9755.“院子的海边宽”表该天堂在记忆真理方面的状态。这从“宽”、“院子”和“海”的含义清楚可知：“宽”是指真理（参看1613，3433，3434，4482，9487节）；“院子”是指最低层天堂，如前所述（9741节）；“海”是指记忆知识汇集所在的地方，关于真理的推理就基于这些知识，因而也指属世层和感官层，因为这些是包含它们的容器。此处“海边”是指西角，“西”表示住在模糊中的良善。然而，当西不是被称为“西”，而是被称为“海”时，所表示的是记忆知识，记忆知识相对来说也是住在模糊中，因为记忆知识属于属世人或外在人；属世人或外在人住在世界之光中，相对于内在人所在的天堂之光，这光就像日落时的阴影。
这一点也可从出现在来世的事物看出来。天堂的太阳，就是主，出现在朝向右眼的中等高度处。对天堂天使来说，这太阳是一切光的源头，并与光一起而为一切聪明、智慧的源头。然而，当他们思想世界的太阳时，它却不是这样子出现的；相反，在背后相反的方向上会出现某种幽暗的物体。那也是天堂里西方所在之地，因为在天堂，显为太阳的主是东方。由此可见，“西”表示住在模糊中的良善，外在人或属世人就处于这种良善。如前所述，属世人住在世界之光中，这光相对于天堂之光，就像日落西方时的阴影。但“海水”表示属世人的真理，这真理就是记忆知识；因为属世人或外在人中的真理就是存在于知识中的真理；而属灵人或内在人中的真理则是存在于信仰中的真理。当存在于知识中的真理从属世人或外在人中被提升到属灵人或内在人时，它就变成存在于信仰中的真理了。正因如此，在童年时代与一个人同在的真理就是存在于知识中的真理；但成年后，如果此人允许自己重生，那么它们就会变成存在于信仰中的真理；因为内在人随着这个人进入成年而逐渐被打开。
“海”之所以表示记忆知识汇集所在的地方，是因为“水”、“泉”、“河”表示真理；因此，“海”表示它们的汇集。事实的确如此，这一点也可从圣言中提到“海”和“诸海”的经文明显看出来；如诗篇：
地和其中所充满的，世界和住在其间的，都属耶和华。祂把地建立在诸海上，安定在江河之上。（诗篇24:1，2）
“地”和“世界”表示教会；祂把世界建立在其上的“诸海”是指记忆真理；祂安定在其上的“江河”是指信之真理。显然，此处不是指地、世界、诸海、江河，因为世界并未建立在诸海上，也未安定在江河之上。
又：
你曾用力量将海分开，将水中海怪的头打破。你曾砸碎利未坦（Leviathan，音译）的头，把他给人民，就是禽兽为食物。你使汹涌的江河干了。（诗篇74:13-15）
此处在内义上论述的主题是摧毁信之真理的记忆知识；“头被打破的海怪”是指总体上的记忆知识（42，7293节）；“利未坦”也具有类似含义（7293节）；他当作食物被给予的“人民，就是禽兽”是指那些沉浸于虚假的人，或虚假本身。由此明显可知“海”表示什么，即：被误用来削弱并摧毁真理的记忆知识。哈巴谷书：
你乘马践踏海，就是践踏多水的泥潭。（哈巴谷书3:15）
“乘马践踏海”当论及耶和华时，表示教导拥有记忆知识的属世人。
撒迦利亚书：
那日，必有活水从耶路撒冷流出来，一半往东海流，一半往西海流。（撒迦利亚书14:8）
“从耶路撒冷流出来的活水”是指从爱之良善那里获得生命的信之真理；“东海”和“西海”是指记忆知识，也就是真理汇集所在的属世层和感官层。何西阿书：
他们必跟随耶和华，祂的众子从海上恭敬而来。他们必如一只鸟从埃及恭敬而来。（何西阿书11:10，11）
“从海上而来的众子”是指属于属世人的记忆真理；这解释了为何经上说“他们必如一只鸟从埃及而来”，因为在圣言中，“埃及”表示记忆知识（9340，9391节）。
以西结书：
海上的一切首领都必从宝座上下来，除去外袍，剥下刺绣的衣服，披上战兢；他们必说，住在诸海之中的啊，在海上被颂赞的坚固城啊，你现在何竟毁灭了？（以西结书26:16，17）
此处论述的主题是“推罗”所表示的良善和真理的认知或知识（1201节）的毁灭；良善和真理的认知或知识是教会的记忆知识；“海上的首领”是指首要的认知或知识（1482，2089，5044节）；“除去外袍和刺绣的衣服”表示除去记忆真理（9688节）。由于“推罗”表示这些事，所以经上说推罗“住在诸海之中，是在海上的坚固城”。
耶利米书：
大海涨起，漫过巴比伦，她被许多海浪遮盖。她的城邑，变为荒场。（耶利米书51:42，43）
“巴比伦”表示外在神圣，内在亵渎的敬拜（1182，1326节）；“漫过巴比伦的大海”是指从记忆知识中升上来的虚假；它的“波浪”是指由这种知识构成的推理，和由此而来的否认；“变为荒场的城邑”是指教义事物。
类似的话出现在启示录：
凡船主，和坐船的，并众水手，连所有靠海为业的，都远远地站着，看见烧巴比伦的烟，就喊着说，祸哉，祸哉，这大城阿。凡有船在海中的，都因她的奢侈成了富足。有一位大力的天使举起一块石头，好像大磨石，扔在海里，说，巴比伦也必这样猛力地被扔下去。（启示录18:17-21）
“船”是指取自圣言的教义事物（参看6385节）；由此明显可知，“船主”、“水手”，以及“海”、“靠海为业的”表示什么；“一块石头，好像大磨石”是指真理，信经由这真理发展而来；“扔在海里”表示丢进记忆知识的虚假中。在来世有大海出现，也有海上的船只出现；我常蒙允许看到这些船只和大海。那里的海在坏的意义上表示记忆知识的虚假，而坐船的人表示那些贩卖并提供这些虚假的人。
耶利米书：
那使太阳白日发光，使星月有定例，做黑夜里的光，又搅动大海，使海中波浪砰訇的耶和华如此说。（耶利米书31:35）
“白日发光的太阳”是指爱之良善，光从这良善到达真理；“使星月有定例，做黑夜里的光”是指信仰和知识或认知的良善，真理从这良善而拥有光在黑暗中；“搅动大海，使海中波浪砰訇”是指驱散记忆知识的虚假，关于真理的纯粹推理就建立在这些虚假之上。
以赛亚书：
我的手岂是缩短、不能救赎吗？我岂无拯救之力吗？看哪，我以斥责使海干涸，我使江河变为旷野，其中的鱼因无水腥臭，干渴而死。（以赛亚书50:2）
“使海干涸”表示摧毁或废除记忆知识的良善和真理；“使江河变为旷野”表示使真理本身荒废；“腥臭的鱼”表示属世人所拥有的记忆知识（参看40，991节）；“因无水”表示没有真理（2702，3058，3424，4976，5668，8568节）；“干渴而死”表示由于缺乏真理（8568节）。
类似的话出现在以赛亚书的别处：
水必从海中绝尽，河也晒焦干涸。溪流必消退，埃及河必减少而枯干。（以赛亚书19:5，6）
“水必从海中绝尽”表示在真理汇集的地方，对真理的偏离；“必枯干的埃及河”是指记忆知识。同一先知书：
认识耶和华的知识要充满遍地，好像水覆盖洋海一般。（以赛亚书11:9）
“水”表示真理；“海”表示它们的汇集，也就是关于真理的知识的汇集，这就是为何经上说“认识耶和华的知识要充满遍地”。
启示录：
第二位天使吹号，就有仿佛火烧着的大山扔在海中，海的三分之一变成血。海中有灵魂的生物的三分之一都死了，船只的三分之一也坏了。（启示录8:8，9）
“火烧着的大山”是指自我之爱；“它被扔进的海”是指总体上的记忆知识；“它所变成的血”是指被歪曲和亵渎的真理（4735，6978，7317，7326节）；“由此而死的生物”是指那些拥有真理的教义之人。
类似的话出现在启示录的别处：
第二位天使把他的香瓶倒在海里，海就变成好像死人的血，海中一切活着的灵魂都死了。（启示录16:3）
此处“海”表示服务邪恶来摧毁真理、证实虚假的记忆知识。又：
一个兽从海中上来说亵渎的话。（启示录13:1等）
“从海中上来的一个兽”是指摧毁信之真理的记忆知识。由此可见，“海”表示记忆知识汇集所在的地方，这些记忆知识是推理信之真理所用的资源。
由于“海”具有这种含义，所以经上论到西布伦说：
西布伦必住在海边，在停船的港口。（创世记49:13）
申命记：
他要吸取海里的丰富，并沙中所藏的珍宝。（申命记33:19）
“西布伦”在代表意义上表示那些利用记忆知识得出关于信之真理的结论之人；这就是为何经上说他“必住在海边”。
不过，就反面意义而言，“海”表示以世界为目的的记忆知识；在这种情况下，“海浪”是指出于世俗观点对神性事物的推理；因此，“沉在海里”表示如此沉浸于由世俗和尘世观点所产生的记忆知识中，以至于不信神之真理，如在马太福音：
凡使这信我的一个小子跌倒的，倒不如把驴拉的磨石拴在这人的颈项上，沉在深海里。（马太福音18:6）
“磨石”是指服务信仰的真理（4335，7780节）；“驴”是指属世层，因为它是服务的牲畜（2781，5741，5958，6389，8078节）；因此，“驴拉的磨石”是指属世和世俗的记忆知识；“颈项”表示内层事物与外层事物的联结（3542节）；“拴在颈项上”是指对良善和真理的阻隔和切断（3542，3603节）；“沉在深海里”表示沉入纯世俗和肉体之物中，从而深入地狱。主的这些话，和祂所说的其它一切话一样，都因此而具有灵义。
不过，“海”表示记忆知识的性质，完全取决于海水的密集和黑暗程度；另一方面，则取决于海水的清澈和透明程度。正因如此，仰望天堂的记忆知识，就是属世人里面的属灵层面，被称为“玻璃海”（启示录15:1，2）。“海也不再有了”（启示录21:1）表示当没有人利用记忆知识来推理信之真理；但真理将铭刻在人们心上的时候。
Potts(1905-1910) 9755
