Son of man, this is the place of My throne, and the place of the soles of My feet, where I will dwell in the midst of the sons of Israel forever (Ezekiel 43:5-7);

here the temple together with the court is called “the place of the throne of Jehovah, and the place of the soles of His feet,” because the temple together with the court represented heaven; “the throne of Jehovah” denotes the spiritual heaven (n. 5313, 8625), and “the place of the soles of His feet” denotes the ultimate heaven.

[7] The ultimate heaven is also signified by “the court,” and by “courts,” in the following passages.

In David:

Blessed is he whom Thou choosest, and causest to approach; he shall dwell in Thy courts; we shall be sated with the good of Thy house, with the holy of Thy temple (Psalms 65:4);

it is evident that to “dwell in the courts” denotes to dwell in heaven. Again:

A day in Thy courts is better than thousands. I have chosen to stand at the door in the house of my God (Psalms 84:10).

Give unto Jehovah the glory of His name; bring an offering, and come into His courts (Psalms 96:8).

Praise ye the name of Jehovah; praise ye, O servants of Jehovah, who stand in the house of Jehovah, in the courts of the house of our God (Psalms 135:1-2).

They shall gather the grain and the new wine; they shall eat it, and praise Jehovah, and they that shall gather it shall drink it in the courts of My holiness (Isaiah 62:9).

In these passages “the courts” denote the ultimate heavens, for the interior heavens are called “the house of Jehovah” and “His temple” (n. 3720).

[8] In John:

The angel said, Arise and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple cast out, and measure it not; because it hath been given unto the Gentiles; and the holy city shall they tread under foot forty and two months (Revelation 11:1-2);

“the temple, and the altar, and they that worship therein” denote the church and the worship of the church; “the court without the temple” denotes the good of mutual love (as before said); “the Gentiles, to whom it has been given to tread under foot the holy city,” denote the evils of self-love and of the love of the world, which destroy the church (n. 6306); “forty and two months” signify the like as six weeks, and six weeks the like as the six days of one week, for six multiplied by seven makes forty-two; “a week” signifies an entire period, greater or less (n. 2044, 3845); “the six days which precede the seventh,” which is the Sabbath, signify the former church even to the end, and the setting up of a new church; “the Sabbath” denotes the conjunction of good and truth, thus the church (n. 8495, 8510, 8889, 8893, 9274).