9340. And I will set thy border from the sea Suph, and even unto the sea of the Philistines. That this signifies extension from memory-truths to the interior truths of faith, is evident from the signification of “setting a border” from one place to another, when said of spiritual truths, as being extension; from the signification of “the sea Suph,” as being sensuous and memory-truths, which are the ultimates with man, for the sea Suph was the ultimate border of the land of Egypt, and by “Egypt” is signified memory-knowledge in both senses, true and false (see n. 1164, 1165, 1186, 1462, 2588, 4749, 4964, 4966, 5700, 6004, 6015, 6125, 6651, 6679, 6683, 6692, 6750, 7779, 7926, 8146, 8148), here memory-truth, because the subject treated of is the extension of the spiritual things of faith with the sons of Israel, by whom was represented the spiritual church (see n. 4286, 4598, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 8805); and from the signification of “the sea of the Philistines,” as being the interior truths of faith. The reason why these truths are signified by “the sea of the Philistines” is that the sea where Tyre and Zidon were situated was the border of the land of Philistia, and by “Tyre and Zidon” are signified the knowledges of truth and good (n. 1201); and by “the land of Philistia” the knowledge of the interior things of faith (n. 1197, 2504, 2726, 3463).

[2] As the land of Canaan represented the Lord’s kingdom, thus heaven and the church, therefore all the places therein signified such things as are of the Lord’s kingdom, that is, of heaven and the church, which are called celestial and spiritual things, and bear relation to the good of love to the Lord and to the truths of faith in Him. Consequently the seas and rivers which were the borders signified the ultimate things therein; and accordingly “from sea to sea” and “from river to river” signified their extension. (That this is so, see n. 1585, 1866, 4116, 4240, 6516.) From this it can be seen that by “the border from the sea Suph and even unto the sea of the Philistines” is signified the extension of the spiritual things of truth from external things to internal, thus from memory-truths to the interior truths of faith. But the extension of celestial things, which are of the good of love, is described immediately after by “from the wilderness even unto the river.” (That the places of the land of Canaan, and also the seas and rivers, have such a signification in the Word, has been shown throughout in the explications.)

[3] It shall be briefly stated what is meant by “extension from memory-truths to the interior truths of faith.” Truths in the external man are called “memory-truths;” and truths in the internal man are called “interior truths of faith.” Memory-truths are in man’s memory, and when they are drawn out from it, they come to his notice. But the interior truths of faith are the truths of the very life, inscribed on the internal man, and of which but little appears in the memory; but on this subject, of the Lord’s Divine mercy, a fuller statement shall be made elsewhere. Memory-truths and the interior truths of faith were signified by “the waters under the expanse, and the waters above the expanse” (Genesis 1:6-7; n. 24), for the subject treated of in the first chapter of Genesis in the internal sense is the new creation, that is, the regeneration, of the man of the celestial church.

[4] The reason why “Philistia,” which bordered on the land of Canaan even unto Tyre and Zidon, signified the interior truths of faith, was that the representative Ancient Church had been there, as is evident from the remains of Divine worship among its inhabitants, and referred to in the historic and prophetic books of the Word that treat of the Philistines and the land of Philistia; as in the prophecies of Jeremiah 25:20; 47:1-7 ekiel 16:27, 57; 25:15-16; Amos 1:8; Zephaniah 2:5; Zechariah 9:6; and Psalm 56, title; 60:8 83:7; 108:9. The case with the Philistines was the same as with all the nations in the land of Canaan, in that they represented the goods and truths of the church, and also evils and falsities. For while the representative Ancient Church was among them, they represented the celestial things which are of good and the spiritual things which are of truth; but when they turned aside from genuine representative worship, they then began to represent the diabolical things which are of evil and the infernal things which are of falsity. Hence it is that by “Philistia,” as by the other nations of the land of Canaan, are signified in the Word both goods and truths, and evils and falsities.

[5] That by the “Philistines” are signified the interior truths of faith, is evident in David:

Glorious things shall be preached in thee, O city of God. I will make mention of Rahab and Babylon among those who know Me; and also of Philistia and Tyre, with Ethiopia; this man was born there (Psalms 87:3-4).

