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).

3048. The servant took ten camels, of the camels of his lord, and departed. That this signifies general memory-knowledges in the natural man, is evident from the signification here of “servant,” as being the natural man (see above, n. 3019, 3020) and from the signification of “ten,” as being remains (that these are goods and truths with man stored up by the Lord, may be seen above, n. 468, 530, 560, 561, 660, 661, 1050, 1906, 2284; and that “ten,” or remains, when predicated of the Lord, are the Divine things which the Lord acquired for Himself, n. 1738, 1906); and also from the signification of “camels,” as being general memory-knowledges; and because these were Divine, or acquired by the Lord, it is said that they were “ten,” and then it is said that they were “camels, of the camels of his lord.” That he “departed,” signifies the initiation thereby which is treated of in this chapter.

[2] The subject here is the process of the conjunction of truth with good in the Lord’s Divine rational; first, the process of initiation (n. 3012-3013), the nature of which is described in a series; here, that the Lord separated in the natural man the things which were from Himself, that is, which were Divine, from those which were of the maternal. The things which were from Himself, or which were Divine, are the things by which the initiation was effected; and they are here the “ten camels, of the camels of his lord.” And hence it is that in the following verses much mention is made of “camels” as that he made the camels fall on their knees without the city (verse 11); that Rebekah also gave drink to the camels (verses 14, 19-20); that they were brought into the house, and that straw and provender were given them (verses 31-32); and further, that Rebekah and her girls rode upon the camels (verse 61); and that Isaac saw the camels coming; and when Rebekah saw Isaac, that she alighted off her camel (verses 63-64). Camels are mentioned so often because of the internal sense, in which they signify the general memory-knowledges in the natural man, from which comes the affection of truth which is to be initiated into the affection of good in the rational, and this in the usual way, as shown above; for the rational as to truth cannot possibly be born and perfected without memory-knowledges and knowledges.

[3] That “camels” signify general memory-knowledges is evident from other passages in the Word where they are mentioned, as in Isaiah:

The prophecy of the beasts of the south: In the land of straitness and distress; from whence come the young lion and the old lion, the viper and the flying fire serpent; they carry their riches upon the shoulder of young asses, and their treasures upon the hump of camels, to a people that shall not profit; for Egypt shall help in vain and to no purpose (Isaiah 30:6-7).

The “beasts of the south” denote those who are in the light of knowledges, or in knowledges, but in a life of evil; “carrying their riches upon the shoulder of young asses” denotes the knowledges pertaining to their rational (that a “young ass” is rational truth may be seen above, n. 2781); “their treasures upon the hump of camels,” denotes the knowledges pertaining to their natural; the camels’ “hump” is what is natural; the “camels” themselves signify the general memory-knowledges which are there; the “treasures” are the knowledges which they hold as precious; that “Egypt shall help in vain and to no purpose” denotes that memory-knowledges are of no use to them; that “Egypt” is memory-knowledge may be seen above (n. 1164-1165, 1186, 1462, 2588 the end). That “camels” here are not camels is plain; for it is said “the young lion and the old lion carry their treasures upon the hump of camels”; and anyone can see that some arcanum of the church is hereby signified.

[4] Again:

The prophecy of the wilderness of the sea: Thus hath the Lord said, Go, set a watchman; let him declare what he seeth: and he saw a chariot, a pair of horsemen, a chariot of an ass, a chariot of a camel, and he hearkened diligently. And he answered and said, Babel is fallen, is fallen (Isaiah 21:1, 6-7, 9).

The “wilderness of the sea” here denotes the emptiness of memory-knowledges that are not for use; a “chariot of an ass,” a collection of particular memory-knowledges; a “chariot of a camel,” a collection of general memory-knowledges in the natural man. It is the empty reasonings with those signified by “Babel” which are thus described.

[5] Again:

Thy heart shall be enlarged because the multitude of the sea shall be converted unto thee, the wealth of the nations shall come unto thee. The abundance of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come; they shall bring gold and incense, and they shall proclaim the praises of Jehovah (Isaiah 60:5-6).

This is concerning the Lord, and concerning the Divine celestial and spiritual things in His natural: the “multitude of the sea” denotes the immense supply of natural truth; the “wealth of the nations,” the immense supply of natural good; the “abundance of camels,” the abundant supply of general memory-knowledges; “gold and frankincense,” goods and truths, which are the “praises of Jehovah;” “from Sheba” is from the celestial things of love and faith (see n. 113, 117, 1171). That:

The queen of Sheba came to Solomon to Jerusalem with exceeding great riches, with camels that bare spices, and very much gold, and precious stones (1 Kings 10:1-2)

represented the wisdom and intelligence which came to the Lord, who in the internal sense here is “Solomon.” The “camels bearing spices, gold, and precious stones” are the things of wisdom and intelligence in the natural man.

