HEAVENLY SECRETS
Emanuel Swedenborg

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AC EXODUS Chapter 26

THE DOCTRINE OF CHARITY AND OF FAITH

AC 9585. All that is called Freedom which is of the will, thus which is of the love; whence it is that Freedom manifests itself by means of the delight of willing and thinking, and of the consequent doing and speaking. For all delight is of love, and all love is of the will, and the will is the being of man’s life.

AC 9586. To do evil from the delight of love appears like Freedom; but is slavery, because from hell. To do good from the delight of love appears to be Freedom, and also is Freedom, because it is from the Lord. It is therefore slavery to be led by hell, and it is Freedom to be led by the Lord. This the Lord teaches in John:--

Everyone that doeth sin is the servant of sin. The servant abideth not in the house forever; the Son abideth forever. If the Son shall make you free, ye shall be free indeed (John 8:34-36).

AC 9587. The Lord keeps man in the Freedom of thinking; and in so far as outward bonds, which are the fear of the law and for life, and the fear of the loss of reputation, of honor, and of gain, do not hinder, He keeps him in the Freedom of doing; but, through Freedom, He bends him away from evil; and, through Freedom, He bends him to good; leading him so gently and silently that the man knows no otherwise than that everything proceeds from himself. Thus the Lord, in Freedom, inseminates and inroots good in the very life of the man, which good remains to eternity.  This the Lord teaches in Mark:--

So is the Kingdom of God, as a man who casteth seed into the earth; the seed germinateth and groweth, while he knoweth not.  The earth beareth fruit of its own accord (Mark 4:26-28);

“the kingdom of God” denotes heaven with man, thus the good of love and the truth of faith.

AC 9588. That which is inseminated in Freedom remains, because it is inrooted in the very will of man, which is the being of his life. But that which is inseminated under compulsion does not remain, because what is of compulsion is not from the will of the man, but is from the will of him who compels. For this reason worship from Freedom is pleasing to the Lord, but not worship from compulsion; for worship from Freedom is worship from love, because all Freedom is of love.

AC 9589. There is heavenly Freedom, and there is infernal Freedom.  Heavenly Freedom is to be led by the Lord, and this Freedom is the love of what is good and true.  But infernal Freedom is to be led by the devil, and this Freedom is the love of what is evil and false; properly speaking, it is concupiscence.

AC 9590. They who are in infernal Freedom believe it to be slavery and compulsion not to be allowed to do what is evil and to think what is false at pleasure.  But they who are in heavenly Freedom feel horror in doing what is evil and in thinking what is false, and if they are compelled thereto, they are in torment.

AC 9591. From all this it can be seen what Free Will is, namely, that is to do what is good from choice, or from the will; and that they are in this Freedom who are led by the Lord.

EXODUS 26:1-37

1. And thou shalt make the Habitation, ten curtains; of fine twined linen, and blue, and crimson, and scarlet double-dyed, with cherubs, the work of a thinker, shalt thou make them.

2. The length of one curtain shall be eight and twenty cubits; and the breadth four cubits, for one curtain; one measure for all the curtains.

3. Five curtains shall be joined together one to the other; and five curtains shall be joined together one to the other.

4. And thou shalt make loops of blue upon the edge of the one curtain at the extremity in the joining, and so shalt thou do in the edge of the uttermost curtain in the second joining.

5. Fifty loops shalt thou make in the one curtain, and fifty loops shalt thou make in the extremity of the curtain that is in the second joining; the loops shall be taken up one to the other.

6. And thou shalt make fifty hooks of gold, and shalt join together the curtains one to the other in the hooks, and it shall be one Habitation.

7. And thou shalt make curtains of goats‘ (hair) for a Tent over the Habitation; eleven curtains shalt thou make them.

8. The length of one curtain shall be thirty cubits, and the breadth four cubits, for one curtain; one measure for the eleven curtains.

9. And thou shalt join together five curtains by themselves, and six curtains by themselves, and shalt double the sixth curtain over against the faces of the Tent.

10. And thou shalt make fifty loops upon the edge of the one uttermost curtain in the joining, and fifty loops upon the edge of the curtain of the second joining.

11. And thou shalt make fifty hooks of brass, and shalt bring the hooks into the loops, and shalt join together the Tent, that it may be one.

12. And that which superaboundeth over and above in the curtains of the Tent, the half of the curtain that is over and above, thou shalt make to superabound over the hinder parts of the Habitation.

13. And the cubit on the one side, and the cubit on the other side, in that which is over and above in the length of the curtains of the Tent, shall superabound over the sides of the Habitation, on this side and on that, to cover it.

14. And thou shalt make for the Tent a covering of skins of red rams, and a covering of badgers’ skins above.

15. And thou shalt make the planks for the Habitation of shittim wood, standing up.

16. Ten cubits shall be the length of a plank, and a cubit and half a cubit the breadth of one plank.

17. Two hands shall there be in one plank, combined one to the other: thus shalt thou make for all the planks of the Habitation.

18. And thou shalt make the planks for the Habitation, twenty planks for the corner of the south toward the south.

19. And thou shalt make forty bases of silver under the twenty planks; two bases under one plank for its two hands, and two bases under one plank for its two hands.

20. And for the other side of the Habitation, at the corner of the north, twenty planks:

21. And their forty bases of silver; two bases under one plank, and two bases under one plank.

22. And for the two legs of the Habitation toward the sea thou shalt make six planks.

23. And two planks shalt thou make for the corners of the Habitation in the two legs.

24. And they shall be twinned from beneath, and they shall be twinned together at the head of it unto one ring; thus shall it be for them both; they shall be at the two corners.

25. And there shall be eight planks, and their bases of silver, sixteen bases; two bases under one plank, and two bases under one plank.

26. And thou shalt make bars of shittim wood; five for the planks of the one side of the Habitation:

27. And five bars for the planks of the other side of the Habitation, and five bars for the planks of the side of the Habitation at the two legs toward the sea.

28. And the middle bar in the middle of the planks shall pass through from extremity to extremity.

29. And thou shalt overlay the planks with gold, and make their rings of gold, houses for the bars; and thou shalt overlay the bars with gold.

30. And thou shalt set up the Habitation according to the method which thou wast made to see in the mountain.

31. And thou shalt make a veil of blue, and crimson, and scarlet double-dyed, and fine twined linen; with the work of a thinker shall he make it, with cherubs:

32. And thou shalt bestow it upon four pillars of shittim overlaid with gold, and their hooks of gold, upon four bases of silver.

33. And thou shalt bestow the veil under the hooks, and shalt bring in thither from within the veil the ark of the Testimony; and the veil shall divide for you between the holy and the holy of holies.

34. And thou shalt bestow the propitiatory upon the ark of the Testimony in the holy of holies.

35. And thou shalt put the table outside the veil, and the lampstand over against the table upon the side of the Habitation toward the south; and thou shalt bestow the table at the side of the north.

36. And thou shalt make a covering for the door of the Tent, of blue, and crimson, and scarlet double-dyed, and fine twined linen, the work of the embroiderer.

37. And thou shalt make for the covering five pillars of shittim, and overlay them with gold; and their hooks shall be of gold; and thou shalt cast for them five bases of brass.

THE CONTENTS

AC 9592. In this chapter the second or middle heaven is represented by the Habitation and the Tent; and the celestial and spiritual things therein are represented by the things of which these were constructed. And afterward the Intermediate that unites this heaven and the inmost heaven is represented by the veil between the Habitation and the ark of the Testimony.

THE INTERNAL SENSE

AC 9593. Verse 1. And thou shalt make the Habitation ten curtains of fine twined linen, and blue, and crimson, and scarlet double-dyed, with cherubs; the work of a thinker shalt thou make them. “And thou shalt make the Habitation,” signifies the second or middle heaven; “ten curtains,” signifies all the truths from which it is; “of fine twined linen, and blue, and crimson, and scarlet double-dyed,” signifies the spiritual and celestial things from which are these truths; “with cherubs,” signifies the guard of the Lord lest it be approached and injured by the hells; “the work of a thinker shalt thou make them,” signifies the understanding.

AC 9594. And thou shalt make the Habitation.  That this signifies the second or middle heaven, is evident from the signification of “the Habitation,” when said of the Divine, as being heaven, in particular the middle or second heaven. It is known that there are three heavens: the inmost, the middle, and the ultimate; or the third, the second, and the first. All these heavens were represented by the tabernacle: by the ark, where the Testimony was, the inmost or third heaven; by the Habitation, where were the table for the breads of faces and the lampstand, the middle or second heaven; and by the court, the ultimate or first heaven.  That there are three heavens is because there are three degrees of life in man (for the man who becomes an angel after death constitutes heaven; from no other source are the angels, from no other is heaven). The most degree of the man‘s life is for the inmost heaven; the middle degree of his life is for the middle heaven; and the ultimate degree is for the ultimate heaven.  Man being such, or so formed, and heaven being from the human race, there are therefore three heavens.

[2] These three degrees of life in man are opened successively; the first degree by a life in accordance with what is equitable and just; the second degree by a life in accordance with the truths of faith from the Word, and in accordance with the consequent goods of charity toward the neighbor; and the third degree by a life in accordance with the good of mutual love and the good of love to the Lord.  These are the means whereby are successively opened these three degrees of life in man, thus the three heavens in him.  But be it known that in proportion as a man recedes from the good of life, and accedes to the evil of life, these degrees are closed, that is, the heavens are closed in him; for just as the good of life opens them, so the evil of life closes them.  It is from this that all who are in evil are outside of heaven, thus are in hell.  And because, as before said, the heavens are successively opened in a man according to the good of his life, be it known that for this reason in some the first heaven is opened and not the second; and in some the second heaven is opened and not the third; and that the third heaven is opened in those only who are in the good of life from love to the Lord.  That a man is heaven in the least form, and that he was created after the image both of heaven and of the world, (n. 9279).

[3] Therefore it is the inmost heaven which is represented by the ark of the Testimony, treated of in the preceding chapter; it is the middle heaven which is represented by the Habitation, treated of in this chapter; and it is the ultimate heaven which is represented by the court, treated of in the following chapter. Heaven is called “the Habitation of God” from the fact that the Divine of the Lord dwells there; for it is the Divine truth proceeding from the Lord’s Divine good that makes heaven, for this gives the life of an angel who is there.  And because the Lord dwells with the angels in that which is from Himself (n. 9338), therefore heaven is called “the Habitation of God,” and the Divine truths themselves from the Divine good, of which the angels or the angelic societies are the receptions, are called His “habitations;” as in the following passages:--

O send out Thy light and Thy truth; let these lead me; let them lead me unto the mountain of holiness, and to Thy habitations; that I may go in unto the altar of God, unto God (Ps. 43:3, 4).

There is a river, the streams whereof shall make glad the city of God, the holiness of the habitations of the Most High (Ps. 46:4).

They have profaned the habitation of Thy name to the earth (Ps. 74:7).

How lovely are Thy habitations, O Jehovah (Ps. 84:1).

[4] That the Divine things which proceed from the Lord‘s Divine Human are what are in particular called His “habitations,” and that from this, heaven itself is called His “habitation,” is also evident in David:--

He sware to Jehovah, he vowed to the Mighty one of Jacob, I will not give sleep to mine eyes until I have found out a place for Jehovah, habitations for the Mighty One of Jacob. Lo, we heard of Him in Ephrathah, we found Him in the fields of the forest; we will go into His habitations (Ps. 132:2, 4-7);

“the Mighty One of Jacob” denotes the Lord as to the Divine Human (n. 6425); “Ephrathah,” where He was to be found, is Bethlehem, where He was born (Gen. 35:19; 48:7; Micah 5:2; Matt. 2:4-6); “the fields of the forest” denote the goods of the church among the Gentiles.

[5] In Ezekiel:--

They shall dwell upon the land that I have given to Jacob My servant; they shall dwell upon it, they and their sons’ sons forever; and David My servant shall be prince to them forever. I will make a covenant of peace with them; it shall be an everlasting covenant with them, and I will set My sanctuary in the midst of them forever. So shall My habitation be with them (Ezek. 37:25, 27);

“David,” who was to be “prince to them,” denotes the Lord (n. 1888); “the sanctuary” denotes the Lord‘s Divine Human, because from Him is all that is holy (n. 3210, 9229); thus His “habitation” denotes heaven and the church where the Lord is.

[6] In Jeremiah:--

Thus said Jehovah, Behold I bring back the captivity of Jacob’s tents, and have compassion on his habitations, that the city shall be built upon its heap (Jer. 30:18);

“to bring back the captivity of Jacob‘s tents” denotes to restore the goods and truths of the external church which had been destroyed; “having compassion on his habitations” denotes to restore the truths of the internal church; “the city which shall be built upon its heap” denotes the doctrine of truth (n. 2449, 2943, 3216, 4492, 4493).

[7] In what way the Lord dwells in the heavens, can be seen from what has been shown already concerning the Lord; namely, that the Lord as to the Divine Human is the Sun from which are the heat and light in the heavens.  The heat from the Lord as the Sun is love, and the light is faith.  From this the Lord dwells with those who receive from Him the good of love and the truth of faith, thus the heat and light of life.  His presence is according to the degrees of the reception.

AC 9595. Ten curtains.  That this signifies all the truths from which it is, is evident from the signification of “ten,” as being all (n. 4638), consequently a “tenth part,” which is one curtain, denotes as much as is sufficient (n. 8468, 8540); and from the signification of the “curtains,” as being the interior truths of faith which are of the new understanding.  For by “the Habitation” is signified the middle or second heaven, which is heaven from the reception of the Divine truth that is from the Lord’s Divine good (n. 9594); consequently the “curtains” of which it was constructed and with which it was covered, denote the truths of faith which are of the new understanding.  That these denote interior truths is because exterior truths are signified by the “curtains from goats” for the Tent that was round about, which also are treated of in this chapter.

[2] That “the curtains” denote the truths of faith belonging to those who are in the Lord‘s spiritual kingdom, is evident from the passages in the Word where they are mentioned; as in Isaiah:--

Sing, O barren one that didst not bear, for more are the sons of the desolate one than the sons of the married one; enlarge the place of thy tent, and let them stretch out the curtains of thine habitations; lengthen the cords. For thou shalt break forth on the right hand and on the left; and thy seed shall inherit the nations (Isa. 54:1-3);

treating of the church about to be set up among the Gentiles, which is called “the barren one that did not bear,” for the reason that they had been without truths from the Word (n. 9325); and now it is said to have “more sons than the sons of the married one,” because its truths are more numerous than the truths of the former devastated church, for “sons” denote truths (n. 489, 491, 533, 1147, 3373, 3704); “to enlarge the place of the tent” denotes the holiness of worship from the good of love (n. 3312, 4391, 4599); “to stretch out the curtains of the habitations” denotes the holiness of worship from the truths of faith.

[3] In Jeremiah:--

The whole land hath been laid waste, suddenly have My tents been laid waste, My curtains in a moment (Jer. 4:20);

“the land that hath been laid waste” denotes the church (n. 9325); “tents laid waste” denotes the holiness of worship from the good of love; “curtains laid waste” denotes holy worship from the truths of faith.

[4] Again:--

My tent hath been laid waste, and all My cords pulled out; My sons are gone forth from Me, and they are not; there is none to stretch out My tent any more, and to set up My curtains.  For the shepherds are become foolish (Jer. 10:20, 21);

where the meaning is similar. Again:--

Arise ye, and go up against Arabia, and lay waste the sons of the east; let them take their tents and their flocks, let them carry away for themselves their curtains, and all their vessels, and their camels (Jer. 49:28, 29);

“Arabia and the sons of the east” denote those who are in the knowledges of good and truth (n. 3249); “taking the tents and flocks” denotes the interior goods of the church (n. 8937); “taking the curtains” denotes the interior truths of the church; “their vessels” denote the exterior truths of the church (n. 3068, 3079); “camels” denote general memory-knowledges (n. 3048, 3071, 3143, 3145).  In Habakkuk:--

Under Aven I saw the tents of Cushan; the curtains of Midian did shake (Habakkuk 3:7);

“the curtains of Midian” denote truths with those who are in simple good (n. 3242, 4756, 4788, 6773, 6775).

[5] From all this it is evident what is meant in David:--

O Jehovah Thou hast put on glory and honor; who covereth Himself with light as with a garment; He stretcheth out the heavens like a curtain (Ps. 104:1, 2);

“to cover Himself with light as with a garment” denotes Divine truths. That “light” denotes truth, (n. 9548); as also “a garment,” (n. 4545, 4763, 5319, 5954, 9093, 9212, 9216); consequently “to stretch out the heavens like a curtain” denotes to enlarge the heavens by means of an influx of truth Divine, from which come intelligence and wisdom.  That “to stretch out and expand the heavens” is predicated of the new, that is, the regenerate, understanding, may be seen at the end of the following article.

