257. Because in this prophetical book numbers are often mentioned; and as no one can know the spiritual sense of what is contained in those numbers unless he knows what the particular numbers signify; for all numbers in the Word, as well as all names, signify spiritual things; and because the number seven is often mentioned amongst others, I am desirous here of showing that seven signifies all, and all things, also what is full and complete for that which signifies all, and all things, signifies also what is full and complete. For what is full and complete is said of the magnitude of a thing, and all and all things of multitude.

That the number seven has such a signification is evident from the following passages. In Ezekiel:

"The inhabitants of the cities of Israel shall set fire to and burn the arms, the shield also and the buckler, with the bow and the arrows, and with the hand-staff, and with the spear; and they shall kindle a fire with them seven years; and they shall bury Gog and all his multitude, and they shall cleanse the land seven months" (39:9, 11, 12).

The subject here treated of is the desolation of all things in the church. The inhabitants of the cities of Israel signify all the goods of truth, to set on fire and burn signifies to consume by evils. The arms, the shield, the buckler, the bows, the arrows, the hand-staff, the spear, denote everything pertaining to doctrine; to kindle fire with them seven years denotes to consume them all and fully by evils. Gog signifies those who are in external worship, and in no internal worship; to bury them and cleanse the land denotes to destroy them all, and completely to purge the church of them.

[2] In Jeremiah:

"Their widows shall be multiplied more than the sand of the seas, and I will bring to them upon the mother of the youths the waster at noon-day. She who hath borne seven shall languish, she shall breathe out her soul" (15:8, 9).

By the widows which will be multiplied are signified those who are in good and desire truths, and, in the opposite sense, as in the present case, those who are in evil and desire falsities. By the mother of the youths is signified the church; by the waster at noon-day is signified the vastation of that church, however much they may be in truths from the Word. By she that hath borne seven shall languish, she shall breathe out her soul, is signified that the church, to which all truths were given because the Word was given them, should perish; for she that hath borne seven signifies those to whom all truths were given. This is specifically said concerning the Jews.

[3] Similarly, in the first book of Samuel:

"They that were hungry ceased, so that the barren hath borne seven, and she that hath many children hath failed" (2:5).

The hungry who ceased denote those who desire the goods and truths of the church; the barren who hath borne seven signifies those who are outside the church and are ignorant of truths because they have not the Word, as the Gentiles, to whom all things will be given; she that hath many children failing signifies those who have truths, from whom they will be taken away. Again, in David:

"Render unto our neighbours sevenfold into their bosom" (79:12).

And in Moses,

That the Jews should be punished seven times for their sins (Leviticus 26:18, 21, 24, 28);

seven times here signifying fully.

[4] In Luke:

"And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent, thou shalt forgive him" (17:4).

Here, to forgive seven times, if he shall return seven times, denotes to forgive as often as the offender should return, and thus at all times. But lest Peter should understand seven times to be meant by these words, the Lord explains His meaning to him, as recorded in Matthew:

"Peter said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times, but until seventy times seven " (18:21, 22).

Seventy times seven is always, without counting. In David:

"Seven times a day do I praise thee for the judgments of justice" (Psalms 119:164).

Seven times a day denotes always, or at all times.

[5] Again:

"The sayings of Jehovah are pure sayings, as silver refined in a furnace of earth, purified seven times" (Psalms 12:6).

Here silver signifies truth from the Divine: purified seven times denotes that it is altogether and fully pure.

[6] In Isaiah:

"The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days" (30:26).

The light of the sun signifies Divine truth from Divine good: and that this light should be sevenfold, as the light of seven days, signifies that the Divine truth in heaven should be without any falsity, thus that it should be altogether and fully pure.

[7] In Matthew,

The unclean spirit "shall take with him seven other spirits more wicked than himself, and he shall dwell there" (12:45; Luke 11:26).

Here profanation is treated of, and by the seven other spirits with which the unclean spirit is said to return are signified all falsities of evil, thus a plenary destruction of good and truth.

