9372. And He said unto Moses. That this signifies that which concerns the Word in general, is evident from the representation of Moses, as being the Word (of which below); and from the signification of “He said,” as involving those things which follow in this chapter, thus those which concern the Word (see n. 9370). (That Moses represents the Word, can be seen from what has been often shown before about Moses, as from the preface to Genesis 18; and n. 4859, 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382, 8601, 8760, 8787, 8805.) Here Moses represents the Word in general, because it is said of him in what follows, that he alone should come near unto Jehovah (verse 2); and also that, being called unto out of the midst of the cloud, he entered into it, and went up the mount (verses 16-18).

[2] In the Word there are many who represent the Lord in respect to truth Divine, or in respect to the Word; but chief among them are Moses, Elijah, Elisha, and John the Baptist. That Moses does so, can be seen in the explications just cited above; that so do Elijah and Elisha, can be seen in the preface to Genesis 18; and n. 2762, 5247; and that John the Baptist does so is evident from the fact that he was “Elias who was to come.” He who does not know that John the Baptist represented the Lord as to the Word, cannot know what all those things infold and signify which are said about him in the New Testament; and therefore in order that this secret may stand open, and that at the same time it may appear that Elias, and also Moses, who were seen when the Lord was transfigured, signified the Word, some things may here be quoted which are spoken about John the Baptist; as in Matthew:

After the messengers of John had departed, Jesus began to speak concerning John, saying, What went ye out into the wilderness to see? a reed shaken by the wind? But what went ye out to see? a man clothed in soft raiment? Behold, they that wear soft things are in kings’ houses. But what went ye out to see? a prophet? Yea, I say unto you, even more than a prophet. This is he of whom it is written, Behold I send Mine angel before Thy face, who shall prepare Thy way before Thee. Verily I say unto you, Among those who are born of women there hath not arisen a greater than John the Baptist; nevertheless he that is less in the kingdom of the heavens is greater than he. All the prophets and the law prophesied until John. And if ye are willing to believe, he is Elias who was to come. He that hath ears to hear, let him hear (Matthew 11:7-15; and also Luke 7:24-28).

No one can know how these things are to be understood, unless he knows that this John represented the Lord as to the Word, and unless he also knows from the internal sense what is signified by “the wilderness” in which he was, also what by “a reed shaken by the wind,” and likewise by “soft raiment in kings’ houses;” and further what is signified by his being “more than a prophet,” and by “none among those who are born of women being greater than he, and nevertheless he that is less in the kingdom of the heavens is greater than he,” and lastly by his being “Elias.” For without a deeper sense, all these words are uttered merely from some comparison, and not from anything of weight.

[3] But it is very different when by John is understood the Lord as to the Word, or the Word representatively. Then by “the wilderness of Judea in which John was” is signified the state in which the Word was at the time when the Lord came into the world, namely, that it was “in the wilderness,” that is, it was in obscurity so great that the Lord was not at all acknowledged, neither was anything known about His heavenly kingdom; when yet all the prophets prophesied about Him, and about His kingdom, that it was to endure forever. (That “a wilderness” denotes such obscurity, see n. 2708, 4736, 7313.) For this reason the Word is compared to “a reed shaken by the wind” when it is explained at pleasure; for in the internal sense “a reed” denotes truth in the ultimate, such as is the Word in the letter.

[4] That the Word in the ultimate, or in the letter, is crude and obscure in the sight of men; but that in the internal sense it is soft and shining, is signified by their “not seeing a man clothed in soft raiment, for behold those who wear soft things are in kings’ houses.” That such things are signified by these words, is plain from the signification of “raiment,” or “garments,” as being truths (n. 2132, 2576, 4545, 4763, 5248, 6914, 6918, 9093); and for this reason the angels appear clothed in garments soft and shining according to the truths from good with them (n. 5248, 5319, 5954, 9212, 9216). The same is evident from the signification of “kings’ houses,” as being the abodes of the angels, and in the universal sense, the heavens; for “houses” are so called from good (n. 2233, 2234, 3128, 3652, 3720, 4622, 4982, 7836, 7891, 7996, 7997); and “kings,” from truth (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 6148). Therefore by virtue of their reception of truth from the Lord, the angels are called “sons of the kingdom,” “sons of the king,” and also “kings.”

[5] That the Word is more than any doctrine in the world, and more than any truth in the world, is signified by “what went ye out to see? a prophet? Yea, I say unto you, and more than a prophet;” and by, “there hath not arisen among those who are born of women a greater than John the Baptist;” for in the internal sense “a prophet” denotes doctrine (n. 2534, 7269); and “those who are born,” or are the sons, “of women” denote truths (n. 489, 491, 533, 1147, 2623, 2803, 2813, 3704, 4257).

