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6371. The scepter shall not be removed from Judah. That this signifies that sovereignty shall not depart from the celestial kingdom, is evident from the signification of “being removed,” as being to depart; from the signification of “scepter,” as being sovereignty, and indeed the sovereignty of truth from good (see n. 4876), for a scepter is a badge of royal power, and by royalty is signified truth (n. 1672, 1728, 2015, 2069, 3009, 4575, 6148); and from the representation of Judah, as being the celestial kingdom (n. 6363). Hence it is plain that by the “scepter not being removed from Judah” is signified that the sovereignty shall not depart from the celestial kingdom.
[2] From the sense of the letter it appears that by what is contained in this verse is meant that the kingdom should not be removed from the Jewish people until the Lord came. This also is true, yet in this historic truth, as in everything else, there is an internal sense; for that the kingdom should not be removed from the Jewish people, is a worldly matter; but the spiritual truth of the internal sense appears when by “scepter” is understood sovereignty, and by “Judah” the celestial kingdom. But that sovereignty should depart from the celestial kingdom when the Lord came, is a secret that no one can know except from revelation. The case is this. Before the coming of the Lord into the world, there was influx of life with men and with spirits from Jehovah or the Lord through the celestial kingdom, that is, through the angels who were in that kingdom, and hence they then had the sovereignty. But when the Lord came into the world, and thereby made the Human in Himself Divine, He put on just that which was with the angels of the celestial kingdom, thus He put on this sovereignty. For previously the Divine transflux through that heaven had been the Divine Human; it was also the Divine Man which was presented to view when Jehovah so appeared; but this Divine Human ceased when the Lord Himself made the Human in Himself Divine. This shows how the case is with this secret. The angels of that kingdom have indeed great sovereignty now, but only insofar as they are in the Lord’s Divine Human through love to Him. (See what has already been stated and shown, n. 1990, 2803, 3061, 4180, 4687, 5110, 6280.)
6372. And a lawgiver from between his feet. That this signifies truths from this good in lower things, is evident from the signification of a “lawgiver,” as being truths (of which below); and from the signification of “feet,” as being natural things (see n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328), thus lower things, for natural things are beneath, and celestial things (just now described) are above. It is said a “lawgiver from between his feet” in order that the spiritual of the celestial may be signified, or the truth which is from good, for at that time the spiritual kingdom was not such as it was after the Lord’s coming-distinct from the celestial kingdom-but was one with the celestial kingdom, being merely its external; therefore also it is said “from between his feet,” in order that truth which is from good may be signified; for this is signified by this inner side of the feet, from its communication with the loins. Of this truth it is also said that it should be “removed when Shiloh came,” that is, its sovereignty should be removed, just as was the sovereignty of the celestial (see n. 6371); for the celestial kingdom at that time exercised its sovereignty by means of this truth; and because this was so, this truth is called a “lawgiver.” This truth is also meant in the internal sense by a “lawgiver” in Isaiah:
Jehovah is our judge, Jehovah is our lawgiver, Jehovah is our king (Isa. 33:22);
where “judge” denotes that He acts from good; “lawgiver,” that He acts from truth from this good; “king,” that He acts from truth; thus they follow in order. And in David:
Gilead is Mine, and Manasseh is Mine, and Ephraim is the strength of My head, Judah is My lawgiver (Ps. 60:7; 108:8);
where “Judah a lawgiver” is celestial good and its celestial truth. In Moses:
The fountain, the princes digged it, the nobles of the people digged it out, by the lawgiver, with their staves (Num. 21:18).
And again:
Gad saw the first fruits for himself, for there was the portion of the hidden lawgiver; whence came the heads of the people; he wrought the righteousness of Jehovah, and His judgments with Israel (Deut. 33:21);
where also “lawgiver” denotes truth from good.
6373. Until Shiloh come. That this signifies the coming of the Lord, and the tranquillity of peace then, is evident from the signification of “Shiloh,” as being the Lord, who is called “Shiloh” from the fact that He pacified and made all things tranquil; for in the original, “Shiloh” is derived from a word which means tranquillity. The reason why the Lord is here called “Shiloh” is plain from what was said above (n. 6371, 6372) about the celestial kingdom and its sovereignty; for when the Divine was presented to view through that kingdom there was in tranquillity, because the things in heaven, and the things in hell, could not thereby be reduced into order, for the Divine which flowed through that kingdom could not be pure, because heaven is not pure; thus neither was that kingdom so strong that all things could by means of it be kept in order; and therefore also the infernal and diabolical spirits were then raising themselves up from the hells and were ruling over the souls who were arriving from the world. The result was that none could be saved but the celestial; and at last scarcely they, unless the Lord had taken on the Human and had made this in Himself Divine; whereby the Lord reduced all things into order, first those in heaven, and afterward those in the hells; thus producing the tranquillity of peace. That the spiritual, that is, they who were of the spiritual church, were saved by the Lord’s coming, may be seen above, n. 2661, 2716, 2833, 2834; and that the Lord, when in the world, reduced all things into order, n. 1820, 4286, 4287; that the Divine truth from Jehovah or the Lord flowed in through heaven into the human race, but because this did not suffice when man removed himself from good, the Lord came into the world and made the Human in Himself Divine, in order that from the very Divine Human of the Lord the Divine truth might proceed, and thus might save man, who should receive good through truth, may also be seen above, n. 4180, 6280.
6374. And to him is the obedience of the peoples. That this signifies that from His Divine Human should proceed truths which could be received, is evident from the signification of “obedience,” as being the reception of truths which proceed from the Lord; and from the signification of “peoples,” as being those who are in truths, thus also truths (see n. 1259, 1260, 3581), and hence those who are of the spiritual church (n. 2928).
6375. He binds his young ass unto the vine. That this signifies [conjunction through] truth in the natural for the external church, is evident from the signification of “binding,” as being to be conjoined; from the signification of a “vine,” as being the spiritual church (see n. 1069, 5113), here the external spiritual church, because by a “choice vine,” presently mentioned, is signified the internal church; and from the signification of an “ass,” as being truth in the natural (n. 2781). Hence it is plain that by “he binds to the vine his young ass” is signified conjunction through truth in the natural with the external church.
6376. And his ass’s colt unto the choice vine. That this signifies [through] truth from the rational for the internal church, is evident from the signification of a “vine,” as being the spiritual church (see n. 1069, 5113), thus a “choice vine” is the internal church, for the internal of the church is more excellent than its external; and from the signification of an “ass’s colt,” as being rational truth (n. 2781). The external of the church is distinguished from its internal in that the former is in the natural, thus in the external man; but the latter is in the rational, thus in the internal man. They who are in the external of the church are in truth, but they who are in its internal, are in good; the former are not so much affected with the good of charity as with the truth of faith; but the latter are affected with the good of charity and thence with the truth of faith. The latter are they who are signified by the “choice vine,” but the former by the “vine.”