[6] In Jeremiah:

To Arabia, and to the kingdoms of Hazor, which Nebuchadnezzar king of Babel smote: Arise ye, go up to Arabia, and lay waste the sons of the East. Their tents shall they take, and they shall carry away for themselves their curtains, and all their vessels, and their camels. And their camels shall be a booty, and I will scatter them to every wind (Jeremiah 49:28-29, 32).

Here “Arabia and the kingdoms of Hazor,” in the opposite sense, denote those who are in knowledges of celestial and spiritual things, but for the end of no other use than that they may be esteemed wise and intelligent by themselves and the world; the “camels which should be taken away from them, and should be for a booty, and should be scattered to every wind,” are in general the memory-knowledges and the knowledges of good and truth which are also taken away from them in the life of the body by their believing contrary things, and in the other life wholly.

[7] In Zechariah:

And this shall be the plague wherewith Jehovah will smite all the peoples that shall fight against Jerusalem; thus shall be the plague of the horse, of the mule, of the camel, and of the ass, and of every beast (Zech. 14:12, 15).

Here the “plague of the horse, of the mule, of the camel, and of the ass,” denotes the privation of intellectual things, which thus succeed in order from rational things to natural things (what is meant by the “horse,” may be seen above, n. 2761, 2762; what by the “mule” n. 2781; and what by the “ass,” n. 2781); “camels” denote the general memory-knowledges in the natural man. The like was signified by the murrain in Egypt, which was “Upon the cattle in the field, upon the horses, upon the asses, upon the camels,cupon herd and upon flock” (Exodus 9:2-3).

[8] From these passages it is evident that by “camels” in the internal sense of the Word are signified the general memory-knowledges of the natural man. General memory-knowledges are those which include in themselves many particulars, and these singulars; and they form in general the natural man as to the intellectual part of it.

3708. All thou shalt break forth to the sea, and to the east. That this signifies the infinite extension of good; and that to the north and to the south, signifies the infinite extension of truth, thus all states of good and truth, is evident from the signification of “breaking forth,” as being extension; in the present case infinite extension, because it is predicated of the Lord: from the signification of the “sea,” or “west,” as being good as yet obscure, thus in its commencement; from the signification of the “east,” as being the good which is lucid, and thus perfect; from the signification of the “north,” as being truth as yet in obscurity; and from the signification of the “south,” as being truth in the light.

[2] In many passages in the Word mention is made of the “sea,” or “west,” of the “east,” of the “north,” and of the “south;” but inasmuch as it has not heretofore been known to anyone that these, like all things whatsoever in the Word, have an internal sense, in which sense they do not signify worldly things according to the sense of the letter, but spiritual and celestial things; and in the supreme sense the Divine things of the Lord Himself, therefore man could know no otherwise than that by the “west,” “east,” “north,” and “south,” were meant only the quarters of the world, and that by “breaking forth” to these quarters is meant multiplication. But that by these expressions there are not signified such quarters, nor the multiplication of any people, but states of good and truth, and their extension, may be seen from all the passages in the Word, especially in the Prophets, where they are mentioned; for that which is the west, east, north, and south, is altogether unknown in heaven, inasmuch as the sun there, which is the Lord, is not like the sun of the world, which rises and sets, and by its greatest altitude causes midday, and by its least causes night; but it appears with constancy, yet in accordance with the states of those who receive light from it, for its light has within it wisdom and intelligence (see n. 1619-1632, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3339, 3341, 3485, 3636, 3643); wherefore it appears in accordance with the state of each person’s wisdom and intelligence. With those who are in good and truth, it appears with heat and light, but celestial and spiritual heat and light, as our sun appears in its rising and at midday; while with those who are not in good and truth, it appears as does our sun when setting, and at night. From this we can see that in the internal sense of the Word by the “east,” “south,” “west,” and “north,” are signified states of good and truth.

[3] Be it known that states of good and truth are described in the Word, not only by the quarters, of which we have been speaking, but also by the times or states of the year-spring, summer, autumn, and winter; and also by the times or states of the day-morning, midday, evening, and night, and this for a similar reason; but when the subject is the extension of good and truth, this is described by the quarters. What is signified by each quarter in particular may be seen from the passages in the Word where they are mentioned. That the “east” signifies the Lord, and the good of love and charity which is from the Lord, was shown above (n. 101, 1250, 3249); and that the “south” signifies truth in light (n. 1458, 3195).

