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Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

Arcana Coelestia

When sins have been forgiven, they are believed to be wiped off, and washed away as dirt is with water. Nevertheless they remain in the man; and their being said to be "wiped off" is from the appearance when the man is withheld from them.

The Lord regenerates a man from Divine Mercy. This is done from his infancy down to the last of his life in the world, and afterward to eternity. Thus it is from Divine Mercy that the Lord withdraws a man from evils and falsities, and leads him to the truths of faith and goods of love, and afterward keeps him in these. And after this, in Divine Mercy He raises him to Himself in heaven, and makes him happy. All this is what is meant by the Forgiveness of Sins from Mercy. They who believe that sins are forgiven in any other way, are quite mistaken; for it would be the absence of mercy to see a multitude of men in the hells, and not save them, if it could be done in any other way. And yet the Lord is mercy itself, and wills not the death of anyone, but that he may live.

Consequently those who do not suffer themselves to be regenerated, thus who do not suffer themselves to be withheld from evils and falsities, remove and cast away from themselves these mercies of the Lord. Therefore it is the man who is in fault if he cannot be saved.

This is what is meant in John: As many as received Him, to them gave He power to be sons of God, to them that believe in His name; who were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God (John 1:12, 13); "of bloods" denotes those who are opposed to the goods of faith and of charity; "of the will of the flesh" denotes those who are in evils from the loves of self and of the world; "of the will of man" denotes those who are in falsities thence derived; to be "born of God" denotes to be regenerated. That no one can come into heaven unless he is regenerated, is taught in the same: Verily, verily, I say unto thee, Except a man be born anew, he cannot see the kingdom of God. Verily, verily, I say unto thee, Except a man be born of water and of the spirit, he cannot enter into the kingdom of God (John 3:3, 5); "to be born of water" denotes through the truth of faith; and "to be born of the spirit" denotes through the good of love. From all this it can now be seen who they are whose sins have been forgiven; and who they are whose sins have not been forgiven. EXODUS 25 1. And Jehovah spoke unto Moses, saying, 2. Speak unto the sons of Israel, and let them take for Me a collection; from every man whom his heart hath moved willingly ye shall take My collection. 3. And this is the collection which ye shall take from them; gold, and silver, and brass; 4. And blue, and crimson, and scarlet double-dyed, and fine linen, and goats' wool; 5. And skins of red rams, and badgers' skins, and shittim wood; 6. Oil for the luminary, spices for the oil of anointing, and for the incense of spices; 7. Onyx stones, and stones for filling, for the ephod, and for the breastplate. 8. And let them make for Me a sanctuary, that I may dwell in the midst of them. 9. According to all that I show thee, the form of the Habitation, and the form of all the vessels thereof, even so shall ye make it. 10. And let them make an ark of shittim wood; two cubits and a half the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof. 11. And thou shalt overlay it with pure gold, from within and from without shalt thou overlay it, and shalt make upon it a border of gold round about. 