AC 9596. Of fine twined linen, and blue, and crimson, and scarlet double-dyed.  That this signifies the spiritual and celestial things from which are these truths, is evident from the signification of “fine twined linen,” as being truths from a celestial origin (n. 9469); from the signification of “blue (hyacinthinum),” as being the celestial love of truth (n. 9466); from the signification of “crimson,” as being the celestial love of good (n. 9467); and from the signification of “scarlet double-dyed,” as being spiritual good, or the good of truth (n. 9468). Such is the order in which spiritual and celestial things, or truths and goods, follow with the man, and with the angel, who is in the middle or second heaven.  For first is truth from a celestial origin, which is signified by “fine linen;” next is the love or affection of truth, which is signified by “blue;” afterward is the consequent love or affection of good, which is signified by “crimson;” and lastly is spiritual good, which is signified by “scarlet double-dyed.”

[2] As spiritual and celestial things follow in this order, therefore fine twined linen is here mentioned first; but in the case of the veil, which was between the Habitation and the ark, or between the holy and the holy of holies--see (verse 31) of this chapter--it is mentioned in the last place. The reason why in the veil the fine twined linen is mentioned last, is that the veil signifies the intermediate that unites the inmost heaven with the middle heaven, and therefore in this intermediate it must be the last, so that, for the sake of conjunction, it may be the first in what follows.

[3] But by “fine twined linen” is properly signified the understanding such as belongs to a spiritual man, or to an angel who is in the Lord’s spiritual kingdom. The reason why the understanding is signified by “fine twined linen,” is that with the spiritual man a new will from the Lord has been implanted in his understanding (n. 863, 875, 895, 927, 1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113); and as the understanding of the spiritual man is signified by “fine twined linen,” therefore also spiritual truth is signified thereby, because all truth belongs to the part of the understanding, and all good to the part of the will (n. 3623, 9300); for the understanding is the subject or containant, and truth belongs to it, and these two make a one.  From all this it can also be seen that with those who are of the Lord‘s spiritual kingdom the understanding is “the Habitation” in the close sense (n. 9296, 9297), and that it is described by the expanse of the curtains.

[4] From all this it can be known what is signified by “spreading out and stretching out the heavens” in the following passages:--

Jehovah that stretcheth out the heavens, that spreadeth out the earth, that giveth breath to the people upon it, and spirit to them that walk therein (Isa. 42:5).

I, Jehovah, that maketh all things; that stretcheth out the heavens alone; that spreadeth out the earth by Myself (Isa. 44:24).

I have made the earth, and created man upon it; I, My hands, have stretched out the heavens (Isa. 45:12).

He who maketh the earth by His power, prepareth the world by His wisdom, and by His intelligence stretcheth out the heavens (Jer. 51:15).

Jehovah, that stretcheth out the heavens, and layeth the foundation of the earth, and formeth the spirit of man in the midst of him (Zech. 12:1).

[5] That by “stretching out the heavens and spreading out the earth” the same is here signified as by “stretching out and spreading out the Habitation” by means of the curtains, is manifest; and that this denotes to regenerate man, and thus to create or form a new understanding in which is a new will, which is the very heaven of the spiritual man, wherein the Lord dwells with this man.  That it is regeneration, or the formation of a new understanding and therein of a new will, thus of a new man, which is signified by “stretching out the heavens and spreading out the earth,” is clear from the very explanation given in the above passages, for it is said, “that giveth breath to the people upon it, and spirit to them that walk therein;” also, “that formeth the spirit of man within him.” That “heaven and earth” denote the internal and external church, see (n. 1733, 1850, 2117, 2118, 3355, 4535); also that “the earth” in general denotes the Lord’s kingdom and church (n. 9334); and this is also plainly to be seen, for unless “the earth” had this signification, what could be meant by “spreading out the earth,” and by “laying the foundation of the earth,” and by “forming the spirit of man therein?”

[6] That by “stretching out the heavens, and spreading out the earth” the like is here signified as by “stretching out and spreading out the Habitation” by means of the curtains, is evident from other passages where it is stated more expressly, as in the following:--

Jehovah, that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in (Isa. 40:22).

Enlarge the place of thy tent, and let them stretch the curtains of thy habitations (Isa. 54:2).

Jehovah covereth Himself with light as with a garment; He stretcheth out the heavens like a curtain (Ps. 104:2).

From all this it is also evident what is signified by “the expanse” in the first chapter of Genesis:--

God said, let there be an expanse in the midst of the waters, and let it be to the waters a dividing between the waters.  And God made the expanse, and divided between the waters that were under the expanse and the waters that were above the expanse. And God called the expanse heaven (Genesis 1:6-8);

in this first chapter is described the regeneration of the man of the celestial church; and his new will and understanding are described by “the expanse;” “the waters under the expanse, and above the expanse” denote the truths of the external and of the internal man. That “waters” denote truths, (n. 2702, 3058, 3424, 4976, 8568, 9323).

AC 9597. With cherubs.  That this signifies the guard of the Lord lest heaven be approached and injured by the hells, is evident from the signification of “cherubs,” as being a guard and providence lest the Lord be approached except through good, and lest the good which is from the Lord in heaven and with man be injured (n. 9509); consequently lest heaven be approached and injured by the hells.

AC 9598. The work of a thinker   shalt thou make them.  That this signifies the understanding, is evident from the signification of “a thinker,” as being the understanding, for this thinks and acts from what is thought.  That it is the understanding to which wisdom, intelligence, and knowledge belong, is evident in what follows, where it is said of Bezaleel:--

I have called by name Bezaleel, and I have filled him with the spirit of God, as to wisdom, as to intelligence, and as to knowledge, and as to all work; to think thoughts, to work in gold, in silver, and in brass, and in the engraving of stone for filling, and in the carving of wood, to work in every work of thought (Exod. 31:2-5; 35:30-33).

That the understanding is signified, (n. 9596).

AC 9599. Verses 2-6.  The length of one curtain shall be eight and twenty cubits, and the breadth four cubits, for one curtain; one measure for all the curtains.  Five curtains shall be joined together one to the other; and five curtains shall be joined together one to the other. And thou shalt make loops of blue upon the edge of the one curtain at the extremity in the joining, and so shalt thou do in the edge of the uttermost curtain in the second joining together.  Fifty loops shall thou make in the one curtain, and fifty loops shalt thou make in the extremity of the curtain that is in the second joining together; the loops shall be taken up one to the other.  And thou shalt make fifty hooks of gold, and shalt join together the curtains one to another in the hooks, and it shall be one Habitation.  “The length of one curtain shall be eight and twenty cubits,” signifies the holiness of truth from good; “and the breadth four cubits,” signifies the marriage of truth with good; “for one curtain,” signifies thus for each of the truths; “one measure for all the curtains,” signifies a like state of the matter; “five curtains shall be joined together one to the other, and five curtains shall be joined together one to the other,” signifies the constant communication of truth with good, and of good with truth; “and thou shalt make loops of blue,” signifies conjunction through the celestial love of truth; “upon the edge of the one curtain at the extremity in the joining,” signifies of one sphere with the other; “and so shalt thou do in the edge of the uttermost curtain in the second joining together,” signifies thus reciprocally; “fifty loops shalt thou make in the one curtain,” signifies complete conjunction in the ultimates of the spheres; “and fifty loops shalt thou make in the extremity of the curtain that is in the second joining together,” signifies in like manner reciprocally; “the loops shall be taken up one to the other,” signifies conjunction in every way on both sides; “and thou shalt make fifty hooks of gold,” signifies a full capability of conjunction from good; “and shalt join together the curtains one to the other in the hooks,” signifies the method of conjunction everywhere; “and it shall be one Habitation,” signifies the whole heaven thus altogether one.

AC 9600. The length of one curtain shall be eight and twenty cubits.  That this signifies the holiness of truth from good, is evident from the signification of “length,” as being good (n. 1613, 8898, 9487); from the signification of a “curtain,” as being the interior truth of faith which belongs to the new understanding (n. 9595); and from the signification of “eight and twenty,” as being the holiness of conjunction.  That this is the signification of “eight and twenty” is because this number arises from the multiplication of seven by four, and by “seven” is signified what is holy (n. 433, 716, 881, 5265, 5268), and by “four” conjunction (n. 1686, 8877). For numbers when multiplied have a similar signification to that of the simple numbers of which they are the product (n. 5291, 5335, 5708, 7973).  From this it is plain that by “the length of one curtain being eight and twenty cubits” is signified the holiness of truth from good.

AC 9601. And the breadth four cubits.  That this signifies the marriage of truth with good, is evident from the signification of “breadth,” as being truth (n. 1613, 3433, 3434, 4482, 9487); and from the signification of “four,” as being conjunction, thus marriage, for the conjunction of truth and good is called the heavenly marriage (n. 2173, 2618, 2728, 2729, 2803). “Four” denotes conjunction or marriage because this number arises from two multiplied into itself, and “two” denotes conjunction (n. 5194, 8423); and because multiplied numbers have a similar signification to that of the simple numbers of which they are compounded (n. 9600). That all numbers in the Word signify real things, may be seen in the passages cited in (n. 9488).

AC 9602. For one curtain.  That this signifies thus for each of the truths, is evident from the signification of a “curtain,” as being truth (n. 9595). Therefore by “one curtain,” or by each one, is signified each of the truths.

AC 9603. One measure for all the curtains.  That this signifies a like state of the matter, is evident from the signification of a “measure,” as being the state of a thing as to truth (n. 3104); consequently “one measure for all the curtains” denotes a like state of the matter for all the truths. By a like state of the matter, when said concerning the truths of faith in the spiritual kingdom, is meant that they all look to good, and that through good they look to the Lord from whom they are; for the truths which do not look to good, and thus to the Lord, are not truths of faith, consequently are not the truths of the church or of heaven. The truths which look in another direction may indeed in their external form appear like truths, but they are not truths, because they are devoid of life; for the life of truth is good, and good is from the Lord, who alone is life. Truths which look in another direction are like the members of a body without a soul, which are not members of any body, because they are lifeless, and therefore of no use.

[2] That “measure” signifies the state of a thing as to truth, and also the state of a thing as to good, is evident from the passages in the Word that treat of the measurements of the New Jerusalem, and also of the new temple. By the “New” or “Holy Jerusalem” is signified the Lord‘s New Church, in like manner by the temple; and therefore by their “measurements” are signified states as to truth and as to good; as in John:--

The angel had a golden reed, to measure the holy Jerusalem, and the gates thereof, and the wall thereof; and he measured the city with the reed, twelve thousand furlongs. And be measured the wall thereof, a hundred forty and four cubits, which is the measure of a man, that is, of an angel (Rev. 21:15-17);

that the “measurements” here signify states as to good and truth, is very manifest, for the “holy Jerusalem” denotes the Lord’s New Church; “the gates and the wall” denote the protecting truths of faith; “twelve thousand” denotes all truths and goods in the complex; likewise “a hundred forty and four” (n. 7973), for this number signifies the like as the number “twelve,” because it arises from twelve multiplied into twelve. That “twelve” denotes all truths and goods in the complex, (n. 577, 2089, 2129, 2130, 3272, 3858, 3913); “the measure of a man, that is, of an angel,” signifies that such is the state of the church and of heaven in respect to the goods of love and the truths of faith, for “a man” denotes the church, and “an angel,” heaven.  Unless it were known what is signified by “the holy Jerusalem,” by its “gate” and its “wall,” by the number “twelve thousand furlongs,” and by “the measure of the wall being an hundred forty and four,” also what by “measure,” what by “a man,” and what by “an angel,” who would ever know what is meant by “the measure of the city being twelve thousand furlongs,” and “the measure of the wall a hundred forty and four cubits, the measure of a man, that is, of an angel?”

[3] The like is signified by “measurement” in Zechariah:--

I lifted up mine eyes, and saw, when behold a man, in whose hand was a measuring line. I said, Whither goest thou? He said, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof (Zech. 2:1, 2).

Also in Ezekiel, where a man who had a measuring reed measured the houses of the new city, and also the temple, as to the outer walls, the inner walls, the gates, the foundations, the thresholds, the windows, the steps (Ezekiel chapters 40-42). Unless these measurements signified the states of the matter in respect to truth and good, such things would never have been mentioned. By “measuring” in general is signified the state of truth and good; as in these passages:--

Thus said Jehovah, If the heavens above shall be measured, and the foundations of the earth searched out beneath, behold still will I disapprove the seed of Israel for all that they have done. Behold the days come in which the city shall be built to Jehovah. And the measuring line shall go out more fully over the hill Gareb, and shall turn about unto Goah (Jer. 31:37-39).

Who hath measured the waters in His fist, and meted out the heavens with the span, and weighed the mountains in scales, and the hills in a balance? (Isa. 40:12).

AC 9604. Five curtains shall be joined together one to the other; and five curtains shall be joined together one to the other. That this signifies the constant communication of truth with good, and of good with truth, is evident from the signification of “five,” as being all things of one side, for by “ten” are signified all things of the whole (n. 9595); and from the signification of the “curtains,” as being the interior truths of faith, which are of the new understanding (n. 9595). Hence, as five of the ten curtains were joined together, and also the other five, they therefore signified the reciprocal communication of truth and good, and of good and truth; for the communications must be reciprocal in order that there may be a conjugial conjunction of truth and good.  The like things are signified by these curtains as by the things that belong to the left side and the right side in man. Those which belong to his right side relate to the good from which is truth, but those of the left side relate to the truth which is from good; and in the middle of these there is the communication of good with truth, and of truth with good, from which there results a perpetual and constant conjunction.  Such are the things signified by the words, “five curtains shall be joined together one to the other, and five curtains shall be joined together one to the other.”

AC 9605. And thou shalt make loops of blue.  That this signifies conjunction through the celestial love of truth, is evident from the signification of “loops,” as being conjunction. That “loops” denote conjunction is because a joining together is effected by means of them), and from the signification of “blue (hyacinthinum),” as being the celestial love of truth (n. 9466).

AC 9606. Upon the edge of the one curtain at the extremity in the joining.  That this signifies the conjunction of one sphere with the other, is evident from the signification of “the edge of a curtain at the extremity in the joining,” as being where one ceases and the other begins, and thus the common boundary where the two are joined together. That the sphere is what is signified is because in heaven spheres conjoin.  For there are spheres which proceed from each angelic society in heaven, and from each angel in a society.  These spheres, with everyone, exhale from the life of the affections of truth and of good, and are thence diffused to a distance. From this it is that the quality of spirits and of angels is known at a distance. Angels and angelic societies are conjoined, and are also disjoined, in accordance with these spheres; for similar spheres, that is, similar affections of truth and good, conjoin; and dissimilar spheres disjoin. But see what has been already shown concerning these spheres in (n. 1048, 1053, 1316, 1504-1520, 1695, 2401, 2489, 4464, 5179, 6206, 6598-6613, 7454, 8630, 8794, 8797, 9490-9492, 9498, 9534). Whether you say angels and angelic societies, from which the spheres proceed, or truth and good, it is the same; for the spheres are from the affections of truth and good, by virtue of which angels are angels from the Lord. Be it known that in so far as these spheres derive anything from the Lord, so far they conjoin; but in so far as they derive it from the angel‘s own, so far they disjoin. From this it is evident that the Lord alone conjoins.

AC 9607. And so shalt thou do in the edge of the uttermost curtain in the second joining together.  That this signifies thus reciprocally, that is, that the conjunction of the one sphere with the other is through the celestial love of truth, is evident without further explication.

AC 9608. Fifty loops shalt thou make in the one curtain.  That this signifies complete conjunction in the ultimates of the spheres, is evident from the signification of “fifty,” as being what is full (n. 2252); from the signification of “loops,” as being conjunction (n. 9605); and from the signification of “the edge of the curtain” where the loops were, as being where the sphere of truth ceases (n. 9606), thus in the ultimates.

AC 9609. And fifty loops shalt thou make in the extremity of the curtain that is in the second joining together.  That this signifies in like manner reciprocally, is evident without explication.

AC 9610. The loops shall be taken up one to the other.  That this signifies complete conjunction on both sides, is evident from the signification of “the loops,” as being conjunction (n. 9605); and that it is complete on both sides is signified by “the taking up of one by the other” mutually and reciprocally; for when there is a taking up mutually and reciprocally, complete conjunction is effected.

AC 9611. And thou shalt make fifty hooks of gold.  That this signifies a full capability of conjunction from good, is evident from the signification of “fifty,” as being what is full (n. 9608); from the signification of “the hooks,” as being the capability of conjunction, for the capability of conjunction is inherent in them from their form, which is that of something bent backward or curved inward; and from the signification of “gold,” as being good (n. 113, 1551, 1552, 5658, 6914, 6917, 9490, 9510).

