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Ezekiel 1

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1 Now it happened in the thirtieth year, in the fourth [month], in the fifth [day] of the month, as I was among the captives by the river Chebar, that the heavens were opened, and I saw visions of God.

2 In the fifth [day] of the month, which was the fifth year of king Jehoiachin's captivity,

3 the word of Yahweh came expressly to Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of Yahweh was there on him.

4 I looked, and behold, a stormy wind came out of the north, a great cloud, with flashing lightning, and a brightness around it, and out of its midst as it were glowing metal, out of the midst of the fire.

5 Out of its midst came the likeness of four living creatures. This was their appearance: they had the likeness of a man.

6 Everyone had four faces, and each one of them had four wings.

7 Their feet were straight feet; and the sole of their feet was like the sole of a calf's foot; and they sparkled like burnished brass.

8 They had the hands of a man under their wings on their four sides; and the four of them had their faces and their wings [thus]:

9 their wings were joined one to another; they didn't turn when they went; each one went straight forward.

10 As for the likeness of their faces, they had the face of a man; and the four of them had the face of a lion on the right side; and the four of them had the face of an ox on the left side; the four of them also had the face of an eagle.

11 Such were their faces. Their wings were spread out above. Two wings of each one touched another, and Two covered their bodies.

12 Each one went straight forward: where the spirit was to go, they went; they didn't turn when they went.

13 As for the likeness of the living creatures, their appearance was like burning coals of fire, like the appearance of torches: [the fire] went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.

14 The living creatures ran and returned as the appearance of a flash of lightning.

15 Now as I saw the living creatures, behold, one wheel on the earth beside the living creatures, for each of the four faces of it.

16 The appearance of the wheels and their work was like a beryl: and the four of them had one likeness; and their appearance and their work was as it were a wheel within a wheel.

17 When they went, they went in their four directions: they didn't turn when they went.

18 As for their rims, they were high and dreadful; and the four of them had their rims full of eyes all around.

19 When the living creatures went, the wheels went beside them; and when the living creatures were lifted up from the earth, the wheels were lifted up.

20 Wherever the spirit was to go, they went; there was the spirit to go: and the wheels were lifted up beside them; for the spirit of the living creature was in the wheels.

21 When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up beside them: for the spirit of the living creature was in the wheels.

22 Over the head of the living creature there was the likeness of an expanse, like the awesome crystal to look on, stretched forth over their heads above.

23 Under the expanse were their wings straight, the one toward the other: each one had two which covered on this side, and every one had two which covered on that side, their bodies.

24 When they went, I heard the noise of their wings like the noise of great waters, like the voice of the Almighty, a noise of tumult like the noise of an army: when they stood, they let down their wings.

25 There was a voice above the expanse that was over their heads: when they stood, they let down their wings.

26 Above the expanse that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and on the likeness of the throne was a likeness as the appearance of a man on it above.

27 I saw as it were glowing metal, as the appearance of fire within it all around, from the appearance of his waist and upward; and from the appearance of his waist and downward I saw as it were the appearance of fire, and there was brightness around him.

28 As the appearance of the rainbow that is in the cloud in the day of rain, so was the appearance of the brightness all around. This was the appearance of the likeness of the glory of Yahweh. When I saw it, I fell on my face, and I heard a voice of one that spoke.

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Apocalypse Explained # 277

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277. And in the midst of the throne and around the throne were four animals, full of eyes before and behind, signifies the Lord's guard and providence that the interior heavens be not approached except by the good of love and charity, that lower things depending thereon may be in the order. This is evident from the signification of "out of the midst of the throne," as being from the Lord, for the "One sitting upon the throne" was the Lord (See above, n. 268); also from the signification of "around the throne," as being the interior or higher heavens, for these are most nearly around the Lord; also from the signification of "four animals," which were cherubim, as being the Divine guard and providence that the interior or higher heavens be not approached except from the good of love and charity (of which in what follows); also from the signification of "eyes," of which they were full before and behind, as being the Lord's Divine Providence; for "eyes," in reference to man, signify the understanding, which is his internal sight; but when "eyes" are predicated of God, they signify the Divine Providence (See above, n. 68, 152). And since "eyes" here signify the Lord's Divine Providence that the higher heavens be not approached except from the good of love and of charity, therefore these cherubim were seen "full of eyes before and behind."

On this providence of the Lord, lower things, which are the lower heavens and also the church on earth, depend, that they may be in order, because the influx of the Lord is both immediate from Himself, and also mediate through the higher heavens into the lower heavens and into the church; consequently unless the higher heavens were in order the lower could not be in order. (On this influx see The Doctrine of the New Jerusalem 277-278.)

