3693. And passed the night there, for the sun was set. That this signifies life in what is obscure, is evident from the signification of “night,” as being a state of shade (n. 1712); thus “passing the night” signifies living in this state; and from the signification of the “sun being set,” as being to be in what is obscure; for it is then “evening,” and that “evening” signifies that which is obscure, may be seen above (n. 3056). By that which is obscure is here meant obscurity of intelligence in respect to truth, and obscurity of wisdom in respect to good; for the light which the angels have from the Lord has within it intelligence and wisdom, and is also thence derived (see n. 1521, 1524, 1529, 1530, 3138, 3167, 3195, 3339, 3341, 3636, 3637, 3643); and therefore insofar as they are in light, so far they are also in intelligence and wisdom; but insofar as they are not in light, thus insofar as they are in shade, so far they are not in intelligence and wisdom (n. 2776, 3190, 3337). It is for this reason that in common speech “light” is predicated of the things of the understanding. Man is not aware of this reason, and therefore believes that these terms are used merely by way of comparison. Men use many other forms of expression that flow from a perception of such things as exist in the other life, in which they are as to their spirits, and that have been received in conversation because they are interiorly acknowledged, but are blotted out of notice by the things of the body, which are of such a nature as to extinguish the things of perception in which man’s interior man is.

[2] That in the Word the “setting of the sun” signifies the falsity and evil in which they are who have no charity and faith; thus that it signifies also the last time of the church, may be seen above (n. 1837); and also that it signifies obscurity in respect to those things which are of good and truth, such as exists with those who are in a degree more remote from Divine doctrinal things, may be seen above (n. 3691). That the “setting of the sun,” or the “sun being set,” has these significations, may be seen from the following passages in the Word.

In Micah:

Night unto you instead of vision; and darkness unto you instead of divination; and the sun shall go down upon the prophets, and the day shall be black over them (Micah 3:6);

“the sun shall go down upon the prophets” signifies that they have no longer any truth and understanding of truth; “prophets” denote those who teach the truths of doctrine (see n. 2534).

In Amos:

It shall come to pass in that day that I will cause the sun to go down at noon, and I will darken the earth in the day of light; and I will turn your feast into mourning, and all your songs into lamentation (Amos 8:9-10);

“to cause the sun to go down at noon” denotes obscurity as to truth with those who are in the knowledges of good and truth (that “noon” signifies a state of light, or of the knowledges of truth, see above, n. 1458, 3195).

[3] In Isaiah:

Thy sun shall no more go down, neither shall thy moon withdraw itself; for Jehovah shall be thine everlasting light (Isaiah 60:20); where the Lord’s kingdom is treated of; the “sun shall no more go down” denotes that they shall be in the life of good and in wisdom, because in the Lord’s celestial love and light; “the moon shall not withdraw itself” denotes that they shall be in the life of truth, and in intelligence, because in the Lord’s spiritual love and light. (That in the other life the Lord is a sun to the celestial angels, and a moon to the spiritual angels, and that hence they have wisdom and intelligence, see above, n. 1053, 1521, 1529-1531, 2441, 2495, 3636, 3643.) From this it is evident what is meant in the internal sense of the Word by the rising” and “setting” of the sun.

[4] In David:

O Jehovah my God Thou art very great; Thou hast put on glory and honor; who covereth Himself with light as with a garment; He stretcheth out the heavens like a curtain; he made the moon for appointed festivals; He knoweth the going down of the sun. Thou disposest the darkness that it may become night (Psalms 104:1-2, 19-20);

here in like manner the “moon” denotes intelligence, and the “sun” wisdom, from the Lord; the “going down of the sun” denotes the obscurity of each; “to dispose the darkness that it may become night,” signifies the moderating of a state of obscurity. That the angels have changes of state between the highest degree of light and a less degree, or between the highest degree of wisdom and a less degree, and that these changes of state are as the morning when the sun rises, and as midday when it is in its greatest altitude, and as the evening when it sets, and afterwards as morning again, will of the Lord’s Divine mercy be shown elsewhere.