AC 9612. And thou shalt join together the curtains one to the other in the hooks.  That this signifies the method of the conjunction everywhere, is evident from the signification of “joining together the curtains with the hooks,” as being the method of the conjunction; for when by the “fifty hooks” is signified a full capability of conjunction, then by “joining together the curtains one to the other with the hooks,” is signified the method.

AC 9613. And it shall be one Habitation.  That this signifies the whole heaven thus altogether one, is evident from the signification of “the Habitation,” as being heaven (n. 9594). That heaven is one when it is so conjoined, is manifest; for heaven consists of myriads of angelic societies, and yet the Lord leads them as one angel, or as one man.  The reason of this is that among all there is mutual love from the love of the Lord.  When this love is among all, and in all, then all can be disposed into a heavenly form, which is such that many are a one, and the more in number they are, the more strongly they are a one. The case herein is like that of the countless things in the human body, which, though distinct and various, yet make a one.  The reason is that they are in a form like that of heaven, for the two correspond, as has been shown at the end of many chapters; and from this correspondence they are in mutual love, and in this way are conjoined. Hence it is that the man who is in the good of love and of faith is a heaven in the least form (n. 9279); and that before the Lord the whole heaven is as one man (n. 9276).

[2] All the conjunction of the countless angelic societies in heaven, together with the methods of their conjunction, was represented in the form of the construction of the Habitation and of the Tent, as treated of in this chapter.  But these methods of conjunction, such as they are in heaven, cannot come from this to a man’s idea, for the reason that man does not even know that heaven was represented by the Habitation; and even if he knew this, still he does not know that the heavenly societies have been so joined together by means of love as to represent a one.  But all these things flow fully into the idea of the angels, when these things relating to the Habitation are read; for each and all things of the description have an internal sense, which when made manifest by the Lord before the angels, exhibits the state of conjunction together, by means of the love which is from the Lord, of all in the universal heaven.

[3] The conjunction of the angelic societies into one heaven has reference to these laws:--1. Everyone in the form of the heavens comes forth in accordance with the heavenly harmony of many associated together.  2. Love is spiritual conjunction, whence comes heavenly harmony.  3.  There must be a universal bend, in order that all the individuals may be held together in conjunction.  4. The universal bond must flow into the individual bonds, and must make them.  5. The universal bond is the Lord, thus love from Him, and consequently love to Him.  6. The individual bonds are derived from this, and are those of mutual love, or of charity toward the neighbor.  These are the laws by virtue of which heaven, consisting of innumerable angelic societies, is nevertheless as one man.

AC 9614. Verses 7-14.  And thou shalt make curtains of goats‘ (hair) for a Tent over the Habitation, eleven curtains shalt thou make them.  The length of one curtain shall be thirty cubits, and the breadth four cubits, for one curtain; one measure for the eleven curtains. And thou shalt join together five curtains by themselves, and six curtains by themselves, and shalt double the sixth curtain over against the faces of the Tent. And thou shalt make fifty loops upon the edge of the one uttermost curtain in the joining, and fifty loops upon the edge of the curtain of the second joining. And thou shalt make fifty hooks of brass, and thou shalt bring the hooks into the loops, and shall join together the Tent, that it may be one. And that which superaboundeth over and above in the curtains of the Tent, the half of the curtain that is over and above thou shalt make to superabound over the hinder parts of the Habitation. And the cubit on the one side, and the cubit on the other side, in that which is over and above in the length of the curtains of the Tent, shall superabound over the sides of the Habitation on this side and on that, to cover it. And thou shalt make for the Tent a covering of skins of red rams, and a covering of badgers’ skins above. “And thou shalt make curtains of goats‘ (hair) for a Tent over the Habitation,” signifies the external of heaven, which is from the truths that are from external celestial good; “eleven curtains shalt thou make them,” signifies all the truths from which it is; “the length of one curtain shall be thirty cubits,” signifies the fullness of truth from good; “and the breadth four cubits,” signifies the marriage of truth with good; “for one curtain,” signifies thus in each of the truths; “one measure for the eleven curtains,” signifies a like state of the matter; “and thou shalt join together five curtains by themselves, and six curtains by themselves,” signifies the constant communication of truth with good, and of good with truth; “and shalt double the sixth curtain over against the faces of the Tent,” signifies the communication of all who are of that heaven with the extremes there, and influx thence into the ultimate heaven; “and thou shalt make fifty loops upon the edge of the one uttermost curtain in the joining,” signifies the complete conjunction of one sphere with the other; “and fifty loops upon the edge of the curtain of the second joining,” signifies in like manner reciprocally; “and thou shalt make fifty hooks of brass,” signifies a full capability of conjunction by external good; “and thou shalt bring the hooks into the loops,” signifies the method of the conjunction; “and shalt join together the Tent, that it may be one,” signifies the external of heaven thus altogether one; “and that which superaboundeth over and above in the curtains of the Tent,” signifies that which proceeds; “the half of the curtain that is over and above, thou shalt make to superabound over the hinder parts of the Habitation,” signifies to the ultimate of this heaven; “and the cubit on the one side, and the cubit on the other side, in that which is over and above in the length of the curtains of the Tent, shall superabound over the sides of the Habitation, on this side and that, to cover it,” signifies the method by which this ultimate proceeds from good, in order that heaven may be rendered safe; “and thou shalt make a covering for the Tent,” signifies the circumference of this heaven; “of skins of red rams,” signifies external truths from good; “and a covering of badgers’ skins above,” signifies outside of these from external good.

AC 9615. And thou shalt make curtains of goats‘ (hair) for a Tent over the Habitation.  That this signifies the external of heaven which is from the truths that are from external celestial good, is evident from the signification of “curtains,” as being the interior truths of faith (n. 9595), here the exterior truths of faith, because they were for the Tent that was over the Habitation; from the signification of “goats’ hair,” of which these curtains were made, as being external celestial good (n. 9470); and from the signification of “the Tent over the Habitation,” as being the external of heaven, for by “the Habitation” is signified heaven (n. 9594), and by “the Tent which covered it over,” the external of the same.  From this it is plain that by “ the curtains of goats‘ hair for the Tent over the Habitation,” are signified the truths which are from external celestial good, from which is the external of heaven. But how the case herein is cannot be known unless there is known what is the external and the internal of each heaven, and the influx of one heaven into the other; for the Lord flows into all the heavens both immediately and mediately (n. 9223); mediately through the inmost heaven into the middle heaven, and through the internal of this latter into its external.

AC 9616. Eleven curtains shall thou make them.  That this signifies all the truths from which it is, is evident from the signification of “eleven,” as being all; and from the signification of “the curtains of goats’ hair,” as being truths from external celestial good (n. 9615). That “eleven” signifies all, is because ten curtains constituted the Tent itself, and the eleventh superabounded as what was over and above upon the hinder parts of the Habitation, as can be seen from (verses 9, 12, 13).  That “ten” denotes all, may be seen above (n. 4638, 9595).

AC 9617. The length of one curtain shall be thirty cubits. That this signifies the fullness of truth from good, is evident from the signification of “length,” as being good (n. 9487); from the signification of a “curtain,” as being truth from external celestial good (n. 9615); and from the signification of “thirty,” as being what is full (n. 9082).

AC 9618. And the breadth four cubits.  That this signifies the marriage of truth with good, may be seen above (n. 9601).

AC 9619. For one curtain.  That this signifies thus in each of the truths, is evident from the signification of “curtain,” of which also above (n. 9602), where the same words occur.

AC 9620. One measure for the eleven curtains.  That this signifies a like state of the matter, is evident from what has been shown above (n. 9603).

AC 9621. And thou shalt join together five curtains by themselves, and six curtains by themselves.  That this signifies the constant communication of truth with good, and of good with truth, may be seen above (n. 9604).

AC 9622. And shalt double the sixth curtain over against the faces of the Tent.  That this signifies the communication of all who are of this heaven with the extremes there, and influx from thence into the ultimate heaven, is evident from the fact that the doubling of this curtain was an extension over the extremity of the Habitation; for by the curtains and their extension was represented heaven in respect to communication and influx, consequently by the doubling and extension of the sixth curtain over the extremity of the Habitation was represented the communication of all who are of this heaven with the extremes there, and influx thence into the ultimate heaven.

AC 9623. And thou shalt make fifty loops upon the edge of the one uttermost curtain in the joining.  That this signifies the complete conjunction of one sphere with the other; and that “fifty loops upon the edge of the curtain of the second joining,” signifies in like manner reciprocally, is evident from what has been shown above (n. 9605-9609).

AC 9624. And thou shalt make fifty hooks of brass.  That this signifies a full capability of conjunction by external good, is evident from the signification of “fifty hooks,” as being a full capability of conjunction (n. 9611); and from the signification of “brass,” as being natural or external good (n. 425, 1551).

AC 9625. And thou shalt bring the hooks into the loops.  That this signifies the method of the conjunction, is evident from the fact that when by “the hooks” is signified the capability of conjunction (n. 9624), by “bringing them into the loops,” and thereby joining the curtains together, is signified the method of the conjunction, as also by “joining the curtains together one to the other with the hooks” (n. 9612).

AC 9626. And shalt join the Tent together, that it may be one. That this signifies the external of heaven thus altogether one, is evident from the signification of “the Tent,” as being the external of heaven (n. 9615); that it denotes thus altogether one, may be seen above (n. 9613), where the Habitation is treated of, by which is signified the internal of heaven.

AC 9627. And that which superaboundeth over and above in the curtains of the Tent.  That this signifies that which proceeds, is evident from the signification of “that which superaboundeth over and above,” as being that which proceeds; and from the signification of “the curtains of the Tent,” as being the truths from external celestial good that constitute the external of heaven, which is signified by “the Tent” (n. 9615).  That “that which superaboundeth over and above the curtains” denotes that which proceeds, is because it proceeds by continuity from the expansion itself.

AC 9628. The half of the curtain that is over and above, thou shalt make to superabound over the hinder parts of the Habitation.  That this signifies that which proceeds to the ultimate of heaven, is evident from the signification of “that which superaboundeth,” as being that which proceeds (n. 9627); and from the signification of “the hinder parts of the Habitation,” as being the ultimate of heaven, for “the Habitation” denotes heaven, which is here treated of.

AC 9629. And the cubit on the one side, and the cubit on the other side, in that which is over and above in the length of the curtains of the Tent, shall superabound over the sides of the Habitation on this side and on that, to cover it.  That this signifies the method by which this ultimate proceeds from good, in order that heaven may be rendered safe, is evident from the signification of “that which superaboundeth over the sides of the Habitation, a cubit on the one side and a cubit on the other side,” as being the ultimate which proceeds (n. 9627); from the signification of “the length of the curtains of the Tent,” as being truths from good (n. 9617); and from the signification of “to cover,” as being to protect, for that which covers protects from the assailing evil that would inflict injury. From these significations gathered into one, there results this meaning, that this ultimate which proceeds from good is for the purpose that heaven may be rendered safe.

AC 9630. And thou shalt make a covering for the Tent.  That this signifies the circumference, is evident without explication, for the covering made of skins of red rams formed a circumference above and around the Tent.

AC 9631. Of skins of red rams.  That this signifies external truths from good, is evident from what has already been said and shown concerning the skins of red rams (n. 9471).

AC 9632. And a covering of badgers‘ skins above.  That this signifies outside of this, namely the circumference from the truths which are from external good, is evident from the signification of “the covering,” as being the circumference (n. 9630); from the signification of “skins,” as being external truths (n. 9471); and from the signification of “badgers,” as being goods (n. 9471).  It is needless to further unfold the things thus far said concerning the Habitation, the Tent, and the two coverings of the latter, because they are of such a nature as by reason of ignorance would fall with difficulty into the idea of thought; for where there is ignorance there is blindness, thus no reception of light, and consequently no idea of the subject. For few if any know that heaven is represented and thus described by the Habitation, and its external by the Tent with its two coverings. The reason why these things are unknown, is that scarcely anyone knows that heavenly things are signified by all those which are in the Word, thus that there is an internal sense which is spiritual in each thing therein; and that this sense does not appear in the letter, but only from the letter to those who have been instructed about correspondences, and who while they read the Word are in enlightenment from the Lord.

[2] Nay, scarcely anyone knows that the man who is in the good of love and of faith is a heaven in the least form, and that such a man, both as to his interiors and his exteriors, corresponds to heaven (n. 9276). If these things had been known, the well-informed in the Christian world, who have acquired some knowledge of the forms of the human body, might have been in some intellectual light, and consequently in some idea about heaven, and then might have apprehended what things in heaven are represented by the ark, its propitiatory, and the cherubs over it; what by the table upon which were the breads of faces, and by the lampstand, and by the golden altar of incense; also what things are represented by the Habitation, its curtains, planks, and bases; and further by the Tent and its two coverings; for like things occur with man, in his internals and in his externals, and they are also presented in a material form in his body, to which these internal things exactly correspond.  For unless the external things which are of the body exactly corresponded to the internal things which are of the understanding and the will, there would not be any life in the body, and consequently there would not be any corresponding acts.

[3] It is said that like things occur in the tabernacle as in man, because the representatives in nature bear relation to the human form, and have a signification according to their relation to it (n. 9496). There are four coverings in man’s external things that encompass and enclose all the interior things, and which are called coats and skins.  To what internal things these correspond may be seen from experience (n. 5552-5559, 8980). Similar things were represented in the coverings which constituted the expanse of the tabernacle.  From this the understanding may borrow some light concerning the forms of heaven; and yet this light would be extinguished with all those who have not a distinct knowledge of the things that are in the human body, and who have not at the same time a distinct knowledge of the spiritual things of faith and the celestial things of love, to which these things correspond.  As with most people both the latter and the former things are in shade, nay, in thick darkness, not only from the lack of knowledge, but also from lack of faith, it is needless to unfold them further; for, as before said, they would not fall into any idea, because of the lack of intellectual light on such subjects.

AC 9633. Verses 15-30. And thou shalt make the planks for the Habitation of shittim wood, standing up.  Ten cubits shall be the length of a plank, and a cubit and half a cubit the breadth of one plank.  Two hands shall there be in one plank, combined one to the other; thus shalt thou make for all the planks of the Habitation. And thou shalt make the planks for the Habitation twenty planks for the corner of the south toward the south. And thou shalt make forty bases of silver under the twenty planks; two bases under one plank for its two hands, and two bases under one plank for its two hands. And for the other side of the Habitation, at the corner of the north, twenty planks; and their forty bases of silver; two bases under one plank, and two bases under one plank. And for the two legs of the Habitation toward the sea thou shalt make six planks. And two planks shalt thou make for the corners of the Habitation in the two legs. And they shall be twinned from beneath, and they shall be twinned together at the head of it unto one ring; thus shall it be for them both; they shall be at the two corners. And there shall be eight planks, and their bases of silver, sixteen bases; two bases under one plank, and two bases under one plank.  And thou shalt make bars of shittim wood; five for the planks of the one side of the Habitation, and five bars for the planks of the other side of the Habitation, and five bars for the planks of the side of the Habitation at the two legs toward the sea. And the middle bar in the middle of the planks shall pass through from extremity to extremity. And thou shalt overlay the planks with gold, and make their rings of gold, houses for the bars; and thou shalt overlay the bars with gold. And thou shalt set up the Habitation according to the method which thou wast made to see in the mountain.  “And thou shalt make the planks for the Habitation,” signifies the good which supports this heaven; “of shittim wood,” signifies that it is the good of merit from the Lord‘s Divine Human; “ten cubits shall be the length of a plank,” signifies this good the all in all; “and a cubit and half a cubit the breadth of one plank,” signifies the truth from which it conjoins, as much as is sufficient; “two hands shall there be in one plank,” signifies power from it; “combined one to the other,” signifies the consequent conjunction of the Lord with those who are in this heaven; “thus shalt thou make for all the planks of the Habitation,” signifies thus everywhere; “and thou shalt make the planks for the Habitation twenty,” signifies the good which supports heaven in every way and completely; “the planks for the corner of the south toward the south,” signifies even into its interior and inmost things where truth is in light; “and thou shalt make forty bases of silver,” signifies a full support by means of truth; “under the twenty planks,” signifies which proceeds from the good that is from the Lord’s Divine Human; “two bases under one plank,” signifies its conjunction with good; “for its two hands,” signifies the consequent power; “and two bases under one plank for its two hands,” signifies thus in each and all things; “and for the other side of the Habitation, at the corner of the north,” signifies toward the exteriors of this heaven where truth is in obscurity; “twenty planks,” signifies the good which supports in every way and completely; “and their forty bases of silver,” signifies there also a full support by means of truth; “two bases under one plank,” signifies through conjunction with good; “and two bases under one plank,” signifies everywhere; “and for the two legs of the Habitation toward the sea,” signifies conjunction with heaven where good is in obscurity; “thou shalt make six planks,” signifies where good from the Lord‘s Divine Human is wholly; “and two planks shalt thou make for the corners of the Habitation in the two legs,” signifies the quality of the conjunction there with good; “and they shall be twinned from beneath, and they shall be twinned together at the head of it,” signifies conjunction from the exterior and from the interior; “unto one ring,” signifies thus endurance; “thus shall it be for them both; they shall be at the two corners,” signifies a like conjunction everywhere; “and there shall be eight planks, and their bases of silver,” signifies support in every way by good through the truth which is from good; “sixteen bases,” signifies complete support; “two bases under one plank, and two bases under one plank,” signifies through the conjunction of truth with good everywhere; “and thou shalt make bars of shittim wood,” signifies the power of truth from good; “five for the planks of the one side of the Habitation,” signifies whereby it looks toward the interiors of heaven where truth is in light; “and five bars for the planks of the other side of the Habitation,” signifies the power of truth from good whereby it looks toward the exteriors where truth is in obscurity; “and five bars for the planks of the side of the Habitation at the two legs toward the sea,” signifies the power of truth from good whereby it looks toward this heaven where there is conjunction with good which is in obscurity; “and the middle bar in the middle of the planks shall pass through from extremity to extremity,” signifies the primary power from which the powers are everywhere continued; “and thou shalt overlay the planks with gold, and make their rings of gold, houses for the bars, and thou shalt overlay the bars with gold,” signifies a representative of good from which and through which are all things; “and thou shalt set up the Habitation according to the method which thou wast made to see in the mountain,” signifies toward the quarters according to the states of good and of the derivative truth in the heaven which is represented.