[2] That by "the four animals" here cherubim are meant is evident in Ezekiel, by whom like things were seen at the river Chebar, which are described by him in chap. 1 and in chap. 10, and in the latter called "cherubim" (Ezekiel 10:1-2, 4-9, 14, 16, 18-19), and it is said of them:

The cherubim mounted up; these are the animals that I saw by the river Chebar. These are the animals that I saw under the God of Israel by the river Chebar; and I knew that they were the cherubim (Ezekiel 10:15, 20).

These "four animals, that were cherubim," are thus described by that prophet:

Near the river Chebar appeared the likeness of four animals. This was their aspect: they had the likeness of a man, and each one had four faces, and each one of them had four wings. This was the likeness of their faces: the four of them had the face of a man and the face of a lion on the right side, and the four of them had the face of an ox on the left side, and the four of them had the face of an eagle. Their appearance was like burning coals of fire, like the appearance of lamps; the same went up and down among the animals, so that the fire was bright, and out of the fire went forth lightning. Over the heads of the animals was an expanse of the appearance of a wonderful crystal. Above the expanse which was over their head was as it were the appearance of a sapphire stone, the likeness of a throne; and upon the likeness of the throne was the likeness as the appearance of a man upon it. From the appearance of his loins and downwards I saw as it were an appearance of fire, and it had brightness round about, as the appearance of the bow that is in the cloud; so was the appearance of the brightness of Jehovah round about; this appearance was the likeness of the glory of Jehovah (Ezekiel 1:5-6, 10, 13, 22, 26-28).

By these representatives the Divine of the Lord in the higher heavens, and His Providence that they be not approached except from the good of love and charity, are described; and in this description are contained all the things that are mentioned in this chapter of Revelation respecting the arrangement of the heavens, and signified by "the throne on which was One sitting in aspect like a jasper stone and a sardius;" also by the "rainbow round about the throne," by the "lamps of fire burning before the throne," and the other things which it is not necessary therefore to explain here singly.

[3] It shall now be shown merely that "cherubim" in the Word signify the guard and providence of the Lord that the higher heavens be not approached except from the good of love and charity, that lower things may be in order. This is plainly seen by the cherubim placed before the garden of Eden, when man was driven from it, which are thus described in Moses:

When Jehovah God had driven out the man, He made to dwell on the east of Eden the cherubim, and the flame of a sword turning hither and thither, to guard the way of the tree of life (Genesis 3:24).

What is meant by the "man" and "his wife" in these chapters may be seen explained in the Arcana Coelestia, namely, that "man" here means the Most Ancient Church, which was a celestial church; and the celestial is distinguished from the spiritual church in this, that the celestial church is in the good of love to the Lord, but the spiritual in the good of charity towards the neighbor (See in the work onHeaven and Hell 20-28). Of the men who constitute these two churches on the earth the two higher heavens are formed. When, therefore, the celestial church, which was the most ancient and primary church on this earth, declined and began to recede from the good of love, it is said that "cherubim were made to dwell on the east of Eden, and the flame of a sword turning hither and thither, to guard the way of the tree of life." The "east of Eden" signifies where the good of celestial love enters; "the flame of a sword turning hither and thither" signifies truth from that good, protecting; and "the tree of life" signifies the Divine that is from the Lord in the higher heavens, which is the good of love and charity and heavenly joy therefrom. From this it is clear that "cherubim" signify guards that these heavens be not approached except through the good of love and charity; for this reason they are also said "to guard the way of the tree of life." (That the "east" signifies the good of love, see Arcana Coelestia 1250, 3708; that "Eden" signifies wisdom therefrom, n. 99, 100; that "sword" signifies truth combating against falsity and dispersing it, thus truth protecting, above, n. 73, 131; that "flame" signifies truth from celestial good, Arcana Coelestia 3222, 6832, 9570; that "the tree of life" signifies the good of love from the Lord and the heavenly joy therefrom, see above, n. 109, 110.)

[4] Because of this signification of "cherubim," two cherubim of solid gold were placed upon the mercy-seat which was upon the ark, thus described in Moses:

Thou shalt make cherubim, of solid gold thou shalt make them, from the two ends of the mercy-seat; out of the mercy-seat thou shalt make the cherubim. And the cherubim shall spread out their wings upwards, covering the mercy-seat with their wings; towards the mercy-seat shall be the faces of the cherubim. And thou shalt put the mercy-seat upon the ark. And there I will meet with thee, and I will speak with thee between the two cherubim (Exodus 25:18-22; 37:7-9).