6377. He washes his clothing in wine. That this signifies that His natural is Divine truth from His Divine good, is evident from the signification of “washing,” as being to purify (see n. 3147); from the signification of “wine,” as being the good of love toward the neighbor, and the good of faith, and in the supreme sense Divine truth from the Divine good of the Lord (of which presently); and from the signification of “clothing,” as being what is exterior, which covers what is interior (n. 5248); thus the natural, for this is exterior, and covers the rational which is interior; hence also “clothing” denotes truth, because truth is exterior, and covers good which is interior (n. 2576, 4545, 4763, 5319, 5954).
[2] That “wine” denotes love toward the neighbor and the good of faith, may be seen from what has been shown in respect to the bread and wine in the Holy Supper (n. 2165, 2177, 3464, 4581, 5915), namely, that the “bread” is the good of celestial love, and that the “wine” is the good of spiritual love. This may be seen also from the meat-offering and the drink-offering in the sacrifices, in which the “meat-offering” signified the good of love, and the “drink-offering” the good of faith, the meat-offering consisting of such things as signified the good of love, and the drink-offering of wine which signified the good of faith; moreover the very sacrifices were called “bread” (n. 2165). That a drink-offering of wine was employed in the sacrifices may be seen in Exod. 29:40; Lev. 23:12, 13, 18, 19; Num. 15:2-15; 28:6, 7, 18 to the end; 29:1-7.
[3] That “wine” signifies love toward the neighbor and the good of faith, is plain also from Isaiah:
Everyone that thirsteth, come ye to the waters, and he that hath no silver; come ye, buy and eat; yea come, buy wine and milk without silver and without price (Isa. 55:1);
everyone must know that they were not to buy wine and milk, but that which is signified by wine and milk, that is, love toward the neighbor and faith; these are given by the Lord without silver and without price.
[4] And in Hosea:
The threshing-floor and the winepress shall not feed them, and the new wine shall deceive them. Ephraim shall return into Egypt, and they shall eat what is unclean in Assyria. They shall not pour out wine to Jehovah; and their sacrifices shall not be pleasing unto Him (Hos. 9:2-4);
here also in the internal sense are meant the good of love and the good of faith, that they ceased; the good of love is the “threshing-floor,” from the grain there and the bread that comes from it; and the good of faith is the “wine press,” the “new wine,” and the “libation of wine:” that “Ephraim shall return into Egypt” denotes that the intellectual should consult memory-knowledges with respect to the secrets of faith; “they shall eat what is unclean in Assyria” denotes that which results from the consequent reasoning. (That “Ephraim” is the intellectual of the church, may be seen, n. 5354, 6222, 6238, 6267; also that “Egypt” is memory-knowledge, n. 1164, 1165, 1186, 1462, 5702; and “Assyria” reasoning, n. 1186.) Moreover the very connection shows that there is more in the words than appears in the letter; for in the internal sense there is coherence, but not in the external; as when it is said that “the threshing-floor and the winepress shall not feed them,” and that “the new wine shall deceive them,” and presently that “Ephraim shall return into Egypt, and they shall eat what is unclean in Assyria;” and moreover without the internal sense what could be meant by “Ephraim returning into Egypt,” and by their “eating what is unclean in Assyria?”
[5] The cessation of mutual love and of the good of faith is also described by a “winepress” and “wine” in Jeremiah:
Upon thy vintage hath the waster fallen; whence gladness was gathered, and joy from Carmel, and from the land of Moab, for I have caused wine to cease from the winepresses; he will not tread hedad* (Jer. 48:32, 33).
[6] That “wine” signifies the good of mutual love and of faith, is plain also in John:
I heard a voice out of the midst of the four animals saying, Hurt not the oil and the wine (Rev. 6:6);
where “oil” is the good of celestial love; and “wine,” the good of spiritual love.
[7] The like is meant by “oil and wine” in the Lord’s parable about the Samaritan, in Luke:
A certain Samaritan as he journeyed, and seeing him who had been wounded by thieves, was moved with compassion, wherefore coming to him he bound up his wounds, pouring in oil and wine (Luke 10:33, 34);
where “pouring in oil and wine” signifies that he performed the works of love and of charity. (That “oil” denotes the good of love may be seen above, n. 886, 3728.) The like was meant by the ancients pouring oil and wine upon a pillar when they sanctified it (Gen. 35:14; n. 4581, 4582).
[8] That “wine” denotes the good of love and of faith, is plain from the Lord’s words which He said of wine when He instituted the Holy Supper:
I say to you that I will not drink henceforth of this product of the vine until that day when I shall drink it new with you in My Father’s kingdom (Matt. 26:29; Luke 22:17, 18);
everyone can see that He would not drink wine there, but that there is signified the good of love and of faith, which He would give to those who are of His kingdom. The like is signified by “wine” in Isa. 24:9, 11; Lam. 2:11, 12; Hos. 14:7; Amos 9:13, 14; Zech. 9:15, 17; Luke 5:37-39.
[9] As “wine” signifies the good of love and of faith, therefore in the supreme sense it signifies the Divine truth from the Divine good of the Lord, for from this by influx the man who receives it has the good of love and of faith.
[10] As most expressions in the Word have also a contrary sense, so also has “wine,” in which sense “wine” signifies falsity from evil, as in Isaiah:
Woe unto them that rise up in the morning under the dawn, and follow strong drink; that tarry into the twilight, that wine may inflame them! Woe to the heroes to drink wine, and to men of strength to mingle strong drink! (Isa. 5:11, 22).
Again:
These also err through wine, and through strong drink go astray; the priest and the prophet err through strong drink, they are swallowed up of wine, they go astray through strong drink; they err among the seer, they stumble in judgment (Isa. 28:7).
The shepherds know not to understand, they all look back to their own way. Come ye, I will take wine, and we will be drunken with strong drink; and let there be, on the morrow, as on this day, a great abundance (Isa. 56:11, 12).
And further (in Jer. 13:12; Hos. 4:11; 7:5; Amos 2:8; Mic. 2:11; Ps. 75:8; Deut. 32:33). Falsity from evil is also signified by the “cup of the wine of anger” (Jer. 25:15, 16; Rev. 14:8, 10; 16:19); and by the “wine press of the wine of the fury of the anger of God” (Rev. 19:15); and by the “wine of whoredom” (Rev. 17:2; 18:3).