9755. And the breadth of the court at the corner of the sea. That this signifies the state of this heaven in respect to memory-truths, is evident from the signification of "breadth," as being truth (see n. 1613, 3433, 3434, 4482, 9487); from the signification of "the court," as being the ultimate heaven (see above, n. 9741); and from the signification of "the sea," as being where there is a collection of memory-knowledges, from which there is reasoning about truths, thus also the natural and the sensuous, because these are what contain them. Here by "the corner of the sea" is meant the west corner, and by "the west" is signified good in obscurity. But when the west is not called "the west," but "the sea," then memory-knowledge is signified, which also is relatively in obscurity, because memory-knowledge belongs to the natural or external man; and the natural or external man is in the light of the world, which light relatively to the light of heaven, in which is the internal man, is like the shade when the sun is setting. [2] This can also be seen from the things which appear in the other life. The Sun of heaven, which is the Lord, appears at a middle altitude toward the right eye; from this the angels of the heavens have all light, and with the light all intelligence and wisdom. But when the sun of the world is thought of, it does not appear; but in its stead there appears something dark which is in the opposite direction, at the back. There also is the west to the heavens, for the Lord as a Sun is the east in heaven. From this it can be seen that by "the west" is signified good in obscurity, and that the external or natural man is in this good, who as before said is in the light of the world, which light relatively to the light of heaven is like the shade when the sun is setting. But the truth of the natural man is signified by "the water of the sea," and this truth is memory-knowledge; for the truth in the natural or external man is truth in knowledge; whereas the truth in the spiritual or internal man is the truth of faith. Truth in knowledge also becomes truth in faith when it is raised out of the natural or external man into the spiritual or internal man. Hence the truths with a man in his youth are truths in knowledge; but in adult age, if he suffers himself to be regenerated, they become truths in faith; for the internal man is successively opened even to this age. [3] That "the sea" denotes a collection of memory-knowledges, comes from the fact that "waters," "springs," and "rivers," signify truths, and therefore collections of these are signified by "seas." That this is so, is also evident from passages in the Word where mention is made of "the sea" and of "seas;" as in David:
The earth is Jehovah's, and the fullness thereof; the world, and they that dwell therein. He hath founded it upon the seas, and established it upon the streams (Ps. 24:1, 2);
where "the earth" and "the world" denote the church; "the seas upon which He hath founded the world," denote memory-truths; "the streams upon which He hath established it," denote the truth of faith. That the earth, the world, seas, and rivers are not meant here, is evident, for the world is not founded upon the seas, nor is it established upon the streams. [4] Again:
Thou didst break through the sea by Thy strength; Thou hast broken the heads of the whales upon the waters. Thou hast broken the heads of Leviathan, Thou gavest him for meat to the people Ziim, Thou hast dried up the rivers of strength (Ps. 74:13-15);
in the internal sense, the subject here treated of is the memory-knowledges that destroy the truths of faith; "the whales whose heads are broken," denote memory-knowledges in general (n. 42, 7293); in like manner "Leviathan" (n. 7293); "the people Ziim to whom he was to be given for meat," denote those who are in falsities, or the falsities themselves. From this it is evident what is denoted by "the sea," namely, memory-knowledge misapplied to weaken and destroy truths. In Habakkuk:
Thou didst tread the sea with Thy horses, the mire of many waters (Hab. 3:15);
where "treading the sea with horses," when spoken of Jehovah, denotes to instruct the natural man who has memory-knowledges. [5] In Zechariah:
In that day, living waters shall go out from Jerusalem; part of them toward the eastern sea, and part of them toward the hinder sea (Zech. 14:8);
"living waters from Jerusalem" denote truths of faith made living from the good of love; "the eastern sea and the hinder sea" denote the natural and sensuous in which are memory-knowledges, which are collections of truths. In Hosea:
They shall walk after Jehovah, and the sons shall come with honor from the sea. They shall come with honor as a bird out of Egypt (Hos. 11:10, 11) "sons from the sea" denote the memory-truths that belong to the natural man; for this reason it is said that "they shall come as a bird out of Egypt," for "Egypt" in the Word denotes memory-knowledge (n. 9340, 9391). [6] In Ezekiel:
All the princes of the sea shall come down from upon their thrones, and shall cast away their mantles, and put off the garments of their embroidery; they shall be clothed with terrors; they shall say, How hast thou perished that wast inhabited in the seas, the renowned city, that wast strong in the sea (Ezek. 26:16, 17);
where the subject treated of is the vastation of the knowledges of good and truth, which are "Tyre" (n. 1201); the knowledges of good and truth are the memory-knowledges of the church; "the princes of the sea" denote the primary knowledges (n. 1482, 2089, 5044); "to cast away the mantles and garments of embroidery" denotes to cast away memory-truths (n. 9688). As these things are signified by "Tyre," therefore Tyre is said to be "inhabited in the seas, and to be a city strong on the sea." [7] In Jeremiah:
The sea is come up upon Babylon; she is covered with the multitude of the waves thereof. Her cities have been brought into desolation (Jer. 51:42, 43);
"Babylon" denotes worship which in externals appears holy, but in internals is profane (n. 1182, 1326); "the sea upon Babylon" denotes falsity from memory-knowledges; its "waves" denote reasonings therefrom, and the consequent denials; "the cities which are brought into desolation" denote doctrinal things. [8] In like manner in Revelation:
Every pilot, and everyone who is employed upon the seas, and mariners, and all they who trade upon the sea, stood afar off, when they saw the smoke of the burning of Babylon, saying, Woe, woe, the great city, wherein were made rich all that have ships in the sea by reason of her costliness! Then an angel took up a stone as it were a great millstone, and cast it into the sea, saying, Thus with violence shall Babylon be cast down (Rev. 18:17-21). "ships" denote doctrinal things from the Word (see n. 6385); hence it is plain what is meant by a "pilot," and a "mariner," also by "the sea," and "those who trade upon it;" "a stone as it were a millstone," denotes the truth through which is faith; "being cast into the sea," denotes into the falsity of memory-knowledges. In the other life there appear seas, and also ships upon them; as has often been granted me to see. The seas there in a bad sense signify the falsities of memory-knowledges, and those who are in the ships signify those who boast of having such things, and teach them. [9] In Jeremiah:
Thus said Jehovah, that giveth the sun for a light by day, the statutes of the moon and of the stars for a light by night, who throweth into commotion the sea, that the waves thereof are tumultuous (Jer. 31:35);
"the sun for a light by day" denotes the good of love from which comes the light in truths; "the statutes of the moon and of the stars for a light by night" denote the goods of faith and of knowledges, from which comes the light of truth in the dark; "to throw the sea into commotion that the waves thereof are tumultuous," denotes to dispel the falsities of memory-knowledges from which come reasonings about truth. [10] In Isaiah:
By shortening is My hand shortened, that there is no redemption? Or is there no power in Me to rescue? Behold by My rebuke I dry up the sea, I make the rivers a wilderness; their fish shall rot, because there Is no water, and it dieth of thirst (Isa. 50:2);
"to dry up the sea" denotes to destroy the good and truth of memory-knowledges; "to make the rivers a wilderness" denotes to vastate the truths themselves; "the fish which shall rot" denotes the memory-knowledge that belongs to the natural man (see n. 40, 991); "because there is no water" denotes that there is no truth (n. 2702, 3058, 3424, 4976, 5668, 8568). [11] In like manner elsewhere in the same:
The waters shall fail from the sea, and the river shall be made quite dry and shall dry up. And the stream shall recede; the rivers of Egypt shall be diminished and dried up (Isa. 19:5, 6);
"the waters that shall fail from the sea" denote truths where there is a collection of them; "the rivers of Egypt which shall be dried up," denote memory-knowledges. Again:
The earth is full of the knowledge of Jehovah, as the waters cover the sea (Isa. 11:9);
"the waters" denote truths; "the sea," a collection of them, that is, of memory-knowledges; therefore it is said, "the earth is full of the knowledge of Jehovah." [12] In John:
The second angel sounded, and as it were a great mountain burning with fire was cast into the sea; and the third part of the sea became blood; whence there died the third part of the creatures that were in the sea having souls; and the third part of the ships was destroyed (Rev. 8:8, 9);
"a great mountain burning with fire" denotes the love of self; "the sea into which it was cast" denotes memory-knowledge in general; "the blood which was from it" denotes truth falsified and profaned (n. 4735, 6978, 7317, 7326); "the creatures which thereby died" denote those who are in the doctrinal things of truth. [13] In like manner elsewhere in the same:
The second angel poured out his vial into the sea; and it became blood as of a dead man; whence every living soul in the sea died (Rev. 16:3);
here by "the sea" is meant memory-knowledge that is of service to evils to destroy truths, and to confirm falsities. Again:
A beast coming up out of the sea speaking blasphemies (Rev. 13:1, and following verses);
"a beast out of the sea" denotes memory-knowledge destroying the truths of faith. From all this it can be seen that "the sea" denotes where there is a collection of memory-knowledges, from which there is reasoning about the truths of faith. [14] As "the sea" has this signification, it is said of Zebulun:
He shall dwell at the shore of the seas, and at a haven of ships (Gen. 49:13). He shall suck the affluence of the sea, and the covered things of the hidden things of the sand (Deut. 33:19);
by "Zebulun" in the representative sense are meant those who draw conclusions from memory-knowledges about the truths of faith; wherefore it is said that "he should dwell at the shore of the seas." [15] But in the opposite sense "the sea" denotes memory-knowledge which looks to the world; its "waves" are in this case reasonings from worldly things about Divine ones; consequently "to be sunk in the sea" denotes to be immersed in memory-knowledges from worldly and earthly things even to the denial of truth Divine; as in Matthew:
Whoso shall cause to stumble one of these little ones that believe in Me, it is expedient for him that an ass millstone be hanged about his neck, and that he be sunk in the depth of the sea (Matt. 18:6);
"a millstone" denotes the truth that is of service to faith (n. 4335, 7780); "an ass" denotes the natural, because it is a beast of service (n. 2781, 5741, 5958, 6389, 8078); consequently "an ass millstone,"* denotes memory-knowledge that is natural and worldly; "the neck" denotes the conjunction of things interior and exterior (n. 3542); "being hanged there" denotes the shutting off and interception of good and truth (n. 3542, 3603); "being sunk in the depth of the sea" denotes in what is merely worldly and bodily, thus into hell. These things spoken by the Lord, like all other things spoken by Him, are therefore significative. [16] But memory-knowledge is signified by "the sea" in accordance with the density and blackness of its waters; and on the other hand, in accordance with their tenuity and transparence. From this it is that the memory-knowledge which looks to heaven, which is spiritual in the natural man, is called "a glassy sea" (Rev. 15:1, 2). That there shall be no reasoning about the truths of faith from memory-knowledges; but that truths shall be impressed on the heart, is signified by, "the sea shall be no more" (Rev. 21:1). * That is, a millstone turned by an ass. [REVISER.]
Elliott(1983-1999) 9755
9755. 'And the breadth of the court on the side of the sea' means the state of that heaven in respect of truths on the level of factual knowledge. This is clear from the meaning of 'the breadth' as truth, dealt with in 1613, 3433, 3434, 4482, 9487; from the meaning of 'the court' as the lowest heaven, dealt with above in 9741; and from the meaning of 'the sea' as the place where items of knowledge on which reasoning about truths is based are gathered together, thus also the natural level and the sensory level of the mind, for these are containers. Here 'the side of the sea' is an expression denoting the west side, and by 'the west' good dwelling in obscurity is meant. However, since the words 'the west' are not used but 'the sea', factual knowledge is meant, which too dwells in comparative obscurity because factual knowledge belongs to the natural or external man, and the natural or external man dwells in the light of the world. This light, compared with the light of heaven in which the internal man dwells, is like the shade when the sun is going down in the west.