The "ark" and the "tent" represented the higher heavens; the "ark," in which was the testimony or law, represented the inmost or third heaven; the "tabernacle," which was without the veil, the middle or second heaven; the "mercy-seat" the hearing and reception of all things of worship which are from the good of love and charity; the "cherubim" guards; and the "gold," of which they were made the good of love. From this it is also clear that the "two cherubim" represented guards that the higher heavens be not approached except through the good of love and charity. (That the "tabernacle" in general represented heaven where the Lord is, see Arcana Coelestia 9457, 9481, 10545; the "ark" the inmost or third heaven, n. 3478, 9485; the "testimony or law in the ark," the Lord in respect to the Word, n. 3382, 6752, 7463; the "habitation," that was without the veil, the middle or second heaven, n. 3478, 9457, 9481, 9485, 9594, 9596, 9632; the "mercy-seat," the hearing and reception of all things of worship that are from the good of love and charity from the Lord, n. 9506; and "gold" the good of love, n. 113, 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881)

[5] Because "cherubim" signified those guards:

There were cherubim also upon the curtains of the tabernacle and upon the veil (Exodus 26:1, 31).

And for the same reason Solomon made in the oracle of the temple cherubim of olive wood, and set them in the midst of the interior house, and overlaid them with gold, and also carved all the walls of the house round about with carved figures of cherubim, and also the doors (1 Kings 6:23-29, 32-35).

The "temple" also signified heaven and the church, and its "oracle" the inmost of heaven and the church. The "olive wood," of which the cherubim were made, signifies the good of love; likewise the "gold" with which they were overlaid. The "walls" on which the cherubim were engraved, signify the ultimates of heaven and of the church, and the "cherubim" thereon signify guards. The "doors," on which also there were cherubim, signify entrance into heaven and the church. From this it is clear that "cherubim" signified guards that heaven be not approached except through the good of love and charity. And as "cherubim" signified such guards they also signify the Lord's Divine Providence, for these guards are from the Lord, and are His Divine Providence. (That the "temple" and the "house of God" signify heaven and the church, see above, n. 220; the "oracle" therefore signifies the inmost of these. That "olive wood" signifies the good of love, see Arcana Coelestia 886[1-2], 3728, 4582, 9780, 9954, 10261; likewise "gold," see above, n. 242. That "doors" signify approach and admission, see also above, n. 248)

[6] The new temple is likewise described as ornamented with cherubim, of which in Ezekiel:

There were made cherubim and palm-trees, so that a palm-tree was between a cherub and a cherub; thus it was made for all the house round about, from the ground unto above the door were cherubim and palm-trees made; and the wall of the temple (Ezekiel 41:18-20).

"Palm tree" signifies spiritual good which is the good of charity (See Arcana Coelestia 8369).

[7] Since Divine truth from Divine good is what protects, therefore the king of Tyre is called a "cherub;" for "king" signifies Divine truth, and "Tyre" knowledges; and therefore the "king of Tyre" signifies intelligence, of whom it is thus written in Ezekiel:

Thou, King of Tyre, hast been in Eden the garden of God; every precious stone was thy covering. Thou cherub, the spreading out of one that protects, I have set thee, on God's mountain of holiness wast thou; thou hast walked in the midst of the stones of fire. Thou wast perfect in thy ways in 1 the day that thou wast created (Ezekiel 28:12-16).

(That "king" signifies Divine truth, see above, n. 31; and "Tyre" knowledges, Arcana Coelestia 1201. That "precious stones" signify the truths and goods of heaven and the church, see n. 9863, 9865, 9868, 9873, 9905, which are called "stones of fire" because "fire" signifies the good of love, see n. 934, 4906, 5215, 6314, 6832.) Because the "king of Tyre" signifies intelligence from Divine truth, and this guards or protects, therefore the king of Tyre is called "a cherub, the spreading out of one that protects."

[8] Since the higher heavens cannot be approached except through the good of love and charity, that is, cannot be approached through worship and through prayers, except such as proceed from that good, therefore the Lord spoke with Moses and Aaron when they entered the habitation between the two cherubim that were upon the ark (Exodus 25:22). This also is made evident in Moses:

When Moses went into the tent of meeting, he heard the Voice speaking unto him from above the mercy-seat that was upon the ark of the Testimony, from between the two cherubim (Numbers 7:89).