[6] That in the internal sense, or such as it is in heaven, the Word is in a degree above the Word in the external sense, or such as it is in the world, and such as John the Baptist taught, is signified by, “he that is less in the kingdom of the heavens is greater than he;” for as perceived in heaven the Word is of wisdom so great that it transcends all human apprehension. That the prophecies about the Lord and His coming, and that the representatives of the Lord and of His kingdom, ceased when the Lord came into the world, is signified by, “all the prophets and the law prophesied until John.” That the Word was represented by John, as by Elijah, is signified by his being “Elias who is to come.”

[7] The same is signified by these words in Matthew:

The disciples asked Jesus, Why say the scribes that Elias must first come? He answered and said, Elias must needs first come, and restore all things. But I say unto you, that Elias hath come already, and they knew him not, but did unto him whatsoever they wished. Even so shall the Son of man also suffer of them. And they understood that He spoke to them of John the Baptist (Matthew 17:10-13).

That “Elias hath come, and they knew him not, but did unto him whatsoever they wished” signifies that the Word has indeed taught them that the Lord is to come, but that still they did not wish to comprehend, interpreting it in favor of the rule of self, and thus extinguishing what is Divine in it. That they would do the same with the truth Divine itself, is signified by “even so shall the Son of man also suffer of them.” (That “the Son of man” denotes the Lord as to truth Divine, see n. 2803, 2813, 3704)

[8] From all this it is now evident what is meant by the prophecy about John in Malachi:

Behold I send you Elijah the prophet before the great and terrible day of Jehovah cometh (Malachi 4:5).

Moreover, the Word in the ultimate, or such as it is in the external form in which it appears before man in the world, is described by the “clothing” and “food” of John the Baptist, in Matthew:

John the Baptist, preaching in the wilderness of Judea, had His clothing of camel’s hair, and a leathern girdle about his loins; and his food was locusts and wild honey (Matthew 3:1, 4).

In like manner it is described by Elijah in the second book of Kings:

He was a hairy man, and girt with a girdle of leather about his loins (2 Kings 1:8).

By “clothing,” or a “garment,” when said of the Word, is signified truth Divine there in the ultimate form; by “camel’s hair” are signified memory-truths such as appear there before a man in the world; by the “leathern girdle” is signified the external bond connecting and keeping in order all the interior things; by “food” is signified spiritual nourishment from the knowledges of truth and of good out of the Word; by “locusts” are signified ultimate or most general truths; and by “wild honey” their pleasantness.

[9] That such things are signified by “clothing” and “food” has its origin in the representatives of the other life, where all appear clothed according to truths from good, and where food also is represented according to the desires of acquiring knowledge and growing wise. From this it is that “clothing,” or a “garment,” denotes truth (as may be seen from the citations above; and that “food” or “meat” denotes spiritual nourishment, n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5576, 5579, 5915, 8562, 9003; that “a girdle” denotes a bond which gathers up and holds together interior things, n. 9341; that “leather” denotes what is external, n. 3540; and thus “a leathern girdle” denotes an external bond; that “hairs” denote ultimate or most general truths, n. 3301, 5569-5573; that “a camel” denotes memory-knowledge in general, n. 3048, 3071, 3143, 3145, 4156; that “a locust” denotes nourishing truth in the extremes, n. 7643; and that “honey” denotes the pleasantness thereof, n. 5620, 6857, 8056). It is called “wild honey,” or “honey of the field,” because by “a field” is signified the church (n. 2971, 3317, 3766, 7502, 7571, 9139, 9295). He who does not know that such things are signified, cannot possibly know why Elijah and John were so clothed. And yet that these things signified something peculiar to these prophets, can be thought by everyone who thinks well about the Word.

[10] Because John the Baptist represented the Lord as to the Word, therefore also when he spoke of the Lord, who was the Word itself, he said of himself that he was “not Elias, nor the prophet,” and that he was “not worthy to loose the latchet of the Lord’s shoe,” as in John:

In the beginning was the Word, and the Word was with God, and God was the Word. And the Word became flesh, and dwelt among us, and we beheld His glory. The Jews from Jerusalem, priests and Levites, asked John who he was. And he confessed, and denied not, I am not the Christ. Therefore they asked him, What then? Art thou Elias? But he said, I am not. Art thou the prophet? He answered, No. They said therefore unto him, Who art thou? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said Isaiah the prophet. They said therefore, Why then baptizest thou, if thou art not the Christ, nor Elias, nor the prophet? He answered, I baptize with water; in the midst of you standeth one whom ye know not; He it is who is to come after me, who was before me, the latchet of whose shoe I am not worthy to unloose. When he saw Jesus, he said, Behold the Lamb of God, who taketh away the sin of the world! This is He of whom I said, After me cometh a man who was before me; for he was before me (John 1:1, 14, 19-30).