AC 9634. And thou shalt make the planks for the Habitation. That this signifies the good which supports this heaven, is evident from the signification of “the planks,” as being the good which supports; and from the signification of “the Habitation,” as being the middle or second heaven (n. 9594). That “the planks” denote the good which supports, is because they were of wood, and supported the curtains of both the Habitation and the Tent, and also the two coverings over them.  Consequently by “the planks” are signified supports, and because they were of wood, they signified supports which are from good; for everything that is of wood signifies good, even to the very houses that are of wood (n. 3720); the quality of the good is signified by the “shittim wood” of which the planks were made.  As all the representatives in nature bear relation to the human form, and have a signification in accordance with this relation (n. 9496), so also do the planks of the Habitation.  These planks correspond to the muscular or fleshy part in man, which supports the encompassing membranes and skins; by “flesh” also is signified good (n. 7850, 9127).  From this it is that the planks were of shittim wood, by which is signified the good which supports heaven (n. 9472, 9486); also that they were overlaid with gold, by which also is signified good.

AC 9635. Of shittim wood.  That this signifies the good of merit from the Lord’s Divine Human, is evident from the signification of “shittim wood,” as being the good of merit from the Lord‘s Divine Human (n. 9472, 9486). That this good is the only good which reigns in heaven, and supports it, (n. 9486).

AC 9636. Ten cubits shall be the length of a plank.  That this signifies this good the all in all, is evident from the signification of “ten,” as being all (n. 4638, 9595); and from the signification of “length,” as being good (n. 1613, 8898, 9487, 9600), here the good which supports, which is the good of merit; for this is signified by the planks of the Habitation being made of shittim wood (n. 9635).  That this good is the all in all of heaven, is because this good is the very Divine good which makes the heavens and sustains them (n. 9486); for the good which is with the angels is good itself, because all good is from the Lord; good from any other source is not good.

AC 9637. And a cubit and half a cubit the breadth of one plank. That this signifies the truth from it which conjoins, as much as is sufficient, is evident from the signification of “one and a half,” as being what is full (n. 9487-9489), thus also as much as is sufficient, for this is what is full.  The reason why this truth is from it, that is, from the good which is signified by “the planks of shittim wood” (n. 9634, 9635), is that every good has its truth, and every truth its good. Good without truth does not appear, and truth without good does not exist, for truth is the form of good, and good is the being of truth.  It is from form that good appears, and it is from being that truth exists.  The case herein is like that of flame and light; flame without light does not appear, and therefore it emits from itself light that it may appear; and light without flame does not exist. It is the same with man’s will and his understanding; the will does not appear without the understanding, and the understanding does not exist without the will.  As it is with good and truth, or with flame and light, or again with the will and understanding, even so it is with love and faith, for all good is of love, and all truth is of faith from love; and man‘s will has been allotted to the reception of the good which is of love, and his understanding to the reception of the truth which is of faith.  Moreover love is the flame or fire of life, and faith is the light of life.

AC 9638. Two hands shall there be in one plank.  That this signifies power from it, namely, through truth from good, is evident from the signification of “hands,” as being power (n. 878, 3387, 4931-4937, 5327, 5328, 6292, 6947, 7011, 7188, 7189, 7518, 7673, 8050, 8153, 8281, 9133); and that all power is through truth from good, (n. 6344, 6423, 9327, 9410).

AC 9639. Combined the one to the other.  That this signifies the consequent conjunction of the Lord with those who are in this heaven, is evident from the signification of “to be combined,” when said of the power which is signified by “the hands,” as being conjunction through truth from good.  For all who are in heaven are called “powers,” and also are powers, from the fact that they are receptions of the Divine truth which is from the Lord; therefore also by “angels” in the Word are signified truths Divine (n. 8192).  It is the Divine good proceeding from the Lord that conjoins all in heaven; for it is the Divine good that reigns universally in Divine truths, and that which reigns universally, conjoins.  This conjunction is what is signified by the “combining of the hands of each plank the one to the other.”

AC 9640. Thus shalt thou make for all the planks of the Habitation.  That this signifies thus everywhere, is evident from the signification of “ all,” when said of heaven, as being everywhere, for that which is done there to all is done everywhere; and from the signification of “the planks of the Habitation,” as being the good which supports heaven (n. 9634).

AC 9641. And thou shalt make the planks for the Habitation twenty.  That this signifies good which supports heaven in every way and completely, is evident from the signification of “the planks of the Habitation,” as being the good which supports heaven (n. 9634); and from the signification of “twenty,” as being what is full, thus in every way and completely. That “twenty” has this signification, is because numbers formed by multiplication have the same signification as the simple numbers from which they have been multiplied (n. 5291, 5335, 5708, 7973); thus the number “twenty” signifies the same as “ten,” and “two,” from the multiplication of which it arises. That “ten” denotes what is full, and all, (n. 3107, 4638); and in like manner “two,” (n. 9103, 9166).

AC 9642. The planks for the corner of the south toward the south.  That this signifies even into its interior and inmost things where truth is in light, is evident from the signification of “the planks of the Habitation,” as being the good which supports heaven (n. 9634); from the signification of a “corner,” when said of the quarters of the world, as being where that state is which is marked out and signified by the quarter; and from the signification of “the south toward the south,” as being the interior and inmost things where truth is in its light; for by “the south” is signified a state of light, which is a state of intelligence from truths, and thus an interior state; for light (and with the light intelligence and wisdom) in the heavens, increases toward more interior things; and farther from these truth is in shade, which state of truth is signified by “the north.” From this then it is that by “the corner of the south toward the south” is signified even to the interior and inmost things where truth is in light.

[2] The same is signified by “the south” or “noonday” in Isaiah:--

I will say to the north, Give up; and to the south, Keep not back; bring My sons from far, and My daughters from the end of the earth (Isa. 43:6);

in this passage a new church is treated of; “saying to the north” denotes to those who are in darkness or ignorance concerning the truths of faith, who are the nations outside the church; “saying to the south” denotes to those who are in light from the knowledges of good and truth, who are those who are within the church; wherefore it is said to the latter that they should “not keep back,” but to the former that they should “give up.”

[3] In Ezekiel:--

Set thy faces toward the south, and drop toward the south, and prophesy against the forest of the field unto the south; and say to the forest of the south, Behold, I kindle a fire in thee, and it shall devour every green tree in thee, and all faces from the south to the north shall be burned. Set thy faces toward Jerusalem, and drop against the holy places, and prophesy against the land of Israel (Ezek. 20:46, 47; 21:2);

“the south” here denotes those who are in the light of truth from the Word, thus those who are of the church, but who are in falsities which they confirm from the sense of the letter of the Word wrongly unfolded; whence it is said, “the forest of the field unto the south,” and “the forest of the south.” A “forest” denotes where memory-knowledge reigns; but a “garden,” where truth reigns.  From this it is plain what is signified by “setting the faces toward the south, and dropping (words) toward the south, and prophesying against the forest of the field unto the south;” and afterward by “setting the faces toward Jerusalem, and dropping against the holy places, and prophesying against the land of Israel;” for “Jerusalem” and “the land of Israel” denote the church, and “the holy places” there denote the things which are of the church.

[4] In Isaiah:--

If thou draw out thy soul to the hungry, and sate the afflicted soul; then thy light shall arise in darkness, and thy thick darkness shall be as the noonday (Isa. 58:10);

where “darkness” and “thick darkness” denote ignorance of truth and good; while “light” and “the noonday” denote the understanding of them.  Again:--

Bring forth counsel, execute judgment; make thy shadow like the night in the midst of the noonday; hide the outcasts; reveal not the wanderer (Isa. 16:3);

where “in the midst of the noonday” denotes in the midst of the light of truth.  In Jeremiah:--

Sanctify ye the battle against the daughter of Zion; arise, and let us go up into the south, for the day is going away, for the shadows of the evening have been bent down (Jer. 6:4);

where “going up into the south” denotes against the church, in which truth is in light from the Word. In Amos:--

I will make the sun go down at noon, and I will darken the earth in the day of light (Amos 8:9);

denoting the extinguishing of all the light of truth from the Word.

[5] In David:--

Thou shalt not be afraid for the dread of night, nor for the arrow that flieth by day; for the pestilence in the thick darkness, for the death that wasteth at noonday (Ps. 91:5, 6);

“the dread of night” denotes the falsities of evil which are from hell; “the arrow that flieth by day,” the falsity which is openly taught; “the death that wasteth at noonday,” the evil which is openly lived in, whereby truth is destroyed where it can be in its light from the Word.

[6] Again:--

The prophecy of the wilderness of the sea. As whirlwinds from the south, to pass through; it cometh from the wilderness, from a terrible land (Isa. 21:1).

The he-goat of the goats magnified himself exceedingly; and his horn grew toward the south, and toward the east, and toward comeliness; and it grew even unto the army of the heavens, and some of the army and of the stars it cast down to the earth, and trampled upon them (Dan. 8:8-10);

the subject here treated of is the state of the future church, and it is foretold that the church will perish through the doctrine of faith separated from the good of charity; “the he-goat of the goats” denotes such a faith (n. 4169, 4769); its “horn growing toward the south” denotes the power of falsity therefrom against truths; “toward the east” denotes against goods; “toward comeliness” denotes against the church; “unto the army of the heavens” denotes against all the goods and truths of heaven; “casting down to the earth some of the army and of the stars” denotes to destroy these goods and truths, and the very knowledges of good and truth (n. 4697).

[7] In the same prophet is described a war between the king of the south and the king of the north (chap. 11), and by “the king of the south” is signified the light of truth from the Word, and by “the king of the north” reasoning from memory-knowledges about truths; the alternations that the church was to undergo until it should perish, are described by the various events of this war.

[8] As “the south” signified truth in light, it was ordained that the tribes of Reuben, Simeon, and Gad should encamp “toward the south” (Num. 2:10-15); the encampments represented the setting in order of all things in the heavens in accordance with the truths and goods of faith and love (n. 4236, 8103, 8193, 8196); and “the twelve tribes” which encamped signified all truths and goods in the complex (n. 3858, 3862, 3926, 3939, 4060, 6335, 6337, 6397, 6640, 7836, 7891, 7996, 7997); by “the tribe of Reuben” was signified the truth of faith in doctrine (n. 3861, 3866, 5542); by “the tribe of Simeon,” the derivative truth of faith in life (n. 3869-3872, 4497, 4502, 4503, 5482); and by “the tribe of Gad” were signified works from these truths (n. 6404, 6405).  This shows why these tribes were encamped “toward the south;” for all things of truth, that is, of faith, belong to “the south,” because they belong to light.

[9] From all this it is now evident what is signified by “the corner of the south,” namely, where the state of truth is in light.  For all states of the good of love and of the truth of faith are signified by “the four corners of the earth” - states of the good of love by “the corner of the east, and the corner of the west,” and states of the truth of faith by “the corner of the south,” and “the corner of the north” In like manner by “the four winds” in these passages:--

Angels standing on the four corners of the earth, holding back the four winds of the earth, that the wind should not blow on the ear (Rev. 7:1).

Satan shall go forth to seduce the nations which are in the four corners of the earth (Rev. 20:8).

He shall send His angels, and they shall gather together His elect from the four winds, from the ends of the heavens to the ends of them (Matt. 24:31).

Come from the four winds, O breath, and breathe into these slain, that they may live (Ezek. 37:9).

[10] As by these “winds,” that is, by these “quarters,” were signified all things of good and of truth, thus all things of heaven and of the church, and by “the temple” was signified heaven or the church, therefore it has been customary from ancient times to place temples in an east and west direction, because “the east” signified the good of love in its rising, and “the west,” the good of love in its going down.  This had its origin from the representatives in which were the ancients who belonged to the church.

AC 9643. And thou shalt make forty bases of silver.  That this signifies full support by means of truth, is evident from the signification of “forty,” as being what is full (n. 9437); from the signification of “bases,” as being support, for bases support; and from the signification of “silver,” as being truth (n. 1551, 2954, 5658, 6112, 6914, 6917, 7999).  The reason why the bases were of “silver,” and the planks were overlaid with “gold,” was that by the “planks” is signified good, and by the “bases” truth, and good has power and thus support through truth.  That good has power through truth, (n. 6344, 6423, 9327, 9410); also that “gold” signifies good, and “silver” truth, (n. 113, 1551, 1552, 5658, 6914, 6917, 8932, 9490, 9510).  That good has power through truth, is because truth is the form of good, and good has quality thereby; for where there is quality, there is form.  In this way good has that whereby it can work on other things in this or in that manner.  From this it is that good has ability, but not determined to anything except by means of truth.  Ability determined is actual power, consequently is supporting power.

[2] Moreover the bases correspond to the feet and soles of the feet in man; and in general to the bones which support all the fleshy part of the body; and by “the feet” and “the bones” in like manner is signified the truth which supports; and by “the fleshy part” in the body is signified the good which supports itself by means of truth. That all things in nature bear relation to the human form, and have a signification in accordance with their relation to it, (n. 9496); also that “flesh” signifies good, (n. 3813, 6968, 7850, 9127); that “the feet” denote what is natural, thus truth in power from good, (n. 5327, 5328); that “the body” signifies good, (n. 6135); and “the bones,” truth supporting, (n. 3812, 8005).

[3] It is for this reason also that a “foundation,” which is a common base, denotes the truth of faith, and faith itself, as can be seen from the passages in the Word where a “foundation” is spoken of; as in Isaiah:--

Do ye not know? do ye not hear? do ye not understand the foundations of the earth? (Isa. 40:21);

he who does not know what is signified by a “foundation,” and what by “the earth,” has no other idea than that the lowest parts of the earth are here meant by “the foundations of the earth,” although he may perceive, if he pays attention, that something else is meant; for what would it be to know, to hear, and to understand the foundations of the earth?  From this it can be seen that by “the foundations of the earth” are signified such things as belong to the church.  That “the earth” in the Word denotes the church, is very evident from the passages in the Word where “the earth” is mentioned (n. 9325); and that its “foundations” denote the truths of faith, for these truths serve the church for foundations, as can also be seen further from the following passages.  In David:--

They acknowledge not, neither do they understand; they walk: in darkness; all the foundations of the earth totter (Ps.  82:5);

that the foundations of the earth do not “totter,” but the truths of the church with those who do not know, who do not understand, and who walk in darkness, is clear.  Again:--

The earth was shaken and quaked, and the foundations of the mountains were agitated, and were shaken (Ps. 18:7);

where “mountains” denote the goods of love (n. 795, 4210, 6435, 8327), and their “foundations,” the truths of faith. And in Isaiah:--

The cataracts from on high have been opened, and the foundations of the earth have quaked (Isa. 24:18);

As a “foundation” denotes the truth of faith, and a “city,” the doctrine of it, therefore in the Word “the foundation of the city” is said when the truth of doctrine is meant; as in David:--

The channels of waters appeared, and the foundations of the city    were uncovered, by the rebuke of Jehovah (Ps. 18:15);

that a “city” denotes the doctrine of truth, (n. 402, 2449, 2943, 3216, 4492, 4493).

