431. It has been shown thus far that "twelve" signifies all things, and that it is predicated of truths from good; it shall now be shown that "the twelve tribes" signify all things of the church, and each tribe some universal and essential of the church. Because a representative church was to be instituted with the sons of Jacob it was provided by the Lord that his sons should be twelve in number, and that significative names should be given to them, and the twelve tribes from these, known by the same names, should signify all things of the church which they represented, and each tribe some universal essential of it. What, then, each tribe signified and represented will be told in what follows. As all things of the church have relation to truths from good, so "the twelve tribes" signify truths from good in the whole complex. They were called "tribes" because the two words in the original or Hebrew tongue rendered "tribe" mean a scepter and a rod; and a "scepter" signifies Divine truth in relation to government, and a "rod" Divine truth in relation to power.

[2] Because of this derivation and signification, when the people murmured against Moses and Aaron on account of the government and power exercised over them, it was also commanded that:

The princes of all the tribes should lay up their rods in the Tent of meeting, and in the midst of them the rod of Levi with the name of Aaron written upon it, and this blossomed with almonds (Numbers 17:3-8).

For "rods," as has been said, have a similar meaning as "tribes," and "the rod of Levi, on which was written the name of Aaron," has a similar signification as "the tribe of Levi" and as "Aaron" as high priest, namely, the good of charity towards the neighbor and the good of love to the Lord; "tribe of Levi" signifying the good of charity, and "Aaron the priest" the good of love; consequently this rod was placed in the midst and blossomed with almonds; to be placed "in the midst" signifying that all things are from it (See above, n. 313), and "almonds" signifying the goods of life.

[3] Because "the twelve tribes" signified all things of the church, or truths from good in the whole complex:

A breastplate was made for Aaron, which was called the Urim and Thummim, composed of twelve precious stones, on which were the names of the twelve tribes, or of the twelve sons of Israel (Exodus 28:15-30; 39:8-21, 29).

It is known that through this answers were given from heaven, but from what origin has not heretofore been revealed; it shall therefore be told. All light in the angelic heaven proceeds from the Lord as a sun; therefore that light in its essence is Divine truth, from which the angels have all their intelligence and wisdom, and men also in spiritual things. This light in heaven is modified into various colors, in accordance with the truths from good that are received; for this reason colors, from correspondence, signify in the Word truths from good; and consequently answers were given by means of a resplendence from the colors of the stones in the Urim and Thummim, and then at the same time either by a living voice or by a silent perception corresponding to the resplendence. This makes clear that "the twelve tribes," whose names were engraved on the stones, have a like signification. (But on this see what is said and shown in Arcana Coelestia, namely, that colors in heaven are from the light there, and that they are modifications and variegations of light in accordance with reception, n. 1042, 1043, 1053, 1624, 3993, 4530, 4742, 4922; thus that they are the appearances of truth from good, and signify such things as belong to intelligence and wisdom, n. 4530, 4677, 4922, 9466; that so far as colors are derived from red they signify good, and so far as they are from white they signify truth, n. 9467; that "stones" in general signify truths, n. 643, 1298, 3720, 6426, 8609, 10376; that "precious stones" signify truths from good; thus "the twelve precious stones" all truths from good in the church and in heaven, n. 9863, 9865, 9868, 9873, 9905; that "the breastplate of judgment" which was upon the ephod, and was called the Urim and Thummim, signifies in general truth shining forth from Divine good, n. 9823; that "Urim" means a shining fire, and "Thummim" resplendence in the angelic tongue, but integrity in the Hebrew tongue, n. 9905; that therefore "Urim and Thummim" signifies from correspondence the resplendence of Divine truth from Divine good in ultimates, n. 9905; that answers were there given by variegations of light from the precious stones, and at the same time then by a living voice or by silent perception, n. 3862; that the names of the twelve tribes were engraved thereon, because they signified all Divine truths of heaven and the church, n. 3858, 6335, 6640, 9863, 9865, 9873, 9874, 9905; besides further particulars, n. 9863, 9864, 9866, 9891, 9895)

[4] Because truths from good, or good through truths, has all power, so:

The names of the twelve tribes were engraved upon the two onyx stones, six names upon each, and they were placed on the two shoulders of the ephod which Aaron wore (Exodus 28:9-14; 39:6, 7).