From these words it is plain that when John spoke about the Lord Himself, who was Truth Divine itself, or the Word, he said that he himself was not anything, because the shadow disappears when the light itself appears, that is, the representative disappears when the original itself makes its appearance. (That the representatives had in view holy things, and the Lord Himself, and not at all the person that represented, see n. 665, 1097, 1361, 3147, 3881, 4208, 4281, 4288, 4292, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.) One who does not know that representatives vanish like shadows at the presence of light, cannot know why John denied that he was Elias and the prophet.

[11] From all this it can now be seen what is signified by Moses and Elias, who were seen in glory, and who spoke with the Lord when transfigured, of His departure which He should accomplish at Jerusalem (Luke 9:29-31); namely, that they signified the Word (“Moses” the historic Word, and “Elias” the prophetic Word), which in the internal sense throughout treats of the Lord, of His coming into the world, and of His departure out of the world; and therefore it is said that “Moses and Elias were seen in glory,” for “glory” denotes the internal sense of the Word, and the “cloud” its external sense (see the preface to Genesis 18, and n. 5922, 8427).

1361. That from being idolatrous the church became representative, no one can know unless he knows what a representative is. The things that were represented in the Jewish Church, and in the Word, are the Lord and His kingdom, consequently the celestial things of love, and the spiritual things of faith: these are what were represented, besides many things that pertain to these, such as all things that belong to the church. The representing objects are either persons or things that are in the world or upon the earth; in a word, all things that are objects of the senses, insomuch that there is scarcely any object that cannot be a representative. But it is a general law of representation that there is no reflection upon the person or upon the thing which represents, but only upon that thing itself which is represented.

[2] For example, every king, whoever he was, in Judah and Israel, and even in Egypt and elsewhere, could represent the Lord. Their royalty itself is what is representative. So that the worst of all kings could represent, such as the Pharaoh who set Joseph over the land of Egypt, Nebuchadnezzar in Babylon (Daniel 2:37-38), Saul, and the other kings of Judah and of Israel, of whatever character they were. The anointing itself-from which they were called Jehovah’s anointed-involved this. In like manner all priests, how many soever they were, represented the Lord; the priestly function itself being what is representative; and so in like manner the priests who were evil and impure; because in representatives there is no reflection upon the person, in regard to what his quality is. And not only did men represent, but also beasts, such as all that were offered in sacrifice; the lambs and sheep representing celestial things; the doves and turtledoves, spiritual things; and in like manner the rams, goats, bullocks, and oxen represented lower celestial and spiritual things.

[3] And not only were animate things used as representatives, but also inanimate things, such as the altar and even the stones of the altar, the ark and the tabernacle with all that was in them, and, as everyone may know, the temple with all that was therein, such as the lamps, the breads, and the garments of Aaron. Nor these things only, but also all the rites in the Jewish Church were representative. In the Ancient Churches, representatives extended to all the objects of the senses, to mountains and hills, to valleys, plains, rivers, brooks, fountains, and pools, to groves and trees in general, and to every tree in particular, insomuch that each tree had some definite signification; all which, afterwards, when the significative church had ceased, were made representatives. From all this it may be seen what is meant by representatives. And as things celestial and spiritual-that is-the things of the Lord’s kingdom in the heavens, and of the Lord’s kingdom on earth could be represented not only by men, whosoever and of what quality soever they were, but also by beasts, and even by inanimate things, it may now be seen what a representative church is.

[4] The representatives were of such an efficacy that all things that were done according to the rites commanded appeared holy before the spirits and angels, as for instance when the high priest washed himself with water, when he ministered clothed in his pontifical garments, when he stood before the burning lights, no matter what kind of man he was, even if most impure, and in his heart an idolater. The case was the same with all the other priests. For, as before said, in representatives the person was not reflected upon, but only the thing itself that was represented, quite abstractly from the person, as it was abstractly from the oxen, the bullocks, and the lambs that were sacrificed, or from the blood that was poured round about the altar, and also abstractly from the altar itself; and so on.

[5] This representative church was instituted-after all internal worship was lost, and when worship had become not only merely external, but also idolatrous-in order that there might be some conjunction of heaven with earth, that is, of the Lord through heaven with man, even after the conjunction by the internal things of worship had perished. But what kind of conjunction this is by representatives alone, shall of the Lord’s Divine mercy be told in what follows. Representatives do not begin until the following chapter; in which, and in those that follow, all things in general and in particular are purely representative. Here, the subject treated of is the state of those who were the fathers, before certain of them and their descendants became representative; and it has been shown above that they were in idolatrous worship.