The “city of God” denotes the doctrine of the truth of faith from the Word (n. 402, 2268, 2449, 2712, 2943, 3216, 4492, 4493, 5297); “Tyre,” the knowledges of truth and good (n. 1201); in like manner “Ethiopia” (n. 116, 117). From this it is evident that “Philistia” denotes the knowledge of the truths of faith.

[6] In Amos:

Are ye not as the sons of the Ethiopians unto Me, O sons of Israel? Have not I made Israel to come up out of the land of Egypt, and the Philistines from Caphtor, and the Syrians from Kir? (Amos 9:7).

The perversion and destruction of the church after it had been set up is here treated of; “the sons of the Ethiopians” here denote those who are in the knowledges of good and truth, but who apply them to confirm evils and falsities (n. 1163, 1164); “the sons of Israel out of the land of Egypt” denote those who have been initiated into spiritual truths and goods by means of memory-truths. (That “the sons of Israel” denote those who are in spiritual truths and good, thus in the abstract sense spiritual truths and goods, see n. 5414, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833, 5879, 5951, 7957, 8234; and that “the land of Egypt” denotes memory-truth, has been shown above.) The like is signified by “the Philistines from Caphtor,” and by “the Syrians from Kir,” to whom they are therefore likened. “The Philistines from Caphtor” denote those who have been initiated into interior truths by means of exterior, but who have perverted them and applied them to confirm falsities and evils (n. 1197, 1198, 3412, 3413, 3762, 8093, 8096, 8099, 8313); and “the Syrians from Kir” denote those who are in the knowledges of good and truth, which also they have perverted (n. 1232, 1234, 3051, 3249, 3664, 3680, 4112).

[7] In Jeremiah:

Because of the day that cometh to lay waste all the Philistines, to cut off from Tyre and Zidon all the residue that helpeth; for Jehovah layeth waste the Philistines, the remains of the isle of Caphtor (Jeremiah 47:4);

in this chapter the subject treated of is the vastation of the church in respect to the truths of faith; the interior truths of faith are “the Philistines;” and the exterior truths are “the remains of the isle of Caphtor.”

[8] In Joel:

What have you to do with Me, O Tyre, and Zidon, and all the borders of Philistia? Speedily will I return your retribution on your head, forasmuch as ye have taken My silver and My gold, and have carried into your temples My desirable good things (Joel 3:4, (Joel 3:6));

“all the borders of Philistia” denote all the interior and exterior truths of faith; “to carry silver and gold and desirable good things into their temples” denotes to pervert truths and goods, and profane them by application to evils and falsities. (That “silver and gold” denote truths and goods, see n. 1551, 2954, 5658, 6112, 6914, 6917, 8932)

[9] In Obadiah:

Then they of the South shall be heirs of the mount of Esau, and of the plain of the Philistines; and they shall become heirs of the field of Ephraim; but Benjamin, of Gilead (Obad. 1:19).

The setting up of the church is here treated of; but real things are infolded in the names; “they of the South” denote those who are in the light of truth (n. 1458, 3195, 3708, 5672, 5962); “the mount of Esau” denotes the good of love (n. 3300, 3322, 3494, 3504, 3576); “the plain of the Philistines” denotes the truth of faith; “a plain” also denotes the doctrine of faith (n. 2418); “Ephraim” denotes the intellectual of the church (n. 3969, 5354, 6222, 6234, 6238, 6267); “Benjamin,” the spiritual celestial truth of the church (n. 3969, 4592, 5686, 5689, 6440); and “Gilead,” the corresponding exterior good (n. 4117, 4124, 4747).

[10] In Isaiah:

He shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four wings of the earth. They shall fly upon the shoulder of the Philistines toward the sea; together shall they spoil the sons of the east (Isaiah 11:12, 14);

here by “Israel” and “Judah” are not meant Israel and Judah, but by “Israel” those who are in the good of faith, and by “Judah” those who are in the good of love; “to fly upon the shoulder of the Philistines” denotes to receive and take into possession the interior truths of faith; “to spoil the sons of the east” denotes to receive and take into possession the interior goods of faith; for “the sons of the east” denote those who are in the goods of faith, and in the knowledges of good (n. 3249, 3762). That “to spoil” denotes to receive and take into possession, may be seen from what has been already shown concerning the spoiling of the Egyptians by the sons of Israel (n. 6914, 6917).