[8] Similar is the signification of the seven times which were to pass over the king of Babylon, in Daniel,

"His heart shall be changed from man, and the heart of a beast shall be given unto him; while seven times shall pass over him" (4:16, 25, 32).

By the king of Babylon are signified those who profane the goods and truths of the Word. By his heart being changed from that of a man to that of a beast is meant that nothing spiritual, that is, truly human, should remain with him, but that instead there should be everything diabolical. By the seven times which were to pass over him is meant profanation, which is a complete destruction of truth and good.

[9] Because the terms seven, and seven times, signified all things, and also what is full, the following commands were given to the children of Israel:

Seven days their hands should be filled (Exodus 29:35).

Seven days they should be sanctified (Exodus 29:37).

Seven days Aaron should put on the garments when he was being initiated (Exodus 29:30).

Seven days they should not go out of the tabernacle when they were being initiated into the priesthood (Leviticus 8:33, 34).

Seven times expiation should be made upon the horns of the altar (Leviticus 16:18, 19).

Seven times should the altar be sanctified with oil (Leviticus 8:11).

Seven times should the blood be sprinkled before the veil (Leviticus 4:16, 17).

Seven times should the blood be sprinkled with the finger towards the east, when Aaron went in to the mercy seat (Leviticus 16:12-15).

Seven times should the water of separation be sprinkled towards the tabernacle (Num. 19:4).

Seven times should blood be sprinkled for the cleansing of leprosy (Leviticus 14:7, 8, 27, 38, 51).

The lampstand had seven lamps (Exodus 25:32, 37; 37:18-25).

Feasts should be celebrated for seven days (Exodus 34:18; Leviticus 23:4-9, 39-44; Deuteronomy 16:3, 4, 8).

Seven days of the feast there should be a burnt offering of seven bullocks and seven rams daily (Ezekiel 45:23).

Baalam built seven altars, and sacrificed seven oxen and seven rams (Num. 23:1-7, 15-18, 29, 30).

They numbered seven weeks of years, seven times seven years, and then should cause the trumpet of the jubilee to be sounded in the seventh month (Leviticus 25:8, 9).

From the signification of the number seven, it is evident what is signified

By the seven days of creation (Genesis 1).

Also by four thousand men being filled from seven loaves, and that seven basketsful of fragments remained over (Matthew 15:34-37; Mark 8:5-9).

Hence now it is clear what is signified in the Apocalypse,

By the seven churches (1:4, 11).

By the seven golden lampstands, in the midst of which was the Son of man (1:13).

By the seven stars in His right hand (1:16, 20).

By the seven spirits of God (3:1).

By the seven lamps of fire burning before the throne (4:5).

By the book sealed with seven seals (5:1).

By the seven angels to whom were given seven trumpets (8:2).

By the seven thunders which uttered their voices (10:3, 4).

By the seven angels having the seven last plagues, (15:1, 6).

By seven vials full of the seven last plagues (16:1; 21:9)

and elsewhere in the Word, where seven is mentioned.

600. And he set his right foot upon the sea, and the left upon the earth.- That this signifies the sense of the letter, which is natural, in which are all things of heaven and the church, is evident from the signification of feet, when used in reference to the angel, who means the Lord as to the Word, as denoting the Divine Truth in ultimates, or the Word in the natural sense, which is the sense of the letter (see above, n. 65, 69); feet, in a general sense (communi sensu), signify natural things, because man, from the head to the soles of the feet, corresponds to heaven, which in its whole compass has reference to one Man (unum Hominem); the head corresponds to the inmost or third heaven, the angels of which are celestial; the breast even to the loins corresponds to the middle or second heaven, the angels of which are called spiritual, while the feet correspond to the ultimate or first heaven, the angels of which are celestial-natural and spiritual-natural; but the soles of the feet correspond to the world, in which everything is natural; the reason why the feet signify natural things, is evident from these facts. More may be seen concerning this correspondence, in Heaven and Hell 59-86, and 87-102).