422. And I saw another angel ascending from the rising of the sun. That this signifies the Divine Love going forth from the Lord, is clear from the signification of an angel, as denoting somewhat Divine proceeding from the Lord. For by an angel in the Word in a proximate sense, is meant a whole angelic society, and in a general sense, every one who receives the Divine Truth in doctrine and life; but in the highest sense, by an angel is signified something Divine which proceeds from the Lord, and specifically the Divine Truth. Concerning these significations of an angel see above (n. 90, 130, 200, 302, 307). Here, therefore, by the "angel ascending from the rising of the sun" is signified the Divine going forth from the Love of the Lord. The rising of the sun, or the east, signifies the Divine Love of the Lord, and to ascend thence, signifies to go forth, and to proceed; therefore, by the "angel ascending from the rising of the sun"; is signified the Divine Love going forth from the Lord. Those things which follow also are of the Divine Love, lest the good should suffer hurt. The rising of the sun signifies the Divine Love of the Lord, because the Lord in the angelic heaven is the Sun, and the Lord appears as the Sun from His Divine Love. Where the Lord appears as the Sun, there is the east in heaven, and because He is always there, He is also constantly rising.

[2] In the spiritual world there are four quarters, the eastern, western, southern, and northern. They all derive their position from the Sun, which is the Lord; and where the Sun is, there is the east, opposite this is the west, to the right the south, and to the left the north. In the eastern quarter dwell those angels who are in love to the Lord, because they are under the immediate auspices of the Lord, for the Lord flows into them intimately and directly from Divine Love, and therefore the rising of the sun, and the east, in the Word, signify the Divine Love of the Lord. That the Lord in the angelic heaven appears as a Sun, and that it is the Divine Love of the Lord which so appears, may be seen in Heaven and Hell 116-125); that the sun in the Word therefore signifies the Divine Love, may be seen above (n. 401). That all the quarters in the spiritual world derive their position from the east, where the Lord is as a Sun, see Heaven and Hell 141); and that therefore those dwell in the eastern quarter who are in the good of love to the Lord (n. 148, 149).

[3] The eastern, western, southern, and northern quarters are frequently mentioned in the Word, and those who are unacquainted with the spiritual sense of the Word believe that they mean the quarters in our solar world, and therefore they do not suppose that they involve arcana of heaven and of the church. But the quarters named in the Word mean the quarters in the spiritual world, which differ altogether from the quarters in our world; for all the angels and spirits dwell there in quarters determined according to the quality of their good and truth; those who are in the good of love to the Lord dwell in the east and the west, and those who are in truths from that good dwell in the south and north.

The reason of their dwelling in this manner is that the Lord there is the Sun, and from Him as the Sun all heat and light, or all good and truth proceed. The heat there, which is spiritual heat, or the good of love, flows directly from the east into the west, and decreases according to reception by the angels, and therefore according to distances, for in the spiritual world all distance from the Lord is according to the reception of good and truth from Him. And this is the reason why those dwell in the east who are in the good of love in an interior and consequently clear degree, and in the west those who are in an exterior and therefore obscure degree of that good. But light, which is spiritual light, or Divine Truth, also flows directly from the east into the west, and likewise flows in on both sides, but with this difference, that the Divine Truth which flows in from east to west is, in its essence, the good of love, while that which flows in laterally is, in its essence, the truth from that good. Those therefore who dwell respectively in the south and in the north, the quarters situated laterally, are in the light of truth, those in the south being in a clear, and those in the north in an obscure light of truth. The light of truth is intelligence and wisdom. But concerning these quarters more may be seen in Heaven and Hell 141-153). These quarters then are meant in the Word, where mention is made of quarters, therefore they also signify such Divine things as exist in those quarters; for the east signifies the good of love in clearness; the west, the good of love in obscurity; the south, truth from that good in clearness; and the north, truth from that good in obscurity.

[4] Moreover, there are quarters in the spiritual world differing from the quarters just named, and distant from them about thirty degrees, and these are under the auspices of the Lord as a moon; for the Lord appears as a Sun to those who are in love to Him, but as a moon to those who are in charity towards their neighbour, and in faith therefrom. Concerning this appearance, see also Heaven and Hell 118, 119, 122). In the eastern and western quarters there, dwell those who are in the good of charity towards their neighbour; and in the southern and the northern those who are in truths from that good, called the truths of faith. These quarters also are sometimes meant in the Word, where those truths and goods are the subject treated of.