[4] But what is signified in the genuine sense by the “west” and what by the “north;” and what in the opposite sense, may be seen from the following passages.

In Isaiah:

Fear not, for I am with thee; 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 (Isaiah 43:5-6

speaking of a new spiritual church, which is there called “Jacob” and “Israel.” To “bring seed from the east,” and to “gather from the west,” denotes those who are in good; to “say to the north, Give up, and to the south, Keep not back,” denotes those who are in truth.

[5] In David:

The redeemed of Jehovah shall say, whom He hath redeemed from the hand of the enemy, and gathered them out of the lands, from the east and from the west, from the north and from the sea. They wandered in the wilderness in a solitary way; they found no city to dwell in (Psalms 107:2-4); concerning those who are in ignorance of good and truth. “From the east and from the west” denotes those who are in ignorance of good; “from the north and from the sea,” those who are in ignorance of truth; concerning those who are in ignorance of good it is said that they “wandered in the wilderness,” and concerning those who are in ignorance of truth, that they wandered in a “solitary way;” and concerning the ignorance of both good and truth it is said that they “found no city to dwell in.” (That “city” signifies what is doctrinal of truth, may be seen above, n. 402, 2449, 2943, 3216; and that “to dwell” is predicated of good, n. 2268, 2451, 2712.)

[6] In Isaiah:

Behold these shall come from far; and lo, these from the north and from the west; and these from the land of Sinim (Isaiah 49:12); where the “north” denotes those who are in obscurity as to truth; and the “west” those who are in obscurity as to good, who are said to “come from far” because they are remote from the light which is from the Lord.

[7] In Amos:

Behold the days come that I will send a famine in the land; and they shall wander from sea to sea, and from the north even to the east they shall run to and fro to seek the word of Jehovah, and shall not find it (Amos 8:11-12); where “famine” denotes scarcity and failure of knowledges (n. 1460, 3364); “wandering from sea to sea,” denotes to inquire where there are knowledges (that “seas” signify knowledges in general, see above, n. 28, 2850); to “run to and fro from the north even to the east” denotes from those knowledges which are in obscurity to those which are in light. It is evident that knowledges are here meant, for it is said, “to seek the word of Jehovah, and they shall not find it.”

[8] In Jeremiah:

Proclaim these words toward the north, and say, Return, thou backsliding Israel, saith Jehovah; I will not cause My faces to fall upon you; for I am merciful. In those days the house of Judah shall go to the house of Israel, and they shall come together out of the land of the north upon the land that I gave for an inheritance unto your fathers (Jeremiah 3:12, 18);

speaking of the restoration of the church that is from the Gentiles. The “north” denotes those who are in ignorance of truth, and yet are in a life of good. It is evident that in this passage the north is not meant, nor the land of the north; for Israel no longer had any existence. Again:

Jehovah liveth that brought up the sons of Israel from the land of the north (Jeremiah 16:15); where the “north” in like manner denotes ignorance of truth.

[9] Again:

Behold I will bring them from the land of the north, and gather them from the sides of the earth, and among them the blind and the lame (Jeremiah 31:8).

The “land of the north” denotes ignorance of good, because of truth; and because the land of Canaan represented the Lord’s kingdom, and thence also good (n. 3705); and what was in the midst thereof, as Zion and Jerusalem, represented the inmost good with which truth was conjoined, therefore the parts which were distant therefrom represented obscurity as to good and truth; and all that which is in obscurity is called the “land of the north,” and also the “sides of the earth.”

[10] Moreover as all the good which flows in with light from the Lord terminates in what is obscure in man, the “north” is also called an “assembly” or “congregation;” as in Isaiah:

Thou saidst in thine heart, I will ascend into the heavens, I will exalt my throne above the stars of God; and I will sit upon the mount of congregation, in the sides of the north (Isaiah 14:13).

Again:

Howl, O gate; cry, O city; thou art melted away, O Philistia, all of thee; for a smoke cometh out of the north, there is none solitary in the assemblies (Isaiah 14:31).