[5] In Joshua:

From the wilderness and this Lebanon even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea toward the going down of the sun, shall be your border (Josh. 1:4); where there is described the extension of the land of Canaan, by which is signified in the internal sense the Lord’s kingdom (see n. 1607, 3038, 3481); (that the “river Euphrates” is one border of it, that is, of things spiritual and celestial, see above, n. 1866; and that the great sea” and the “going down of the sun” is another, by which is represented the ultimate, which is relatively obscure; also that all the borders and all the places in that land are representative, n. 1585).

[6] In Moses:

If in taking a pledge thou shalt take for a pledge thy neighbor’s garment, thou shalt restore it unto him before the sun goeth down; for that is his only covering, it is his garment for his skin, wherein he shall sleep (Exodus 22:26-27).

And again

If he be a poor man, thou shalt not lie down upon his pledge; thou shalt surely restore to him the pledge before the sun goeth down, and he shall bless thee, and it shall be righteousness unto thee before Jehovah thy God (Deuteronomy 24:12-13).

That in this law, as in all the rest, there is what is representative and significative of the Divine law, which is that of good and truth in the Lord’s kingdom, from which this law comes, is manifest from its particulars. That it contains as the very ground of the law that a man’s companions ought not to be deprived of external truths, which are the doctrinal things according to which they live, and their rituals; and that such truths are the “garment,” may be seen above (n. 297, 1073, 2576). “Restoring the pledge before the sun “went down,” denotes before truth perishes with him; and because this truth is external, it is said that “the garment is for his skin in which he shall sleep.”

[7] Again:

The soul that hath touched what is unclean shall be unclean until the even, and shall not eat of the holy things; but when he has bathed his flesh in water, and the sun is down, he shall be clean; and afterwards he shall eat of the holy things (Leviticus 22:6-7).

And again:

He that is not clean, toward evening shall bathe himself in waters; and when the sun is down, he shall enter into the midst of the camp (Deuteronomy 23:10-11).

That this law also has its origin in the laws of good and truth, or the laws of order in the Lord’s kingdom, is evident; otherwise it would never have been commanded that the unclean person should be unclean until the evening, and should then wash himself with waters, and after the sun was down should be clean. The law of order in the Lord’s kingdom from which the above law comes, is that when good and angelic spirits lapse into a state of the love of self, and thereby into a state of falsity, they are then remitted a little into their natural or lower state, and are there imbued with knowledges of good and truth that bear upon the matter in question, which is signified by “washing themselves with waters in the evening.” (That “washing with waters” denotes to be purified from falsities, may be seen above, n. 3147, 3148; and that “waters” are the knowledges of truth, n. 28, 680, 739, 2702, 3058.) And after they have been in that obscure state which is signified by the “going down of the sun,” they return into their former state, which is signified by their “being clean,” and “entering into the midst of the camp,” on which subject of the Lord’s Divine mercy something shall be said elsewhere from experience. From what has been said it is now evident that when mentioned in the Word the “going down of the sun” with the good signifies an obscure state as to truth; and with the evil a state of falsity.

1164. That by “Cush” or “Ethiopia” are signified the interior knowledges of the Word, by which such men confirm false principles, may be seen in Jeremiah:

Egypt riseth up like a stream, whose waters toss themselves like the rivers, and he hath said, I will go up, I will cover the earth, I will destroy the city and the inhabitants thereof. Go up ye horses, and rage ye chariots; and let the mighty men go forth, Cush and Put that handle the shield (Jeremiah 46:8-9).

“Egypt” here denotes those who believe nothing unless they apprehend it from memory-knowledges, whereby everything becomes involved in doubt, denial, and falsity, which is to “go up, cover the earth, and destroy the city.” “Cush” here denotes more universal and more interior knowledges of the Word, whereby men confirm received principles of falsity. “Put” denotes knowledges from the literal sense of the Word which are according to the appearances of the senses.