[5] It is evident from these facts that he who knows nothing of the quarters of heaven of which we have spoken, cannot possibly know anything of the spiritual things of the Word where those quarters are mentioned, as in the following passage.

Thus, in Isaiah:

"I will bring thy seed from the east, and gather thee from the west; I will say to the north, Give up; and to the south, Keep not back; bring my sons from far, and my daughters from the end of the earth" (43:5, 6).

Jacob and Israel is here the subject, and unless it be known that the spiritual things explained above are meant by those quarters, it may be supposed that nothing more is implied, than that the sons of Israel and Jacob are to be gathered from all sides. But by Jacob and Israel is meant the church which is from those who are in the good of love and in truths from that good; and by their seed are meant all who are of that church. The bringing and gathering together of those who are in the good of love, is meant by, "I will bring thy seed from the east, and will gather thee from the west"; and the same, with respect to those who are in truths from that good, is meant by, "I will say to the north, Give up; and to the south, Keep not back." That all who are in those truths and goods, even to those who are in the ultimates, shall be brought together, is signified by "bring my sons from far, and my daughters from the end of the earth." Sons denote those who are in truths, and daughters denote those who are in goods; the words, "from far, and from the end of the earth," signify those who are in the ultimate truths and goods of the church. Similar things are also signified by those quarters in the following passages. Thus, in David:

Jehovah will gather the redeemed from the earth, "from the east, and from the west, from the north, and from the sea" (107:3).

And in Moses:

Jehovah said to Jacob in a dream, "thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south" (Genesis 28:14).

In Luke:

"They shall come from the east, and from the west, and from the north, and from the south, and shall recline (accumbentes), ¹ in the kingdom of God" (13:29).

[6] In very many passages it is said from east to west only, and not at the same time from the south and from the north; in such passages all who are in the good of love to the Lord, and in the good of charity towards the neighbour are meant. These quarters also imply the two others, because all who are in good are also in truths, for good and truth everywhere act as one; these therefore are meant where it is said "from east to west."

Again, in Matthew:

"Many shall come from the east and the west, and shall recline with Abraham, and Isaac, and Jacob, in the kingdom of the heavens" (8:11).

In the passage quoted above from Luke, it is said of those who shall recline in the kingdom of the heavens, "that they shall come from the east and from the west, and from the north and from the south;" but in the passage in Matthew it is simply said the east and the west; the reason of which is that these quarters imply the two others as just stated. Similarly in the following passages.

Thus in Malachi:

"From the rising of the sun even unto the going down of the same, my name shall be great among the gentiles" (1:11).

And in David:

"From the rising of the sun even to his setting, the name of Jehovah is to be praised" (Psalm 113:3).

And in Isaiah:

"They shall fear the name of Jehovah from the west, and his glory from the rising of the sun" (59:19).

Again, in the same prophet:

"That they may know from the rising of the sun, and from the west, that there is none beside me" (45:6).

Again, in David:

"God, God Jehovah speaks, and will call the earth from the rising of the sun unto the going down thereof" (Psalm 50:1).

And in Zechariah:

"Behold, I will save my people from the east country, and from the west country" (8:7).

In these passages "from the rising and setting" signifies all who are in the goods and truths of heaven and the church. Similar things are signified by the quarters according to which the temple was measured (Ezekiel 42); also according to which the land was measured for an inheritance (47); and was distributed among the tribes of Israel (48); then according to which the Israelites measured the camp (Numbers 2), according to which they journeyed (10); and according to which the gates of the new city were placed (Ezekiel 40; Rev. 21:12), besides similar things elsewhere.

[7] The reason why the temple was measured according to the quarters as in Ezekiel, and the land distributed among the tribes according to the quarters, as mentioned both in Ezekiel and in Joshua, and also the reason why the sons of Israel encamped, and also journeyed, according to the same order, is, that everything in the spiritual world is arranged according to the quarters, not only generally but also particularly. In general, all angels and spirits dwell in the quarters corresponding to their states of good and truth, as said above. The case is the same individually, for in all their assemblies, those who are present take their places in the quarters that correspond to the states of their life; there they sit in the temples, and dwell in their houses in a similar manner. There in a word, all things generally and particularly are arranged according to the quarters of heaven; for the form of heaven is the same in every detail as it is in general. From these considerations it is clear what is signified in the Word by arrangements according to the quarters, also by the quarters according to which the tabernacle was built, and according to which the temple was built by Solomon; besides other similar things.

[8] So far concerning the quarters generally. That the east signifies the Lord as to Divine Love, and therefore the good of love to the Lord with those who are recipients of it, is plain from the following passages.