This signified the power of Divine truth from Divine good, and thus the power that those have who receive Divine truth in the good of love; for the "onyx stones" signified truths from the good of love, the "shoulders" power, and "the twelve tribes" all who are in truths from good. (That Divine truth from Divine good, has all power, and that from it those who receive it have power, may be seen above, n. 209, 333, and in the work on Heaven and Hell 228-233; that "shoulders" signify power of every kind, see Arcana Coelestia 4931-4937, 9836.)

[5] That "tribes" signify all things of the church can be seen from the following passages. In Matthew:

Then shall appear the sign of the Son of man; and then shall all the tribes of the earth lament; and they shall see the Son of man coming in the clouds of heaven with power and glory (Matthew 24:30).

And in Revelation:

Behold He cometh with the clouds, and every eye shall see Him, and they who pierced Him; and all the tribes of the earth shall lament over Him (Numbers 1:7).

This signifies that at the end of the church the Lord is to reveal Himself in the Word by means of the internal sense, and that all who are in truths from good will recognize Him, and that even those who are in falsities from evil will see Him (See above, n. 37-39); that "all the tribes of the earth shall lament" signifies that all truths from good will perish, and falsities from evil will take their place; "the tribes of the earth" meaning all who are of the church, and also all things of the church.

[6] In Matthew:

Jesus said to the disciples, Verily I say unto you, that ye who have followed Me in the regeneration, when the Son of man shall sit on the throne of His glory ye also shall sit upon twelve thrones, judging the twelve tribes of Israel (Matthew 19:28).

And in Luke:

Ye shall eat and drink at My table in My kingdom, and shall sit on thrones judging the twelve tribes of Israel (Luke 22:30).

This no one can understand unless he knows from the spiritual sense what is meant by "apostles," by "thrones," and by "the tribes of Israel." Who cannot see that the apostles are not to judge, but the Lord alone? For every man is judged according to his life, and no one except the Lord knows the lives of all, the apostles not knowing even the life of a single person. But in the spiritual sense, "the twelve apostles" signify all truths from good; "to sit upon thrones" signifies judgment, and "the twelve tribes of Israel" signify all who are of the church; these words signify, therefore, that the Lord is to judge all from Divine truth, and according to the reception of it in good.

[7] This signification of "apostles" and of the "tribes of Israel" is clearly seen in these words in Revelation:

The New Jerusalem had a wall great and high, having twelve gates, and above the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the sons of Israel. And the wall had twelve foundations, and on them the names of the twelve apostles of the lamb (Revelation 21:12, 14).

"The New Jerusalem" does not mean any new Jerusalem, nor do its "wall and gates" mean a wall and gates, nor do "the twelve tribes and apostles" mean twelve tribes and apostles. Something wholly different is signified by each one of these things, as is evident merely from this, that "the New Jerusalem" means a new church in respect to doctrine; therefore "angels," "tribes," and "apostles" signify such things as belong to that new church, all of which have relation to truth and to good and to their conjunction, consequently to truths from good. (But these things will be seen explained in what follows, but they are briefly explained in The Doctrine of the New Jerusalem 1.)

[8] In David:

Jerusalem is builded as a city that is conjoined together; thither the tribes go up, the tribes of Jah, a testimony to Israel, to make confession to the name of Jehovah (Psalms 122:3, 4).

Here, too, "Jerusalem" signifies the church in respect to doctrine, which is said to be "builded as a city that is conjoined together," when all things of its doctrine are accordant and unanimous, and when the Lord and love to Him from Him are mutually regarded as the beginning and the end. It is said to be "builded as a city," because a "city" signifies doctrine; the truths of doctrine which thus look to the Lord are signified by "the tribes, the tribes of Jah;" "tribes" signifying truths, and "tribes of Jah" truths from good that are from the Lord; worship therefrom is signified by "making confession to the name of Jehovah."

[9] Because "Israel" signifies the church that is in truths from good, Israel is called in the Word:

The tribes of inheritance (Isaiah 63:17; Jeremiah 10:16; 51:19; Psalms 74:2).