* Hedad is supposed to have been a loud shout of rejoicing somewhat like our “Hurrah!” and therefore untranslatable. It is so treated by Swedenborg, who systematically leaves it just as it stands in the Hebrew. In explaining its meaning he says: “The ovation or rejoicing aloud of those who tread the winepress is meant by hedad” (Apocalypse Explained, n. 922:4). “By hedad is signified the end when the people were wont to rejoice aloud and utter a cry on the completion of the vintage and gathering in of the harvest” (AE 911:10).
6378. And his covering in the blood of grapes. That this signifies that His intellectual is Divine good from His Divine love, is evident from the signification of the “blood of grapes,” as being the good of love, and in the supreme sense the Lord’s Divine good from His Divine love (of which in what follows); and from the signification of a “covering,” as being the intellectual, for the intellectual is a recipient, and that which receives, being a vessel, is like a covering. That by a “covering” is signified the intellectual, and by “clothing” the natural (of which just above, n. 6377), is because there the subject treated of is what is external, but here what is internal; for in the Word, on account of the heavenly marriage, where it treats of what is external it treats also of what is internal; and where it treats of truth it treats also of good (see n. 6343). This sometimes appears like a repetition of the same thing, as here: “He washes his clothing in wine, and his covering in the blood of grapes,” where “wine” and the “blood of grapes” appear to be the same, and also “clothing” and “covering;” but they are not the same, because what is external and what is internal are thus expressed.
[2] That the “blood of grapes” denotes the Divine good from the Divine love of the Lord, is plain from the signification of “blood,” as being the Divine truth from the Divine good of the Lord (n. 4735); and by “grapes” in the supreme sense is signified the Lord’s Divine good which those have who are in His spiritual kingdom; and hence by “grapes” in the relative sense is signified the good of charity (n. 5117). By the “blood of the grape” the like is also signified in the song of Moses:
Butter of the herd and milk of the flock, with fat of lambs and of rams the sons of Bashan, and of he-goats, with the fat of kidneys of wheat; and thou shalt drink the blood of the grape unmixed (Deut. 32:14).
6379. His eyes are red with wine. That this signifies that the intellectual or internal Human is nothing but good, is evident from the signification of “red,” as being the good of love, and this from fire and from blood, which are red (n. 3300), hence “red with wine” denotes that it is nothing but good; and from the signification of “eyes,” as being the intellectual (n. 2701, 3820, 4403-4421, 4523-4534); and because the Lord is here treated of, it is His internal human which is meant by “the intellectual,” for the external human is signified by “his teeth are white with milk,” as now follows.
6380. And his teeth are white with milk. That this signifies that the Divine natural is nothing but the good of truth, is evident from the signification of “white,” which is predicated of truth (see n. 3301, 3993, 4007, 5319); from the signification of “teeth,” as being in the genuine sense what is natural; for the things in man which are hard, as his teeth, bones, cartilages, correspond to the truths and goods which are of the lowest natural; and from the signification of “milk,” as being the celestial spiritual, or what is the same, the good of truth (n. 2184). That the Lord’s Divine natural is the good of truth is said relatively to men who are in faith and in love to the Lord; for they who are of the external church are not able to elevate the thought higher than to the Lord’s Divine natural; whereas they who are of the internal church elevate the thought above the natural to what is internal. For everyone who is in faith in the Lord has an idea of Him according to his capacity of elevating his thoughts; for they who know the nature of what is internal can have an idea of what is internal; but they who do not know the nature of what is internal have an idea of what is external. Hence it is that the Lord’s Divine natural is called the “good of truth,” when yet His whole Human is the Divine good of the Divine love.
6381. From what has now been said of Judah, it is very evident that there is an internal sense of the Word, and that unless what this sense involves is known, that which is signified by the things written of Judah cannot be known; as that he is a “lion’s whelp,” that he is “gone up from the prey,” that he “bowed and couched as a lion,” and “as an old lion;” and what is signified by a “lawgiver from between his feet,” by “Shiloh,” by “binding his young ass unto the vine, and his ass’s colt unto the choice vine,” by “washing his clothing in wine, and his covering in the blood of grapes,” by “his eyes being red with wine, and his teeth white with milk.” The meaning of all these things would lie completely hidden, unless they were uncovered by means of a sense that lies deeper.
6382. Verse 13. Zebulun shall dwell at the haven of the seas, and he shall be at a haven of ships, and his side shall be toward Zidon. “Zebulun” signifies the cohabitation of good and truth; “shall dwell at the haven of the seas,” signifies life where there is conclusion of truth from memory-knowledges; “and he shall be at a haven of ships,” signifies where are doctrinal things from the Word; “and his side shall be toward Zidon,” signifies extension on one side to the knowledges of good and truth.
6383. Zebulun. That this signifies the cohabitation of good and truth, is evident from the representation of Zebulun, as being the heavenly marriage (see n. 3960, 3961), thus the conjunction of good and truth, for this conjunction is the heavenly marriage. It is said “the cohabitation of good and truth” because in the original language “Zebulon” means “cohabitation.” Here under the name of “Zebulon” are treated of those in the church who form conclusions about spiritual truths from memory-knowledges, and thus fortify them with themselves. But be it known that by “Zebulun” are not meant those who do not believe unless memory-knowledges and sensuous things declare for it, and who are until then in what is negative. Such never believe, for the reason that what is negative reigns universally, and when this is the case there flow in and are gathered together memory-knowledges which deny, but not those which confirm; the latter being cast to the sides, or explained to favor the negative memory-knowledges, whereby what is negative is fortified. But by “Zebulun” are here meant those who believe doctrinal things from the Word, thus with whom something affirmative reigns universally; and yet their faith has not its life in truths, but in memory-knowledges, for they apply these to doctrinal things, and thus fortify their affirmative. They who are “Zebulun,” therefore, do not elevate themselves from memory-knowledges; but when they hear or think of any truth of faith they at once fall back into memory-knowledge. There are many such in the world, and the Lord provides that memory-knowledges and sensuous things may serve them for this use.