12. And thou shalt cast four rings of gold for it, and put them upon the four corners thereof; and two rings shall be on the one side of it, and two rings on the other side of it. 13. And thou shalt make staves of shittim wood, and overlay them with gold. 14. And thou shalt put the staves into the rings on the sides of the ark, to carry the ark withal. 15. The staves shall be in the rings of the ark; they shall not be removed from it. 16. And thou shalt put into the ark the Testimony which I shall give thee. 17. And thou shalt make a propitiatory [mercy seat] of pure gold; two cubits and a half the length thereof, and a cubit and a half the breadth thereof. 18. And thou shalt make two cherubs, of solid gold shalt thou make them, at the two ends of the propitiatory [mercy seat]. 19. And make one cherub at the one end, and one cherub at the other end; out of the propitiatory [mercy seat] shall ye make the cherubs upon the two ends thereof. 20. And the cherubs shall spread out their wings upward, covering with their wings over the propitiatory [mercy seat], and their faces a man's to his brother; toward the propitiatory [mercy seat] shall be the faces of the cherubs. 21. And thou shalt put the propitiatory [mercy seat] upon the ark from above; and unto the ark thou shalt put the Testimony that I shall give unto thee. 22. And there I will meet with thee, and I will speak with thee from above the propitiatory [mercy seat], from between the two cherubs which are over the ark of the Testimony, all that I shall command thee for the sons of Israel. 23. And thou shalt make a table of shittim wood; two cubits the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof. 24. And thou shalt overlay it with pure gold, and make thereto a border of gold round about. 25. And thou shalt make unto it a closure of a hand-breadth round about, and thou shalt make a border of gold for the closure thereof round about. 26. And thou shalt make for it four rings of gold, and put the rings upon the four corners that are on the four feet thereof. 27. Over against the closure shall the rings be, for houses for the staves to carry the table. 28. And thou shalt make the staves of shittim wood, and overlay them with gold, and the table shall be carried with them. 29. And thou shalt make the little dishes thereof, and the cups thereof, and the salvers thereof, and the little brooms thereof, with which it shall be covered; of pure gold shalt thou make them. 30. And thou shalt set upon the table the bread of faces, unto My faces continually. 31. And thou shalt make a lampstand of pure gold; solid shall the lampstand be made, its shaft, and its reed; its cups, its pomegranates, and its flowers, shall be out of it; 32. And there shall be six reeds going out of the sides thereof; three reeds of the lampstand out of the one side thereof, and three reeds of the lampstand out of the other side thereof; 33. Three almond-shaped cups in one reed, a pomegranate and a flower; and three almond-shaped cups in one reed, a pomegranate and a flower; so for the six reeds going out of the lampstand. 34. And in the lampstand four almond-shaped cups, its pomegranates and its flowers. 35. And a pomegranate under two reeds out of it, and a pomegranate under two reeds out of it, and a pomegranate under two reeds out of it, for the six reeds going out of the lampstand. 36. Their pomegranates and their reeds shall be out of it, all of them, one solid of pure gold. 37. And thou shalt make the lamps thereof seven; and it shall make its lamps go up, to give light over against the faces of it. 38. And the tongs thereof, and the basins thereof, shall be of pure gold. 39. A talent of pure gold shall it be made, with all these vessels. 40. And see and make them in the form which thou wast made to see in the mountain.