Because it is the Divine proceeding from the Lord that provides and guards, therefore it is said of the Lord that:

He sitteth upon the cherubim (Isaiah 37:16; Psalms 18:9-10; 80:1; 99:1; 1 Samuel 4:4; 2 Samuel 6:2).

[9] Since the arrangement of all things for judgment is treated of in this chapter, the cherubim also are here treated of, that is, the Lord's guard and providence that the higher heavens be not approached except through the good of love and charity; for unless this had been done before the judgment, the veriest heavens, in which the true angels are, would have been endangered, because those heavens that were about to perish (See Revelation 21:1) were not in the good of love and charity, but only in some truths. For there were there from the Christian world those who were in the doctrine of faith alone, which some had confirmed by a number of passages from the Word, and thus obtained some conjunction with the ultimate heaven; but this conjunction was broken when the heaven called the former heaven (Revelation 21:1) was dissipated; and it was then ordered by the Lord that hereafter no one shall be conjoined with the heavens unless he be in the good of love to the Lord and in charity towards the neighbor. This is what is specifically meant by the things that now follow in this chapter. Whoever, therefore, believes that the heavens can hereafter be approached through the worship and prayers of those who are in faith alone, and not at the same time in the good of charity, is much mistaken. The worship of such is no longer received, nor are their prayers heard, but attention is directed only to their life's love. Those, therefore, in whom the love of self and the world rules, no matter in what external worship they may have been, are conjoined to the hells, and are also taken there after death, and not previously to any heaven that is to perish, as was the case hitherto.

Poznámky pod čarou:

1. For "in the day" the Hebrew has "from the day," as also found in Arcana Coelestia 114.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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Arcana Coelestia # 3708

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3708. 'And you will break forth towards the sea, and towards the east' means infinite extension of good, while 'towards the north, and towards the south' means infinite extension of truth - thus every state of good and truth. This is clear from the meaning of 'breaking forth' as extension, here infinite extension since it has reference to the Lord; from the meaning of 'the sea' or the west as good which is as yet obscure and so at only an initial stage; from the meaning of 'the east' as bright and so perfected good; from the meaning of 'the north' as truth which is still shrouded in obscurity; and from the meaning of 'the south' as truth bathed in light.

[2] Many references are made in the Word to the sea or west, the east, the north, and the south. But because nobody up to now has known that, as with every other single expression, these possessed an internal sense in which they did not mean things to do with the world, as they do in the sense of the letter, but spiritual and celestial things, and that in the highest sense those expressions meant Divine things belonging to the Lord Himself, what else could people have known therefore other than that west, east, north, and south are used in the Word simply to mean the four quarters? What else other than that 'breaking forth' towards those four quarters means a multiplying? But the fact that they do not mean the four quarters or the multiplying of any group of people, but states of good and truth, and the extension of these, may become clear from all the places in the Word, especially those in the Prophets, where reference is made to them. For what west, east, north, or south are is totally unknown in heaven. There the Sun, which is the Lord - unlike the sun of this world which rises and sets, reaching its highest point at midday and its lowest at night - is visible all the time, though how visible depends on the states of those receiving its light; for the light from it holds wisdom and intelligence within it, see 1619-1632, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3339, 3341, 3485, 3636, 3643. Consequently it is visible to each individual according to the wisdom and intelligence existing with him. Among those with whom good and truth are present - which are warmth and light, but of the celestial and spiritual kind - the sun is as it is when rising and at midday; but among those with whom good and truth are not present the sun is as it is when setting and at night. From this it is evident that in the internal sense of the Word 'east, south, west, and north' means states of good and truth.

[3] It should be recognized that the Word does not use only the four quarters, as indicated, to describe states of good and truth. It also uses both the annual seasons or states of spring, summer, autumn, and winter, and the daily times or states of morning, midday, evening, and night. These are used for a similar purpose; but when the subject is the extension of good and truth, the four quarters are employed to describe it. What each one means specifically however may be seen from the places where they are mentioned in the Word. 'East' means the Lord and also the good of love and charity, which comes from the Lord, as shown already in 101, 1250, 3249, and 'south' means the truth bathed in light, in 1458, 3195.

[4] But what 'west' and what 'north' mean in the genuine sense, and what they mean in the contrary sense, may be seen from the following places: In Isaiah,

Fear not, for I am with you; from the east I will bring your seed, and from the west I will gather you. I will say to the north, Give up; and to the south, Do not withhold. Bring My sons from afar and My daughters from the end of the earth. Isaiah 43:5-6

This refers to a new spiritual Church, meant here by Jacob and Israel. 'Bringing the seed from the east and gathering from the west' stands for people governed by good; 'saying to the north, Give up; and to the south, Do not withhold' stands for those governed by truth.