In David:

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

Again:

The heavens are Thine, the earth also is Thine; the world and the fullness thereof Thou hast founded them; the north and the right hand Thou hast created them (Psalms 89:11-12); where the “north” denotes those who are more remote from the light of good and truth; and the “right hand,” those who are nearer thereto. (That these are at the Lord’s right hand, see above, n. 1274, 1276)

[11] In Zechariah (who saw four chariots coming out from between two mountains of brass, with red, black, white, and strong grizzled horses, and the angel said):

These are the four winds of the heavens which go forth from standing before the Lord of all the earth. All the black horses go forth into the land of the north; and the white went forth after them; and the grizzled went forth into the land of the south. Then he spake unto me, saying, Behold they that go forth to the land of the north have quieted my spirit in the land of the north (Zech. 6:1-8);

“chariots going forth between two mountains of brass,” denote doctrinal things of good. That “chariots” signify doctrinal things will be made manifest elsewhere; that a “mountain” signifies love, may be seen above (n. 795, 1430, 2722); hence “two mountains” signify two loves-celestial love, which is love to the Lord, and spiritual love, which is love toward the neighbor; that “brass” signifies the good therefrom which is in the natural, see above (n. 425, 1551); that “horses” signify intellectual things, thus the understanding of the doctrinal things of good (see 2760-2762, 3217); the “land of the south” denotes those who are in the knowledges of good and truth (n. 1458, 3195); the “land of the north,” those who are in ignorance of good and truth, but in a life of good, in which are the upright Gentiles, among whom when a new church is being set up, the spirit of God is said to “rest.”

[12] In Jeremiah:

Jehovah, who brought up and who led back the seed of the house of Israel out of the land to the north, and from all the lands whither I had driven them, that they may dwell upon their own land (Jeremiah 23:8); where “out of the land to the north” signifies from the obscurity of ignorance respecting good and truth. Again:

Shall iron be broken, iron from the north, and brass? (Jeremiah 15:12);

“iron” signifies natural truth (n. 425, 426); “brass,” natural good (n. 425, 1551). These are said to be “from the north,” because from the natural, where there is relative obscurity and a termination. That this prophecy does not signify that iron and brass are from the north, is evident without explication; for what could there be of the Divine, or even of coherence with what goes before and what follows after, if the meaning were that iron and brass were therefrom?

[13] In Matthew:

I say unto you that many shall come from the east and from the west, and shall sit down with Abraham, Isaac, and Jacob (Matthew 8:11Luke 13:29); where “many from the east and the west” denote those who are in the knowledges and the life of good, and those who are in obscurity and ignorance; thus those who are within the church and those who are without it; for that states of good are signified by “east” and “west,” was said above. (That to “sit down with Abraham, Isaac, and Jacob,” signifies to be with the Lord, may be seen above, n. 3305) That in like manner those will come from the east and from the west who shall be with the Lord in His kingdom or in His church, is said in the Prophets; as in Isaiah:

I will bring thy seed from the east, and gather thee from the west (Isaiah 43:5).

Again:

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

Again:

They shall know from the rising of the sun, and from the setting, that there is none besides Me; I am Jehovah, and there is none else (Isaiah 45:6).

Again:

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

[14] Moreover that such is the signification of the “east,” “west,” “south,” and “north,” may be clearly seen from the construction of the tabernacle; from the encamping and journeying of the sons of Israel; from the description of the land of Canaan; also from the description of the new temple, of the new Jerusalem, and of the new earth. From the construction of the tabernacle, in that all things therein were arranged according to the quarters (Exodus 38); as what was to be at the east and west corners, and what at the south and north corners (Exodus 26:18, 20, 22, 27; 27:9, 12, 14); and that the candlestick over against the table was to be on the side of the tabernacle toward the south, but the table on the north side (Exodus 26:35; 40:22).

[15] From the encamping and journeying of the sons of Israel, also according to the quarters, in that they were to encamp around the tent of the congregation with the tribes of Judah, Issachar, and Zebulun toward the east; with the tribes of Reuben, Simeon, and Gad toward the south; with the tribes of Ephraim, Manasseh, and Benjamin toward the west; and with the tribes of Dan, Asher, and Naphtali toward the north (Numbers 2:1 to the end). Also that of the Levites, the Gershonites were to be toward the west, the Kohathites toward the south, the Merarites toward the north; and that Moses, Aaron, and his sons, should be before the tabernacle toward the east (Numbers 3:23-38); whereby there was represented the heavenly order which in the Lord’s kingdom is according to the states of good and truth; and that toward the south they should sound the alarm for their journeys (Numbers 10:6); and that as they encamped, so also they journeyed (Numbers 2:34).