THE CONTENTS. In this chapter is described the collection that was made for the tabernacle, for the tables therein, and also for the garments of Aaron; likewise the construction of the ark, of the table for the bread, and of the lampstand; by which were represented the heavens where the Lord is, and all the celestial and spiritual things which are from the Lord therein. By the Habitation was represented heaven itself; by the ark in it, the inmost heaven; by the Testimony or law in the ark, the Lord; by the breads of faces upon the table, and by the lampstand, the celestial things; and by the garments of Aaron the spiritual things, which are from the Lord in the heavens.

THE INTERNAL SENSE. Verses 1, 2. And Jehovah spoke unto Moses, saying, Speak unto the sons of Israel, and let them take for Me a collection; from every man whom his heart hath moved willingly ye shall take My collection. "And Jehovah spoke unto Moses, saying," signifies instruction concerning the holy things of heaven that were to be represented; "Speak unto the sons of Israel," signifies the representative church; "and let them take for Me a collection," signifies the interior things of worship that were to be represented, and that are the things required; "from every man whom his heart hath moved willingly," signifies that all things should be from love and thus from freedom; "ye shall take My collection," signifies the things required for worship.

And Jehovah spoke unto Moses, saying. That this signifies instruction concerning the holy things of heaven that were to be represented, is evident from what follows; for by "what Jehovah spoke unto Moses" are signified the holy things of heaven that were to be represented. For among the Israelitish people there was instituted a church in which were to be representatively presented in an external form the celestial things of the good of love and the spiritual things of the good and truth of faith, such as are in heaven, and such as must be in the church. From this it is evident that by "Jehovah spoke," is signified instruction concerning the holy things of heaven that were to be represented. Inasmuch as the things that follow are representative of the celestial and spiritual things which are in the heavens from the Lord, it shall be told what a representative church is, and why it was instituted. [2] There are three heavens: the inmost or third; the middle or second; and the ultimate or first. In the inmost heaven reigns the good of love to the Lord; in the middle heaven, the good of charity toward the neighbor; and in the ultimate heaven are represented the things which are thought, said, and come forth in the middle and inmost heavens. The representatives in this heaven are countless, consisting of paradises, gardens, forests, fields, plains; also of cities, palaces, houses; likewise of flocks and herds, animals and birds of many kinds, besides numberless other things. These things appear before the eyes of the angelic spirits there more clearly than similar things appear in the light of noon on earth; and wonderful to say, their signification also is perceived. [3] Such things appeared also to the prophets when their interior sight, which is the sight of the spirit, was opened; as horses to Zechariah (Zech. 6:1-8); animals that were cherubs, and afterward the new temple with all things belonging to it, to Ezekiel (Ezek. 1, 9, 10, 40-48); a lampstand, thrones, animals that also were cherubs, horses, the New Jerusalem, and many other things, to John, as described in Revelation; in like manner horses and chariots of fire to the young man of Elisha (2 Kings 6:17). Things like these appear constantly in heaven before the eyes of spirits and angels, and they are natural forms in which the internal things of heaven terminate, and in which they are portrayed, and are thus presented to view before the very eyes. These things are representations. [4] A church is therefore representative when the internal holy things of love and faith from the Lord and to the Lord are presented to view by means of forms visible in the world; as in this chapter and the following by the ark, the propitiatory[mercy seat], the cherubs, the tables there, the lampstand, and all the other things of the tabernacle. For this tabernacle was so constructed as to represent the three heavens and all things therein; and the ark, in which was the Testimony, so as to represent the inmost heaven and the Lord Himself therein. Wherefore its form was shown to Moses in the mountain, Jehovah then saying that they should "make for Him a sanctuary, and He would dwell in the midst of them" (verse 8). Everyone who has some capacity of thinking interiorly can perceive that Jehovah could not dwell in a tent, but that He dwells in heaven; and that this tent could not be called a sanctuary unless it referred to heaven, and to the celestial and spiritual things therein. Consider what it would be for Jehovah, the Creator of heaven and earth, to dwell in a small habitation of wood, overlaid with gold and surrounded with curtains, unless heaven and the things of heaven had been there represented in a form. [5] For the things represented in a form do indeed appear in a like form in the lowest or first heaven before the spirits who are there; but in the higher heavens are perceived the internal things which are represented, and which as before said are the celestial things of love to the Lord, and the spiritual things of faith in the Lord. Such were the things that filled heaven when Moses and the people were in a holy external, and adored this tent as the habitation of Jehovah Himself. From this it is plain what a representative is, and also that through it heaven, thus the Lord, was present with man. [6] Therefore when the Ancient Church ceased, a representative church was instituted among the Israelitish people, in order that by means of such representatives there might be the conjunction of heaven, thus of the Lord, with the human race; for without the conjunction of the Lord through heaven, man would perish, because he has his life by virtue of this conjunction. These representatives, however, were only external means of conjunction, with which the Lord miraculously conjoined heaven (see n. 4311). But when the conjunction through these things also perished, the Lord came into the world and opened the internal things themselves that were represented, which are those of love and faith in Him. These internal things now effect the conjunction; nevertheless at the present day the only means of conjunction is the Word, because it has been so written that each and all things therein correspond, and thus represent and signify the Divine things that are in the heavens.

Speak unto the sons of Israel. That this signifies the representative church, is evident from the representation of the sons of Israel, as being the church, specifically the spiritual church (see n. 8805, 9340), but here the representative church, because such things are treated of as represented the holy things of the church and of heaven, namely, the ark, the propitiatory [mercy seat], the cherubs, the table upon which were the breads of faces, the lampstand; and in following chapters the tabernacle, the garments of Aaron, the altar, and the sacrifices, all of which were representative. That the spiritual church is signified by "the sons of Israel" is because it was represented by them. (But that with that people a representative church could not be instituted; but only the representative of a church, see n. 4281, 4288, 4311, 4444, 4500, 6304, 7048, 9320.)