[2] This may also be recognized from things as they appear in the next life. The Sun of heaven, which is the Lord, appears there midway above the horizon in the direction of the right eye. It is for the angels of heaven the Source of all light, and with the light the Source of all intelligence and wisdom. The sun of the world however does not appear as such when they think about it, but instead as a gloomy object in the opposite direction behind the back. That is also where the west is, in the heavens; for the Lord there as the Sun is the east. From all this it becomes clear that 'the west' means good dwelling in obscurity, and that this is the good that governs the external or natural man. The natural man, as has been stated, dwells in the light of the world, and this light in comparison with the light of heaven is like the shade when the sun is going down in the west. The natural man's truth however is meant by the water of the sea. This truth consists in factual knowledge, for truth in the natural or external man is truth present in knowledge, whereas truth in the spiritual or internal man is truth present in faith. And truth present in knowledge comes to be truth present in faith when it is raised from the natural or external man to the spiritual or internal man. So it is that truths with a person in childhood are truths present in knowledge; but in adult life, if the person allows himself to be regenerated, they come to be truths present in faith. For the internal man is being opened gradually as the person advances into adult life.
[3] The reason why 'the sea' means a place where items of knowledge are gathered together is that truths are meant by 'waters', 'springs', and 'rivers', so that gatherings of them are meant by 'seas'. That this is so is also clear from places in the Word where 'the sea' and 'the seas' are mentioned, as in David,
The earth is Jehovah's and the fullness of it, the world and those who dwell in it. He has founded it upon the seas, and established it upon the rivers. Ps 24:1, 2.
'The earth' and 'the world' stand for the Church. 'The seas' on which He has founded the world are truths on the level of factual knowledge, 'the rivers' on which He has established it are the truths of faith. The fact that the earth, world, seas, or rivers should not be understood here is self-evident; for the world has not been founded upon the seas, nor has it been established upon the rivers.
[4] In the same author,
You broke up the sea by Your strength, You broke the heads of the monsters upon the waters. You broke in pieces the heads of Leviathan; You gave him as food to the people, the Ziim. You dried up the rivers of strength. Ps 74:13-15.
This refers in the internal sense to knowledge that destroys the truths of faith. 'The monsters' whose heads will be broken are factual knowledge in general, 42, 7293; and 'Leviathan' has a similar meaning, 7293. 'The people, the Ziim', to whom it was to be given as food, are those steeped in falsities, or actual falsities. From this it is evident what 'the sea' means, namely factual knowledge misapplied in order to weaken and destroy truths. In Habakkuk,
You trampled the sea with Your horses, the mud of many waters. Hab 3:15.
'Trampling the sea with horses', when said to have been done by Jehovah, stands for teaching the natural man, where factual knowledge belongs.
[5] In Zechariah,
On that day living waters will flow out from Jerusalem, part of them to the eastern sea, and part of them to the westerna sea. Zech 14:8.
'Living waters from Jerusalem' are truths of faith that receive their life from the good of love, 'the eastern sea' and 'the western sea' being the natural level and the sensory level of the mind where items of knowledge reside, that is, truths that have been gathered together. In Hosea,
They will go after Jehovah, and respectfully [His] sons from the seab will draw near; respectfully they will come like a bird from Egypt. Hosea 11:10, 11.
'Sons from the sea' are truths on the level of factual knowledge which belong to the natural man. This explains why it says that 'they will come like a bird from Egypt', for 'Egypt' in the Word means factual knowledge, 9340, 9391.
[6] In Ezekiel,
All the princes of the sea will step down from their thrones, and will cast away their robes and strip off their embroidered clothes. They will clothe themselves with tremblings, they will say, How you have perished, O one inhabited in the seas, O praised city which was powerful in the sea. Ezek 26:16, 17.
This has to do with the ruination of the cognitions of good and truth, meant by Tyre, to which the words here refer, 1201, cognitions of good and truth being items of knowledge which the Church possesses. 'The princes of the sea' are leading cognitions, 1482, 2089, 5044; and 'casting away robes and embroidered clothes' means removing truths as they exist on the level of factual knowledge, 9688. Since such truths are meant by 'Tyre', Tyre is called 'one inhabited in the seas' and 'a city powerful in the sea'.
[7] In Jeremiah,
The sea has come up over Babel, she has been covered with the multitude of its waves; her cities have been reduced to a desolation. Jer 51:42, 43.
'Babel' stands for worship which to outward appearances is holy but inwardly is unholy, 1182, 1326. 'The sea' spread over Babel is falsity rising up from factual knowledge; 'its waves' are reasonings that consist of that knowledge, and the resulting denials; 'cities' which were turned into a desolation are matters of doctrine.
[8] Something similar occurs in the Book of Revelation,
Every shipmaster, and everyone on board ships, and sailors, and all who trade on the sea, stood at a distance [and were crying out] as they saw the smoke of Babylon's burning, saying, Woe, woe, the great city, in which all who have ships on the sea have been made rich by her wealth.c Then an angel took up a stone like a great millstone and threw it into the sea, saying, Thus with vehemence will Babylon be thrown down. Rev 18:17-21.
'Ships' are teachings drawn from the Word, 6385, and from this it is evident what 'shipmaster' means, and 'sailor', also 'the sea', and 'those who trade on it'. 'A stone like a millstone' is truth through which faith develops; 'being thrown into the sea' means being consigned to the falsity of factual knowledge. In the next life seas appear, and also ships on them; I have often been allowed to see such ships and seas. The seas there are in a bad sense a sign of the falsities of factual knowledge, and people on ships a sign of those who traffic in and supply such falsities.
[9] In Jeremiah,
Thus said Jehovah who gives the sun for light by day and the ordinances of the moon and of the stars for light by night, who stirs up the sea that its waves may roar, ... Jer 31:35.
'The sun for light by day' is the good of love from which light comes to truths. 'The ordinances of the moon and of the stars for light by night' are forms of the good of faith and of cognitions from which truth has light in darkness. 'Stirring up the sea that its waves may roar' means dispelling the falsities of factual knowledge on which mere reasonings about truths are based.