[16] From the description of the land of Canaan, which was first described by Moses in respect to the boundaries round about, and this at the south corner, at the west corner, the north corner, and the east corner (Numbers 34:2-12); and the same afterwards when it was given by lot to the tribes (Josh. 15 to 19); from which and also from the most ancient people who dwelt in the land of Canaan, all the places therein became representative and significative, according to their situation, distance, and boundaries in respect to the quarters (n. 1607, 1866).

[17] From the description of the new temple, of the new Jerusalem, and of the new earth, also according to the quarters in Ezekiel, as that the building of the city was from the south; and that of the gate of the building the faces were toward the east, toward the north, and toward the south (40:2,6, 19, 20-46); concerning the measure of the temple, and its door toward the north, and toward the south (41:11); concerning the court toward the north, the east, the south, and the west (42:1,4, 10, 11, 17-20); and that the glory of Jehovah the God of Israel entered from the way of the east (43:1-2, 4); concerning the gates of the outer court (41:1-2, 4; 44:1 (Ezekiel 44:1), 9-10, 19-20); concerning the boundaries of the holy land (47), toward the north (verses 15-17), toward the east (verse 18), toward the south (verse 19), and toward the west (verse 20); and concerning the inheritances according to the quarters for each tribe (48); and concerning the gates of the holy Jerusalem, on the east, the north, the south, and the west (Revelation 21:13). From all this it is very evident that in the internal sense the four quarters of the world, according to which the above holy things, or representatives of what is holy, were arranged, do not signify those quarters, but states of good and truth in the Lord’s kingdom.

[18] That in the opposite sense the “north,” and the “west,” signify what is false and evil, may be seen from the following passages.

In Jeremiah:

The word of Jehovah came unto me the second time, saying, What seest thou? And I said, I see an open caldron; and the face thereof is toward the north. Then Jehovah said unto me, Out of the north evil shall be opened upon all the inhabitants of the land. For lo I will call all the families of the kingdoms of the north, saith Jehovah; and they shall come (Jeremiah 1:13-15).

Again:

Set up a standard toward Zion, assemble together, stay not; for I will bring evil from the north, and a great shattering (Jeremiah 4:6).

Again:

The voice of a noise, behold it cometh, and a great commotion out of the north country, to make the cities of Judah a waste (Jeremiah 10:22).

Again:

Blow the trumpet in Tekoa, for evil looketh forth from the north, and a great shattering. Behold a people cometh from the land of the north; and a great nation shall be stirred up from the sides of the earth (Jeremiah 6:1, 22).

Again:

Then took I the cup from the hand of Jehovah, and made all the nations to drink; Jerusalem, and the cities of Judah, and the kings thereof, Pharaoh king of Egypt, and all the western throng, all the kings of Arabia, and all the kings of the west, that dwell in the wilderness, and all the kings of the north, far and near (Jeremiah 25:17-20, 24, 26).

[ 19 ] Again:

The swift one shall not flee away, nor the mighty man escape; toward the north, near the shore of the river Euphrates have they stumbled and fallen. Who is this that riseth up like the river? Egypt riseth up like the river, for he saith, I will rise up, I will cover the earth; I will destroy the city and the inhabitants thereof. But this is the day of the Lord Jehovih Zebaoth, a day of vengeance, for the Lord Jehovih hath a sacrifice in the land of the north by the river Euphrates. Egypt is a very fair heifer; destruction cometh from the north. The daughter of Egypt is put to shame; she is delivered into the hand of the people of the north (Jeremiah 46:6-8, 10, 20, 24).

Again:

Thus saith Jehovah, Behold waters rise up out of the north and shall become an overflowing stream, and shall overflow the land and the fullness thereof, the city and them that dwell therein (Jeremiah 47:2).

[20] Again:

The word that Jehovah spake against Babylon. From the north there cometh up a nation against her, which shall make her land a desolation, and none shall dwell therein (Jeremiah 50:3).

Again:

For lo I will stir up and cause to come up against Babylon an assembly of great nations from the land of the north; and they shall set themselves in array against her; from thence she shall be taken. Behold a people cometh from the north, and a great nation, and many kings shall be stirred up from the sides of the earth (Jeremiah 50:9, 41).

Again:

Then the heavens and the earth, and all that is therein, shall sing over Babylon, for the devastators shall come to her from the north (Jeremiah 51:48).

In Ezekiel:

Say unto Gog, Thou shalt come from out of thy place, from the sides of the north, thou and many people with thee; thou shalt come up against My people Israel as a cloud to cover the land (Ezekiel 38:14-16).