[4] From this it can be seen what is signified by “the foundations of the city of the holy Jerusalem”in John:--

The wall of the city of the holy Jerusalem had twelve foundations, and in them the names of the twelve apostles of the Lamb. The foundations of the wall were adorned with every precious stone (Rev. 21:14-20);

he who does not know what is signified by “the holy Jerusalem,” what by a “city,” what by a “wall,” what by a “foundation,” and what by “the twelve apostles,” can see nothing of the secret here hidden; when yet by “the holy Jerusalem” is meant the New Church of the Lord which will succeed this of ours; by “the city” is meant doctrine; by a “wall,” the truth protecting and defending; by “the foundations,” the truths of faith; and by “the twelve apostles,” all the goods of love and truths of faith in the complex.  From this it can be seen why it is said that there will be “twelve foundations,” and that they will be “adorned with every precious stone;” for a “precious stone” denotes the truth of faith from the good of love (n. 114, 3858, 6640, 9476); and “the twelve apostles” denote all things of love and faith in the complex (n. 3488, 3858, 6397).

[5] From this it is evident what is here signified by “foundations” in Isaiah:--

Behold, I set thy stones with antimony,    and lay thy foundations with sapphires (Isa. 54:11);

where “sapphires” denote interior truths (n. 9407).  In the same:--

Jehovah shall smite Asshur with a rod. Then shall be every passing of the rod of the foundation, upon which Jehovah shall cause him to rest (Isa. 30:31, 32);

“the rod of the foundation” denotes the power of truth. That a “rod” denotes power, (n. 4013, 4015, 4876, 4936, 6947, 7011, 7026). And in Jeremiah:--

They shall not take from thee a stone for a corner, nor a stone of foundations (Jer. 51:26);

where “a stone of foundations” denotes the truths of faith.

[6] In Job:--

Where wast thou when I laid the foundations of the earth?  Declare if thou knowest intelligence; who hath appointed the measures thereof, if thou knowest? Upon what were its bases? or who laid the corner stone thereof? when the morning stars sang together, and all the sons of God sounded (Job 38:4-7).

he who does not know what is signified in the internal sense by “the earth,” by “the measures thereof,” and by “the bases,” also what by a “comer stone,” “morning stars,” and “the sons of God,” sees nothing of the secret therein, believing that it is the earth which is meant, and also its foundation, measures, bases, and corner stone; and knowing not at all what is signified by “the morning stars singing,” and by “the sons of God sounding.”  But be will come out of darkness into light as soon as he knows that “the earth” denotes the church; that its “foundations” denote the truth of faith; its “measures,” states of good and truth; its “bases,” the supporting truths themselves; “the corner stone,” the power of truth; “the morning stars,” the knowledges of good and truth derived from good; and “the sons of God,” truths Divine.  The latter are said “to sound” when they come into existence, and the former “to sing” when they arise.

AC 9644. Under the twenty planks.  That this signifies which proceeds from the good that is from the Lord’s Divine Human, is evident from the signification of “twenty,” as being what is full, thus in every way and completely (n. 9641); and from the signification of “the planks of the Habitation,” as being the good which supports heaven (n. 9634). That this good is the good of merit, thus the good of the Lord‘s Divine Human, (n. 7850, 9127); also that this is the only good which reigns in heaven, (n. 9486). That the truth signified by “the bases” is what proceeds from this good, is signified by the bases being “under the planks.”

AC 9645. Two bases under one plank.  That this signifies the conjunction of this truth with good, is evident from the signification of “two,” as being conjunction (n. 5194, 8423); from the signification of “bases,” as being the truth by means of which there is support (n. 9643); and from the signification of a “plank,” as being the good which supports (n. 9644).

AC 9646. For its two hands.  That this signifies the consequent power, is evident from the signification of “hands,” as being power (n. 9638).

AC 9647. And two bases under one plank for its two hands. That this signifies thus in each and all things, is evident from  the fact that such bases and hands were to be applied to every plank, as is involved in the repetition; and therefore the signification is that so it should be in all things.  Be it known that with man and angel, good together with its truths is like itself in every particular such as it is in general (n. 920, 1040, 1316, 4345), thus in each and all things.

AC 9648. And for the other see of the Habitation at the corner of the north.  That this signifies toward the exteriors of this heaven where truths are in obscurity, is evident from the signification of “the Habitation,” as being heaven (n. 9594); and from the signification of “the north,” as being the exteriors in which truth is in obscurity (n. 3708). From this it is plain that by “the side of the Habitation at the corner of the north,” is signified toward the exteriors of heaven, where truth is in obscurity.  There are four states to which the four quarters in the world, namely, the east, the west, the south, and the north, correspond.  The east corresponds to a state of good in its rising, the west to a state of good in its going down; the south corresponds to a state of truth in its light; and the north to a state of truth in shade (n. 3708).  The state of good to which the east corresponds, and the state of truth to which the south corresponds, are interior states; and the state of good to which the west corresponds, and the state of truth to which the north corresponds, are exterior; for the more interior any state is, the more perfect it is; and the more exterior it is, the more imperfect, thus the more obscure.  It is for this reason that the higher a man can be raised toward interior things, the more he comes into the perception of good, and into the light of truth; and therefore when a man puts off bodily things, which are the veriest external things, as is the case when he departs out of the world; if he has lived a life of truth and good he comes into intelligence and wisdom, and thus into the perception of every happiness; and into a perception the greater, in proportion as through a life of good from the doctrine of truth he has suffered himself to be raised toward the interior things of heaven.

AC 9649. Twenty planks.  That this signifies the good which supports in every way and completely, is evident from the signification of “twenty,” as being in every way and completely (n. 9641); and from the signification of “the planks of the Habitation,” as being the good which supports heaven (n. 9634).

AC 9650. And their forty bases of silver.  This signifies there also a full support by means of truth (n. 9643).

AC 9651. Two bases under one plank.  This signifies through conjunction with good (n. 9645).

AC 9652. And two bases under one plank.  This signifies everywhere, because in each and all things (n. 9647); for that which is in each and all things is everywhere.

AC 9653. And for the two legs of the Habitation toward the sea. That this signifies conjunction with heaven where good is in obscurity, is evident from the signification of “two,” as being conjunction (n. 9645); from the signification of “the legs,” as being the bounds where good verges to obscurity (n. 7859); from the signification of “the Habitation,” as being heaven (n. 9594); and from the signification of “the west” or “the sea,” as being a state of good in obscurity (n. 3708, 8615). That this state is signified by “the west,” is because by “the sun” is signified the Lord as to the good of love (n. 3636, 3643, 4060, 4321, 7078, 7083, 7171, 8644, 8812).  Hence by “the rising of the sun” is signified the good of love from the Lord in clear perception, and by its “setting,” good from Him in obscure perception.  And because man and angel have clear perception when raised toward interior things, that is, into the light of heaven, and obscure perception when in exterior things (n. 9648), thus when in the light of the world, therefore the west is also called “the sea;” for “the sea” signifies memory-knowledge in general (n. 28, 2850), and memory-knowledge is in the external or natural man, where good is in obscurity. All memory-knowledge, being of the natural man, is in the light of the world.

AC 9654. Thou shalt make six planks.  That this signifies where good from the Lord’s Divine Human is wholly, is evident from the signification of “six,” as being all things in the complex (n. 7973), thus wholly; and from the signification of “the planks of the Habitation,” as being good from the Lord‘s Divine Human which supports heaven (n. 9644).

AC 9655. And two planks shalt thou make for the corners of the Habitation in the two legs.  That this signifies the quality of the conjunction there with good, is evident from what follows, where it is said that the planks there “shall be twinned from beneath,” and at the same time “twinned at the head of it unto one corner,” which denotes the quality of the conjunction there with good; for by “two” is signified conjunction (n. 9645); by “planks,” the good which supports (n. 9634); and by “the corners of the Habitation in the two legs,” the bounds where this good is (n. 9653).

AC 9656. And they shall be twinned from beneath, and they shall be twinned together at the head of it.  That this signifies conjunction from the exterior and from the interior, is evident from the signification of “being twinned,” as being to be acted upon conjointly; from the signification of “from beneath,” as being from the exterior. For that which is outside is expressed in the Word by “beneath,” and that which is within by “above,” (n. 3084, 4599, 5146, 8325), whence things deep down denote exterior things, and high things denote interior things, (n. 2148, 4210, 4599); and from the signification of “the head,” when it is said “from beneath unto the head,” as being from the interior.  That this is signified by “the head” is because the head is above the body, and as just said, by higher things are signified interior things.  And besides, the interior things of man are in his head; for in the head are the beginnings of the senses and of motions, and the beginnings are the inmost things, because from them the rest are derived, the beginnings being like the veins yielding springs, from which are brooks.

[2] It is for this reason also that interior things are expressed in the Word by “the head;” as in these passages:--

Jehovah will cut off from Israel head and tail, branch and rush, in one day (Isa. 9:14).

Neither shall there be for Egypt any work, which head and tail, branch and rush, may do (Isa. 19:15).

In these passages the subject treated of is the church, the interiors of which are “the head,” and the exteriors “the tail.”

[3] Again:--

On all heads is baldness, every beard is shaved (Isa. 15:2);

“baldness on the heads” denotes no good and truth in the interiors; “the beard shaved,” no good and truth in the exteriors. In Jeremiah:--

Thou shalt be ashamed of Egypt, as thou wast ashamed of Asshur. And thy hands shall be upon thy head; in that Jehovah hath abhorred thy defenses (Jer. 2:36, 37);

thus is described shame on account of the goods and truths of the church which have been destroyed through memory-knowledges and the reasonings from them.  “Egypt” denotes memory-knowledge; “Asshur,” reasoning therefrom; “the hands upon the head” denotes to cover the interiors for shame.  In like manner in another passage:

They were ashamed, and disgraced, and covered their head (Jer. 14:3; 2 Sam. 13:19).

AC 9657. Unto one ring.  That this signifies thus endurance, is evident from the signification of a “ring,” as being conjunction (n. 9493, 9495), here endurance through conjunction, because it is said that “the planks shall be twinned unto one ring.”

AC 9658. Thus shall it be for them both, they shall be at the two corners.  That this signifies a like conjunction everywhere, is evident from the signification of “both,” or “two,” as being conjunction (n. 9655).  As this is on both sides, it signifies a like conjunction everywhere, for the planks twinned at the two corners looked to every quarter.  So they constructed the two legs at the two corners; and looking to every quarter denotes everywhere.  And as it was the same on both sides, there is signified the like conjunction everywhere.

AC 9659. And there shall be eight planks, and their bases of silver.  That this signifies support in every way by good, and through the truth which is from good, is evident from the signification of “eight,” as being in every way, of which in what follows; from the signification of “planks,” as being the good which supports (n. 9634); and from the signification of “bases of silver,” as being support through the truth which is from good (n. 9643).

[2] That “eight” denotes in every way is because by this number is signified the same as by “two,” and by “four,” for it arises from these multiplied together, and by “two” and “four” is signified conjunction to the full (n. 5194, 8423, 8877), and from this also what is full (n. 9103), and consequently in every way; for that which is in fullness is also in every way.  By “eight” is also signified what is full and in every way, from the fact that by a “week” is signified an entire period from beginning to end (n. 2044, 3845); consequently by “the eighth day” is signified a full state, from which there is afterward made a new beginning. From this it was that male children were circumcised when eight days old (Gen. 17:12; 21:4); for by “circumcision” was signified purification from filthy loves by means of the truth of faith (n. 2039, 2046, 2799, 3412, 3413, 4462); the foreskin corresponded to the defilement of good by these loves (n. 4462, 7045, 7225); and “the sword of stone,” with which the circumcision was performed, signified the truth of faith by means of which purification is effected (n. 2039, 2046, 2799, 7044).

[3] What is full and in every way is also signified by “eight” after “ seven,” in Micah:--

When Asshur shall come into our land, and shall tread our palaces, then shall we set over him seven shepherds and eight princes of men. And they shall feed on the land of Asshur with the sword; and He shall deliver us from Asshur (Micah 5:5, 6);

“Asshur” denotes reasoning about the goods and truths of the church from man’s own intelligence; total or complete deliverance from the falsity thence, is signified by the “eight princes of men who shall destroy;” the “princes of men” denote the primary truths of good.

[4] That “eight” denotes what is full, and in every way, is also plain from experience concerning the admission and reception of societies into heaven (n. 2130).  The societies that were first received appeared up to twelve in number, and afterward eight; for those who are admitted and received into heaven are those who have been purified from earthly things, and therefore from the loves of them, and who have afterward been instructed; by the number “eight” was then signified what is full.

[5] The like is signified by “eight” in other parts of the Word, as by the porch of the gate from the house being “eight ells,” and by there being “eight steps” to the house, in (Ezekiel 40:9, 31, 41). A new house is there treated of, by which is signified a New Church of the Lord; the truths which lead to good, and from good to truths, are signified by the porch and by the steps.

[6] He who knows not that in the Word numbers infold realities, is bound to get the idea that where the tabernacle, the temple of Solomon, and afterward a new house, and a new temple, and a new earth, are described in Ezekiel, the measurements and numbers have no real meaning, and therefore no holiness, although in the Word not a syllable is void of meaning.  Let him who has intelligence consider the measurements and numbers in Ezekiel, from chapter 40 to chapter 48, and the measurements and numbers given by John in the Revelation, chapter 21, where also it is said that “the angel measured the wall of the New Jerusalem a hundred forty and four cubits,” and that “this measure is that of a man, that is, of an angel” (Rev.  21:17); also in another passage:--

“He that hath intelligence, let him compute the number of the beast; for it is the number of a man, and his number is six hundred and sixty six” (Rev. 13:18);

besides those given in many other passages.  That all the numbers mentioned in the Word signify real things, (n. 482, 487, 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 5291, 5335, 5708, 6175, 7973); and in the places where it has been shown what is signified by some numbers in particular.

AC 9660. Sixteen bases.  That this signifies complete support, is evident from the signification of “sixteen,” as being wholly, for “sixteen” has a similar signification to “eight,” because multiplied numbers signify the like as do their factors (n. 5291, 5335, 5708, 7973); that “eight” denotes what is full, and in every way, was shown just above (n. 9659); thus it also denotes wholly.  And from the signification of “bases,” as being support (n. 9643).

AC 9661. Two bases under one plank, and two bases under one plank.  That this signifies through the conjunction of truth with good everywhere, is evident from the signification of “two,” as being conjunction (n. 1686, 3519, 5194, 8423); from the signification of “bases,” as being the truth which supports (n. 9645); and from the signification of a “plank,” as being the good which supports (n. 9634).  That it is so in each and all things, consequently everywhere, is involved in the repetition, as several times above.

AC 9662. And thou shalt make bars of shittim wood.  That this signifies the power of truth from good, is evident from the signification of “bars,” as being the power which truth has from good (n. 9496); and from the signification of “shittim wood,” as being the good of merit which belongs to the Lord alone (n. 9472, 9486).  That this good is the only good which reigns in heaven, (n. 9486); consequently it is that from which truths have power.

AC 9663. Five for the planks of the one side of the Habitation. That this signifies whereby it looks toward the interiors of heaven where truth is in light, is evident from the signification of “five,” as being all things of that part (n. 9604); from the signification of “planks,” as being the goods which support (n. 9634); and from the signification of “the side of the Habitation,” as being the quarter of heaven which is looked to; for the “Habitation” denotes heaven (n. 9594); and “the side” denotes the quarter which is looked to.  That it signifies toward the interiors where truth is in light, thus toward the south, is because the same things are said three times, and the third or last time, it is said “at the two legs toward the sea;” and three sides are mentioned, the first to the south (verse 18), the second to the north (verse 20), and the third to the sea (verse 22).  That “to the south” denotes to the interiors where truth is in light, (n. 9642); and that “to the north” denotes toward the exteriors where truth is in obscurity, (n. 9648); and that “to the sea” denotes where good is in obscurity, (n. 9653).

AC 9664. And five bars for the planks of the other side of the Habitation.  That this signifies the power of truth from good whereby it looks toward the exteriors where truth is in obscurity, is evident from what has been unfolded just above (n. 9662, 9663).

AC 9665. And five bars for the planks of the side of the Habitation at the two legs toward the sea.  That this signifies the power of truth from good whereby it looks to this heaven, where there is conjunction with good which is in obscurity, is evident from what has been unfolded just above (n. 9653, 9662, 9663).

AC 9666. And the middle bar in the middle of the planks shall pass through from extremity to extremity.  That this signifies the primary power from which the powers are everywhere continued, is evident from the signification of a “bar,” or “stave,” as being power (n. 9496); from the signification of “the middle,” as being what is inmost and primary (n. 1074, 2940, 2973, 5897, 6084, 6103); from the signification of “passing through from extremity to extremity,” when it is said of a bar, by which is signified power, as being the powers which are thence derived and everywhere continued.