[5] In David,

The redeemed of Jehovah will speak, whom He has redeemed from the hand of the enemy and gathered together out of the lands, from the east and from the west, from the north and from the sea. They wandered in the wilderness, in a desolate way; they did not find an inhabited city. 1 Psalms 107:2-4.

This refers to people who are without knowledge of good and truth. 'From the east and from the west' stands for those without knowledge of good, 'from the north and from the sea' for those without knowledge of truth. Those without knowledge of good are referred to as 'wandering in the wilderness', and those without knowledge of truth as doing so 'in a desolate way'. And those without knowledge of both are referred to as their not finding an inhabited city - 'a city' meaning doctrinal teaching consisting of truth, see 402, 2449, 2943, 3216, and 'a habitation' being used in reference to good, 268, 2451, 2712.

[6] In Isaiah,

Behold, these will come from afar, and behold, those from the north and from the west, and those from the land of Sinim. Isaiah 49:12.

'The north' stands for people in obscurity as regards truth, 'the west' for those in obscurity as regards good. They are said 'to come from afar' because they are remote from the light which flows from the Lord.

[7] In Amos,

Behold, the days are going to come in which I will send a famine on the land. And they will wander from sea to sea, and from the north even to the east they will run to and fro to seek the Word of Jehovah, and will not find it. Amos 8:11-12.

'A famine' stands for a lack and absence of cognitions, 1460, 3364. 'Wandering from sea to sea' stands for searching for the place where cognitions may be found - 'seas' meaning cognitions in general, 28, 2850. 'Running to and fro from the north even to the east' stands for going from those cognitions that are in obscurity to cognitions that are in the light. As regards cognitions being meant, this is evident because the words 'to seek the Word of God and will not find it' are used.

[8] In Jeremiah,

Proclaim these words towards the north, and say, Return, backsliding Israel; I will not cause My face to fall upon you, for I am merciful. In those days the house of Judah will go to the house of Israel, and together they will come out of the north land over the land I gave as a heritage to your fathers. Jeremiah 3:12, 18.

This refers to the restoration of the Church from among the gentiles. 'The north' stands for people without knowledge of truth but who lead a good life. It is evident that neither the north nor the north land is meant here for the reason that Israel did not exist any longer.

[9] In the same prophet,

The living Jehovah who caused the children of Israel to come up out of the north land. Jeremiah 16:15.

'North' in a similar way stands for being without knowledge of truth. In the same prophet,

Behold, I am bringing them from the north land, and I will gather them from the furthest parts of the earth, among them the blind one and the lame. Jeremiah 31:8.

The 'north land' stands for no knowledge of good because of no knowledge of truth. Now because the land of Canaan represented the Lord's kingdom - and therefore also represented good, see above in 3705 - and places within that land, such as Zion and Jerusalem, represented inmost good to which truth was joined, the places which lay away from that land consequently represented obscurity so far as good and truth were concerned. Everything that lies in obscurity is called 'the north land' and also 'the furthest parts of the earth'.

[10] In addition to this, since all good that flows in with light from the Lord is confined within man's obscurity, the north is also called 'an assembly' as in Isaiah,

You said in your heart, I will go up the heavens, above the stars of God I will raise my throne, and I will sit on the mount of assembly, in the furthest parts of the north. Isaiah 14:13.

In the same prophet,

Wail, O gate; cry, O city; you have melted away, O Philistia, all of you, for smoke comes from the north, and not a solitary person in the assemblies. Isaiah 14:31.

In David,

Great is Jehovah and greatly to be praised in the city of our God, the mountain of His holiness - the joy of all the earth, Mount Zion, the furthest parts of the north, the city of the great King. Psalms 48:1-2.

And again in the same author,

The heavens are Yours, the earth also is Yours. The world and the fullness of it You have founded; the north and the right hand 2 You have created. Psalms 89:11-12.

'The north' here stands for those who are more remote from the light of good and truth, 'the right hand' for those who are closer to them. For the latter are on the Lord's right hand, see 1274, 1276.

[11] In Zechariah,

He saw four chariots coming out between two mountains of bronze. The horses coupled to them were reddish, black, white, and mottled - strong ones. The angel said, These are the four winds of heaven, which go forth from standing before the Lord of the whole earth, the black horses going into the north land; and the white have gone out after them, and the mottled have gone out into the south land. Those going towards the north land have caused My spirit to rest on the north land. Zechariah 6:1-8.