6384. Shall dwell at the haven of the seas. That this signifies life where there is conclusion of truth from memory-knowledges, is evident from the signification of “haven,” as being the residence where memory-knowledges terminate and begin; here, the residence where there is conclusion of truth from memory-knowledges, for under the name of “Zebulun” those are here treated of with whom the truths of faith are in this residence; from the signification of “seas,” as being memory-knowledges in the complex (n. 28); and from the signification of “dwelling,” as being life (n. 1293, 3384, 3613, 4451, 6051). From this it is plain that by “dwelling at the haven of the seas” is signified life where there is conclusion of truth from memory-knowledges. (As regards this life see what has been said above, n. 6383.) Be it known further that this life is in the external or natural man, and with some in the lowest natural, or in the sensuous, for they have the truths of faith so bound to memory-knowledges that they cannot be elevated. Hence also they are in obscurity more than all others in the spiritual church; for they have but little light from the intellectual, because this has been immersed in memory-knowledges and sensuous things. The case is different with those who have been in what is affirmative, and have fortified the truths of faith by means of memory-knowledges; but yet so that they can be elevated from these knowledges, that is, from the natural where these are. The intellectual of these men has been enlightened, and from this is in a certain perception of spiritual truth, to which the memory-knowledges that are beneath serve as a mirror wherein the truths of faith and of charity appear and are acknowledged, as affections are in the face.
6385. And he shall be at a haven of ships. That this signifies where are doctrinal things from the Word, is evident from the signification of “haven,” as being a residence (see just above, n. 6384), thus where they are; and from the signification of “ships,” as being doctrinal things from the Word. That “ships” have this signification is because they pass through seas and rivers, and carry things useful for life; for by “seas” and “rivers” are signified knowledges and memory-knowledges; the useful things of life which they carry, are the doctrinal things and also the very truths from the Word which are signified by “ships,” as is plain from the following passages:
The isles shall trust in Me, and the ships of Tarshish in the beginning, to bring thy sons from far, their silver and their gold with them (Isa. 60:9);
“ships of Tarshish” denote doctrinal things and truths from the Word, wherefore it is said that they should “bring their sons, their silver and gold;” for by “sons” are signified those who are in truths; by “silver,” the truth itself; and by “gold,” good. Everyone can see that ships of Tarshish are not here meant, nor sons, silver, and gold.
[2] In Ezekiel:
Thy borders are in the heart of the sea, thy architects have perfected thy beauty. They have built all thy planks of fir-trees from Senir; they have taken the cedar from Lebanon to make a mast for thee. Of the oaks of Bashan have they made thine oars; they have made thy beam of ivory; the daughter of a step from the Isles of Kittim. Of fine linen with broidered work from Egypt was thy sail, that it might be to thee for an ensign; blue and crimson from the isles of Elishah was thy covering. The inhabitants of Zidon and Arvad were thy rowers: thy wise men, O Tyre, who were in thee, were thy pilots. The elders of Gebal and the wise men thereof were in thee thy caulkers; all the ships of the sea and their sailors were in thee, to trade thy trading (Ezek. 27:4-9);
this is said of Tyre, by which are signified the knowledges of good and truth (see n. 1201), which are described by what belongs to a ship, as “planks,” “mast,” “oars,” “beam,” “sail,” a “covering,” “rowers,” “pilots,” and “sailors.” That all these are not to be understood according to the letter must be plain to everyone; but when the knowledges of truth and good, which are “Tyre,” together with doctrinal things from the Word, are understood by “ships,” then all things fit together beautifully.
[3] In David:
O Jehovah, how manifold are Thy works! in wisdom hast Thou made them all. This sea great and wide in spaces; there go the ships; the whale which Thou hast formed to play therein (Ps. 104:24-26).
Again:
Let them sacrifice the sacrifices of confession; and declare the works of Jehovah with rejoicing. They that go down to the sea in ships, that do work in many waters, these see the works of Jehovah and His wonders in the deep (Ps. 107:22-24);
here also “ships” denote knowledges and doctrinal things; the “whale” denotes the generals of memory-knowledges (n. 42); and as “ships” are knowledges and doctrinal things, therefore it is said, “they that go down to the sea in ships see the works of Jehovah and His wonders in the deep;” for those see these things who are in the knowledges and doctrinal things from the Word.
[4] In Revelation:
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 the third part of the creatures that were in the sea, and had souls, died; and the third part of the ships was destroyed (Rev. 8:8, 9);
the “great mountain burning with fire” denotes the love of self (n. 1691); the “sea,” the natural where memory-knowledges are (n. 28); “blood,” violence done to charity (n. 374, 1005); “creatures in the sea having souls,” truths of memory-knowledge with goods; a “third part,” something not yet complete (n. 2788); their “dying,” that they had no spiritual life (n. 6119); hence “the third part of the ships being destroyed” denotes that the truths and goods of doctrinal things from the Word were falsified. From all this may be known what is signified by this prophecy.
[5] But in the opposite sense “ships” signify the knowledges and doctrinal things of what is false and evil, as in Daniel:
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, and with many ships; and he shall come into the lands, and shall overflow and penetrate (Dan. 11:40);
the “king of the south” denotes truth from good; the “king of the north,” falsities from evil; “chariots with horsemen and with ships,” doctrinal things of falsity; the “lands,” churches, of which it is predicted that falsities from evils in the time of the end should overflow and penetrate them.
[6] In Revelation:
Every pilot, and everyone employed upon ships, and sailors, and all they who trade upon the sea, stood afar off, and cried when they saw the smoke of the burning of Babylon, saying, What city is like the great city? Woe, woe, the great city, wherein were made rich all that had ships in the sea by reason of her costliness! (Rev. 18:17-19);
it is evident that “ships” here denote the knowledges and doctrinal things of falsity and evil, because “Babylon” denotes worship which outwardly appears holy, and inwardly is profane. Moreover no one can fail to see that by “ships” something else than ships is here meant. In Isaiah:
Thus saith Jehovah your Redeemer, the Holy one of Israel, For your sake I have sent to Babylon, that I may throw down all her bars, and the Chaldeans, whose cry is in the ships (Isa. 43:14);
where the meaning is similar. Moreover falsities from evil are signified by “ships” in Isa. 2:11, 16; 23:1, 14; and in Ps. 48:7.
6386. And his side shall be toward Zidon. That this signifies extension on one side to the knowledges of good and truth, is evident from the signification of “side,” as being extension on one side; and from the signification of “Zidon,” as being exterior knowledges of good and truth (n. 1201). Here, where Zebulun is treated of, mention is made of knowledges, of doctrinal things, and of memory-knowledges, and it is said that there is extension on one side to the knowledges of good and truth, and also that there is conclusion of truth from memory-knowledges where there are doctrinal things from the Word; therefore it is necessary to say what is the distinction between these terms. Doctrinal things are those which are from the Word; knowledges are those which are from doctrinal things on the one side and from memory-knowledges on the other; and memory-knowledges are those which belong to experience, either one’s own or that of others.