[2] It is therefore evident, why the feet of the angel, by whom the Lord as to the Word is represented, signify the natural sense of the Word which is the sense of its letter; and from the signification of his right foot upon the sea, and the left foot upon the earth, as denoting all things of heaven and the church; for by the right are signified all things of good from which is truth, and by the left, all things of truth from good, and by the sea and the earth are signified all things exterior and interior, pertaining to heaven and the church, by the sea, exterior things, and by the earth, interior things. And because all things of heaven and the church have reference to good and to truth, and also to things exterior and interior, therefore these words signify generally all things pertaining to heaven and the church. The reason why the angel was seen to stand upon the sea, and upon the earth, is, that the outward appearance of things, in the spiritual world, is similar to that of things in the natural world; for example, in the former as in the latter there are seas, and also lands, circumflowing seas, and lands between them (see above, n. 275, 342, 538). From this fact it is clear, that by sea and earth are signified all things of heaven, and also of the church.

[3] Since right and left are mentioned in the Word throughout, and in some places, the right alone, or the left alone is named, I desire to explain, in a few words, the signification of each used separately, and of both together. This may be known by the position of the quarters in the spiritual world, where to the right is the south, to the left the north, in front the east, and behind the west. For an angel is continually turned to the Lord as the Sun, therefore before him is the Lord as the east, and behind him is the Lord as the west, and at his right hand is the south, and at his left hand the north. It is in consequence of this turning, that the right signifies truth in light, and the left, truth in shade; or, what is the same thing, that the right signifies spiritual good, which is truth in light, and the left spiritual truth, which is truth in shade; thus also the right signifies good from which is truth, and the left, truth from good. Such things are signified by all the right and left parts of the body, and also by the right and left parts of the head; as by the right and left eye, the right and left hand, the right and left foot, and so on, the signification peculiar to each member or part being still retained. The general and particular signification of right and left, in the Word of both the New and the Old Testaments, is clear from these few observations, as in the following places.

[4] Thus in Matthew:

"When thou doest thine alms, let not thy left hand know what thy right hand doeth; that thine alms may be in secret" (6:3, 4).

These words signify that good must be done from good, and for the sake of good, and not for the sake of self and the world in order to be seen; by alms is meant every good work; and let not thy left hand know what thy right hand doeth, signifies that good must be done from good itself, and not without good, for otherwise it is not good. The right hand signifies good from which [is truth], and the left hand, truth from good, as stated above; these act as one with those who are in the good of love and charity, but not so with those who in their good actions consider themselves and the world, therefore the left hand here means to know, and to act without good. That thine alms may be in secret, signifies that it may not be for the sake of appearance.

[5] Again:

"And" the king "shall set the sheep on his right hand, but the goats on the left. And he shall say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. And he shall say unto them on the left hand, Depart from me, ye cursed, into eternal fire, prepared for the devil and his angels" (25:33, 34, 41).

He who does not know the signification of sheep and goats in the proper sense, may suppose, that sheep mean all the good, and goats all the evil; but in the proper sense, the sheep mean those who are in the good of charity towards their neighbour, and consequently in faith, and the goats those who are in faith separated from charity, thus all those upon whom judgment is to take place in the last time of the church.

For all those who were in the good of love to the Lord, and therefore in the good of charity and faith, were taken up into heaven before the Last Judgment, and all those who were not in the good of charity, and therefore not in faith, consequently all those who were interiorly and at the same time exteriorly evil, were cast down into hell before the Last Judgment; but those who were interiorly good and not equally so exteriorly, also those who were interiorly evil but exteriorly in good, were all left till the Last Judgment, then those who were interiorly good were taken up into heaven, and those who were interiorly evil were cast down into hell. See what is said upon this fact, from things heard and seen, in the small work on the Last Judgment. From these things it is evident, that goats mean those who were in faith separated from charity, and this is also meant by the he-goat in Daniel (8:5-25); and in Ezekiel (34:17). It is therefore evident, that by the right hand, where the sheep are, is meant the good of charity and of faith therefrom, and the left hand, where the goats are, means faith separated from charity. The reason why it is said to the sheep, that they should inherit the kingdom prepared for them from the foundation of the world, is, that, in the heavens, at the right hand is the south, where are all those who are in truths from good, for in the southern part the proceeding Divine itself is of such a quality, as is meant by the kingdom prepared from the foundation of the world, therefore they are also called "the blessed of my Father." By the Father is meant the Divine Good, from which are all things of heaven. It is not said of the goats at the left hand, "prepared from the foundation of the world," but "eternal fire, prepared for the devil and his angels," because the evil make hell for themselves. They are called cursed, because the cursed in the Word mean all those who turn themselves away from the Lord, for such reject the charity and faith of the church. The signification of eternal fire may be seen in Heaven and Hell 566, 575).