[10] In Isaiah,
Has My hand been altogether shortened, that it cannot redeem? Or is there no power in Me to deliver? Lo, by My rebuke I dry up the sea, I make the rivers a desert. Their fish will putrify because there is no water and they die of thirst. Isa 50:2.
'Drying up the sea' stands for doing away with the good and truth of factual knowledge, 'making the rivers a desert' for laying actual truths waste. 'The fish' which will putrify means the factual knowledge that the natural man possesses, 40, 991; 'because there is no water' means the non-existence of truth, 2702, 3058, 3424, 4976, 5668, 8568; 'dying of thirst' means owing to the lack of truth, 8568.
[11] Something similar occurs elsewhere in the same prophet,
The waters will fail from the sea, and the river will be parched and dry; and the streams will recede, the rivers of Egypt will diminish and dry up. Isa 19:5, 6.
'The waters will fail from the sea' stands for the departure of truths in the place where they are gathered together; 'the rivers of Egypt' which are going to dry up are factual knowledge. In the same prophet,
The earth is full of the knowledge of Jehovah as the waters cover the sea. Isa 11:9.
'The waters' stands for truths, 'the sea' for a gathering together of them, that is, for knowledge of them, which is why it speaks of the earth's being full of 'the knowledge of Jehovah'.
[12] In John,
The second angel sounded, and so to speak a great mountain burning with fire was thrown into the sea. And a third part of the sea became blood resulting in the death of a third part of the creatures which had their being in the sea.d And a third part of the ships was destroyed. Rev 8:8, 9.
'A great mountain burning with fire' is self-love; 'the sea' into which it was thrown is factual knowledge in general; 'blood' which it became is truth that has been falsified and made profane, 4735, 4978, 7317, 7326; and 'the creatures' which died as a result are those in possession of teachings which present the truth.
[13] Something similar occurs elsewhere in the same book,
The second angel poured out his bowl into the sea, and it became like the blood of one dead, from which every living soul died in the sea. Rev 16:3, 4.
Factual knowledge serving evils in the destruction of truths and in the substantiation of falsities is meant here by 'the sea'. In the same book,
... a beast coming up out of the sea, speaking blasphemies. Rev 13:1ff.
'A beast out of the sea' is factual knowledge destroying the truths of faith. From all this it becomes clear that 'the sea' means a place where factual knowledge is gathered together and is the resource which reasoning about the truths of faith makes use of.
[14] Since 'the sea' has this meaning Zebulun is spoken of as dwelling at the shore of the seas and at the haven of ships, Gen 49:13, and in another place as one who 'will suck the plentifulness of the sea, and the hidden treasures of the sand, Deut 33:19. Zebulun is used in the representative sense to mean those who make use of factual knowledge to arrive at conclusions about the truths of faith; this is why it says that he was going to dwell 'at the shore of the seas'.
[15] In the contrary sense however 'the sea' means factual knowledge which has the world as the end in view; in this case its 'waves' are reasonings that are the product of worldly notions about Divine matters. Consequently 'being immersed in the sea' means being immersed so thoroughly in factual knowledge which is the product of worldly and earthly notions that there is no belief whatever in God's truth, as in Matthew,
Whoever causes one of the little ones believing in Me to stumble, it would be better for him if an ass's millstonee were hung onto his neck and he were plunged into the depth of the sea. Matt 18:6.
'A millstone' is truth which is of service to faith, 4335, 7780, 'an ass' is the natural because it is a servant, 2781, 5741, 5958, 6389, 8078, so that 'an ass's millstone' is natural and worldly knowledge. 'The neck' means the joining of interior things to exterior ones, 3542; 'being hung on it' means a blocking and cutting off of good and truth, 3542, 3603; 'being plunged into the depth of the sea' means sinking into what is merely worldly and bodily, thus into hell. These words, like all others spoken by the Lord, are accordingly such as carry a spiritual meaning.
[16] But [the nature of] the factual knowledge meant by 'the sea' depends altogether on the density and blackness of its waters, or conversely on the clearness and transparency of them. So it is that factual knowledge looking towards heaven, which is the spiritual dimension within the natural man, is called the glassy sea in Rev 15:1, 2. A time when no one will use factual knowledge to reason about the truths of faith, but truths will be imprinted on people's hearts is meant by the sea will be no more in Rev 21:1.