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6371. The scepter shall not be removed from Judah. That this signifies that sovereignty shall not depart from the celestial kingdom, is evident from the signification of “being removed,” as being to depart; from the signification of “scepter,” as being sovereignty, and indeed the sovereignty of truth from good (see n. 4876), for a scepter is a badge of royal power, and by royalty is signified truth (n. 1672, 1728, 2015, 2069, 3009, 4575, 6148); and from the representation of Judah, as being the celestial kingdom (n. 6363). Hence it is plain that by the “scepter not being removed from Judah” is signified that the sovereignty shall not depart from the celestial kingdom.
[2] From the sense of the letter it appears that by what is contained in this verse is meant that the kingdom should not be removed from the Jewish people until the Lord came. This also is true, yet in this historic truth, as in everything else, there is an internal sense; for that the kingdom should not be removed from the Jewish people, is a worldly matter; but the spiritual truth of the internal sense appears when by “scepter” is understood sovereignty, and by “Judah” the celestial kingdom. But that sovereignty should depart from the celestial kingdom when the Lord came, is a secret that no one can know except from revelation. The case is this. Before the coming of the Lord into the world, there was influx of life with men and with spirits from Jehovah or the Lord through the celestial kingdom, that is, through the angels who were in that kingdom, and hence they then had the sovereignty. But when the Lord came into the world, and thereby made the Human in Himself Divine, He put on just that which was with the angels of the celestial kingdom, thus He put on this sovereignty. For previously the Divine transflux through that heaven had been the Divine Human; it was also the Divine Man which was presented to view when Jehovah so appeared; but this Divine Human ceased when the Lord Himself made the Human in Himself Divine. This shows how the case is with this secret. The angels of that kingdom have indeed great sovereignty now, but only insofar as they are in the Lord’s Divine Human through love to Him. (See what has already been stated and shown, n. 1990, 2803, 3061, 4180, 4687, 5110, 6280.)
6372. And a lawgiver from between his feet. That this signifies truths from this good in lower things, is evident from the signification of a “lawgiver,” as being truths (of which below); and from the signification of “feet,” as being natural things (see n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328), thus lower things, for natural things are beneath, and celestial things (just now described) are above. It is said a “lawgiver from between his feet” in order that the spiritual of the celestial may be signified, or the truth which is from good, for at that time the spiritual kingdom was not such as it was after the Lord’s coming-distinct from the celestial kingdom-but was one with the celestial kingdom, being merely its external; therefore also it is said “from between his feet,” in order that truth which is from good may be signified; for this is signified by this inner side of the feet, from its communication with the loins. Of this truth it is also said that it should be “removed when Shiloh came,” that is, its sovereignty should be removed, just as was the sovereignty of the celestial (see n. 6371); for the celestial kingdom at that time exercised its sovereignty by means of this truth; and because this was so, this truth is called a “lawgiver.” This truth is also meant in the internal sense by a “lawgiver” in Isaiah:
Jehovah is our judge, Jehovah is our lawgiver, Jehovah is our king (Isa. 33:22);
where “judge” denotes that He acts from good; “lawgiver,” that He acts from truth from this good; “king,” that He acts from truth; thus they follow in order. And in David:
Gilead is Mine, and Manasseh is Mine, and Ephraim is the strength of My head, Judah is My lawgiver (Ps. 60:7; 108:8);
where “Judah a lawgiver” is celestial good and its celestial truth. In Moses:
The fountain, the princes digged it, the nobles of the people digged it out, by the lawgiver, with their staves (Num. 21:18).
And again:
Gad saw the first fruits for himself, for there was the portion of the hidden lawgiver; whence came the heads of the people; he wrought the righteousness of Jehovah, and His judgments with Israel (Deut. 33:21);
where also “lawgiver” denotes truth from good.
6373. Until Shiloh come. That this signifies the coming of the Lord, and the tranquillity of peace then, is evident from the signification of “Shiloh,” as being the Lord, who is called “Shiloh” from the fact that He pacified and made all things tranquil; for in the original, “Shiloh” is derived from a word which means tranquillity. The reason why the Lord is here called “Shiloh” is plain from what was said above (n. 6371, 6372) about the celestial kingdom and its sovereignty; for when the Divine was presented to view through that kingdom there was in tranquillity, because the things in heaven, and the things in hell, could not thereby be reduced into order, for the Divine which flowed through that kingdom could not be pure, because heaven is not pure; thus neither was that kingdom so strong that all things could by means of it be kept in order; and therefore also the infernal and diabolical spirits were then raising themselves up from the hells and were ruling over the souls who were arriving from the world. The result was that none could be saved but the celestial; and at last scarcely they, unless the Lord had taken on the Human and had made this in Himself Divine; whereby the Lord reduced all things into order, first those in heaven, and afterward those in the hells; thus producing the tranquillity of peace. That the spiritual, that is, they who were of the spiritual church, were saved by the Lord’s coming, may be seen above, n. 2661, 2716, 2833, 2834; and that the Lord, when in the world, reduced all things into order, n. 1820, 4286, 4287; that the Divine truth from Jehovah or the Lord flowed in through heaven into the human race, but because this did not suffice when man removed himself from good, the Lord came into the world and made the Human in Himself Divine, in order that from the very Divine Human of the Lord the Divine truth might proceed, and thus might save man, who should receive good through truth, may also be seen above, n. 4180, 6280.
6374. And to him is the obedience of the peoples. That this signifies that from His Divine Human should proceed truths which could be received, is evident from the signification of “obedience,” as being the reception of truths which proceed from the Lord; and from the signification of “peoples,” as being those who are in truths, thus also truths (see n. 1259, 1260, 3581), and hence those who are of the spiritual church (n. 2928).
6375. He binds his young ass unto the vine. That this signifies [conjunction through] truth in the natural for the external church, is evident from the signification of “binding,” as being to be conjoined; from the signification of a “vine,” as being the spiritual church (see n. 1069, 5113), here the external spiritual church, because by a “choice vine,” presently mentioned, is signified the internal church; and from the signification of an “ass,” as being truth in the natural (n. 2781). Hence it is plain that by “he binds to the vine his young ass” is signified conjunction through truth in the natural with the external church.
6376. And his ass’s colt unto the choice vine. That this signifies [through] truth from the rational for the internal church, is evident from the signification of a “vine,” as being the spiritual church (see n. 1069, 5113), thus a “choice vine” is the internal church, for the internal of the church is more excellent than its external; and from the signification of an “ass’s colt,” as being rational truth (n. 2781). The external of the church is distinguished from its internal in that the former is in the natural, thus in the external man; but the latter is in the rational, thus in the internal man. They who are in the external of the church are in truth, but they who are in its internal, are in good; the former are not so much affected with the good of charity as with the truth of faith; but the latter are affected with the good of charity and thence with the truth of faith. The latter are they who are signified by the “choice vine,” but the former by the “vine.”