[11] As by “the land of Philistia” was signified the knowledge of the interior truths of faith, and by Abraham and Isaac was represented the Lord, and by their sojourning the instruction of the Lord in the truths and goods of faith and of love, which are of Divine wisdom, therefore for the sake of prefiguring this process, Abraham was bidden to sojourn in Philistia (see Genesis 20), and also Isaac (Genesis 26:1-24); and accordingly Abimelech, king of the Philistines, made a covenant with Abraham (Genesis 21:22, to the end), and also with Isaac (Genesis 26:26, to the end); on which subject may be seen the explications given at these chapters.

4402. And he called it El Elohe Israel. That this signifies from the Divine Spiritual (namely, interior worship), is evident from the signification of “El Elohe” (explained in what follows); and from the signification of “Israel,” as being the spiritual (see n. 4286, 4292). As regards what has been said from verse 17 of this chapter thus far, the case is this: In this chapter in the supreme sense the subject treated of is the Lord, how He made His natural Divine. But as the things which exist in the supreme sense concerning the Lord surpass the ideas of man’s thought (for they are Divine), I may illustrate them by such things as fall more nearly into the ideas, namely, by the manner in which the Lord regenerates man’s natural; for in the internal sense the regeneration of man as to his natural is also here treated of, because the regeneration of man is an image of the glorification of the the Lord, (n. 3138, 3212, 3296, 3490). For the Lord glorified Himself, that is, made Himself Divine, according to Divine order; and according to such order He also regenerates man, that is, makes him celestial and spiritual. Here it is explained how He makes man spiritual, for “Israel” signifies the spiritual man.

[2] The spiritual man is not the interior rational man, but the interior natural. The interior rational man is what is called the celestial man. What the difference is between the spiritual and the celestial man has already been frequently stated. A man is made spiritual by having the truths in him conjoined with good, that is, the things of faith conjoined with those of charity, and this in his natural. Exterior truths are there first conjoined with good, and afterwards interior truths. The conjunction of exterior truths in the natural was treated of in this chapter from verses 1 to 17; and the conjunction of interior truths with good, from verse 17 to the end. Interior truths are not conjoined with good in any other way than by enlightenment flowing in through the internal man into the external man. From this enlightenment Divine truths are manifest only in a general manner, comparatively as innumerable objects are seen by the eye as one obscure thing without distinction. This enlightenment from which truths are manifest only in a general manner, was signified by Esau’s words to Jacob, “Let me set I pray with thee of the people that are with me;” and by Jacob’s answer, “Wherefore is this? Let me find grace in thine eyes” (as explained above, n. 4385-4386).

[3] That the spiritual man is relatively in obscurity see n. 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3241, 3246, 3833. It is this spiritual man who is represented by Israel (n. 4286). The spiritual man is so called from the fact that the light of heaven, in which is intelligence and wisdom, flows into those things in man which are of the light of the world, and causes the things which are of the light of heaven to be represented in those which are of the light of the world, and thereby to correspond. For regarded in itself the spiritual is the Divine light itself which is from the Lord, consequently it is the intelligence of truth and the wisdom thence derived. But with the spiritual man this light falls into the things which are of faith in him, and which he believes to be true; whereas with the celestial man it falls into the good of love. But although these things are clear to those who are in the light of heaven, they are nevertheless obscure to those who are in the light of the world, thus to most people at this day, and possibly so obscure as to be scarcely intelligible; and yet as they are treated of in the internal sense, and are of such a nature, the opening of them is not to be dispensed with; the time is coming when there will be enlightenment.