[6] The two robbers who were crucified, one on the right, and the other on the left of the Lord, have a similar signification to the sheep and the goats; therefore it was said to the one who acknowledged the Lord, that he should be with Him in paradise (Matthew 27:38; Mark 15:27; Luke 23:39-43). And in John,

Jesus said to His disciples who were fishing, "Cast the net on the right side of the ship, and ye shall find. They cast therefore, and were no longer able to draw it for the multitude of fishes" (21:6).

[7] Since fishing, in the Word, signifies the instruction and conversion of men who are in external or natural good, in which good most of the Gentiles were at that time, for fish signify the things pertaining to the natural man, and a ship signifies doctrine from the Word, therefore the right side of the ship signifies the good of life. It is therefore evident that the signification of the Lord's commanding them to cast the net on the right side of the ship, is, that they should teach the good of life. That thus they would convert the Gentiles to the church, is signified by their finding in such abundance that they could not draw the net for the multitude of fishes. It must be clear to every one, that the Lord would not have commanded them to cast the net on the right side of the ship, if the right side had not been significative.

[8] Again, in Matthew:

"And if thy right eye hath caused thee to stumble, pluck it out, and cast it from thee. And if thy right [hand] hath caused thee to stumble, cut it off, and cast it from thee" (Matthew 5:29, 30).

That by the right eye and the right hand the Lord did not mean the right eye and the right hand, every one can see from this fact, that the eye was to be plucked out, and the hand to be cut off, if they caused to stumble. But because the eye, in the spiritual sense, signifies everything pertaining to the understanding and thought therefrom, and the right hand everything pertaining to the will and affection thence, it is obvious that by plucking out the right eye, if it caused to stumble, is signified, that if evil be thought, it must be rejected from the thought; and that by cutting off the right hand, if it caused to stumble, is signified, that if evil be willed, it must be shaken off from the will. For neither the eye nor the right hand can cause to stumble, but the thought of the understanding and the affection of the will to which they correspond, can cause to stumble. The reason why the right eye and the right hand are mentioned, and not the left eye and the left hand, is, that by the right is signified good, and in the opposite sense evil, but by the left is signified truth, and, in the opposite sense falsity, and every cause of stumbling is from evil, but not from falsity, unless the falsity be the falsity of evil.

That these things are said concerning the internal man, whose function is to think and will, and not concerning the external, whose function is to see and act, is evident also from the words which immediately precede concerning the woman of another, that merely to look upon her to lust after her is to commit adultery.

[9] In the Gospels, the mother of the sons of Zebedee asked Jesus that one of her sons should sit on His right hand and the other on the left in His kingdom; "Jesus said, Ye know not what ye ask, to sit on my right hand, and on my left, is not mine to give, except to those whom it is granted by the Father" (Matthew 20:20-23; Mark 10:35-40).

The reason why the mother of Zebedee's children, James and John, made this request was, that by mother is meant the church, by James, charity, and by John, the good of charity in act. These two, or those who are in them, in heaven are at the right and left hand of the Lord. There to the right hand is the south, to the left the north, and in the south are those who are in the clear light of truth from good, while in the north are those who are in the obscure light of truth from good. The Divine itself, proceeding from the Lord as the Sun, produces a Divine sphere of such a nature in those quarters, on which account none can possibly dwell there but those who are in such truths from good. This is signified by its being said, that to sit on the right hand, and on the left hand of the Lord, is only for those to whom it is given or prepared by the Father. By the Father is meant the Divine Good of the Divine Love, from which is heaven, and everything pertaining to heaven. These words of the Lord therefore mean, that the Lord gives to sit on His right hand and on His left in the heavens to those for whom an inheritance in the south and north has been prepared from the foundation of the world.