Again:

Behold I am against thee, O Gog, the prince; I will cause thee to turn about, and leave but the sixth of thee, and will cause thee to come up ¹ from the sides of the north; and I will bring thee upon the mountains of Israel. Thou shalt fall upon the mountains of Israel; upon the faces of the field thou shalt fall (Ezekiel 39:1-2, 4-5).

In Zechariah:

Alas! Flee from the land of the north, saith Jehovah; for I will spread you abroad as the four winds of the heavens. Alas Zion! Escape, thou that dwellest with the daughter of Babylon (Zech. 2:6-7).

[21] From all these passages it is evident what is signified in the opposite sense by the “north;” namely, the falsity from which is evil, and the falsity which is from evil. As the falsity from which is evil originates in reasoning concerning Divine things and against Divine things from the memory-knowledges that belong to the natural man, it is called “the people of the north out of Egypt” (that “Egypt” signifies such knowledge may be seen above, n. 1164, 1165, 2588). As the falsity which is from evil originates in external worship apparently holy, the interiors of which are profane, it is called “the nation of the north out of Babylon.” (That “Babylon” signifies external worship may be seen above, n. 1182, 1283, 1295, 1304, 1306-1308, 1321, 1322, 1326; that it is Babylon also which causes vastation, n. 1327.) Both the falsity from which is evil, and the falsity which is from evil, are predicated of Gog, for “Gog” signifies worship in externals without an internal, consequently idolatrous worship, such as was that of the Jews at all times. (That “Gog” signifies such worship, see above, n. 1151)

[22] From the obscurity which is of the natural man there arises both what is true and what is false; when man suffers himself to be enlightened by the Word from the Lord, then his obscurity becomes lucid, for there is opened an internal way whereby influx and communication take place through heaven from the Lord; but when he does not suffer himself to be enlightened by the Word from the Lord, but by his own intelligence, then his obscurity becomes dark, and thus false; for the internal way is closed, and no influx and communication take place through heaven from the Lord, except of such a sort as to enable him to appear in the outward form as a man, by thinking and also speaking from what is evil and false. For this reason with the former the “north” signifies what is true, but with the latter what is false; for the former ascend from obscurity, that is, are elevated to the light, whereas the latter descend from obscurity, that is, remove themselves from the light; thus the former are carried to the south, but the latter to the infernal regions.

[23] That the “north” signifies the darkness of falsity, and the “south” the light of truth, is very evident in Daniel, where the ram and the he-goat are described, as also the king of the south and the king of the north. Concerning the ram and the he-goat it is said:

I saw the ram pushing with his horn westward, northward, and southward; so that no beast could stand before him. A he-goat came from the west over all the faces of the earth; and out of one of his horns there came forth a horn, which grew exceedingly toward the south and toward the east, and toward beauty (Daniel 8:4-5, 9).

Concerning the king of the south and the king of the north (the “king of the south” signifying those who are in the knowledges of truth; and the “king of the north,” those who are in falsity) it is thus written:

At the end of years they shall join themselves together; so that the daughter of the king of the south shall come to the king of the north to make equitable terms; but her arm shall not obtain strength. But out of a shoot from her roots shall one stand up that shall enter into the fortress of the king of the north, and shall prevail, and shall carry captive into Egypt. The king of the south shall come into the kingdom, and shall come forth and fight with the king of the north. And the king of the north shall return, and shall set forth a multitude greater than the former. There shall many stand against the king of the south. The king of the north shall come and take the fenced cities, and shall destroy many things. The king of the south shall war in battle with a great army, but shall not stand, for they shall devise devices against him. Afterwards he shall return, but shall not be as in the former time. The people that know their God shall strengthen themselves. And at the time of the end shall the king of the south strive with him therefore; the king of the north shall rush upon him like a whirlwind, with chariot and with horsemen. In the beauteous land many shall fall. But rumors from the east and from the north shall terrify him; and he shall go forth with great anger; he shall come to his end, and none shall help him (Daniel 11:6-45

That the “king of the south” signifies those who are in the light of truth, and the “king of the north” those who are at first in shade, and afterwards are in the darkness of falsity, may be seen from all the particulars; and that thus it is a description of the state of the church, and of the way in which it is successively perverted. They are called “kings of the south and of the north,” because by “kings,” in the internal sense of the Word, are signified truths, and in the opposite sense falsities (n. 1672, 2015, 2069); and by “kingdoms,” the things which are of truth, and in the opposite sense, those which are of falsity (n. 1672, 2547).

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