Latin(1748-1756) 9755
9755. `Et latitudo atrii angulum maris': quod significet statum illius caeli quoad vera scientifica, constat ex significatione `latitudinis' quod (x)sit verum, de qua n. 1613, 3433, 3434, 4482, 9487, ex significatione `atrii' quod sit caelum ultimum, de qua supra n. 9741, et ex significatione `maris' quod sit (m)ubi collectio scientificorum ex quibus ratiocinatio de veris, ita quoque naturale et sensuale, nam haec sunt continentia {1};(n) hic per `angulum maris' intelligitur angulus occidentis, et per `occidentem' {2} significatur bonum in obscuro; at cum non dicitur occidens sed mare, tunc significatur scientificum, quod etiam in obscuro est respective, quia scientificum est naturalis seu externi hominis, et naturalis seu externus homo est in luce mundi, quae lux respective ad lucem caeli, in qua est internus homo, (x)est sicut umbra occidente sole; [2] hoc etiam (x)constare potest ex illis quae apparent in altera vita; Sol caeli, qui est Dominus, apparet versus oculum dextrum in media altitudine, inde angelis caelorum {3} omnis lux, et cum luce omnis intelligentia et sapientia; sol autem mundi non apparet cum de illo cogitatur, sed loco ejus apparet tenebricosum quid ex opposito a tergo {4}; ibi etiam est {5} caelis occidens, nam Dominus ibi ut Sol est oriens; inde constare potest quod per `occidens' significetur bonum in obscuro, et quod in illo (o)sit externus seu naturalis homo, qui, ut dictum (o)est, in luce mundi est, quae lux respective ad lucem caeli est sicut umbra occidente sole; verum autem naturalis hominis significatur per aquam maris, id verum est {6} scientificum, nam verum in naturali seu externo homine est verum scientia, at verum in spirituali seu interno homine est verum fide {7}, nam ex vero scientia fit verum fide, cum (c)illud ex naturali seu externo homine elevatur {8} in spiritualem seu internum; inde est quod vera apud hominem in pueritia sint vera scientia, at {9} in adulta aetate si regenerari se patitur, fiant vera fide; internus enim homo {10} successive usque ad illam aetatem aperitur. [3] Quod mare sit collectio scientificorum est ex eo quia aquae, fontes, et fluvii, significant vera, inde collectiones (c)eorum sunt maria. Quod ita sit {11}, etiam constat (c)ex locis in Verbo ubi `mare' ac `maria' nominantur, ut apud Davidem, Jehovae terra, et plenitudo ejus, orbis et habitantes in eo; Ille super maria fundavit illum, et super flumina stabilivit illum, Ps. xxiv 1, 2;`terra' et `orbis' pro Ecclesia, `maria super quibus fundavit orbem' sunt vera scientifica, `flumina super quibus stabilivit illum' sunt vera fidei; quod ibi non {12} terra, orbis, maria, et flumina intelligantur, patet, nam orbis non super maribus fundatus est, nec {13} super fluminibus stabilitus: [4] apud eundem, Tu perrupisti robore Tuo mare, fregisti capita balaenarum super aquis, Tu confregisti capita Leviathanis, dedisti eum cibum populo Ziim, Tu exsiccasti fluvios roboris, Ps. lxxiv 13-15;
agitur ibi in sensu interno de scientiis destruentibus {14} vera fidei; `balaenae, quarum capita frangentur' sunt scientifica in communi, n. 42, 7293, similiter Leviathan, n. 7293, `populus Ziim, quibus daretur in cibum {15}' sunt (o)qui in falsis, sed ipsa falsa: inde patet quid `mare,' quod nempe sit scientificum {16} male applicatum ad infirmanda et destruenda vera: apud Habakuk, Calcasti mare equis Tuis, lutum aquarum multarum, iii 15;
`calcare mare equis' cum de Jehovah, pro instruere naturalem hominem {17}, cui scientifica: apud Sachariam, In die illo exibunt aquae vivae ex Hierosolyma, pars earum ad mare orientale, et pars earum ad mare posterius, xiv 8;
`aquae vivae ex Hierosolyma' sunt vera fidei viventia ex bono amoris, mare orientale et mare posterius' (o)sunt naturale et sensuale, ubi scientifica, quae sunt collectiones veritatum {18}: apud Hoscheam, Post Jehovam ibunt, et cum honore accedent filii a mari; cum honore venient sicut avis ex Aegypto, xi 10, 11;
`filii a mari' sunt vera scientifica quae naturalis {19} hominis; inde dicitur quod venient sicut avis ex Aegypto, Aegyptus enim in Verbo est scientificum, (o)n. 9340, 9391: [6] apud Ezechielem, Descendent desuper thronis suis omnes principes maris, et abjicient amicula sua, et vestes acupicturae suae (x)exuent, terroribus induentur, dicent, Quomodo periisti habitata in maribus, urbs laudata, quae fuit valida in mari, xxvi 16, 17;
agitur ibi de vastatione cognitionum boni et veri, quae sunt Tyrus, (o)de qua ibi, n. 1201; cognitiones boni et veri sunt scientifica Ecclesiae; `principes maris' sunt primariae cognitiones, n. 1482, 2089, 5044, `abjicere amicula et vestes acupicturae' est vera scientifica, n. 9688; quia illa per Tyrum significantur, ideo Tyrus dicitur `habitata in maribus' et `urbs valida in mari': [7] apud Jeremiam, Ascendit super Babelem mare, multitudine fluctuum ejus obtecta est; redactae sunt urbes ejus in desolationem, li 42, 43;
`Babel' pro cultu qui in externis apparet sanctus sed in internis est (x)profanus, n. 1182, 1326; `mare super Babelem' est falsum `ex scientificis', `fluctus ejus' sunt ratiocinationes ex illis {20}, (o)et inde negationes, `urbes quae in desolationem' sunt doctrinalia: [8] similiter in Apocalypsi, Omnis gubernator, et omnis qui super navibus {21} versatur, et nautae, et omnes qui in mari negotiantur, e longinquo steterunt videntes fumum combustionis Babylonis, dicentes, Vae, vae, urbs magna, in qua divites facti sunt omnes qui habent naves in mari ex pretiositate ejus! tunc sustulit unus angelus lapidem sicut molarem magnum, et conjecit in mare, dicens, Sic impete dejicietur Babylon, xviii 17-21;