And as "Egypt" signifies true knowledges (scientifica) which are in the natural man, and upon these are founded truths from good, which are the truths of the spiritual man, Egypt is called:

The cornerstone of the tribes (Isaiah 19:13);

the "cornerstone" signifying the foundation (See above, n. 417). And as "the land of Canaan" signifies the church, and "the twelve tribes" all things of the church, and each tribe some universal and essential of the church, that land was divided among the tribes (Numbers 26:5-56; 34:17-28; 15:1, et seq.). This, too, is clearly evident in Ezekiel, where a new land is treated of, which signifies a new church to be established by the Lord; and it is foretold and described how it is to be distributed for an inheritance according to the twelve tribes of Israel (Ezekiel 47:13, 20); and these tribes are enumerated by name (Ezekiel 48:1-35 end). Evidently it is not there meant that the twelve tribes of Israel are to inherit the land, or any one tribe there named; for eleven of the tribes were scattered, and mingled with the nations everywhere, and yet it is told what portion of the land the tribe of Dan was to inherit, what Asher, Naphtali, Manasseh, Ephraim, Reuben, Judah, Benjamin, Simeon, Issachar, Zebulun, and Gad; from which it is plain that the "land" there means the church, and "the twelve tribes" all things of the church, and each tribe some universal essential of the church. It is similar with the twelve tribes enumerated in this chapter of Revelation, that "twelve thousand were sealed out of each tribe," and were saved. That "twelve thousand" here signifies all persons and all things may be seen in the preceding article; but what universal essential of the church is signified by each tribe will be told in what follows.

[10] Of the church among the ancients, which preceded the Israelitish church, nearly the same is said in Moses:

Remember the days of eternity, consider the years of generation and generation; ask thy father and he will tell thee; thy elders, and they will say it unto thee; when the Most High gave to the nations an inheritance, when He separated the sons of man, He set the bounds of the peoples according to the number of the sons of Israel (Deuteronomy 32:7, 8).

This was said of the churches that preceded the church instituted among the sons of Israel. (Respecting these see The Doctrine of the New Jerusalem 247.) The Most Ancient Church, which was before the flood, and was a celestial church, or a church that was in the good of love to the Lord, is meant by "the days of eternity, when the Most High gave to the nations an inheritance, when He separated the sons of man," "nations" signifying those who are in the good of love (See above, n. 331), and "the sons of man" those who are in truths from good (See also above, n. 63, 151). The Ancient Church, which was after the flood, and was a spiritual church, is meant by "the years of generation and generation, when the Most High set the bounds of the peoples according to the number of the sons of Israel;" "peoples" signifying those who are in spiritual good, which is the good of charity towards the neighbor (See above, n. 331); and "the number of the sons of Israel" having a like signification as "the twelve tribes" according to which the inheritances were given (as above in Ezekiel).

[11] Here two arcana respecting the twelve tribes shall be mentioned:

1. Their arrangements represented the arrangements of the angelic societies in the heavens; and for this reason they represented all things of the church, for heaven and the church act as one.

2. The representation of heaven and of the church is determined according to the order in which the tribes are named; and the first name or the first tribe is the guide that determines the things that follow, and accordingly the things of heaven and of the church, with variations.

1. The arrangements of the twelve tribes of Israel represented the arrangements of the angelic societies in the heavens, and therefore heaven itself, since heaven consists of angelic societies, as can be seen from this, that each tribe represented and thence signified some universal essential of the church, and the twelve tribes taken together represented all things of the church, and the church that was instituted among the sons of Israel was a representative church; consequently the whole nation divided into twelve tribes, represented the church in the whole complex and therefore also heaven; for the same goods and the same truths that make the church make heaven also, or the same that make heaven make the church also (See in the work on Heaven and Hell 57).

[12] The arrangements of the twelve tribes of Israel according to the arrangements of the angelic societies of heaven, consequently according to the form of heaven, are represented in their encampments, as described in Moses, namely:

To the east the tribes of Judah, Issachar, and Zebulun were encamped; and to the south the tribes of Reuben, Simeon, and Gad; to the west the tribes of Ephraim, Manasseh, and Benjamin; to the north the tribes of Dan, Asher, and Naphtali; and the tribe of Levi in the midst of the camp; and in the same order they went forward (Numbers 2 to the end).

Anyone that knows who and of what quality those are in heaven who dwell in the eastern quarter, and who and of what quality those are who dwell in the southern, western, and northern quarters, and that knows also who and what those are who are signified by each tribe, is able to know the arcanum involved in the tribes of Judah, Issachar, and Zebulun encamping to the east, the tribes of Reuben, Simeon, and Gad encamping to the south, and so on. For the sake of illustration, only the encampment on the east, of the tribes of Judah, Issachar, and Zebulun will now be explained. "The tribe of Judah" signifies the good of love to the Lord, "the tribe of Issachar" the truth of that good, and "the tribe of Zebulun" the marriage of good and truth, which is also called the celestial marriage; so, too, those who dwell in the eastern quarter of heaven are all in the good of love to the Lord and in truths from that good, and thence in the celestial marriage. The other tribes must be viewed in a similar way. (That all in heaven have dwelling places in the four quarters according to their quality, and that the quarters there are not like the quarters in our solar world, may be seen in the work on Heaven and Hell 141-153.)