'Chariots coming out between two mountains of bronze' stands for matters of doctrine concerning good. For 'chariots' means matters of doctrine, as will be shown elsewhere, while 'a mountain' means love, see 795, 1430, 2722, and two mountains therefore two kinds of love - celestial love, which is love to the Lord, and spiritual love, which is love towards the neighbour. 'Bronze' is good originating in those loves as it exists within the natural, 425, 1551; 'horses' things of the understanding, and so an understanding of matters of doctrine concerning good, 2760-2762, 3217; 'the south land' stands for people who possess cognitions of good and truth, 1458, 3195, 'the north land' for those who are without knowledge of good and truth but who lead a good life, as upright gentiles do among whom, when a new Church is established, God's Spirit is said to rest.

[12] In Jeremiah,

Jehovah who brought up and led back the seed of the house of Israel out of the land towards the north and out of all the lands to where I have driven them, so that they might dwell on their own land. Jeremiah 23:8.

'Out of the land towards the north' stands for away from the obscurity that is due to a lack of knowledge about what is good and true. In the same prophet,

Can one break iron, iron from the north, and bronze? Jeremiah 15:12.

'Iron' stands for natural truth, 425, 426, 'bronze' for natural good, 425, 1551. These are said to come 'from the north' because they derive from the natural which, though lying in obscurity compared with other degrees, serves as the outer limit of these. It is evident without explanation that this prophetic utterance does not mean the use of iron and bronze from the north, for what would be Divine about that, indeed what connection would it have with what goes before and after if no more than iron and bronze from there were meant?

[13] In Matthew,

I tell you that many will come from the east and from the west and will recline with Abraham, Isaac, and Jacob. Matthew 8:11; Luke 13:29.

'Many from the east and from the west' stands for those who possess cognitions and lead a good life, and also for those who are in obscurity and have no knowledge of such cognitions; and so it stands for people inside the Church and those outside it. It has been stated above that states of good are meant by the east and the west. 'Reclining with Abraham, Isaac, and Jacob' means being with the Lord, see 3305 (end). And the Prophets in a similar way speak of people coming from east and west who are going to be with the Lord in His kingdom or Church, as in Isaiah,

From the east I will bring your seed, and from the west I will gather you. Isaiah 43:5.

Elsewhere in the same prophet,

They will fear the name of Jehovah from the west, and His glory from the east. Isaiah 59:19.

Elsewhere in the same,

From the rising of the sun and from its setting they will know that there is none besides Me; I am Jehovah and there is no one else. Isaiah 45:6.

Elsewhere in the same,

I will stir up one from the north, and he will come; from the rising of the sun he will call on My name. Isaiah 41:25.

[14] In addition one may see that east, west, south, and north have these meanings from the following: The Construction of the Tabernacle; The Children of Israel when they were encamped and when they journeyed; The Description of the Land of Canaan; also, The Description of the New Temple, New Jerusalem, and New Land:

THE CONSTRUCTION OF THE TABERNACLE

Everything in it was positioned according to the four quarters, see Exodus 38 - what went on the east and west sides, and what on the south and north, is stated in Exodus 26:18, 20, 22, 27; 27:9, 12, 13; and the requirement that the lampstand was to be placed towards the south across from the table, the table itself being on the north side, Exodus 26:35; 40:22.

[15] THE CHILDREN OF ISRAEL WHEN THEY WERE ENCAMPED AND WHEN THEY JOURNEYED

Here also positions were determined according to the four quarters. That is to say, they encamped around the Tent of Meeting, with the tribes of Judah, Issachar, and Zebulun towards the east; the tribes of Reuben, Simeon, and Gad towards the south; the tribes of Ephraim, Manasseh, and Benjamin towards the west; and the tribes of Dan, Asher, and Naphtali towards the north, Numbers 2:1- end. In addition to this, the Levites encamped with the Gershonites towards the west, the Kohathites towards the south, the Merarites towards the north; and Moses, Aaron and his sons in front of the Tabernacle towards the east, Numbers 3:23-38. In this way the heavenly order which in the Lord's kingdom exists in accordance with states of good and truth was represented. Towards the south side also they were to sound the call for them to begin their journeys, Numbers 10:6. And even as they took up specific positions when they encamped, so they did when they journeyed, Numbers 2:34.

[16] THE DESCRIPTION OF THE LAND OF CANAAN

First Moses described its border lands - those indeed in the south, those in the west, those in the north, and those in the east, Numbers 34:2-12, as they were again described when the land had been apportioned to the tribes by lot, in Joshua 15 Chapters-19 of Joshua. From these circumstances, and also from the most ancient people who dwelt in the land of Canaan, all places in that land became representatives and meaningful signs determined by their position, distance, and boundaries in relation to the four quarters, 1607, 1866.