[10] That the right hand means the south in the heavens, is evident in David:

"The heavens are thine, and the earth is thine; thou hast founded the world, and the fulness thereof. The north and the right hand thou hast created them" (Psalm 89:11, 12).

The heaven and the earth mean the higher and lower heavens, and also the internal and external church. The world and the fulness thereof, mean the heavens, and the church in general as to good and truth, the world means heaven and the church as to good, and the fulness thereof, heaven and the church as to truth. And because these, or those who are in them, are in the north and in the south, and the south is at the right hand of the Lord, therefore it is said, the north and the right hand; and since such is the quality of Divine Truth united to Divine Good in those quarters from the foundation of the world, as said above, it is therefore said, "thou hast founded" and "thou hast created."

[11] And in Isaiah:

"The Lord gave you the bread of adversity, and the waters of affliction, but shall not thy teachers be forced to fly away any more, and thine eyes shall again look to thy teachers; and thine ears shall hear the word saying, This is the way, walk ye in it, when ye go to the right hand, and when ye go to the left" (30:20, 21).

These words treat of the state of those who are in temptations, and who, by means of temptations, and after they are past, admit and receive instruction in the truths of doctrine. The temptations themselves are signified by the bread of adversity, and the waters of affliction; by the bread of adversity are signified temptations as to the good of love, and by waters of affliction are signified temptations as to the truths of faith.

For temptations are of two kinds, as to good which is of love, and as to truth which is of faith; bread signifies the good of love, and waters signify the truths of faith, while adversity and affliction signify states of temptation. Instruction in the truths of doctrine is signified by, thine eyes shall again look to thy teachers, eyes denoting understanding and faith, and teachers doctrine. The good of life according to truths of doctrine is signified by, thine ears shall hear the word, ears denoting obedience, and since obedience is of the life, therefore by hearing the word is signified a life according to the truths of doctrine. Instruction and obedience are further described by the words, "saying, This is the way, walk, ye in it, when ye go to the right hand, and when ye go to the left;" by way is signified truth leading; truth leading to the south in heaven is meant by going to the right, and truth leading to the north there is signified by going to the left.

[12] Again, in the same prophet:

"Enlarge the place of thy tent, and let them stretch forth the curtains of thy habitations; hinder not, lengthen thy cords, and make firm thy nails; for thou shalt break forth on the right hand and on the left; and thy seed shall inherit the nations, and they shall cause the desolate cities to be inhabited" (54:2, 3).

The subject here treated of is the establishment of the church among the Gentiles. To enlarge the place of the tent, signifies the increase of the church in regard to worship from good. To stretch forth the curtains of the habitations, signifies the increase of the church as to truths of doctrine. To lengthen the cords, signifies the extension of those doctrines; to make firm the nails, signifies confirmation from the Word. By breaking forth on the right and on the left, is signified amplification as to the good of charity, and the truth of faith, on the right denoting as to the good of charity, and on the left, as to the truth of faith from that good. By the seed which shall inherit the nations, is signified truth by means of which there are goods, seed denoting truth, and nations goods; and by the desolate cities, which the nations shall cause to be inhabited, are signified truths from the goods of life, desolate cities denoting truths of doctrine, where truths did not exist before, nations denoting the goods of life from which are truths, and to dwell denoting to live.

[13] So again:

"In the wrath of Jehovah of hosts is the land darkened, and the people are become as fuel for the fire; they shall not spare a man (vir) his brother. And if he cut off on the right hand, he shall yet be hungry; and if he eat on the left hand, they shall not be satisfied; they shall eat a man (vir) the flesh of his own arm" (9:19-21).

These words describe the extinction of good by falsity, and of truth by evil; the extinction of all good and truth, however they may be enquired for, is signified by, if he cut off on the right hand, he shall yet be hungry, and if he eat on the left hand, they shall not be satisfied. The right hand denotes good from which truth comes; the left hand denotes truth from good; to cut and to eat towards those, signify inquiry; to be hungry and not to be satisfied, denotes not to be found, and if found, still not to be received. The rest of the passage is explained above (n. 386:2).