[4] The reason why the altar was called El Elohe Israel, and by it was signified interior worship from the Divine Spiritual, is that in the supreme sense “El Elohe” is the same as the Divine Spiritual, and so also is “Israel.” (That “Israel” denotes the Lord as to the Divine Spiritual, and in the representative sense the Lord’s spiritual church, or what is the same, the man who is spiritual, may be seen above, n. 4286, 4292.) In the original tongue “El Elohe” means “God God,” and strictly according to the words, “God of gods.” In the Word, Jehovah or the Lord is in many places called “El,” in the singular, also “Eloah;” and He is likewise called “Elohim,” in the plural; sometimes both in one verse, or in one series. He who is not acquainted with the internal sense of the Word cannot know why this is so. That “El” involves one thing, and “Eloah” another, and “Elohim” another, everyone may judge from the fact that the Word is Divine, that is, derives its origin from the Divine, and that it is thereby inspired as to all the words, nay, as to the least point of all.

[5] What “El” involves when mentioned, and what “Elohim,” may be seen from what has been occasionally shown above, namely, that “El Elohim” or “God” is mentioned when truth is treated of (see n. 709, 2586, 2769, 2807, 2822, 3921 at the end, 4287). Hence it is that by “El” and “Elohim” in the supreme sense is signified the Divine Spiritual, for this is the same as the Divine truth, but with the difference that by “El” is signified truth in the will and act, which is the same as the good of truth (n. 4337, 4353, 4390). The expression “Elohim” is used in the plural, because by truth Divine are meant all truths which are from the Lord. Hence also angels are sometimes called in the Word “Elohim” or “gods” (n. 4295), as will also appear from the passages adduced from the Word below. Now as in the supreme sense “El” and “Elohim” signify the Lord as to truth, they also signify Him as to power; for truth is that of which power is predicated, because good acts by truth when it exerts power (n. 3091, 4015). Therefore wherever power from truth is treated of in the Word, the Lord is called “El” and “Elohim,” that is, “God.” Hence also it is that in the original language “El” also signifies one who is powerful.

[6] That “El” and “Elohim,” or “God,” are mentioned in the Word where the Divine Spiritual is treated of, or what is the same, the Divine truth, and hence the Divine power, may be still more evident from the following passages.

In Moses:

God said unto Israel in the visions of the night, I am the God of gods [El Elohe] of thy father; fear not to go down into Egypt, for I will there make of thee a great nation (Genesis 46:2-3);

as these words were spoken to Israel, whom He would make a great nation, and thus the subject treated of is truth and its power, it is here said “El Elohe,” which in the proximate sense signifies “God of gods.” That in the proximate sense “Elohim” denotes “gods,” because predicated of truths and the derived power, is also evident in the same:

Jacob built there an altar, and called the place El-Beth-El, because there the Elohim were revealed unto him, when he fled before his brother (Genesis 35:7).

And also elsewhere:

Jehovah your God, He is God of gods and Lord of lords, the great God [El], powerful and formidable (Deuteronomy 10:17); where “God of gods” is expressed by “Elohe Elohim,” and afterwards “God” by “El,” to whom greatness and power are ascribed.

[7] In David:

Jehovah is a great God [El], and a great King above all gods [Elohim].

In His hand are the searchings out of the earth; and the strengths of the mountains are His (Psalms 95:3-4

here “God” or “El” is used because the subject treated of is the Divine truth and the derivative power; and also “gods,” because the subject treated of is also the truths thence derived; for in the internal sense a “king” signifies truth (n. 1672, 2015, 2069, 3009, 3670). Hence it is evident what a “great king above all gods” involves. The “searchings out of the earth” also denote the truths of the church, which are called the “strengths of the mountains” from the power from this good. In the same:

Who in heaven shall compare himself to Jehovah? Who among the sons of the gods [Elim] shall be likened to Jehovah ? God [El] mighty in the secret of the holy ones. O Jehovah God Zebaoth, who is as Thou the strong Jah? (Psalms 89:6-8).

Here the “sons of the gods” or “of Elim,” denote truths Divine, of which it is evident that power is predicated; for it is said a “God [El] mighty, Jehovah God of Armies, who is strong as Thou?”