[2] In Ezekiel:

A sword shall come upon Egypt, and there shall be grief in Cush, when the slain shall fall in Egypt; and they shall take her multitude, and her foundations shall be destroyed. Cush, and Put, and Lud, and all Ereb and Cub, and the sons of the land of the covenant shall fall with them by the sword (Ezekiel 30:4-5).

No one could at all know what these things mean except from the internal sense; and if the names did not signify actual things [res], there would be scarcely any sense. But here by “Egypt” are signified memory-knowledges, whereby men desire to enter into the mysteries of faith. “Cush and Put” are called “the foundations thereof” because they signify knowledges from the Word.

[3] In the same:

In that day shall messengers go forth from before Me in ships, to make confident Cush afraid; and there shall be grief upon them, as in the day of Egypt (Ezekiel 30:9).

“Cush” denotes those knowledges from the Word that confirm falsities which are hatched from memory-knowledges. In the same:

I will make the land of Egypt into wastes, a waste of desolation, from the tower of Seveneh, even unto the border of Cush (Ezekiel 29:10).

Here “Egypt” denotes memory-knowledges; and “Cush” the knowledges of the interior things of the Word, which are the boundaries as far as memory-knowledges go.

[4] In Isaiah:

The king of Assyria shall lead the captivity of Egypt and the captivity of Cush, boys and old men, naked and barefoot, and with buttocks uncovered, the nakedness of Egypt; and they shall be dismayed and ashamed because of Cush their hope, and of Egypt their glory (Isaiah 20:4-5).

“Cush” here denotes knowledges from the Word, whereby falsities acquired through memory-knowledges are confirmed; “Asshur” is reasoning which leads men “captive.”

In Nahum:

Cush and Egypt were her strength, and there was no end; Put and Lubim were thy helpers (Nahum 3:9).

This is said of the church vastated, and here in like manner “Egypt” denotes memory-knowledges, and “Cush” knowledges.

[5] “Cush and Egypt” here denote simply knowledges and memory-knowledges, which are truths, useful to those who are in the faith of charity; thus they are here used in a good sense.

In Isaiah:

Thus said Jehovah, The labor of Egypt, and the merchandise of Cush, and of the Sabeans, men of stature, shall pass over unto thee, and they shall be thine; they shall go after thee in fetters, they shall pass over and shall bow down unto thee; they shall pray unto thee; God is in thee only, and there is no other God besides (Isaiah 45:14).

“The labor of Egypt” denotes memory-knowledge; and “the merchandise of Cush and of the Sabeans,” knowledges of spiritual things which are serviceable to those who acknowledge the Lord; for all memory-knowledge and knowledge are for them.

[6] In Daniel:

The king of the north shall have dominion over the hidden stores of gold and silver, and over all the desirable things of Egypt; and the Lubim (Put) and Cushim shall be at thy steps (Daniel 11:43).

“Put and Cush” here denote knowledges from the Word; and “Egypt,” memory-knowledges.

In Zephaniah:

From the crossing of the rivers of Cush, My worshipers (Zephaniah 3:10),

denoting those who are without knowledges, that is, the Gentiles.

In David:

Great ones shall come out of Egypt; Cush shall hasten his hands unto God (Psalms 68:31).

“Egypt” here denotes memory-knowledges and “Cush” knowledges.

[7] In the same:

I will make mention of Rahab and Babylon as among them that know Me; behold Philistia, and Tyre, with Cush; this one was born there (in the city of God) (Psalms 87:4).

“Cush” denotes knowledges from the Word; and therefore it is said that he “was born in the city of God.” It is because “Cush” signifies the interior knowledges of the Word and the intelligence thence derived, that it is said that the second river that went forth from the garden of Eden “encompassed the whole land of Cush” (concerning which see n. 117).