[13] It was because the encampments of the sons of Israel represented the arrangements of the angelic societies in heaven, that when Balaam saw their encampments he in the spirit saw heaven, as it were, and prophesied and blessed them, respecting which it is said in Moses:

Balaam set his face towards the wilderness, and when he lifted up his eyes, he saw Israel dwelling according to their tribes; and the spirit of God was upon him. And he took up his prophetic enunciation, and said, How good are thy tents, O Jacob, thy habitations, O Israel! As valleys are they planted, as gardens by the river (Numbers 24:1-4, et seq.).

Evidently Balaam then saw the encampments of the sons of Israel according to tribes arranged as above described, for it is said that he "set his face toward the wilderness, and saw Israel dwelling according to their tribes;" and because he then saw in them the order of heaven, the spirit of God came upon him, and he prophesied and said, "How good are thy tents, O Jacob, and thy habitations, O Israel!" "tents and habitations" signifying such dwelling places as are in the heavens; "tents" the habitations of those who are in the good of love, and "habitations" the dwelling places of those who are in truths from that good. The fructifications of good and the multiplications of truth and the consequent intelligence and wisdom are signified by "as valleys are they planted, as gardens by the river;" for every good, and thus every truth flows in according to the form of heaven (as can be seen from what is shown in the work on Heaven and Hell, On the Form of Heaven, according to Which are the Consociations and Communications There, n 200-212).

[14] 2. The representation of heaven and the church is determined according to the order in which the tribes are named, and the first name or the first tribe is the guide that determines all things that follow, and accordingly all things of heaven and of the church, with variations. This arcanum can hardly be comprehended by anyone unless he is in spiritual thought, nevertheless it shall be briefly explained. If, for example, the tribe of Judah is the first tribe that is named, as this tribe signifies the good of love, then from the good of love as the beginning, the significations of the other tribes that follow are determined, and this with variations according to the order in which they are named; for each tribe signifies some universal of the church, and the universal admits into itself specific variations, thus some specific variation derived from the first from which it descends; so in this case, all things in the series derive their specific spiritual sense from the good of love, which is signified by the tribe of Judah. So if the tribe of Reuben, which signifies truth in the light and the understanding of truth, is named first, from this the other tribes that follow derive their significations, agreeing and coinciding with the universal which each signifies. It is comparatively as with colors, that are seen tinged by the primary color which diffuses itself into the other colors and varies their appearance.

[15] When this is understood it can be seen how it was that answers were given in respect to any matter through the Urim and Thummim, for there was a shining forth through the precious stones from the origin of color out of that stone under which was the name of some tribe, from which the determination began. Moreover, the colors of these stones corresponded to the universals signified by the tribes inscribed on them. When anyone knows this, and knows also what the universal is that each tribe signifies, if he is in spiritual illustration he can in some measure perceive what the tribes signify in their sequence, as they are named in the Word; as what they signify in the sequence in which the sons of Jacob were born, in which the order is as follows:

Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, Benjamin (Genesis 29:31-35, 30:1-24, 35:18);

what they signify in the sequence given in their journeying into Egypt, in which they are named in the following order:

Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Gad, Asher, Joseph, Benjamin, Dan, Naphtali (Genesis 46:9-21);

what they signify in the sequence in which they received the blessing of Israel their father, where they are named in the following order:

Reuben, Simeon, Levi, Judah, Zebulun, Issachar, Dan, Gad, Asher, Naphtali, Joseph, Benjamin (Genesis 49:1-28);

differently when they were blessed by Moses, in the following order:

Reuben, Judah, Levi, Benjamin, Joseph, Ephraim, Manasseh, Zebulun, Gad, Dan, Naphtali, Asher (Deuteronomy 33:6-24);

where Simeon and Issachar are omitted, and Ephraim and Manasseh substituted in their place; also what is signified by these tribes in the sequence in other passages (as in Genesis 35:23-26; Numbers 1:5-16; 7:1 to end; 13:4-15; 26:5-56; 34:17-28; Deuteronomy 27:12-13; Joshua 15-19; Ezekiel 48:1 to end). (That the twelve tribes have different significations according to the order in which they are named, and thus signify all the things of heaven with variations, see Arcana Coelestia 3862, 3926, 3939, 4603, et seq., 6337, 6640, 10335.) It shall be told in what follows what they signify in the sequence in which they are named in this chapter of Revelation, where they are named in the following order: Judah, Reuben, Gad, Asher, Naphtali, Manasseh, Simeon, Levi, Issachar, Zebulun, Joseph, Benjamin; and Dan and Ephraim are left out or not named.