[14] And in Ezekiel:

"The likeness of the faces" of the cherubim, "they four had the face of a man, and the face of a lion, on the right side; and the face of an ox on the left side, and they four had the face of an eagle" (1:10).

The signification of the cherubim, and of their faces, which were as the face of a man, of a lion, of all ox, and of an eagle, may be seen above (n. 277-291). The reason why the face of a man and the face of a lion were seen on the right side, is, that by man is signified Divine Truth in light and intelligence, and by the lion, Divine Truth thence in power, such as it is in heaven in the south; and the face of the ox seen on the left side, signifies the good of truth in obscurity, for an ox signifies the good of the natural man, which is in obscurity with those who dwell in heaven to the north.

[15] So in Zechariah:

"In that day will I make the governors of Judah like a furnace of fire among the wood, and like a torch of fire in a sheaf; and they may devour all the people round about, on the right hand and on the left; that Jerusalem may yet dwell under herself in Jerusalem" (12:6).

The subject here treated of is the establishment of the celestial church, or the church which will be in the good of love to the Lord, and which is meant by the house of Judah. Her governors mean the goods together with the truths of that church; the dispersion of evils and falsities by these is signified by their being made like a furnace of fire among the wood, and like a torch of fire in the sheaf, and by their devouring all the people round about, on the right hand and on the left. The evils that shall be dispersed by that church are signified by the words, "like a furnace among the wood, and like a torch of fire in a sheaf;" and the falsities that shall also be dispersed, are signified by the people round about, whom they shall devour or consume. That that church shall be safe from the infestation of evils and falsities, and shall live in the good of life according to truths of doctrine, is signified by the words, "that Jerusalem shall yet dwell under herself in Jerusalem." To dwell is used in reference to the good of life, and Jerusalem signifies the church as to the truths of doctrine.

[16] Again, in Ezekiel:

"I will set the point of the sword against all their gates; it is made into lightning, it is sharpened for the slaughter. Gather thyself, turn to the right hand, arrange thyself, turn to the left hand, whither thy faces nod" (21:15, 16).

These words describe the destruction of truth by deadly falsities. The sword signifies such falsity destroying truth, while the deadly character and enormity of such falsity is denoted by the sword made into lightning, sharpened for the slaughter. That those who are in such falsity are destitute of any good and truth, although they may make diligent enquiry, is signified by, Gather thyself, turn to the right hand, arrange thyself, turn to the left hand, whither thy faces nod.

[17] And in Zechariah:

"Woe to the worthless shepherd that leaveth the flock! the sword upon his arm, and upon his right eye; his arm shall be clean dried up, and the eye of his right side shall be utterly darkened" (11:17).

By the worthless shepherd that leaveth the flock, are meant those who do not teach truth and by it lead to the good of life, and who do not care, whether that which they teach be true or false. By the sword being upon his arm is signified falsity destroying all the good of the will, and by its being upon the eye of his right side falsity destroying all the truth of the understanding. That they shall be deprived of all good and truth is signified by, his arm shall be clean dried up, and the eye of his right side shall be utterly darkened. These words are further explained (n. 131[b], 152).

[18] Since the right side of the body, and the members of the right side, signify good by means of which there is truth, therefore when Aaron and his sons were inaugurated into the priesthood, it was commanded, that the blood of the ram should be taken, and put upon the tip (auricula) of their right ear, upon the thumb of their right hand, and upon the great toe of their right foot (Exodus 29:20).

This was commanded, because blood signified Divine Truth, by means of which is the good of love, for the latter was represented by Aaron, and the former by his sons; and because for the purpose of representing the Divine Good of love, all inauguration is effected by Divine truth, therefore blood was put upon the tip of the right ear, upon the thumb of the right hand, and upon the great toe of the right foot. The tip of the right ear signifies obedience from perception; the thumb of the right hand signifies good in the will, and the great toe of the right foot, good in act.

