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:

4482. And behold the land is broad in spaces before them. That this signifies the extension, namely, of the truth of doctrine, is evident from the signification of “land” as being the church (see just above, n. 4480); and from the signification of “broad in spaces,” as being extension in respect to truths, thus in respect to the things of doctrine. In the Word, description according to measures does not signify measures in the internal sense, but qualities of state; for measures imply spaces, and in the other life there are no spaces or times, but states corresponding thereto (see n. 2625, 2837, 3356, 3387, 3404, 4321), and therefore the lengths, breadths, and heights of measured space signify such things as belong to state. That “length” signifies holiness, “height” good, and “breadth” truth, may be seen above (n. 650, 1613, 3433, 3434), and therefore by a “land broad in spaces” is signified the extension of the truth of doctrine in the church.

[2] This signification of the expression “a land broad in spaces” must excite wonder in one who is not aware that there is something spiritual in the Word other than what appears in the literal sense, but that nevertheless such is the case may be seen from the passages in the Word where “breadth” is mentioned; as in Isaiah:

Assyria shall go through Judah; he shall inundate and pass through; he shall reach even to the neck, and the extensions of his wings shall be the fullness of the breadth of the land (Isaiah 8:8).

In David:

O Jehovah Thou hast not shut me up into the hand of the enemy, Thou hast made my feet to stand in breadth (Psalms 31:8).

In the same:

Out of straitness I called upon Jah; He answered me in breadth (Psalms 118:5).

In Habakkuk:

I raise up the Chaldeans, a bitter and swift nation that walks in the breadths of the land (Hab. 1:6); where by “breadths” nothing else is signified than the truth of the church.

[3] The reason why “breadth” has this signification is that in the spiritual world, or in heaven, the Lord is the center of all things, for He is the sun there. They who are in a state of good are interior in proportion to the quality and quantity of the good in which they are, and therefore “height” is predicated of good. They who are in a like degree of good are also in a like degree of truth, and therefore are as it were at a like distance, or, so to speak, in the same circumference, and hence “breadth” is predicated of truths; and therefore when a man is reading the Word this is what the angels who are with him understand by “breadth.” In those historicals of the Word where the ark, the altar, the temple, and the spaces outside the cities are treated of, by the dimensions of these in respect to lengths, breadths, and heights, are perceived the states of good and truth. The case is similar where the new earth, the new Jerusalem, and the new temple are treated of in Ezekiel (40 to 47), by which are signified heaven and a new church, as may be seen from every particular. So also in John, where it is said of the new Jerusalem that it will be foursquare, and its length as great as its breadth (Revelation 21:16).

[4] Things which in the spiritual world are interior are described in the Word by things that are higher, and things which are exterior by things that are lower (n. 2148); for while a man is in this world he cannot apprehend interior and exterior things in any other way, because he is in space and time, and the things of space and time have entered the ideas of his thought, and have tinctured most of these; from which it is evident that terms relating to measure, which are limitations of space, such as heights, lengths, and breadths, are in the spiritual sense those which determine the states of the affections of good and the affections of truth.