Thus in Ezekiel:

"He brought me to the gate of the temple that looketh toward the east; and, behold, the glory of the God of Israel came from the way of the east; and his voice was like the voice of many waters; and the earth shone with his glory. The glory of Jehovah came into the house by the way of the gate, whose prospect is toward the east. Then the spirit took me up, and brought me into the inner court; and, behold, the glory of Jehovah filled the house" (Ezekiel 43:1-5).

Here the subject is the building of the new temple which signifies the New Church to be established by the Lord; and because introduction into it is effected by the good of love to the Lord, and by truth from that good, therefore the gate that looketh toward the east, and the God of Israel coming from the way of the east were seen. By the gate is signified introduction and approach; by the God of Israel is meant the Lord; by the east, the good of love from Him and manifested towards Him; and by glory, truth from that good. For the Lord enters into heaven, and thence into the church, from His Divine Love, which, as said above, appears in the heavens as the Sun; thence are all the Divine Good and the Divine Truth there. The glory of Jehovah seen to enter the house by the way of the gate whose prospect was towards the east, and also the glory of Jehovah filling the house, have a similar signification; for the house or temple signifies heaven and the church. By glory in the Word is signified the Divine Truth proceeding from the Lord; by "the glory of the God of Israel," the Divine Truth enlightening those who are in the Lord's spiritual kingdom; and by "the glory of Jehovah," the Divine Truth enlightening those who are in the Lord's celestial kingdom. The Divine Truth is called glory because it is the light of heaven, and that light is the cause of all splendour, magnificence, and glory in the heavens; for everything that appears before the eyes in the heavens is from that light. So also it is said that "the earth shone with his glory," and by the earth is meant the church. The influx of Divine Truth towards lower things on every side is signified by "his voice was like the voice of many waters," voice signifying influx, and waters, truths.

[9] Again:

"Then he brought me back by the way of the gate of the outward sanctuary that looketh toward the east; and it was shut; but Jehovah the God of Israel will enter in by it" (Ezekiel 44:1, 2).

And in the same:

"The gate of the inner court that looketh toward the east shall be shut the six days of labour; but on the day of the sabbath it shall be opened" (46:1).

By the "gate that looketh toward the east" is also signified introduction into heaven and the church by the Lord by means of the good of love proceeding from Him, which is therefore meant by the east; and that this is from the Lord, is signified by Jehovah the God of Israel entering by that gate. That introduction is the result of the worship of Him from that good, is signified by the words "on the day of the sabbath it shall be opened;" and that introduction does not take place when worship is not from that good, is signified by the gate being shut during the six days of labour.

[10] Again, in the same prophet:

"And the cherubim lifted up their wings, and they stood at the door of the gate [of the house] of Jehovah toward the east; and the glory of the God of Israel was over them above" (10:19).

The cherubim signify the Lord as to Divine Providence, and as to defence, to prevent His being approached except by means of the good of love; see above (n. 152, 277); and because the Lord is signified by cherubim, and from the Lord as the Sun, where the east is, proceed all the good of love, and all truth from that good, therefore the cherubim were seen to stand at the door of the gate of the house of Jehovah towards the east, and the glory of the God of Israel was over them above. By the house of Jehovah, by the east, and by the glory of the God of Israel, similar things are signified here as above.

[11] So in Isaiah:

"Who raised up one from the east, called him in justice to his foot, gave the nations before him, and made him rule over kings?" (41:2).

This is said of the Lord, who is said to be raised up from the east, because conceived from the Divine Itself, which in its essence is Divine Love, and from which also the Lord is the Sun of the angelic heaven. To call in justice, here signifies to restore heaven and the church; for the justice of the Lord in the Word signifies, that from His own power He saved the human race, which was accomplished by reducing all things in the heavens and the hells into order (see n. 293). The signification of the rest of this passage is explained above (n. 357:5).

[12] Thus also in the second book of Samuel,

"The spirit of Jehovah spake in me. The God of Israel said, the Rock of Israel spake to me. As the light of the morning, when the sun riseth, a morning without clouds; from the clear shining after rain cometh grass out of the earth" (23:2-4).

"The God of Israel," and "the Rock of Israel," are the Lord, and because He is the Sun of the angelic heaven, and from Him as the Sun proceeds and flows all the Divine Truth, which enlightens angels and men, imparts intelligence, and reforms, it is said as "the light of the morning when the sun riseth, a morning without clouds; through the clear shining after rain cometh grass out of the earth." The light of the morning when the sun riseth, signifies the Divine Truth from the Lord as the Sun; a morning without clouds, denotes its purity, rain its influx, and the grass out of the earth, intelligence, and reformation therefrom; for these are signified by grass because it springs out of the earth by the power of the sun after rain, but intelligence comes from the Lord as the Sun by the influx of Divine Truth.