[2] How the case is with these things cannot be known unless it is known how it is with interior and exterior things in the spiritual world.  Those things which are best and purest, thus which are more perfect than the rest, are in the inmost; those which proceed thence toward the exteriors are less perfect according to the degree of removal from the inmost things; and finally those things which are in the extremes are the least perfect of all (n. 9648).  Those things are said to be less perfect which can be more easily wrested from their form and beauty, thus from their order.  It is the same with fruits, which contain in their inmost part seeds, on the outside of which is the pulp.  The seeds are in a more perfect state than the pulp which is outside; as can be seen from the fact that when the pulp decays, the seeds nevertheless remain entire.  The case is the same with the seeds; inmostly in them is the prolific germ, and this is in a more perfect state than those parts of the seed which are outside; for when the exterior parts are dissolved the prolific germ remains in its entirety, and produces a new tree or plant.  The case is the same in heaven, where the inmost things, being nearer to the Lord, are in a more perfect state than the exterior ones.  From this it is that the inmost heaven excels in wisdom and intelligence, and therefore in happiness, the heavens which are below.  The case is the same in each heaven, the inmost therein being more perfect than the things round about.  It is the same with a man who is in the good of love and the truths of faith.  His internal is in a more perfect state than his external, for the internal man is in the heat and light of heaven, but the external is in the heat and light of the world.  It is the same in every perfect form; its inmost is the best.  It is the inmost which is meant by “the middle.”

[3] That by “passing through from extremity to extremity,” when said of the bar, is signified the power thence derived and everywhere continued, is because “from extremity to extremity,” signifies the first end and the last, thus from beginning to end, for the first end is the beginning.  It is for this reason that by “the extremities” are signified all things and everywhere; as in Jeremiah:--

The sword of Jehovah devoureth from the extremity of the land unto the extremity thereof (Jer. 12:12);

a “sword” denotes truth fighting against falsity and destroying it, and in the opposite sense falsity fighting against truth and destroying it (n. 2799, 4499, 6353, 7102, 8294); “devouring from the extremity of the land unto the extremity thereof” denotes all things of the church, because “the land” denotes the church (n. 9334).  In David:--

His going forth is from the extremity of the heavens, and His circuit unto the extremities thereof (Ps. 19:6);

where also “from the extremity of the heavens unto the extremities thereof” denotes all things and everywhere.

[4] And in Mark:--

He shall send forth His angels, and they shall gather together His elect from the four winds, from the extremity of the earth even unto the extremity of heaven (Mark 13:27);

where “the extremity of the earth and the extremity of heaven” denote all the external and internal things of the church. That “the earth” denotes the external of the church, and “heaven” its internal, (n. 1733, 1850, 2117, 2118, 3355, 4535), where the signification of “the new earth and the new heaven” is unfolded.  So with “extremities” in the plural, as in these passages:--

Look unto Me, that ye be saved, all the extremities of the earth (Isa. 45:22).

O God of our salvation, the trust of all the extremities of the earth, and of them that are afar off upon the sea (Ps. 65:5).

And also in the singular number, when it is said “even unto the extremity,” as in these passages:--

That My salvation may be even unto the extremity of the earth (Isa. 49:6).

Jehovah shall make it to be heard even unto the extremity of the earth, Say ye to the daughter of Zion, Behold thy salvation cometh (Isa. 62:11).

A tumult shall come even unto the extremity of the earth (Jer. 25:31).

In these passages “even unto the extremity” implies from extremity to extremity.

[5]  But when by “extremity” is meant only what is extreme or ultimate, then by it is signified that which is ultimate of heaven or of the church; as in Isaiah:--

Sing unto Jehovah a new song, His praise, the extremity of the earth, going down to the sea, and the fullness thereof; ye Isles, and the inhabitants thereof (Isa. 42:10);

where “the extremity of the earth going down to the sea” denotes the ultimate of the church where good and truth are in obscurity.  That “the sea” has this signification, (n. 9653); “the isles” denote those who are more remote from truths, and consequently from worship (n. 1158).

[6] Again:--

Bring My sons from far, and My daughters from the extremity of the earth (Isa. 43:6);

where “sons from far” denote those who are in obscurity as to truths; and “daughters from the extremity of the earth” denote those who are in obscurity as to goods; such as were the Gentiles. That “sons” denote those who are in truths, and in the abstract sense, truths, (n. 264, 489, 491, 1147, 2623, 2803, 2813, 3373, 3704); also that “daughters” denote those who are in goods, and in the abstract sense, goods, (n. 489-491, 2362, 3963, 8994). From this it is also evident that “extremity” is predicated of good, and “from far” of truth (Ps. 65:5; Isa. 13:5).  But be it known that by “the extremity of heaven” is not meant any extremity of space, but of the state of good and truth; for in heaven there is no space, but only the appearance of it according to the states of good and truth.

AC 9667. And thou shalt overlay the planks with gold, and make their rings of gold, houses for the bars; and thou shalt overlay the bars with gold.  That this signifies a representative of the good from which and through which are all things, is evident from the signification of “overlaying with gold,” and of “making of gold,” as being a representative of good (n. 9510); by “the planks” also is signified the good which supports (n. 9634); by “the rings,” the conjunction of good and truth (n. 9493, 9495); and by “the bars,” the power of truth from good (n. 9496).  The reason why all things are from good and through good, is that all things in the universe bear relation to good and truth, and good is that from which is truth, thus from which is everything.  Good has its origin from the Divine Itself.  The Lord‘s Divine love is the Divine good, for all good belongs to love.  The Divine love itself, thus the Divine good, is the very being that is called “Jehovah,” and also “the Lord;” the coming-forth therefrom is truth.  From this it can be seen that all things are from good.

AC 9668. And thou shalt set up the Habitation according to the method which thou wast made to see in the mountain.  That this signifies toward the quarters, according to the states of good and of the derivative truth in the heaven which is represented, is evident from the signification of “the Habitation,” as being a representative of heaven (n. 9594); from the signification of “according to the method which thou wast made to see in the mountain,” as being toward the quarters, according to the states of good and of the derivative truth in heaven; for this is meant by “the method according to which the Habitation was to be set up.” That “Mount Sinai,” where it was seen, denotes heaven, (n. 9420). From the description it is evident that as regards its length the Habitation was placed from east to west, and that the entrance was toward the east, and the ark toward the west; consequently the sides were toward the south and the north.  The eastern quarter of the Habitation represented the state of good in its rising; the western quarter the state of good in its going down; the southern quarter the state of truth in its light; and the northern quarter the state of truth in its shade.

[2] The entrance was toward the eastern quarter for the reason that the Lord enters into heaven through the good of love, as can also be seen in Ezekiel, where the “new temple” is treated of, and where are these words:--

He led me to the gate that looketh toward the east, when behold the glory of the God of Israel came from the way of the east. And the glory of Jehovah entered into the house by the way of the gate whose face is toward the east, and the glory of Jehovah filled the house (Ezek. 43:1-6).

Jehovah said unto me, This gate that looketh toward the east shall be shut, it shall not be opened, and no man shall enter in by it; but Jehovah the God of Israel shall enter in by it (Ezek. 44:1, 2);

from which it is very evident that the Lord alone enters into heaven through the good of love, and that the good of love from the Lord fills heaven and makes it.  “The east” signifies the Lord as to the good of love, for the reason that the Lord is the Sun of heaven (n. 3636, 3643, 7078, 7083, 7270). But in heaven the case is this.  The east is where the Lord appears as the Sun, which is in front over against the right eye (n. 4321, 7078, 7171); toward the west from it, and thus in a straight line from the east to the west, are those who are in the good of love; but toward the south are those who are in the light of truth, and toward the north are those who are in the shade of truth.  All who are in heaven look toward the Lord, for looking forward there is looking to Him.  No one in heaven can look backward from Him, however he may turn himself (n. 4321).  But this is a secret which the natural man cannot comprehend. Such are the things represented by the method shown to Moses in the mountain, in accordance with which the Habitation was to be set up.

AC 9669. Verses 31-33.  And thou shalt make a veil of blue, and crimson, and scarlet double-dyed, and fine twined linen; with the work of a thinker shall he make it, with cherubs. And thou shalt bestow it upon four pillars of shittim overlaid with gold, and their hooks of gold, upon four bases of silver.  And thou shalt bestow the veil under the hooks, and shalt bring in thither from within the veil the ark of the Testimony; and the veil shall divide for you between the holy and the holy of holies.  “And thou shalt make a veil,” signifies the intermediate which unites this heaven and the inmost heaven, thus spiritual good with celestial good; “of blue, and crimson, and scarlet double-dyed, and fine twined linen,” signifies the goods of love and of faith conjoined; “with the work of a thinker shall he make it,” signifies the understanding; “with cherubs,” signifies a guard lest they should be commingled; “and thou shalt bestow it upon four pillars of shittim,” signifies the good of merit, which belongs to the Lord alone, conjoining and supporting; “overlaid with gold,” signifies the representative there; “and their hooks of gold,” signifies the methods of conjunction by means of good; “upon four bases of silver,” signifies the power of conjunction by means of truth; “and thou shalt bestow the veil under the hooks,” signifies the capability of conjunction and the consequent actuality; “and shalt bring in thither from within the veil the ark of the Testimony,” signifies the coming-forth of the inmost heaven within this uniting medium; “and the veil shall divide for you between the holy and the holy of holies,” signifies between spiritual good which is the good of charity toward the neighbor and the good of faith in the Lord, and celestial good which is the good of love to the Lord and the good of mutual love.

AC 9670. And thou shalt make a veil.  That this signifies the intermediate which unites this heaven and the inmost heaven, thus spiritual good with celestial good, is evident from the signification of the “veil,” which made a division between the Habitation where was the ark of the Testimony, and the place where were the lampstand and the table on which were the breads of faces, as being the intermediate which unites the middle heaven and the inmost heaven; for by the ark in which was the Testimony was represented the inmost heaven, where the Lord is (n. 9457, 9481, 9485), and by the Habitation outside the veil was represented the middle heaven (n. 9594). And as the good of love to the Lord makes the inmost heaven, and the good of charity toward the neighbor makes the middle heaven, therefore by the “veil” is also signified the intermediate which unites spiritual good and celestial good. Spiritual good is the good of charity toward the neighbor, and celestial good is the good of love to the Lord. That the heavens are distinguished according to these goods, (n. 9277).  From all this it is now evident what is signified by the “veil,” both is the tabernacle and in the temple.

[2] These two heavens, namely the inmost and the middle, are so distinct that there is no entrance from the one into the other.  But still they constitute one heaven by means of intermediate angelic societies, which are of such a genius that they can accede to the good of both heavens.  These societies are what constitute the uniting intermediate which was represented by the veil.  It has also been sometimes granted me to speak with angels from these societies.  The quality of the angels of the inmost heaven, and the relative quality of the angels of the middle heaven, can be seen from correspondence. To the angels of the inmost heaven correspond those things in man which belong to the province of the heart, and to that of the cerebellum; but to the angels of the middle heaven correspond those things in man which belong to the province of the lungs, and to that of the cerebrum.  The things that belong to the heart and the cerebellum are called involuntary and spontaneous, because they so appear; but those which belong to the lungs and the cerebrum are called voluntary.  From this can in some measure be seen the nature of the perfection of the one heaven over the other, and also the nature of the difference between them. But to the intermediate angels who accede to both heavens, and conjoin them, correspond the cardiac and pulmonary networks of blood vessels by means of which is effected the conjunction of the heart with the lungs; and also the medulla oblongata, in which the fiber of the cerebellum is conjoined with the fiber of the cerebrum.

[3] (That the angels who are of the Lord’s celestial kingdom, that is, who are in the inmost heaven, constitute the province of the heart in the Grand Man; and that the angels who are of the Lord‘s spiritual kingdom, that is, who are in the middle heaven, constitute the province of the lungs, see (n. 3635, 3886-3890); also that from this comes the correspondence of the heart and of the lungs in man, (n. 3883-3896). It is the same with the correspondence of the cerebrum and the cerebellum. The quality of the celestial, or of those who are in the inmost heaven, and the quality of the spiritual, or of those who are in the middle heaven; and the difference between them, may be seen above (n. 2046, 2227, 2669, 2708, 2715, 2718, 2935, 2937, 2954, 3166, 3235, 3236, 3240, 3246, 3374, 3833, 3887, 3969, 4138, 4286, 4493, 4585, 4938, 5113, 5150, 5922, 6289, 6296, 6366, 6427, 6435, 6500, 6647, 6648, 7091, 7233, 7877, 7977, 7992, 8042, 8152, 8234, 8521).  From this it can be seen what is the quality of the intermediate angels who constitute the uniting intermediate which was represented by the veil.

[4] That the veil of the temple was rent in twain when the Lord suffered the cross (Matt. 27:51; Mark 15:38; Luke 23:45), signified His glorification; for when the Lord was in the world, He made His Human Divine truth; but when He departed out of the world, He made His Human Divine good, from which the Divine truth now proceeds (n. 9199, 9315). Divine good is the holy of holies.

[5] The glorification of the Lord’s Human even to the Divine good which is “Jehovah,” is also described in the internal sense by the process of expiation, when Aaron entered into the holy of holies within the veil (Leviticus chapter 16); and in the relative sense by the same process is described the regeneration of man even to celestial good, which is the good of the inmost heaven.  The process referred to was as follows.  Aaron was to take a bullock for a sacrifice, and a ram for a burnt-offering, for himself and his house; and he was to put on the garments of holiness, which were a tunic of linen, breeches of linen, a belt of linen, and a miter of linen, and to wash his flesh in water. And he was to take two he-goats, and cast lots upon them; and one of these was to be offered to Jehovah, and the other to be sent forth into the wilderness; the latter for the assembly of the sons of Israel. When he sacrificed the bullock he was to bring incense within the veil and to sprinkle of the blood of the bullock and of the he-goat seven times upon the propitiatory eastward, and also to put blood upon the horns of the altar. Afterward he was to confess the sins of the sons of Israel, which he was to put upon the he-goat, and this was to be sent forth into the wilderness.  Lastly he was to put off the garments of linen, and to put on his own, and to make a burnt-offering for himself and for the people.  The sacrifices that were not to be offered are stated.  This was to be done every year, when Aaron entered into the holy of holies within the veil.  The priesthood which Aaron administered represented the Lord as to Divine good, even as the regal office which was afterward vested in the kings represented the Lord as to Divine truth (n. 6148).  The process of the glorification of the Lord‘s Human even to Divine good is here described in the internal sense.  This process was exhibited to the angels when Aaron performed these things and entered within the veil, and it is also now exhibited to them when this portion of the Word is read. 

[6] By “the bullock for the sin-offering,” and by “the ram for a burnt offering,” is signified the purification of good from evils in the external and in the internal man; by “the tunic of linen, the breeches of linen, the belt of linen, and the miter of linen,” which he was to put on when he entered in, and by “the washing of his flesh,” is signified that the purification was effected by means of truths from good; by “the two he-goats of the goats for a sin-offering,” and by “the ram for a burnt-offering,” and by “the he-goat which was offered,” and by the other one that was “sent forth,” is signified the purification of truth from falsities in the external man; by “the incense which he was to bring within the veil,” is signified adaptation; by “the blood of the bullock; and the blood of the he-goat which was to be sprinkled seven times upon the propitiatory eastward and afterward upon the horns of the altar,” is signified Divine truth from Divine good; by “the confession of sins over the living goat, which was to be sent forth into the wilderness,” is signified a complete separation and casting out of evil from good; by his “putting off the garments of linen, and putting on his own garments,” when he was to offer the burnt-offerings, also by “the bringing forth of the flesh, the skin, and the dung of the sacrifices outside the camp and burning them,” is signified the putting on of celestial good with a regenerate person, and the glorification in the Lord of the Human even to Divine good, after all those things had been rejected which were of the human derived from the mother, even until He was no longer her son (n. 9315). These are the things which are signified by this process of purification, when Aaron entered into the holy of holies within the veil; for after these things had been performed, Aaron represented the Lord as to Divine good.  From all this it can be seen that by “the veil between the holy and the holy of holies” is also signified the intermediate uniting the Divine truth and the Divine good in the Lord.