6377. He washes his clothing in wine. That this signifies that His natural is Divine truth from His Divine good, is evident from the signification of “washing,” as being to purify (see n. 3147); from the signification of “wine,” as being the good of love toward the neighbor, and the good of faith, and in the supreme sense Divine truth from the Divine good of the Lord (of which presently); and from the signification of “clothing,” as being what is exterior, which covers what is interior (n. 5248); thus the natural, for this is exterior, and covers the rational which is interior; hence also “clothing” denotes truth, because truth is exterior, and covers good which is interior (n. 2576, 4545, 4763, 5319, 5954).
[2] That “wine” denotes love toward the neighbor and the good of faith, may be seen from what has been shown in respect to the bread and wine in the Holy Supper (n. 2165, 2177, 3464, 4581, 5915), namely, that the “bread” is the good of celestial love, and that the “wine” is the good of spiritual love. This may be seen also from the meat-offering and the drink-offering in the sacrifices, in which the “meat-offering” signified the good of love, and the “drink-offering” the good of faith, the meat-offering consisting of such things as signified the good of love, and the drink-offering of wine which signified the good of faith; moreover the very sacrifices were called “bread” (n. 2165). That a drink-offering of wine was employed in the sacrifices may be seen in Exod. 29:40; Lev. 23:12, 13, 18, 19; Num. 15:2-15; 28:6, 7, 18 to the end; 29:1-7.
[3] That “wine” signifies love toward the neighbor and the good of faith, is plain also from Isaiah:
Everyone that thirsteth, come ye to the waters, and he that hath no silver; come ye, buy and eat; yea come, buy wine and milk without silver and without price (Isa. 55:1);
everyone must know that they were not to buy wine and milk, but that which is signified by wine and milk, that is, love toward the neighbor and faith; these are given by the Lord without silver and without price.
[4] And in Hosea:
The threshing-floor and the winepress shall not feed them, and the new wine shall deceive them. Ephraim shall return into Egypt, and they shall eat what is unclean in Assyria. They shall not pour out wine to Jehovah; and their sacrifices shall not be pleasing unto Him (Hos. 9:2-4);
here also in the internal sense are meant the good of love and the good of faith, that they ceased; the good of love is the “threshing-floor,” from the grain there and the bread that comes from it; and the good of faith is the “wine press,” the “new wine,” and the “libation of wine:” that “Ephraim shall return into Egypt” denotes that the intellectual should consult memory-knowledges with respect to the secrets of faith; “they shall eat what is unclean in Assyria” denotes that which results from the consequent reasoning. (That “Ephraim” is the intellectual of the church, may be seen, n. 5354, 6222, 6238, 6267; also that “Egypt” is memory-knowledge, n. 1164, 1165, 1186, 1462, 5702; and “Assyria” reasoning, n. 1186.) Moreover the very connection shows that there is more in the words than appears in the letter; for in the internal sense there is coherence, but not in the external; as when it is said that “the threshing-floor and the winepress shall not feed them,” and that “the new wine shall deceive them,” and presently that “Ephraim shall return into Egypt, and they shall eat what is unclean in Assyria;” and moreover without the internal sense what could be meant by “Ephraim returning into Egypt,” and by their “eating what is unclean in Assyria?”
[5] The cessation of mutual love and of the good of faith is also described by a “winepress” and “wine” in Jeremiah:
Upon thy vintage hath the waster fallen; whence gladness was gathered, and joy from Carmel, and from the land of Moab, for I have caused wine to cease from the winepresses; he will not tread hedad* (Jer. 48:32, 33).
[6] That “wine” signifies the good of mutual love and of faith, is plain also in John:
I heard a voice out of the midst of the four animals saying, Hurt not the oil and the wine (Rev. 6:6);
where “oil” is the good of celestial love; and “wine,” the good of spiritual love.
[7] The like is meant by “oil and wine” in the Lord’s parable about the Samaritan, in Luke:
A certain Samaritan as he journeyed, and seeing him who had been wounded by thieves, was moved with compassion, wherefore coming to him he bound up his wounds, pouring in oil and wine (Luke 10:33, 34);
where “pouring in oil and wine” signifies that he performed the works of love and of charity. (That “oil” denotes the good of love may be seen above, n. 886, 3728.) The like was meant by the ancients pouring oil and wine upon a pillar when they sanctified it (Gen. 35:14; n. 4581, 4582).
[8] That “wine” denotes the good of love and of faith, is plain from the Lord’s words which He said of wine when He instituted the Holy Supper:
I say to you that I will not drink henceforth of this product of the vine until that day when I shall drink it new with you in My Father’s kingdom (Matt. 26:29; Luke 22:17, 18);
everyone can see that He would not drink wine there, but that there is signified the good of love and of faith, which He would give to those who are of His kingdom. The like is signified by “wine” in Isa. 24:9, 11; Lam. 2:11, 12; Hos. 14:7; Amos 9:13, 14; Zech. 9:15, 17; Luke 5:37-39.
[9] As “wine” signifies the good of love and of faith, therefore in the supreme sense it signifies the Divine truth from the Divine good of the Lord, for from this by influx the man who receives it has the good of love and of faith.
[10] As most expressions in the Word have also a contrary sense, so also has “wine,” in which sense “wine” signifies falsity from evil, as in Isaiah:
Woe unto them that rise up in the morning under the dawn, and follow strong drink; that tarry into the twilight, that wine may inflame them! Woe to the heroes to drink wine, and to men of strength to mingle strong drink! (Isa. 5:11, 22).
Again:
These also err through wine, and through strong drink go astray; the priest and the prophet err through strong drink, they are swallowed up of wine, they go astray through strong drink; they err among the seer, they stumble in judgment (Isa. 28:7).
The shepherds know not to understand, they all look back to their own way. Come ye, I will take wine, and we will be drunken with strong drink; and let there be, on the morrow, as on this day, a great abundance (Isa. 56:11, 12).
And further (in Jer. 13:12; Hos. 4:11; 7:5; Amos 2:8; Mic. 2:11; Ps. 75:8; Deut. 32:33). Falsity from evil is also signified by the “cup of the wine of anger” (Jer. 25:15, 16; Rev. 14:8, 10; 16:19); and by the “wine press of the wine of the fury of the anger of God” (Rev. 19:15); and by the “wine of whoredom” (Rev. 17:2; 18:3).