[13] Again in Isaiah:

"Jehovah shall arise upon thee, and his glory shall be seen upon thee. And the nations shall walk according to thy light, and kings according to the brightness of thy rising" (60:2, 3).

This is said of the Lord. The Divine in Him is meant by "Jehovah shall arise upon thee, and his glory shall be seen upon thee." The Divine Good of Divine Love is meant by Jehovah shall arise upon thee, and the Divine Truth from that Good is meant by His glory shall be seen upon thee. The nations signify those who are in good, and kings those who are in truths from good. It is said of the former that "they shall walk according to thy light," which signifies a life according to the Divine Truth; and of the latter, they shall walk "according to the brightness of thy rising," which signifies the life of intelligence from Divine Good; to walk denoting to live; light, the Divine Truth; and the brightness of His rising, the Divine Truth from the Divine Good from which comes intelligence.

[14] Again in Ezekiel:

"The cherubim did lift up their wings; and the glory of the God of Israel was over them above. And the glory of Jehovah ascended over the midst of the city, and stood over the mountain which is on the east of the city" (11:22, 23).

The cherubim signify the Lord as to Divine Providence and defence, and the glory of the God of Israel signifies the Divine Truth proceeding from the Lord as was said above. And because the Divine Truth, which is light, proceeds from the Lord as the Sun in the angelic heaven, therefore the glory of Jehovah was seen to ascend over the midst of the city, and to stand over the mountain which is on the east side of the city. By the city is meant Jerusalem, which signifies the church as to doctrine; and because the doctrine of the church is from the Divine Truth, therefore the glory of Jehovah was seen to ascend over the midst of the city; and since all Divine Truth proceeds from the Lord as the Sun, where the east is, therefore the glory was seen to stand over the mountain on the east of the city. The mountain on the east of the city was the mount of Olives. That the mount of Olives signifies the Divine Love of the Lord, and that therefore the Lord used sometimes to be there, may be seen above (n. 405:24); and that the mount of Olives was situated before Jerusalem on the east, may be seen in Zech. 14:4.

[15] Again in Ezekiel:

"He brought me back unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward, for the forefront of the house was toward the east; and the waters came down from under, from the right side of the house, from the south side of the altar. He brought me out by the way of the gate towards the north, and led me round by the way without unto the outer gate, by the way that looketh eastward; and, behold, there ran out waters from the right side. Then said he unto me, These waters issue out toward the eastern boundary, and go down into the plain, and come towards the sea; which being brought forth into the sea, the waters shall be healed. Whence it comes to pass, that every living soul, which creepeth, whithersoever the rivers come, lives; and there shall be a very great multitude of fish. And by the river upon the bank thereof, on this side and on that side, cometh up every tree for food, whose leaf falleth not, neither is the fruit thereof consumed" (47:1, 2, 8, 9, 12).

The New Church to be established in the heavens and on the earth by the Lord is here described, when all the Divine will proceed from His Divine Human; for before the coming of the Lord the Divine proceeded from His Divine, which He calls the Father, but this did not extend to ultimates after the church was vastated. By house is here signified the church; by its gate, approach and introduction; by the east, the Lord, where His Divine love appears as the Sun; and by the waters going forth thence is signified the Divine Truth proceeding therefrom. By the plain and the sea are signified the ultimates of the church, or where those are who are in ultimate truths and goods because they are natural and sensual, and who are spiritual only in a slight degree; to these the Divine did not previously extend. Life from the Divine to these also after the coming of the Lord, is signified by the waters of the sea being healed by the inflowing of the river from the east; the very great multitude of fish, signifies abundance of cognitions and scientifics which also become spiritually living with them. The fructification of good and multiplication of truth are signified by every tree for food coming up upon the bank of the river, whose leaf falleth not, neither is the fruit thereof consumed. From this it is evident what the particulars in a series there signify, and that the east, where they all originate, signifies the Lord and His Divine Love.

[16] The same is signified in Zechariah,

"And it shall come to pass in that day, that living waters shall go out from Jerusalem; part of them toward the eastern sea" (14:8).

Here also the subject is the Lord. "In that day," signifies His coming, and the eastern sea signifies the ultimate boundary towards the east in the spiritual world, where there was no reception of Divine Truth before the coming of the Lord, but when it proceeded from His Divine Human then there was reception. That the ultimate [boundaries] in the spiritual world are like seas, may be seen above (n. 342); and that there are dry and waste places there, may be seen in Joel 2:20.