418. Holding the four winds of the earth, signifies the moderation of its influx. This is evident from the signification of "the four winds of the earth" as being everything Divine in heaven (of which presently); also from the signification of "holding them," as being to moderate its influx. But what is meant by moderating the influx of the Divine in heaven no one can know unless it is revealed to him, nor consequently can it be known what is signified by "holding the four winds of the earth." Without revelation, who would not think that "winds" here mean winds held back by angels, since it also follows "that the wind should not blow upon the earth, nor upon the sea, nor upon any tree." But "the winds of the earth," here as elsewhere in the Word signify everything Divine that is from the Lord in heaven, in particular, Divine truth, and because Divine truth flows from the Lord as a sun into the whole heaven, and from that into the whole earth, so "holding the winds" signifies to moderate influx. But that these things may be more clearly understood, it shall be told how it is with respect to that influx. The Lord is the sun of the angelic heaven; from Him as a sun all light and all heat there proceed. The light that proceeds is in its essence Divine truth, because it is spiritual light; and the heat that proceeds is in its essence Divine good, because it is spiritual heat. From the Lord as a sun these flow out into all the heavens accommodated to reception by the angels there, thus sometimes more moderately, sometimes more intensely. When they flow out more moderately the good are separated from the evil, but when more intensely the evil are cast out. When, therefore, the Last Judgment is at hand the Lord first flows in moderately, in order that the good may be separated from the evil. Because this separation is what is treated of in this chapter, the "holding of the four winds of the earth" is first mentioned, which signifies the moderation of the influx of Divine good and Divine truth from the Lord. It is evident from what follows in this chapter that this refers to the separation of the good from the evil, for it is said, "Hurt not the earth, nor the sea, nor any tree, till we shall have sealed the servants of God on their foreheads" (verse 3); and afterwards, to the end of the chapter, "those sealed," that is, the good separated from the evil are treated of. But respecting this separation more will be said in what follows, likewise respecting the casting out of the evil into the hells, which takes place afterwards.

[2] "The four winds" signify all the Divine proceeding, because "the winds of heaven" signify the quarters of heaven, for the whole heaven is divided into four quarters, namely, east, west, south, and north. Into two quarters, the east and the west, the Lord flows with Divine good more powerfully than with Divine truth; and into two quarters, the south and the north, with Divine truth more powerfully than with Divine good; consequently those who are in the latter are more in wisdom and intelligence, and those in the former more in love and charity; and as the whole heaven is divided into four quarters, and those quarters are meant by "the four winds," therefore "the four winds" signify all the Divine proceeding. They are called "the four winds of the earth," because "the earth" means all the earth in the spiritual world, but in the spiritual sense "the earth" signifies heaven and the church (respecting which see the preceding article).

[3] From this the meaning of "the four winds" in other passages of the Word can be seen, as in Ezekiel:

The Lord Jehovih said unto me, Prophesy about the spirit, prophesy, and say to the spirit, Thus the Lord Jehovih hath said, Come from the four winds, O spirit, and breathe into these slain that they may live. And when I had prophesied the spirit came, and they revived (Ezekiel 37:9, 10).

This is said of "the dry bones" seen by the prophet, by which the sons of Israel are meant (as is evident from verse 11 there); and this vision describes the reformation and establishment of a new church from those who have not before had any spiritual life. "The dry bones" are those who have nothing of spiritual life; the spiritual life given them by the Lord, from which the church is in them, is described by these words; "the spirit" about which the prophet prophesied, and by which they were revived, signifies spiritual life, which is a life according to the truths of the Word. "Come from the four winds, O spirit," signifies from the Divine of the Lord in heaven; "the four winds" meaning the four quarters in heaven, and the four quarters are everything Divine there (as has been said above). In the sense of the letter, "spirit" here means the breath (spiritus) of respiration, which is wind; it is therefore said that it should "come and breathe into these slain;" but the breath of respiration signifies as well the spiritual life, as will appear from what follows. "The slain" have a similar signification as "dry bones," namely, those who have no spiritual life.