[19] Since leprosy signifies good consumed by falsities, the way in which this evil can be remedied by Divine means is described by the process of the cleansing of the leper, understood according to the spiritual sense. We shall give only a brief summary of this. The priest was to take of the blood of the offering for sin and put it upon the tip of the right ear of him that was to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, and the priest was to take of the oil from the log and pour it upon the palm of his left hand, and the priest was to dip his right finger in the oil which was in his left palm and sprinkle of the oil with his right finger seven times before Jehovah (Leviticus 14:14-17, 24-28). Similar things to those above are here signified by the tip of the right ear, the thumb of the right hand, and the great toe of the right foot. The same is also signified by the blood, that is, the Divine Truth, for this purifies man from the falsities which have destroyed the goods pertaining to him; and when he is purified from these, good may be brought forth by means of truths and the man be thus cured of his leprosy.

From what has been stated then it is clear that the right and left signify good from which is truth, and truth from good, as shown above. What other reason could there be for sprinkling the blood upon the right part of those members, and for pouring the oil into the left palm, and sprinkling with the right finger?

[20] Similarly the prophet Ezekiel was commanded to lie upon his left side, and lay the iniquity of the house of Israel upon it (Ezekiel 4:4). A prophet signifies one who teaches, and, in the abstract sense, the doctrine of the church. The left side signifies the doctrine of truth from good, and by means of truths from good, man is purified from his iniquities.

[21] Solomon placed the lavers,

"five near the shoulder of the house on the right hand, and five near the shoulder of the house on the left hand; and he set the" brazen "sea at the right shoulder of the house eastward over against the south" (1 Kings 7:39).

The reason of this was, that the house or temple represented heaven and the church, and the lavers represented purifications from falsities and evils, and thus preparations for entrance into heaven and the church. The right shoulder of the house signified the south in the heavens, where Divine Truth is in its light, and the left shoulder signified the north, where Divine Truth is in its shade. Thus the ten lavers signified all things pertaining to purification, and all who are purified, and by five on the one side, and five on the other, were signified those, or that kind of men, with whom Divine Truth is in light, and with whom it is in shade. For ten signifies all things and all persons, and five, one part or one kind; the brazen sea represented the common purifier (purificatorium), and the reason why this was placed at the right shoulder of the house eastward over against the south, was, that the Divine Truth, which purifies, proceeds from the Divine Love of the Lord, for the east is where the Lord appears as the Sun; and the Divine Truth, which is the light of heaven from that Sun, is in its clearness and brightness in the south. This was the reason why the common purifier was placed eastward over against the south. These interior things (arcana) of the Word cannot be understood in the world, except from a knowledge of the quarters in heaven, which are different from those in the world. Concerning the quarters in heaven, see what has been said from things seen and heard, in Heaven and Hell 141-153).

[22] In the spiritual world, every one enters and walks in ways which lead to those who are in a similar ruling love, and every one is free to go which way he desires, thus in that way into which, and by which, his love leads him, and the ways to the right and the left tend to the one or to the other love, that is, to that which is implanted; for this reason therefore the right and left also signify what is pleasant, free, and desired. Thus in the book of Genesis:

Abraham said unto Lot, "Separate thyself; if to the left hand, I will go to the right; if to the right hand, I will go to the left" (Genesis 13:9).

And again, when Abraham's servant asked Rebecca as a wife for Isaac, he said to Laban:

"Tell me, that I may look to the right hand, or to the left" (Genesis 24:49).

By not departing and going to the right or to the left, is also signified not to go any other way than that in which the Lord Himself leads, and in which the good and truth of heaven and the church lead, thus not to walk erroneously, as that they should not depart from the word of the priest the Levite, and the judge, nor from the precepts in the Word, to the right hand or to the left (Deuteronomy 17:11, 20; 28:14; Joshua 1:7; 2 Sam. 14:19), and that the sons of Israel should not turn to the right hand or to the left, but should go by the way of the king when they passed through the land of Edom, (Num. 20:17); and also when they passed through the land of the king of Sihon (Deuteronomy 2:27). That the right hand signifies complete power, and, when used in reference to the Lord, the Divine Omnipotence, may be seen above (n. 298).