AC 9671. Of blue, and crimson, and scarlet double-dyed, and fine twined linen.  That this signifies the goods of love and of faith conjoined there, is evident from the signification of “blue (hyacinthinum),” as being the celestial love of truth (n. 9466); from the signification of “crimson,” as being the celestial love of good (n. 9467); from the signification of “scarlet double-dyed,” as being spiritual good (n. 4922, 9468); and from the signification of “fine twined linen,” as being truth from a celestial origin (n. 9469).  From this it is plain that by these four are signified the goods of love and of faith conjoined in the uniting medium.  The case herein is this.  Those in heaven who bear relation to the uniting medium represented by the veil, have the goods of love and the goods of faith conjoined together in themselves; for through the goods of love they are conjoined with the celestial who  are in the inmost heaven, and through the goods of faith with the spiritual who are in the middle heaven; for the good of love to the Lord is called “celestial good;” and the good of faith in Him is called “spiritual good.”

[2] Those in heaven who bear relation to the uniting medium are called “celestial spiritual” and “spiritual celestial;” the former are represented in the Word by Joseph, and the latter by Benjamin.  That in the representative sense “Joseph” denotes the celestial spiritual, (n. 4286, 4592, 4963, 5249, 5307, 5331, 5332, 5417, 5869, 5877, 6224, 6526); and that “Benjamin” denotes the spiritual celestial, (n. 3969, 4592); and thus that “Joseph” denotes the internal uniting medium, and “Benjamin” the external uniting medium, (n. 4585, 4592, 4594, 5411, 5413, 5443, 5639, 5686, 5688, 5689, 5822).  What the celestial spiritual is, and what the spiritual celestial, (n. 1577, 1824, 2184, 4585, 4592, 4594).

[3] From the opposites also, which are in the hells, it is known of what nature is the distinction between the celestial and the spiritual in the heavens.  Those in the hells who are opposite to the celestial are called “genii;” and those in the hells who are opposite to the spiritual are called “spirits.” The genii, who are opposite to the celestial, are at the back; but the spirits, who are opposite to the spiritual, are in front; and the intermediate ones are at the sides.  The genii, being opposite to the celestial, are in more interior evil than the spirits.  Concerning both of these from experience, (n. 5977, 8593, 8622, 8625). The hell of the genii is quite separate from that of the spirits, insomuch that they who are in the one cannot pass into the other; for there are intermediate ones there who conjoin them, who are opposite to the intermediate ones in the heavens.

AC 9672. With the work of a thinker shall he make it, signifies the understanding (n. 9598).

AC 9673. With cherubs.  That this signifies a guard lest spiritual good and celestial good, and thus the middle heaven and the inmost heaven, should be commingled, is evident from the signification of the “cherubs,” as being guard and providence lest the Lord be approached except through good, and lest the good which is from the Lord in heaven and with man be injured (n. 9509). That it also denotes lest spiritual good and celestial good, thus those two heavens, should be commingled, is because, if they were commingled, both goods would be injured, in so much that the heavens themselves would perish. This can be seen from the difference between the two goods, thus between the two heavens, as shown in the places above cited (n. 9670). For this reason there are intermediate angelic societies which are in celestial spiritual good, and in spiritual celestial good, through which the conjunction is effected (n. 9671). Neither are these goods conjoined in these angelic societies; but they are distinct from one another. From all this it is evident that these societies are guards lest the two goods should be commingled; and therefore also that by the “cherubs” is signified this guard and providence of the Lord.

AC 9674. And thou shalt bestow it upon four pillars of shittim. That this signifies the good of merit, which belongs to the Lord alone, conjoining and supporting, is evident from the signification of “four,” as being conjunction (n. 1686, 8877); that “four” denotes conjunction is because this number arises from two multiplied into itself, and multiplied numbers have the same signification as the simple numbers of which they are composed (n. 5291, 5335, 5708, 7973), and that “two” denotes conjunction, (n. 5194, 8423); from the signification of “pillars,” as being support; and from the signification of “shittim wood,” as being the good of merit, which belongs to the Lord alone (n. 9472, 9486). That this good is the only good which reigns in heaven, may be seen above (n. 9486); thus it is also that which supports heaven. The reason why “pillars” signify support, is that they supported the veil, just as the planks, also of shittim wood, supported the curtains of the Habitation (n. 9634).

[2] By “pillars” in the spiritual sense are signified those things which support heaven and the church, and which are the goods of love and the goods of faith from the Lord.  These are signified by “pillars” in these passages:--

I will judge in rectitudes, the earths are melting and all its inhabitants, I will make firm its pillars (Ps. 75:2, 3).

God, who shaketh the earth out of her place, so that the pillars thereof tremble (Job 9:6).

“The pillars of the earth” denote the goods and truths which support the church; for “the earth” in the Word denotes the church (n. 9325). It is evident that the pillars of the earth are not the things which tremble. And in John:--

He that overcometh, I will make him a pillar in the temple of My God, and he shall go outside no more; and I will write upon him the name of My God, and the name of the city of My God, the New Jerusalem, which cometh down out of heaven from My God, and My new name (Rev. 3:12);

where a “pillar in the temple” denotes the goods and truths of the church, which are also meant by “the name of God,” and “the name of the city, the New Jerusalem.” That “the name of God” denotes all the good and truth of the church, or everything in the complex by which the Lord is worshiped, (n. 2724, 3006, 6674, 9310).

AC 9675. Overlaid with gold.  That this signifies a representative there of good, namely, of the good which is signified by “the pillars of shittim wood,” is evident from the signification of “overlaying with gold,” and of “making of gold,” as being a representative of good (n. 9510).

AC 9676. Their hooks of gold.  That this signifies the methods of conjunction by means of good, is evident from the signification of “hooks,” as being methods of conjunction - “hooks” have this signification from their form; and from the signification of “gold,” as being good (n. 113, 1551, 1552, 5658, 6914, 6917, 9490).

AC 9677. Upon four bases of silver.  That this signifies the power of conjunction by means of truth, is evident from the signification of “four,” as being conjunction (n. 9674); from the signification of “bases,” as being power (n. 9643); and from the signification of “silver,” as being truth (n. 1551, 2954, 5658, 6112, 6914, 6917, 7999).

AC 9678. And thou shalt bestow the veil under the hooks.  That this signifies the capability of conjunction, and the consequent actuality, is evident from the signification of “the hooks,” as being capability of conjunction (n. 9611); the consequent actuality is signified by “bestowing the veil under” them.

AC 9679. And shalt bring in thither from within the veil the ark of the Testimony.  That this signifies the coming-forth (existentia) of the inmost heaven within this uniting medium, is evident from the signification of “the veil,” as being the medium which unites the two heavens (n. 9670, 9671); and from the signification of “the ark of the Testimony,” as being the inmost heaven (n. 9485) the coming-forth of this heaven is signified by “bringing in thither the ark.”

AC 9680. And the veil shall divide for you between the holy and the holy of holies.  That this signifies between spiritual good which is the good of charity toward the neighbor and the good of faith in the Lord, and celestial good which is the good of love to the Lord and the good of mutual love, is evident from the signification of “the holy,” as being the good that reigns in the middle heaven; and from the signification of “the holy of holies,” as being the good that reigns in the inmost heaven. That this good is the good of love to the Lord and the good of mutual love; and that the former, namely, the good that reigns in the middle heaven, is the good of charity toward the neighbor and the good of faith in the Lord, is evident from all that has been shown concerning each kind of good, celestial and spiritual, in the passages cited above (n. 9670).  The good of love to the Lord in the inmost heaven is the internal good there, and the good of mutual love is the external good there.  And the good of charity toward the neighbor is the internal good in the middle heaven, and the good of faith in the Lord is the external good there.  In each heaven there is an internal and an external, just as there is in the church, which is both internal and external (n. 409, 1083, 1098, 1238, 1242, 4899, 6380, 6587, 7840, 8762, 9375).

[2] All good is holy, and all truth is holy in so far as it has good in it Good is called “holy” from the Lord, because the Lord alone is holy, and because from Him is all good and all truth (n. 9229, 9479).  From this it is evident why the Habitation is called “the holy;” and why the ark in which was the Testimony is called “the holy of holies;” for the Testimony denotes the Lord Himself as to Divine truth (n. 9503); and “the ark” denotes the inmost heaven where the Lord is (n. 9485).  The Lord is also in the middle heaven; but He is more fully present in the inmost heaven; for they who are conjoined with the Lord by the good of love are with Him; but they who are conjoined with the Lord by the good of faith are indeed with Him, but more remotely. In the middle heaven there is conjunction with the Lord through faith implanted in the good of Charity toward the neighbor. From all this it is evident why the Habitation that was outside the veil is called “the holy;” and why the Habitation that was within the veil is called “the holy of holies.”

[3] That it is the Lord from whom is all the holy, and that He is the very holy of holies, is evident in these passages:--

Seventy weeks have been decreed upon My people, to anoint the holy of holies (Dan. 9:24).

Who shall not fear Thee, O Lord, and glorify Thy name? for Thou only art holy (Rev. 15:4).

Therefore also the Lord is called “the Holy One of Israel” (Isa.  1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11, 12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 60:9, 14; Jer. 50:29; 51:5; Ezek. 39:7; Ps. 71:22; 78:41; 89:18; 2 Kings 19:22). Therefore among the sons of Israel whatever represented the Lord, or the good and truth which proceed from Him, after inauguration was called “holy,” for the reason that the Lord alone is holy.  The “Holy Spirit” in the Word is also the holy which proceeds from the Lord.

AC 9681. Verses 34-37. And thou shalt bestow the propitiatory upon the ark of the Testimony in the holy of holies.  And thou shalt put the table outside the veil, and the lampstand over against the table upon the side of the Habitation toward the south; and thou shalt bestow the table at the side of the north.  And thou shalt make a covering for the door of the Tent, of blue, and crimson, and scarlet double-dyed, and fine twined linen, the work of the embroiderer.  And thou shalt make for the covering five pillars of shittim, and overlay them with gold; and their hooks shall be of gold; and thou shalt cast for them five bases of brass.  “And thou shalt bestow the propitiatory upon the ark of the Testimony in the holy of holies,” signifies the hearing and reception of all things in the inmost heaven which are of worship from the good of love from the Lord; “and thou shalt put the table outside the veil,” signifies influx through the celestial things that belong to love; “and the lampstand over against the table on the side of the Habitation toward the south,” signifies the illumination of the spiritual kingdom through the Divine truth that proceeds from the Lord’s Divine Human to those who are in good; “and thou shalt bestow the table at the side of the north,” signifies good in obscurity; “and thou shalt make a covering for the door of the Tent,” signifies the intermediate that unites the second or middle heaven with the first or ultimate one; “of blue, and crimson, and scarlet double-dyed, and fine twined linen,” signifies from the good of charity and of faith; “the work of the embroiderer,” signifies things of memory-knowledge; “and thou shalt make for the covering five pillars of shittim,” signifies the support of the uniting intermediate, as far as is sufficient, through the good of merit which belongs to the Lord‘s Divine Human; “and overlay them with gold,” signifies a representative of good; “and their hooks shall be of gold,” signifies the methods of conjunction through good; “and thou shalt cast for them five bases of brass,” signifies power from external good.

AC 9682. And thou shalt bestow the propitiatory upon the ark of the Testimony in the holy of holies.  That this signifies the hearing and reception of all things in the inmost heaven which are of worship from the good of love from the Lord, is evident from the signification of “the propitiatory,” as being the hearing and reception of all things of worship from the good of love (n. 9506); from the signification of “the ark of the Testimony,” as being the inmost heaven where the Lord is (n. 9485); that “the Testimony” in the ark denotes the Lord, (n. 9503); and from the signification of “the holy of holies,” as being where the good of love from the Lord is (n. 9680). From this it is plain that by the words “and thou shalt bestow the propitiatory upon the ark of the testimony in the holy of holies” is signified the hearing and reception of all things in the inmost heaven which are of worship from the good of love from the Lord.

[2] How the case is with the presence of the Lord in the inmost heaven, and with His presence in the middle heaven, and also in the ultimate heaven, can be seen from what has been shown in many places about the influx of good and truth from the Lord.  The presence of the Lord is effected by means of influx, and the influx is according to the life of good and of truth. Those who are in the good of love to the Lord are those who receive the influx most immediately; those who are in the good of charity toward the neighbor also receive it, but more remotely, because the good of charity toward the neighbor is more remote than the good itself of love to the Lord; while those who are in the good of faith also do indeed receive the influx, but only in proportion to the good which the faith has in it; and therefore those who receive it are in the good of life from the truths of faith; for the Lord is in good, because all good is from Him, and absolutely none from man, nor from the angels in heaven.

[3] As to what further concerns the presence of the Lord in heaven, and through heaven with man, be it known that the Lord is above the heavens, for He is the very Sun of heaven, but nevertheless He is present by means of the light and heat from the Sun.  The light therefrom is the Divine truth which is of faith, and the heat therefrom is the Divine good which is of love. That which proceeds from the Lord is Himself. From all this it is evident that the Lord is present where the good which is from Him is received. But all these things can be better comprehended from what has been shown concerning influx; namely, that everything of life flows in from the Lord, thus all good and truth, because these make the life of man, and that which flows in, is according to the reception with everyone (n. 2535, 2706, 2886-2889, 2893, 3001, 3318, 3484, 3742, 3743, 4151, 5846, 5850, 5986, 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626, 6982, 6985, 6996, 7004, 7055, 7056, 7058, 7147, 7270, 7343, 8321, 8685, 8701, 8717, 8728, 9110, 9111, 9216); and that influx from the Lord is immediate, and also mediate through the heavens (n. 5147, 6058, 6063, 6466, 6472, 6473, 6982, 6985, 6996, 7004, 7007, 7055, 7056, 7058, 7270, 8685, 8701, 8717, 8728, 9216).

AC 9683. And thou shalt put the table outside the veil.  That this signifies influx through the celestial things that belong to love, is evident from the signification of “the table on which were the breads of faces,” as being the receptacle of celestial things (n. 9527, 9545); and from the signification of “outside the veil,” as being outside the uniting intermediate through which there is mediate influx; for by “the veil” is signified the uniting intermediate (n. 9670), and because that table was behind the veil, therefore there was signified influx through the celestial things of the inmost heaven, which are the goods of love.  That there is mediate influx from the Lord through the inmost heaven, and immediate influx from Himself, can be seen from the places above cited (n. 9682).  With every good which makes heavenly life, thus eternal life, with man and with angel, the case is this.  The inmost of good is the Lord Himself, consequently is the good of love which is immediately from Him; the good which next succeeds is the good of mutual love; then the good of charity toward the neighbor; finally the good of faith.  This is the successive order of goods from the inmost.  From this it can be seen how the case is with immediate and mediate influx.  In general it may be said that in so far as a good succeeding in order (that is, a more external good), has in it a more interior good, so far it is good, for in so far it is nearer to the Lord Himself, who, as before said, is the inmost good.  But the successive arrangement and setting in order of interior goods in exterior, varies in each and all subjects according to the reception, and the reception is according to the spiritual and moral life in the world of everyone, for the life in the world remains with everyone to eternity.

[2] The influx of the Lord is also immediate with everyone, for without immediate influx the mediate effects nothing. Immediate influx is received according to the order in which the man or angel is, thus according to the Divine truth which is from the Divine, because this is order (n. 1728, 1919, 2447, 4839, 5703, 7995, 8512, 8513, 8700, 8988); and so it is order itself with man that he should live in the good which is from the Lord, that is, that he should live from the Lord.  This influx is continual, and is adjoined to each and all things of the will of man, directing them as much as possible into order, for man’s own will is continually leading him away from order. It is the same with the voluntary and involuntary things is. man.  His voluntary things continually lead away from order, but the involuntary ones continually bring back to order.  It is for this reason that the motion of the heart, which is involuntary, is completely removed from man‘s will, and in like manner the action of the cerebellum; and that the motions of the heart, and the powers of the cerebellum, direct the voluntary things, to prevent them from rushing beyond bounds and extinguishing the life of the body before its time; and therefore the primal activities of both the involuntary and the voluntary things in the whole body go on conjointly.  These things have been said in order in some measure to illustrate the idea about the immediate and the mediate influx of the celestial things of love and the spiritual things of faith from the Lord

AC 9684. And the lampstand over against the table on the side of the Habitation toward the south.  That this signifies the illumination of the spiritual kingdom by means of the Divine truth that proceeds from the Lord’s Divine human to those who are in good is evident from the signification of “the lamb stand,” as being the Lord as to Divine truth, thus the Divine truth that proceeds from His Divine Human, and the consequent illumination of His spiritual kingdom; from the signification of “the table upon which were the breads of faces,” over against which was the lampstand, as being the Lord as to celestial good, and thus this good itself, from which and through which the Lord flows into the spiritual kingdom, that is, into the middle heaven; and from the signification of “on the side of the Habitation toward the south,” as being in heaven where the Divine truth that proceeds from the Lord‘s Divine Human is in the greatest light; for the Habitation outside the veil, where the lampstand was, denotes the middle heaven (n. 9594), and “the south” or “midday” denotes where Divine truth is in its light (n. 9642).  That the lampstand was in the Habitation near the veil, and also the table upon which were the breads of faces; and that the lampstand was on the side toward the south, and the table on the side toward the north; are  arcana of heaven which cannot be made plain unless it is known that the Habitation represented heaven, and the things in the Habitation the celestial and spiritual things which are in heaven. What “the lampstand” represented has been shown above, (n. 9548); and what “the table upon which were the breads of faces,” (n. 9527, 9545); and what “the south” or “midday,” (n. 9642); and what “the north,” (n. 3708). From this it can be seen that by “the lampstand on the side of the Habitation toward the south” is signified the illumination of the spiritual kingdom by means of the Divine truth that proceeds from the Lord’s Divine Human.