And let them take for Me a collection. That hereby are signified the interior things of worship that were to be represented, and that are the things required, is evident from the signification of "a collection," as being the things required for worship, here the interior things that were to be represented; for such are signified by the things collected for the tent, for the tables, for the lampstand, and also for the garments of Aaron; namely, gold, silver, brass, blue, crimson, scarlet double-dyed, fine linen, goats' wool, and many other things; as is evident from their signification, which is treated of in what follows.

From every man whom his heart hath moved willingly. That this signifies that all things should be from love, and thus from freedom, is evident from the signification of "whom his heart hath moved willingly," as being from freedom. That it denotes from love, is because all freedom is of love, for that which a man does from love, he does from freedom. (That the "heart" denotes that which is of the love because of the will, see n. 7542, 8910, 9050, 9113, 9300; and that all freedom is of love or of affection, see n. 2870-2893, 3158, 9096; consequently that worship must be from freedom, n. 1947, 2880, 2881, 7349.)

Ye shall take My collection. That this signifies the things required for worship, is evident from the signification of a "collection," as being the interior things of worship which were to be represented, and which are required (of which above, n. 9459).

Verses 3-7. And this is the collection which ye shall take from them; gold, and silver, and brass; and blue, and crimson, and scarlet double-dyed, and fine linen, and goats' wool; and skins of red rams, and badgers' skins, and shittim wood; oil for the luminary, spices for the oil of anointing, and for the incense of spices; onyx stones, and stones for filling, for the ephod, and for the breastplate. "And this is the collection which ye shall take from them," signifies that these things shall by all means be required; "gold and silver," signifies good and truth in general; "and brass," signifies external good; "and blue," signifies the celestial love of truth; "and crimson," signifies the celestial love of good; "and scarlet double-dyed," signifies mutual love; "and fine linen," signifies the truth thence derived; "and goats' wool," signifies the good thence derived; "and skins of red rams, and badgers' skins," signifies the external truths and goods by which they are held together; "and shittim wood," signifies the goods of merit which are from the Lord, thus of the Lord alone; "oil for the luminary," signifies the internal good which is in mutual love and charity; "spices for the oil of anointing," signifies the internal truths that belong to the inaugurating good; "and for the incense of spices," signifies for acceptable perception; "onyx stones, and stones for filling," signifies spiritual truths and goods in general; "for the ephod, and for the breastplate," signifies which should be for a covering for external and internal celestial things.

And this is the collection which ye shall take from them. That this signifies that these things shall by all means be required, is evident from the signification of "the collection," as being the things required (as above, n. 9459, 9461). That it signifies that they should by all means be required, is because it is here said a third time, and repetition implies necessity.

Gold, and silver. That this signifies internal good and truth in general, is evident from the signification of "gold," as being good, and of "silver," as being truth (see n. 113, 1551, 1552, 2954, 5658, 6112, 6914, 6917, 8932). That internal good and truth are meant is because by "brass," which follows, is signified external good.

And brass. That this signifies external good, is evident from the signification of "brass," as being natural good, or what is the same thing, external good (see n. 425, 1551). External good is the good of the external or natural man; but internal good is the good of the internal or spiritual man.