[17] THE DESCRIPTION OF THE NEW TEMPLE, NEW JERUSALEM, AND NEW LAND

These also are described in Ezekiel in relation to the four quarters. The structure of the city, for example, started from the south. When dealing with the gateway to the building he says that its sides faced towards the east, towards the north, and towards the south, Ezekiel 40:2, 6, 19, 20-46. When dealing with the measurement of the Temple, he says that its doors looked towards the north and the south, Ezekiel 41:11, while the outer court looked towards the north, the east, the south, and the west, Ezekiel 42:1, 4, 11, 16-19. He also says that the glory of Jehovah the God of Israel came in from the way of the east, Ezekiel 43:1-2, 4. The gates to the outer court are dealt with in Ezekiel 44:1-2, 4; 46:1, 9, 10, 19, 20; and the boundaries of the Holy Land in Chapter 47 - towards the north in verses 15-17, towards the east in verse 18, towards the south in verse 19, towards the west in verse 20; while Chapter 48 specifies in relation to the four quarters the territories allotted to each tribe. And in the description of the Holy Jerusalem it is said that the gates were on the east, north, south, and west, Revelation 21:13. From these references it is quite evident that the four quarters of the world in relation to which those holy things, or representatives of what is holy, were arrayed do not mean in the internal sense the four quarters but states of good and truth within the Lord's kingdom.

[18] In the contrary sense 'the north' and 'the west' mean falsity and evil, as may be seen from the following places: In Jeremiah,

The word of Jehovah came to me a second time, saying, What do you see? I said, I am seeing an open pot with it's face towards the north. And Jehovah said, From the north evil will be opened over all the inhabitants of the land. Lo, I am calling all the families of the north to come. Jeremiah 1:13-15.

In the same prophet,

Set up a standard towards Zion; assemble, stay not, for I am bringing evil from the north, and a great destruction. Jeremiah 4:6.

In the same prophet,

The sound of crashing; behold, it is coming, and a great commotion out of the land of the north to reduce the cities of Judah into a waste. Jeremiah 10:22.

In the same prophet,

In Tekoa sound the trumpet, for evil stares from the north, and great destruction. Behold, a people coming from the land of the north, a mighty nation will be stirred up from the furthest parts of the earth. Jeremiah 6:1, 22.

In the same prophet,

I took the cup from Jehovah's hand and made all the nations drink it - Jerusalem and the cities of Judah, and its kings, Pharaoh king of Egypt, and the whole western crowd; all the kings of Arabia, and all the kings of the west, dwelling in the wilderness, and all the kings of the north, far and near. Jeremiah 25:17-26.

[19] In the same prophet,

The swift will not flee away, nor the strong man escape. Northwards on the bank of the River Euphrates they have stumbled and fallen. Who is this coming up like a river? Egypt comes up like the river, for he said, I will go up, I will cover the earth, I will destroy the city and those who dwell in it. But that day is to the Lord Jehovih Zebaoth a day of vengeance - for the Lord Jehovih Zebaoth holds a sacrifice in the land of the north by the River Euphrates. A very beautiful heifer is Egypt, but destruction from the north has come. The daughter of Egypt has been put to shame; she has been delivered into the hand of a people from the north. Jeremiah 46:6-10, 20, 24.

In the same prophet,

Thus said Jehovah, Behold, waters rising out of the north which are like a deluging stream, and they will deluge the land and all that fills it, the city and those who dwell in it. Jeremiah 47:2.

[20] In the same prophet,

[The word which] Jehovah spoke against Babel: There will come up against her a nation from the north, which will make her land a desolation so that none may dwell in it. Jeremiah 50:1, 3.

In the same prophet,

Behold, I am stirring up and bringing up against Babel an assembly of great nations out of the north land, and they will array themselves against her; from there she will be taken. Behold, a people coming out of the north, a mighty nation, and many kings will be stirred up from the furthest parts of the earth. Jeremiah 50:9, 41.

In the same prophet,

Then the heavens and the earth, and all that is in them, will sing over Babel, because those who lay waste will come out of the north. Jeremiah 51:48.

In Ezekiel,

Say to Gog, You will come out of your place from the furthest parts of the north, you and many peoples with you. You will come up against My people Israel, like a cloud to cover the land. Ezekiel 38:14-16.