[8] So in another place in David:

Give unto Jehovah, O ye sons of the gods, give unto Jehovah glory and strength (Psalms 29:1);

In Moses:

They fell upon their faces, and said, God of gods [El Elohe] of the spirits of all flesh (Numbers 14:22).

In David:

I said, ye are gods [Elohim] and ye are all sons of the Most High (Psalms 82:6; John 10:34); where they are called “gods” from truths, for “sons” are truths (see n. 489, 491, 533, 1147, 2628, 3373, 3704).

Again:

Confess ye to the God of gods [Elohe Elohim]; confess ye to the Lord of lords (Psalms 136:2-3).

In Daniel:

The king will act according to his own pleasure, and will puff himself up, and will exalt himself above every god [El], and above the God of gods [El Elohim] will speak wondrous things (Daniel 11:36);

from this it is evident that in the proximate sense “El Elohe” is “God of gods,” and that in the internal sense “gods” are predicated of the truths which are from the Lord.

[9] It is said “El,” or “God,” in the singular, where the subject treated of is the power which is from the Divine truth, or what is the same, from the Lord’s Divine Spiritual, as may be seen from the following passages.

In Moses:

Let my hand be as God [El] to do evil to thee (Genesis 31:29).

And again:

Neither is there a hand for God [El] (Deuteronomy 28:32).

And in Micah:

Neither is there a hand for God (Micah 2:1).

“A hand for God” denotes that there may be power. (That “hand” denotes power may be seen above, n. 878, 3387; and that “hand” is predicated of truth, n. 3091) In David:

I will set his hand also in the sea, and his right hand in the rivers; He shall call Me, Thou my Father, my God [El], the rock of my salvation (Psalms 89:25-26);

speaking of power from truths. Again:

The wicked saith in his heart, God [El] hath forgotten, He hath hidden His faces, He will never see: arise, Jehovah God [El], lift up Thy hand wherefore doth the wicked despise God [Elohim]? (Psalms 10:11-13);

denoting the same.

[10] Again:

Jehovah is my rock, and my fortress, and my deliverer; my God [El], my rock (Psalms 18:2); where power is treated of.

In Isaiah:

The residue shall return, the residue of Jacob, to the powerful God [El](Isaiah 10:21).

Again:

Unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name shall be called, Wonderful, Counselor, God (El), Mighty, Father of Eternity, Prince of Peace (Isaiah 9:6).

Again:

Behold the God [El] of my salvation, I will trust, and not be afraid; for He is my strength (Isaiah 12:2).

Again:

I am God [El] yea, from this day, I am He, and there is none that can rescue out of My hand, I am doing, and who shall withdraw it? (Isaiah 43:12-13);

said of power.

In Jeremiah:

God [El] the great, the powerful, whose name is Jehovah of Armies (Jeremiah 32:18).

In the second book of Samuel:

With my God [El] I will leap over a wall. God [El], His way is perfect, the discourse of Jehovah is pure. Who is God [El] save Jehovah? Who is a rock save our God [Elohim] ? God [El] is the strength of my refuge (2 Samuel 22:30-33).

[11] In Moses:

God [El] is not a man that He should lie, or the son of man that He should repent; hath He said, and shall He not do ? or hath He spoken, and shall He not establish? He brought them forth out of Egypt, He hath as it were the strengths of a unicorn; in that time it shall be said to Jacob and Israel, What hath God [El] wrought? (Numbers 23:19, 22-23); where in the internal sense power and truth are treated of. And again:

God [El] who brought him forth out of Egypt; He hath as it were the strengths of a unicorn; He shall consume the nations His enemies, and shall break their bones, and shall crush his darts (Numbers 24:8).

That “horns” and “strengths of a unicorn” signify the power of truth from good, see n. 2832. Not to mention many other passages. As most things in the Word have also an opposite sense, so also have “god” and “gods,” which names are used when falsity and power from falsity are treated of; as in Ezekiel:

The gods [Elim] of the strong shall speak to him in the midst of hell (Ezekiel 32:21).

In Isaiah:

Ye have been in heat in the gods [Elim] under every green tree (Isaiah 57:5); where the term “gods” is used from falsities. In like manner in other places.

Numbers 14:22, which is incorrect.