[2] But in order that the  arcana themselves may be clearly seen, it must be stated how the case is in the heavens.  The Lord appears to those who are of the celestial kingdom as a Sun, but to those who are of the spiritual kingdom as a Moon.  The Lord as a Sun appears at a middle altitude over against the right eye; and as a Moon also at a middle altitude over against the left eye.  From the Lord as a Sun, light comes to those who are in His celestial kingdom; and from the Lord as a Moon, light comes to those who are in His spiritual kingdom. Concerning these two kingdoms, (n. 9277).  The light in the heavens is the Divine truth that proceeds from the Lord‘s Divine Human, and this, when received by the angels of the spiritual kingdom, is called the truth of faith from the good of charity toward the neighbor.  The middle heaven, which is called the spiritual heaven, consists of this good and this truth.  The lampstand in the Habitation represented the Moon, from which those who are of the spiritual kingdom have light, thus it represented the Lord as to Divine truth there; for, as before said, the Lord appears as a Moon to those who belong to this kingdom. From all this it can now be seen why the lampstand was placed toward the south, for “the south” or “midday” denotes where Divine truth is in light (n. 9642); and why the table upon which were the breads of faces was placed toward the north, for “the north” denotes where Divine truth is in obscurity (n. 3708).  The case is the same with the Divine good signified by “the breads” upon this table; this good becomes spiritual good through the reception of Divine truth as of light from the Moon.  These are the  arcana which are signified by the lampstand and its position toward the south; and by the table upon which were the breads of faces, and its position toward the north.

[3] That “the lampstand” denotes the Divine truth that proceeds from the Lord’s Divine Human, is evident from the Apocalypse:--

I saw seven golden lampstands, and in the midst of the seven lampstands one like unto the Son of man, clothed with a garment down to the feet, and girt about the breasts with a golden girdle (Rev. 1:12, 13);

“the Son of man” denotes the Lord in respect to the Divine truth from His Divine Human (n. 2803, 2813, 3704).  And in another passage in the same book:--

The glory of God shall lighten the Holy City Jerusalem, and the Lamb is the lamp thereof (Rev. 21:23);

“the glory of God” denotes the Divine truth that proceeds from the Lord (n. 9429); “the lamp which is the Lamb,” that is, the Lord, denotes faith, and the consequent intelligence of truth and wisdom of good, which are from the Lord alone (n. 9548); “the New Jerusalem” denotes the Lord‘s New Church (n. 2117).

[4] That the Lord is a Sun to those who are in the celestial kingdom, and appears as a Moon to those who are in the spiritual kingdom, (n. 1053, 1521, 1529-1531, 3636, 3643, 5097, 7083, 7173, 7270, 8644, 8812); consequently that by “the sun” in the Word is signified the Lord as to celestial good, and by “the moon” the Lord as to spiritual good, (n. 1529, 1530, 2441, 2495, 4060, 4696, 7083, 8644); and that the Lord as a Sun appears at a middle altitude over against the right eye, and as a Moon also at a middle altitude over against the left eye, (n. 1531, 4321, 7078, 7171). It is for this reason that the east in heaven is where the Lord appears as a Sun, and the south where the Lord appears as a Moon. That the light from the Lord as a Sun and as a Man is the Divine truth that proceeds from His Divine Human, (n. 1053, 1521-1533, 1619-1632, 2776, 3094, 3138, 3167, 3190, 3195, 3222, 3223, 3337, 3339, 3341, 3636, 3643, 3862, 3993, 4060, 4180, 4302, 4408, 4414, 4415, 4419, 4527, 4598, 5400, 6032, 6313, 6315, 6608, 6907, 7174, 8644, 8707, 8861, 9399, 9407). And as the light from the Lord as a Sun and as a Moon is the Divine truth that proceeds from Him, therefore the heat from the Lord as a Sun in heaven is the Divine good of His Divine love (n. 3338, 3339, 3636, 3643, 5215, 6032).

[5] From this can be seen the nature of the difference between the celestial kingdom and the spiritual kingdom of the Lord in respect to the reception of Divine truth, namely, that it is like the difference between the light from the sun and the light from the moon. That on this account they who are in the spiritual kingdom are comparatively in obscurity in respect to the truth of faith and the good of love, (n. 2708, 2715, 2718, 2831, 2849, 2935, 2937, 3241, 3833, 6289, 6500, 6945, 7233); that these especially were saved by the coming of the Lord into the world, (n. 2661, 2716, 3969, 6373, 6854, 6914, 7035, 7091, 7828, 7932, 8018, 8018, 8054, 8159, 8321, 9596); and that they have illumination in the Lord’s Divine Human, (n. 2716, 2833, 2834); but that those belonging to the spiritual church are saved who are in the good of life through the truths of faith, (n. 2954, 6435, 6647, 6648, 7977, 7992, 8643, 8648, 8658, 8685, 8690, 8701).

AC 9685. And thou shalt bestow the table at the side of the north.  That this signifies good in obscurity, is evident from the signification of “the table upon which were the breads of faces,” as being a receptacle of celestial things (n. 9527), for “the breads” denote celestial good which is from the Lord (n. 9545); and from the signification of “the north,” as being obscurity in respect to the truths of faith (n. 3708) and when truth is in obscurity, good also is in obscurity; because in the Lord‘s spiritual kingdom good appears through truth, and truth is perceived as good when it comes from the understanding into the will.  This good is the good of charity toward the neighbor, and is called “spiritual good.” It is otherwise in the Lord’s celestial kingdom; there good does not appear as good through truth, but is perceived from good itself.  From this it can be seen why the table was placed on the side toward the north, and the lampstand on the side toward the south.  But see what has been said and shown on this subject just above (n. 9684).

AC 9686. And thou shalt make a covering for the door of the Tent.  That this signifies the intermediate that unites the second or middle heaven with the first or ultimate heaven, is evident from the signification of the “covering,” as being the intermediate that unites this heaven, which is represented by the Tent of meeting, with the heaven represented by the court, which is treated of in the following chapter.  For as “the veil” between the holy and the holy of holies signified the uniting intermediate between the inmost or third heaven and the middle or second heaven, so this “covering” signifies the like between the middle or second heaven and the first or ultimate heaven.  That there are three heavens, and that two of them were represented by the Habitation that was inside the veil and the Habitation that was outside the veil, has been shown above; and that the first or ultimate heaven is represented by the court, will of the Lord‘s Divine mercy be shown in the following chapter.  The entrance from the one heaven into the other is signified by “the door” where the covering was.  That a “door” signifies entrance, see (n. 2145, 2152, 2356, 2385); and hence communication (n. 8989); wherefore “the covering” at the entrance, which was in the place of a door, denotes the intermediate that communicates and unites.

AC 9687. Of blue, and crimson, and scarlet double-dyed, and fine twined linen.  That this signifies from the good of charity and of faith, is evident from the signification of “blue, crimson, scarlet double-dyed, and fine twined linen,” where the veil is treated of, by which is signified the uniting intermediate between the inmost and the middle heavens, as being the goods of love and of faith (n. 9671); but here the goods of charity and of faith, because the covering is treated of, by which is signified the uniting intermediate between the second and the ultimate heavens (n. 9686).  For in the inmost heaven there reigns the good of love to the Lord, but in the middle heaven the good of charity toward the neighbor, and in the ultimate heaven the good of faith.  From this it is that by “blue, crimson, scarlet double-dyed, and fine twined linen” are signified the goods which reign in these last mentioned heavens.

AC 9688. The work of the embroiderer.  That this signifies matters of memory-knowledge, is evident from the signification of “the work of the embroiderer,” or of “embroidery,” as being memory-knowledge.  In many passages in the Word mention is made of “what is embroidered,” and of “embroidery,” and everywhere is thereby signified memory-knowledge.  This originates in the representatives in the other life, where embroidered garments of various kinds appear, by which are signified memory-truths.

[2] Such truths differ from intellectual truths as external things differ from internal, or as in man the natural differs from the spiritual; for memory-knowledges serve the understanding as objects from which it may hatch out truths.  For the understanding is the organ of sight of the internal man, and memory-knowledges are the objects of the same in the external or natural man.  These latter are signified by “the work of the embroiderer,” but the former by “the work of the thinker,” for thinking belongs to the understanding, and “embroidering” denotes the work of one who knows and executes from the understanding.  It is for this reason that those things in the Habitation which signified internal things were “from the work of the thinker,” as for instance the curtains themselves therein (verse 1), and the veil between the holy and the holy of holies (verse 31); but those which signified what is external were “from the work of the embroiderer,” as for instance the covering for the door of the Tent, and for the gate of the court (Exod. 38:18), and also the belt (Exod. 39:29); for “the belt” denotes the external thing which conjoins all the internal things.  “The court” denotes the ultimate of heaven, and “the door of the Tent” denotes where there is an exit from the middle heaven into the ultimate one.

[3] That “embroidery” and “what is embroidered” denote the memory-knowledge that belongs to the external or natural man, is evident from the following passages in the Word.  In Ezekiel:--

Fine linen in embroidery from Egypt was thy spreading forth, blue and crimson from the isles of Elishah were thy covering.  Syria was thy trader by reason of the multitude of thy works, with chrysoprase, crimson, and broidered work, and line linen.  The traders of Sheba with bales of blue and broidered work (Ezek. 27:7, 16, 24);

treating of Tyre, by which are signified those who are in the knowledges of truth and of good, and in the abstract sense these knowledges themselves (n. 1201).  By “fine linen in embroidery” is signified memory-truth, for “fine linen” denotes truth from a celestial origin (n. 5319, 9469), and “embroidery” denotes memory-knowledge; and therefore it is said to come “from Egypt,” because by “Egypt” is signified memory-knowledge (n. 1164, 1186, 1462, 2588, 4749, 4964, 4966, 5700, 5702, 6004, 6015, 6125, 6651, 6679, 6683, 6692, 6750, 7779, 9391); and also to come “from Syria” and“ Sheba,” because by “Syria” is signified the knowledges of truth and of good (n. 1232, 1234, 3051, 3249, 3664, 3680, 4112), and in like manner by “Sheba” (n. 1171, 3240). The knowledges of truth and of good are the memory-knowledges of the church.  Everyone who possesses the capacity of thinking intellectually, and of taking things into consideration, can see that in the above passage is not meant embroidery, nor fine linen, nor blue, nor crimson; but that by these things are signified such as are worthy of the Word, thus spiritual things that belong to heaven and the church.

[4] In the same:--

All the princes of the sea shall come down from their thrones, and shall cast away their mantles, and put off their broidered garments; they shall be clothed with terrors (Ezek.  26:16);

speaking here also of Tyre; “the princes of the sea” denote primary memory-knowledges, which are called dogmas. That “princes” denote primary things, (n. 1482, 2089, 5044); and “the sea”memory-knowledge in general, (n. 28, 2850); “mantles” denote external truths; “embroideries” denote memory-truths, which are also external. That “garments” denote truths, (n. 2576, 4545, 4763, 5248, 5319, 5954, 6914, 6917, 6918, 9093, 9158, 9212, 9216).

[5] In the same:--

I clothed thee with broidered work, and shod thee with badger; I girded thee about with fine linen, and covered thee with silk. Thus wast thou adorned with gold and silver; and thy garments were of fine linen, and silk, and broidered work. But thou hast taken the garments of thy broidered work, and hast covered images, with which thou didst commit whoredom (Ezek.  16:10, 13, 16, 18);

speaking of Jerusalem, by which is signified the church; “garments of broidered work” denote memory-truths; “covering images with which whoredom was committed,” denotes to confirm falsities, for “ committing whoredom” denotes to pervert truths by applying them to falsities or evils.  Who does not see that by “fine linen,” “silk,” and “broidered work,” are not here meant fine linen, silk, and embroidered work? for the subject treated of is Jerusalem.  But what is meant the Christian world does not inquire, because it places the celestial and spiritual things of the Word in its literal sense, and calls its interior ones mystical things that it does not care for.

[6] In the same:--

A great eagle, with great wings, with long pinions, full of feathers, which had embroidery (Ezek. 17:3);

speaking of the house of Israel, by which is signified the spiritual church, which is called an “eagle” from perception (n. 3901, 8764); its having “embroidery” denotes that it has memory-knowledge.  In David:--

The King’s daughter is all glorious within; her garment is of interweavings of gold. She is brought unto the King in broidered work (Ps. 45:13, 14)

where “the King‘s daughter” denotes the affection of truth, “broidered work” denotes the memory-knowledge of truth. In the book of Judges:--

They shall divide the spoil, to Sisera a spoil of colors, a spoil of colors of embroidered work, the color of the broidered works on the necks of the spoil (Judges 5:30);

the song of Deborah and Barak, where “broidered work” denotes the memory-knowledge which is of the natural man.

AC 9689. And thou shalt make for the covering five pillars of shittim.  That this signifies the support of the uniting intermediate, as far as is sufficient, through the good of merit that belongs to the Lord’s Divine Human, is evident from the signification of “the covering for the door of the Tent,” as being the intermediate that unites the second or middle heaven with the first or ultimate heaven (n. 9686); from the signification of “five,” as being some part, or somewhat (n. 4638), and also as much as is sufficient; from the signification of “pillars,” as being support (n. 9674); and from the signification of “shittim wood,” as being the good of merit that belongs to the Lord alone (n. 9472, 9486), thus His Divine Human, because to this belongs merit (n. 9486).

AC 9690. And shalt overlay them with gold.  That this signifies a representative of good, is evident from the signification of “overlaying with gold,” and “making of gold,” as being a representative of good (n. 9510).

AC 9691. And their hooks shall be of gold.  That this signifies the methods of conjunction by means of good, may be seen above (n. 9676).

AC 9692. And thou shalt cast for them five bases of brass. That this signifies power from external good, is evident from the signification of “bases,” as being the power which supports (n. 9643); and from the signification of “brass,” as being natural good, or external good (n. 425, 1551).

CONTINUATION CONCERNING THE FIRST EARTH SEEN IN THE STARRY HEAVEN

AC 9693. After I had been carried across that great chasm, I at last arrived at a place where I stayed; and then spirits appeared to me above, with whom it was granted to speak. From their speech, and their peculiar way of looking at things, and of setting them forth, I clearly perceived that they were from another earth; for they were quite different from the spirits of our solar system. On the other hand they too noticed from my speech that I had come from afar.

AC 9694. After speaking together for awhile about various matters, I asked them what God they worship.  They said they worship a certain angel who appears to them as a Divine man, for he flashes with light; and he instructs them and enables them to perceive what they ought to do.  They said further that the Great God is in the Sun of the angelic heaven, and that He appears to their angel, but not to themselves; and that He is so great that they do not dare to adore Him.

AC 9695. The angel whom they worshiped was an angelic society, to which it was granted by the Lord to preside over them, and to teach them the way of what is just and right. Therefore they have light from a certain flame, which appears like a fiery and yellow torch. The reason of this is that they do not worship the Lord; and consequently have no light from the Sun of the angelic heaven, but from an angelic society; for when allowed by the Lord, an angelic society can present such a light to spirits who are in a lower sphere.

AC 9696. For the rest, they were modest, somewhat simple, but still thought very well.  The nature of their understanding could be inferred from the light they bad; for the understanding is according to the reception of the light which is in the heavens; because the Divine truth which proceeds from the Lord as a Sun is what shines there, and enables the angels not only to see, but also to understand.

AC 9697. They were questioned about the sun of their world, which gives light to their earth; and they said that to them the sun has a flaming appearance.  And when I represented to them the size of the sun of our earth, they said that their sun is smaller; but to our eyes their sun appears as a star; and I was told by the angels that it is one of the smaller stars. They also said that the starry heaven is seen from their earth.

AC 9698. I was instructed that the inhabitants and spirits of that earth relate in the Grand Man to something in the spleen, which was confirmed by an influx into the spleen while they were talking with me.

AC 9699. My sight was afterward opened so that I could in some measure look upon their earth itself, and there appeared many meadows and forests with trees in foliage, and also woolly sheep.

AC 9700. The subject of the First Earth seen in the Starry Heaven will be continued at the end of the following chapter.


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