`naves' sunt doctrinalia ex Verbo, n. 6385, inde patet quid `gubernator,' et `nauta,' tum `mare,' et in hoc negotiatores; `lapis sicut molaris' est verum per quod fides, `conjici in mare' est in falsum (o)scientificorum; apparent {22} in altera vita maria, et quoque naves in illis; has et illa mihi saepe videre datum est {23}; maria ibi in sensu malo {24} significant falsa scientificorum, et qui super navibus illos qui (o)talia venditant, (c)et instruunt {25}: [9] apud Jeremiam, Sic dixit Jehovah, dans solem in lucem diei, statuta lunae et stellarum in lucem noctis, commovens mare ut tumultuentur fluctus ejus, xxxi 35;
`sol in lucem diei' est bonum amoris ex quo lux veris, `statuta lunae et stellarum in lucem noctis' sunt bona fidei et cognitionum, ex quibus lux veri in tenebris, `commovere mare ut {26} tumultuentur fluctus ejus' est discutere falsa scientificorum ex quibus ratiocinia de veris: [10] apud Esaiam, Num abbreviando abbreviata manus Mea, ut non sit redempti aut num non in Me virtus ad eripiendum? en per increpationem Meam exsicco mare, pono fluvios desertum, putrescet piscis eorum eo quod non sit aqua, et moriatur siti, l 2;
`exsiccare mare' pro delere bonum et verum scientificorum, `ponere fluvios desertum' pro vastare ipsa vera, `piscis qui putrescet' est scientificum quod naturalis hominis, n. 40, 991, `eo quod non aqua' est quod non verum, n. 2702, 3058, 3424, 4976, 5668, 8568; `mori siti est ex defectu veri, n. 8568: [11] similiter alibi apud eundem, Deficient aquae a mari, et fluvius exsiccabitur et exarescet, et recedent flumina, comminuentur et exsiccabuntur fluvii Aegypti, xix 5, 6;
`deficient aquae a mari' pro vera ubi collectio illorum {27}, `fluvii Aegypti (o)qui exsiccandi sunt {28} scientifica: apud eundem, Plena est terra scientia Jehovae, sicut aquae mare contegunt xl 9;
`aquae' pro veris, `mare' pro collectione eorum (o)seu pro scientificis ideo dicitur `plena terra a scientia Jehovae: [12] apud Johannem, Secundus angelus clanxit, et quasi mons magnus igne ardens projectus est in mare, et facta est tertia pars maris sanguis; unde mortua est tertia pars creaturarum quae in mari, habentium animas et tertia pars navium corrupta est, Apoc. viii 8, 9;
`mons magnus igne ardens' est amor sui, `mare in quod projectus est' est scientificum in genere, `sanguis qui inde' est verum falsificatum et profanatum, n. 4735, 4978, 7317, 7326, `creaturae inde mortuae' sunt qui in doctrinalibus {29} veri: [13] similiter alibi apud eundem, Secundus angelus effudit phialam suam in mare, factumque est sanguis sicut mortui, unde omnis anima vivens mortua est in mari Apoc. xvi 3, 4;
scientificum inserviens malis ad destruenda vera, et ad confirmanda falsa, est ibi `mare': apud eundem, Bestia ascendens ex mari loquens blasphemias, Apoc. xiii 1 seq.;
`bestia ex mari' est scientificum destruens vera fidei.' Ex his constare potest quod `mare' sit ubi collectio scientificorum, ex quibus ratiocinatio de veris fidei. [14] Quia `mare' id significat, ideo de Zebulone dicitur {30}, Quod habitet ad litus marium et ad portam navium, Gen. xlix 13:
et alibi, Quod affluentiam maris suget, et obtecta occultorum arenae, Deut. xxxiii 19;
per `Zebulonem' in sensu repraesentativo intelliguntur qui ex scientificis concludunt de veris fidei, ideo dicitur quod ad litus marium habitaret.' [15] (s)Mare {31} autem in sensu opposito est scientificum spectans mundum; fluctus ejus sunt (o)tunc ratiocinationes ex mundanis de Divinis; inde {32} `immergi mari' est immergi scientificis ex mundanis et terrestribus usque ad negationem veri Divini, ut apud Matthaeum, Qui scandalizaverit unum parvorum credentium in Me, expedit ei ut suspendatur mola asinaria in collum ejus, et demergatur in profundum maris, xviii 6;
`mola' est verum inserviens fidei, n. 4335, 7780, `asinus' est naturale, quia servitium, n. 2781, 5741, 5958, 6389, 8078, inde `mola asinaria' est scientificum naturale et mundanum; `collum' (d)est conjunctio interiorum et exteriorum, n. 3542, `suspendi ibi' est interclusio et interceptio boni et veri, n. 3542, 3603, `demergi in profundum maris' est in mere mundanum et corporeum, ita in infernum. Haec quae Dominus locutus (o)est, sicut omnia reliqua, ita significativa sunt. [16] Sed scientificum per mare significatur secundum aquarum ejus densitatem et nigritudinem,et vice versa secundum (c)illarum tenuitatem et pelluciditatem; inde est quod scientificum spectans caelum, (d)quod est {33} spirituale in naturali homine, dicatur mare vitreum, Apoc. xv 1, 2. {34} Quod non {35} ratiocinatio de veris fidei ex scientificis, sed (x)quod vera erunt impressa cordibus, significatur per quod mare non erit amplius, Apoc. xxi 1. (s)
@1 continentiae IT$ @2 i seu per occiduum solis$ @3 angelis coeli after sapientia$ @4 sed cum de illo cogitatur, apparet ex opposito a tergo tenebricosum quiddam, loco ejus$ @5 i in$ @6 mare, estque illud$ @7 fidei T$ @8 transit$ @9 d sed i et$ @10 i sicut crescit$ @11 mare sit scientificum in commune$ @12 alia quam$ @13 et IT$ @14 d destruentibus i annihilantibus$ @15 cui darentur [daretur intended] cibus$ @16 i et philosophicum$ @17 naturale et sensuale hominis$ @18 vera congregata$ @19 i et sensualis$ @20 inde$ @21 maribus IT$ @22 i enim$ @23 hae et illa mihi saepe visa sunt$ @24 et tum in sensu opposito cum malis$ @25 i illa$ @26 et IT$ @27 colliguntur$ @28 i falsa$ @29 , et naves corruptae sunt doctrinalia$ @30 et per Zebulonem in sensu repraesentativo interno intelliguntur qui ex scientificis concludunt de veris spiritualibus, n. 6383, ideo de illo dicitur$ @31 Verbo mare$ @32 i per$ @33 i ipsum$ @34 i et$ @35 i erit$