* Hedad is supposed to have been a loud shout of rejoicing somewhat like our “Hurrah!” and therefore untranslatable. It is so treated by Swedenborg, who systematically leaves it just as it stands in the Hebrew. In explaining its meaning he says: “The ovation or rejoicing aloud of those who tread the winepress is meant by hedad” (Apocalypse Explained, n. 922:4). “By hedad is signified the end when the people were wont to rejoice aloud and utter a cry on the completion of the vintage and gathering in of the harvest” (AE 911:10).
6378. And his covering in the blood of grapes. That this signifies that His intellectual is Divine good from His Divine love, is evident from the signification of the “blood of grapes,” as being the good of love, and in the supreme sense the Lord’s Divine good from His Divine love (of which in what follows); and from the signification of a “covering,” as being the intellectual, for the intellectual is a recipient, and that which receives, being a vessel, is like a covering. That by a “covering” is signified the intellectual, and by “clothing” the natural (of which just above, n. 6377), is because there the subject treated of is what is external, but here what is internal; for in the Word, on account of the heavenly marriage, where it treats of what is external it treats also of what is internal; and where it treats of truth it treats also of good (see n. 6343). This sometimes appears like a repetition of the same thing, as here: “He washes his clothing in wine, and his covering in the blood of grapes,” where “wine” and the “blood of grapes” appear to be the same, and also “clothing” and “covering;” but they are not the same, because what is external and what is internal are thus expressed.
[2] That the “blood of grapes” denotes the Divine good from the Divine love of the Lord, is plain from the signification of “blood,” as being the Divine truth from the Divine good of the Lord (n. 4735); and by “grapes” in the supreme sense is signified the Lord’s Divine good which those have who are in His spiritual kingdom; and hence by “grapes” in the relative sense is signified the good of charity (n. 5117). By the “blood of the grape” the like is also signified in the song of Moses:
Butter of the herd and milk of the flock, with fat of lambs and of rams the sons of Bashan, and of he-goats, with the fat of kidneys of wheat; and thou shalt drink the blood of the grape unmixed (Deut. 32:14).
6379. His eyes are red with wine. That this signifies that the intellectual or internal Human is nothing but good, is evident from the signification of “red,” as being the good of love, and this from fire and from blood, which are red (n. 3300), hence “red with wine” denotes that it is nothing but good; and from the signification of “eyes,” as being the intellectual (n. 2701, 3820, 4403-4421, 4523-4534); and because the Lord is here treated of, it is His internal human which is meant by “the intellectual,” for the external human is signified by “his teeth are white with milk,” as now follows.
6380. And his teeth are white with milk. That this signifies that the Divine natural is nothing but the good of truth, is evident from the signification of “white,” which is predicated of truth (see n. 3301, 3993, 4007, 5319); from the signification of “teeth,” as being in the genuine sense what is natural; for the things in man which are hard, as his teeth, bones, cartilages, correspond to the truths and goods which are of the lowest natural; and from the signification of “milk,” as being the celestial spiritual, or what is the same, the good of truth (n. 2184). That the Lord’s Divine natural is the good of truth is said relatively to men who are in faith and in love to the Lord; for they who are of the external church are not able to elevate the thought higher than to the Lord’s Divine natural; whereas they who are of the internal church elevate the thought above the natural to what is internal. For everyone who is in faith in the Lord has an idea of Him according to his capacity of elevating his thoughts; for they who know the nature of what is internal can have an idea of what is internal; but they who do not know the nature of what is internal have an idea of what is external. Hence it is that the Lord’s Divine natural is called the “good of truth,” when yet His whole Human is the Divine good of the Divine love.
6381. From what has now been said of Judah, it is very evident that there is an internal sense of the Word, and that unless what this sense involves is known, that which is signified by the things written of Judah cannot be known; as that he is a “lion’s whelp,” that he is “gone up from the prey,” that he “bowed and couched as a lion,” and “as an old lion;” and what is signified by a “lawgiver from between his feet,” by “Shiloh,” by “binding his young ass unto the vine, and his ass’s colt unto the choice vine,” by “washing his clothing in wine, and his covering in the blood of grapes,” by “his eyes being red with wine, and his teeth white with milk.” The meaning of all these things would lie completely hidden, unless they were uncovered by means of a sense that lies deeper.
6382. Verse 13. Zebulun shall dwell at the haven of the seas, and he shall be at a haven of ships, and his side shall be toward Zidon. “Zebulun” signifies the cohabitation of good and truth; “shall dwell at the haven of the seas,” signifies life where there is conclusion of truth from memory-knowledges; “and he shall be at a haven of ships,” signifies where are doctrinal things from the Word; “and his side shall be toward Zidon,” signifies extension on one side to the knowledges of good and truth.
6383. Zebulun. That this signifies the cohabitation of good and truth, is evident from the representation of Zebulun, as being the heavenly marriage (see n. 3960, 3961), thus the conjunction of good and truth, for this conjunction is the heavenly marriage. It is said “the cohabitation of good and truth” because in the original language “Zebulon” means “cohabitation.” Here under the name of “Zebulon” are treated of those in the church who form conclusions about spiritual truths from memory-knowledges, and thus fortify them with themselves. But be it known that by “Zebulun” are not meant those who do not believe unless memory-knowledges and sensuous things declare for it, and who are until then in what is negative. Such never believe, for the reason that what is negative reigns universally, and when this is the case there flow in and are gathered together memory-knowledges which deny, but not those which confirm; the latter being cast to the sides, or explained to favor the negative memory-knowledges, whereby what is negative is fortified. But by “Zebulun” are here meant those who believe doctrinal things from the Word, thus with whom something affirmative reigns universally; and yet their faith has not its life in truths, but in memory-knowledges, for they apply these to doctrinal things, and thus fortify their affirmative. They who are “Zebulun,” therefore, do not elevate themselves from memory-knowledges; but when they hear or think of any truth of faith they at once fall back into memory-knowledge. There are many such in the world, and the Lord provides that memory-knowledges and sensuous things may serve them for this use.