[4] In Zechariah:

There were seen four chariots coming out from between two mountains of copper, to which there were horses; and the angel said, These are the four winds of the heavens, going forth from standing by the Lord of the whole earth (Zechariah 5:1, 5).

This treats of the church which is to be extended among those who have not yet been in any light of truth of the church, because they have not had the Word. What "the four chariots" and "the four horses," and the many things respecting them signify, may be seen above n. 355, and what "the mountains of copper" signify, also above (n. 364, 405), where they are explained. Here "the four winds" signify every Divine proceeding, or the Divine good and Divine truth that constitute the church; it is therefore said "the winds of the heavens going forth from standing by the Lord of the whole earth;" "to go forth from standing by Him" signifying to proceed. "Chariots" and "horses" are called winds because "chariots" signify the doctrinals of good and truth, and "horses" an understanding of them, and both of these proceed from the Divine of the Lord.

[5] In the Gospels:

The Son of man shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of the heavens to the other end (Matthew 24:31; Mark 13:27).

All the successive states of the church, even to its end, when the Last Judgment takes place, are here predicted by the Lord; and "the angels with a great sound of a trumpet" signifies proclaiming the good tidings respecting the Lord; and "gathering together the elect from the four winds, from one end of the heavens to the other end," signifies the establishment of a new church; "the elect" mean those who are in the good of love and of faith; "the four winds" mean all states of good and truth; "from one end of the heavens to the other end" means the internals and the externals of the church. (This may be seen more clearly explained in Arcana Coelestia 4060.)

[6] In Daniel:

The he-goat made himself very great; but when he was strong the great horn was broken, and there came up in appearance four in its place towards the four winds of the heavens (Daniel 8:8).

What is meant by "the he-goat" and "ram" in this chapter may be seen above n. 316, namely, that "he-goat" signifies faith separate from charity, and therefore those who expect to be saved because they know the doctrinals and truth of the Word, and who give no thought to a life according to them; "horns" signify truths, and in the contrary sense, as here, falsities; "the great horn" signifies the ruling falsity, which is, that salvation comes merely through knowing and thus believing; "the great horn was broken, and there came up four in its place toward the four winds of heaven," signifies that out of the one principle, faith alone, many falsities conjoined with evils arise; "the great horn" signifying the ruling falsity, which is, that faith alone saves; "broken" signifying its division into many falsities arising therefrom; "four in its place" signifying the conjunction of these with evils; "toward the four winds of the heavens," signifying in respect to each and all things of falsity and evil, for "the four winds of heaven" signify every good and truth of heaven and the church and their conjunction, but in the contrary sense every evil and falsity and their conjunction. "The four winds of the heavens" signify also every evil and falsity, because in the four quarters in the spiritual world not only those who are in the good of love and in truths therefrom dwell, but also those who are in evils and in falsities therefrom; for the hells are in the same quarters, but deep beneath the heavens, for the most part in caverns, caves, and vaults (respecting which see above, n. 410.

[7] In this same sense "the winds of the heavens" are mentioned in Jeremiah:

Upon Elam will I bring the four winds from the four ends of the heavens, and I will disperse him toward all those winds, that there may be no nation to which the outcasts of Elam shall not come (4 Jeremiah 49:36).

Here "Elam" signifies those who are in the knowledges that are called the knowledges of faith, but not at the same time in any charity; "the four winds from the four ends of the heavens" signify falsities conjoined with evils; and "to disperse him toward all those winds" signifies into falsities of evil of every kind; "that there may be no nation to which the outcasts of Elam shall not come" signifies that there may be no evil to which falsity cannot be adapted, "nation" meaning evil, for knowledges alone without a life of charity bring forth innumerable falsities of evil.

[8] In Daniel:

I was seeing in my vision when it was night, and behold, the four winds of the heavens rushed upon the great sea. And four great beasts came up from the sea (Daniel 7:2, 3).

Here, too, "the four winds" signify falsities conjoined with evils, "the great sea" signifies hell from which they are, and "the four beasts" signify evils of every kind: but on this more in what follows. "The four winds" have a similar signification in Daniel (Daniel 11:4; also in Zechariah (Zechariah 2:6, 7). That "the four winds" signify the four quarters is clearly evident in Ezekiel (Ezekiel 42:16-19), where the measure of the house according to the four winds, that is, the four quarters, is treated of; and there the quarter is named by the same word in the Hebrew by which wind and spirit are named. But more will be seen concerning winds in the article that now follows.