[17] Since the Lord in heaven where the angels are appears as the Sun, and [where He appears] there is the east, therefore when Aaron offered the sin offering for himself and his house, he sprinkled the blood of the bullock on the mercy-seat towards the east (Leviticus 16:14, 15); and therefore Moses, Aaron and his sons measured out the camp before the tabernacle of the congregation towards the east (Numbers 3:38); and also the tribe of Judah (Numbers 2:3). Moses, Aaron, and his sons, and the tribe of Judah, represented the Lord as to the Divine Good and the Divine Truth proceeding from the Divine Love; their camp was therefore towards the east. So also the ancients in their worship turned their faces to the rising of the sun, and therefore they built their temples in such a way that the front, where the most sacred place was, should look towards the east; this is also the case at the present day, the practice being derived from ancient custom. The whole angelic heaven also is turned to the Lord as the Sun, thus collectively to the east. All the interiors of the angels in the heavens are also turned in the same direction; consequently the angels of heaven turn their faces to the Lord. Many important facts upon this subject are related in Heaven and Hell 17, 123, 142, 143, 144, 272).

[18] Because the Lord is the east, therefore it is said in Matthew,

"For as the lightning cometh forth out of the east, and shineth even unto the west, so shall also the coming of the Son of Man be" (24:27).

Since, when man is the subject, the rising of the sun signifies the good of love proceeding from the Lord as the Sun, and received by him, it is therefore said in the book of Judges,

"So let all thine enemies perish, O Jehovah; but let them that love him be as the sun when he goeth forth in his might" (5:31).

These words occur in the prophetic song of Deborah and Barak; and of those who love Jehovah, that is those who are in the good of love to the Lord, it is said, "as the sun when he goeth forth in his might."

[19] In Moses:

Joseph shall possess "the firstfruits of the mountains of the east, and the precious things of the hills of an age" (Deuteronomy 33:15).

Joseph, in the representative sense, signifies the Lord's spiritual kingdom, it is therefore said of him that he shall possess the firstfruits of the mountains of the east, and the precious things of the hills of an age. The firstfruits of the mountains of the east signify the genuine goods of love to the Lord, and thence of charity towards the neighbour, the mountains of the east denote goods of love to the Lord, and firstfruits those things that are genuine and primary; and the hills of an age signify the goods of charity towards the neighbour, these when genuine being called precious. The rest of the blessing of Joseph is explained above (n. 405:31).

[20] The church existed, in ancient times, in several kingdoms of Asia, as in the land of Canaan, in Syria and Assyria, in Arabia, Ethiopia, Egypt, Chaldea, in Tyre and Sidon, and in other parts; but with those peoples it was a representative church, for in every detail of their worship, and in each of their statutes, spiritual and celestial things, which are the interior things of the church, were represented, and in the highest sense the Lord Himself. These representatives of their worship and statutes remained with many even up to the time of the Lord's coming, and from these they possessed a knowledge of His coming. This is evident from the predictions of Balaam, who was from Syria, and who prophesied concerning the Lord, in these words:

"I see him, but not now; I behold him, but not nigh; there shall come forth a star out of Jacob, and a sceptre shall rise out of Israel" (Numbers 24:17).

Then again it is evident from the fact that certain wise men from the east, when the Lord was born, saw a star in the east, and followed it; of this circumstance Matthew thus speaks:

"In the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. And, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was" (Matthew 2:1, 2, 9).

The star was seen in the east by the wise men, because the Lord is the East; and because they knew of the coming of the Lord from those representatives which remained with them, therefore they saw the star and it went before them, first to Jerusalem, which represented the church itself, as to doctrine and the Word, and then to the place where the infant Lord was. A star also signifies the cognitions of good and truth, and in the highest sense, knowledge concerning the Lord. That stars in the Word signify cognitions of good and truth, see above (n. 72, 179, 402). As the Orientals possessed such knowledges, they were on that account called "sons of the east." That those who came from Arabia were thus called, is seen in Jeremiah (49:28). By sons of the east in the Word, knowledges of good and truth are also signified; similarly by Kedar or Arabia. That Job was of the sons of the east is evident from chapter 1:3.

[21] As most things in the Word have also an opposite sense, so also has the "east," which, in this sense, signifies the love of self, because this love is the opposite of love to the Lord. In this sense the east is named in Ezekiel (8:16); and in Isaiah (2:6). That the east signifies the Lord as to Divine Love, and consequently the good of love to Him, is still further evident from what has been stated above concerning the sun (n. 401), and concerning the morning (n. 176); for in the angelic heaven, the east is where the sun is situated; and since where the sun rises is the morning, and the Sun there is always in its rising, and never sets, therefore the morning also has a similar signification.

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