6384. Shall dwell at the haven of the seas. That this signifies life where there is conclusion of truth from memory-knowledges, is evident from the signification of “haven,” as being the residence where memory-knowledges terminate and begin; here, the residence where there is conclusion of truth from memory-knowledges, for under the name of “Zebulun” those are here treated of with whom the truths of faith are in this residence; from the signification of “seas,” as being memory-knowledges in the complex (n. 28); and from the signification of “dwelling,” as being life (n. 1293, 3384, 3613, 4451, 6051). From this it is plain that by “dwelling at the haven of the seas” is signified life where there is conclusion of truth from memory-knowledges. (As regards this life see what has been said above, n. 6383.) Be it known further that this life is in the external or natural man, and with some in the lowest natural, or in the sensuous, for they have the truths of faith so bound to memory-knowledges that they cannot be elevated. Hence also they are in obscurity more than all others in the spiritual church; for they have but little light from the intellectual, because this has been immersed in memory-knowledges and sensuous things. The case is different with those who have been in what is affirmative, and have fortified the truths of faith by means of memory-knowledges; but yet so that they can be elevated from these knowledges, that is, from the natural where these are. The intellectual of these men has been enlightened, and from this is in a certain perception of spiritual truth, to which the memory-knowledges that are beneath serve as a mirror wherein the truths of faith and of charity appear and are acknowledged, as affections are in the face.
6385. And he shall be at a haven of ships. That this signifies where are doctrinal things from the Word, is evident from the signification of “haven,” as being a residence (see just above, n. 6384), thus where they are; and from the signification of “ships,” as being doctrinal things from the Word. That “ships” have this signification is because they pass through seas and rivers, and carry things useful for life; for by “seas” and “rivers” are signified knowledges and memory-knowledges; the useful things of life which they carry, are the doctrinal things and also the very truths from the Word which are signified by “ships,” as is plain from the following passages:
The isles shall trust in Me, and the ships of Tarshish in the beginning, to bring thy sons from far, their silver and their gold with them (Isa. 60:9);
“ships of Tarshish” denote doctrinal things and truths from the Word, wherefore it is said that they should “bring their sons, their silver and gold;” for by “sons” are signified those who are in truths; by “silver,” the truth itself; and by “gold,” good. Everyone can see that ships of Tarshish are not here meant, nor sons, silver, and gold.
[2] In Ezekiel:
Thy borders are in the heart of the sea, thy architects have perfected thy beauty. They have built all thy planks of fir-trees from Senir; they have taken the cedar from Lebanon to make a mast for thee. Of the oaks of Bashan have they made thine oars; they have made thy beam of ivory; the daughter of a step from the Isles of Kittim. Of fine linen with broidered work from Egypt was thy sail, that it might be to thee for an ensign; blue and crimson from the isles of Elishah was thy covering. The inhabitants of Zidon and Arvad were thy rowers: thy wise men, O Tyre, who were in thee, were thy pilots. The elders of Gebal and the wise men thereof were in thee thy caulkers; all the ships of the sea and their sailors were in thee, to trade thy trading (Ezek. 27:4-9);
this is said of Tyre, by which are signified the knowledges of good and truth (see n. 1201), which are described by what belongs to a ship, as “planks,” “mast,” “oars,” “beam,” “sail,” a “covering,” “rowers,” “pilots,” and “sailors.” That all these are not to be understood according to the letter must be plain to everyone; but when the knowledges of truth and good, which are “Tyre,” together with doctrinal things from the Word, are understood by “ships,” then all things fit together beautifully.
[3] In David:
O Jehovah, how manifold are Thy works! in wisdom hast Thou made them all. This sea great and wide in spaces; there go the ships; the whale which Thou hast formed to play therein (Ps. 104:24-26).
Again:
Let them sacrifice the sacrifices of confession; and declare the works of Jehovah with rejoicing. They that go down to the sea in ships, that do work in many waters, these see the works of Jehovah and His wonders in the deep (Ps. 107:22-24);
here also “ships” denote knowledges and doctrinal things; the “whale” denotes the generals of memory-knowledges (n. 42); and as “ships” are knowledges and doctrinal things, therefore it is said, “they that go down to the sea in ships see the works of Jehovah and His wonders in the deep;” for those see these things who are in the knowledges and doctrinal things from the Word.
[4] In Revelation:
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 the third part of the creatures that were in the sea, and had souls, died; and the third part of the ships was destroyed (Rev. 8:8, 9);
the “great mountain burning with fire” denotes the love of self (n. 1691); the “sea,” the natural where memory-knowledges are (n. 28); “blood,” violence done to charity (n. 374, 1005); “creatures in the sea having souls,” truths of memory-knowledge with goods; a “third part,” something not yet complete (n. 2788); their “dying,” that they had no spiritual life (n. 6119); hence “the third part of the ships being destroyed” denotes that the truths and goods of doctrinal things from the Word were falsified. From all this may be known what is signified by this prophecy.
[5] But in the opposite sense “ships” signify the knowledges and doctrinal things of what is false and evil, as in Daniel:
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, and with many ships; and he shall come into the lands, and shall overflow and penetrate (Dan. 11:40);
the “king of the south” denotes truth from good; the “king of the north,” falsities from evil; “chariots with horsemen and with ships,” doctrinal things of falsity; the “lands,” churches, of which it is predicted that falsities from evils in the time of the end should overflow and penetrate them.
[6] In Revelation:
Every pilot, and everyone employed upon ships, and sailors, and all they who trade upon the sea, stood afar off, and cried when they saw the smoke of the burning of Babylon, saying, What city is like the great city? Woe, woe, the great city, wherein were made rich all that had ships in the sea by reason of her costliness! (Rev. 18:17-19);
it is evident that “ships” here denote the knowledges and doctrinal things of falsity and evil, because “Babylon” denotes worship which outwardly appears holy, and inwardly is profane. Moreover no one can fail to see that by “ships” something else than ships is here meant. In Isaiah:
Thus saith Jehovah your Redeemer, the Holy one of Israel, For your sake I have sent to Babylon, that I may throw down all her bars, and the Chaldeans, whose cry is in the ships (Isa. 43:14);
where the meaning is similar. Moreover falsities from evil are signified by “ships” in Isa. 2:11, 16; 23:1, 14; and in Ps. 48:7.
6386. And his side shall be toward Zidon. That this signifies extension on one side to the knowledges of good and truth, is evident from the signification of “side,” as being extension on one side; and from the signification of “Zidon,” as being exterior knowledges of good and truth (n. 1201). Here, where Zebulun is treated of, mention is made of knowledges, of doctrinal things, and of memory-knowledges, and it is said that there is extension on one side to the knowledges of good and truth, and also that there is conclusion of truth from memory-knowledges where there are doctrinal things from the Word; therefore it is necessary to say what is the distinction between these terms. Doctrinal things are those which are from the Word; knowledges are those which are from doctrinal things on the one side and from memory-knowledges on the other; and memory-knowledges are those which belong to experience, either one’s own or that of others.
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