In the same prophet,

Behold, I am against you, O Gog, the prince. I will make you turn back and will split you into six, and make you come up from the furthest parts of the north and bring you onto the mountains of Israel. On the mountains of Israel you will fall. On the surface of the field you will fall. Ezekiel 39:1-2, 4-5.

In Zechariah,

Ho! Flee from the land of the north, says Jehovah, for like the four winds of the heavens I will spread you abroad. Ho, Zion! escape, you who dwell with the daughter of Babel. Zechariah 2:6-7.

[21] These quotations show what 'the north' means in the contrary sense, namely falsity which is the source of evil, or falsity which is the result of evil. Because falsity which is the source of evil originates in reasoning about Divine things and against Divine things, which reasoning is based on factual knowledge belonging to the natural man, it is called 'a people from the north out of Egypt' - 'Egypt' meaning such factual knowledge, see 1164, 1165, 2588 (end). And because falsity which is the result of evil originates in worship which to outward appearance is holy but interiorly is unholy, it is called 'a nation from the north out of Babel' - 'Babel' meaning such, see 1182, 1283, 1295, 1304, 1306-1308, 1321, 1322, 1326, as well as that which lays waste, 1327. Both types of falsity - that which is the source of evil, and that which is the result of evil - are said to come out of Gog, for 'Gog' is worship consisting in external observances devoid of anything internal, which is idolatrous worship, as at all times was that of the Jews. That 'Gog' means such worship, see 1151.

[22] Out of the obscurity in which the natural man dwells either truth can arise or falsity can do so. When anyone allows himself to be enlightened by means of the Word from the Lord his obscurity is turned into brightness, for the internal path is opened and so influx and communication from the Lord by way of heaven takes place. But when he does not allow himself to be enlightened by means of the Word from the Lord, but by his own intelligence, his obscurity is turned into darkness and so into falsity, for the internal path is closed and no influx and communication from the Lord by way of heaven takes place, apart from such as enables him to be seen outwardly to be human, when he thinks and so speaks from evil and falsity. This is why 'the north' means truth with those who allow themselves to be enlightened, falsity with those who do not. For the former come up from obscurity, that is, they are raised up to light, but the latter go down from obscurity, that is, remove themselves from light. The former are accordingly brought into [the light of] the south, the latter into [the gloom of] Tartarus.

[23] The fact that 'the north' means the thick darkness of falsity and 'the south' the light of truth is quite evident in Daniel where the ram and the he-goat are the subject, and also where the king of the south and the king of the north are. Referring to the ram and the he-goat it is said that the ram butted with his horns towards the west and towards the north and towards the south, so that none of the beasts could stand before him, and that a he-goat came from the west across the surface of the whole earth, and out of one of his horns there came forth a [little] horn which grew exceedingly towards the south, and towards the east, and towards the glorious [land], Daniel 8:4-5, 9. And referring to the king of the south and the king of the north in the place where 'the king of the south' means those possessing cognitions of truth, and 'the king of the north' those who are governed by falsity, it is said that

After some years they will make an alliance, as a result of which the daughter of the king of the south will come to the king of the north to negotiate equitable terms but her arm will not gain strength. One will rise from that stem who will enter into the fortress of the king of the north and will prevail and will carry [the gods] they have captured into Egypt. The king of the south will come into the kingdom and fight with the king of the north, and the king of the north will return and raise a multitude greater than the former. Many will stand up against the king of the south. The king of the north will come and take the fortified city and destroy much. The king of the south will be stirred up to battle with a great army, but he will not stand, for they will devise plots against him. After that he will return, but it will not be as previously. The people consisting of those who know their God will stand firm. At length, at the time of the end, the king of the south will clash with him; therefore the king of the north will rush upon him like a whirlwind, with chariots and horsemen. In the glorious land many will fall. But rumours will terrify him from the east and from the north, so that he goes forth with great fury. He will come to his end, with none to help him. Daniel 11:1-end.

The fact that 'the king of the south' means those who dwell in the light of truth, 'the king of the north' those who first dwell in shade and then in the thick darkness of falsity, may become clear from the details in that chapter. So it is a description of how the state of the Church is in course of time perverted. They are called kings of the south and of the north because 'kings' in the internal sense of the Word means truths, and in the contrary sense falsities, 1672, 2015, 2069, while 'kingdoms' means things that belong to truth, and in the contrary sense those that belong to falsity, 1672, 2547.

Poznámky pod čarou:

1. literally, city of habitation

2. i.e. the south

  
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Thanks to the Swedenborg Society for the permission to use this translation.