And blue. That this signifies the celestial love of truth, is evident from the signification of "blue" [hyacinthinum] as being the celestial love of truth. That "blue" has this signification is because it belongs to the color of the sky, and because by this color is signified truth from a celestial origin, which is truth from the good of love to the Lord. This good reigns in the inmost heaven, and in the middle or second heaven it is presented to view as crimson and blue; the good itself as crimson, and the derivative truth as blue. For in the other life, and in heaven itself, there appear most beautiful colors, all deriving their origin from good and truth. For the sphere of the affections of good and truth is sensibly presented before the eyes of angels and spirits by means of colors, and specific things by variously colored objects. They are presented to the nostrils also by means of odors. For everything celestial, which is of good, and everything spiritual, which is of truth, is represented in the lower heavens by such things as appear in nature, thus to the very senses of the spirits and angels there. The reason why the spheres of the affection of good and truth are visibly presented by means of colors, is that the colors are modifications of heavenly light, thus of intelligence and wisdom (see n. 4530, 4677, 4742, 4922). [2] This then is the reason why among the things that were collected for the tabernacle, and for the garments of Aaron, were blue, crimson, scarlet double-dyed, and skins of red rams; for by the tabernacle was represented the heaven of the Lord, and by the things of which it was constructed and woven together were represented the celestial and spiritual things that belong to good and truth; in like manner by the garments of Aaron (n. 9457). This is the reason why the veil, within which was the ark of the testimony, was woven of blue, crimson, scarlet double-dyed, and fine linen (Exod. 26:31); in like manner the covering for the door of the tent (verse 36), and likewise the covering of the gate of the court (Exod. 27:16); also why the loops upon the edge of the curtain were of blue (Exod. 26:4). Therefore also it was that the ephod was of gold, blue, crimson, scarlet double-dyed, and fine linen, all interwoven; and likewise the breastplate of judgment (Exod. 28:6, 15). [3] By "blue" is signified the celestial love of truth, and by "garments of blue," the knowledges of truth from this love, in Ezekiel: Fine linen with broidered work from Egypt was thy spread, that it might be to thee for a sign; blue and crimson from the isles of Elishah were thy covering. These were thy traders with perfect things, with bales of blue and broidered work, and with treasures of precious garments (Ezek. 27:7, 24); speaking of Tyre, by which are signified the knowledges of truth and good (n. 1201); knowledge and the derivative intelligence are described by "broidered work from Egypt," and by "blue and crimson from the isles of Elishah;" "broidered work from Egypt" being the memory-knowledge of truth; "blue and crimson from the isles of Elishah" being the intelligence of truth and good. [4] In the same: Two women, the daughters of one mother, committed whoredoms in Egypt in their youth, Oholah and Oholibah. Oholah committed whoredom under Me; and doted on the Assyrians her neighbors, clothed in blue, commanders and leaders; horsemen riding on horses (Ezek. 23:2-6); "Oholah" is Samaria, "Oholibah" is Jerusalem (verse 4). "Samaria" here denotes the spiritual church perverted; "committing whoredom in Egypt" denotes falsifying truths by means of memory-knowledges; "doting on the Assyrians her neighbors" denotes to love the consequent reasonings; "clothed with blue" denotes the appearances of the truth that is from good, because from the literal sense of the Word wrongly unfolded. [5] In like manner in Jeremiah: Silver beaten out is brought from Tarshish, and gold from Uphaz, the work of the smith and of the hands of the metal caster; blue and crimson are their clothing; all the work of the wise (Jer. 10:9); speaking of the idols of the house of Israel, by which are signified false doctrinal things confirmed from the external sense of the Word badly unfolded (see n. 9424); "the work of the smith and of the hands of the metal caster," and also "they are all the work of the wise," denote that it was from self-intelligence; "silver from Tarshish, and gold from Uphaz" denote truth and good so appearing in the external form, because from the Word; in like manner "blue and crimson," which were "their clothing." [6] In John: I saw the horses in the vision, and them that sat on them, having breastplates as of fire and of blue and of sulphur, by whom was the third part of men killed (Rev. 9:17, 18); where "horses and they that sat on them" denote the inverted and perverted understanding of truth; "breastplates as of fire, of blue, and of sulphur" denote the defense of falsities that are from the evils of diabolical loves. Here therefore "fire" denotes the infernal love of evil; and "blue" the infernal love of falsity; thus in the opposite sense; for most things in the Word have also an opposite sense.

And crimson. That this signifies the celestial love of good, is evident from the signification of "crimson," as being the celestial love of good. The reason why this is signified by "crimson," is that by a red color is signified the good of celestial love. For there are two fundamental colors from which come the rest: the color red, and the color white. The color "red" signifies the good which is of love; and the color "white" signifies the truth which is of faith. That the color "red" signifies the good which is of love, is because it comes from fire, and "fire" denotes the good of love; and the color "white" signifies the truth which is of faith, because it comes from light, and "light" denotes the truth of faith. (That "fire" denotes the good of love, see n. 5215, 6314, 6832, 6834, 6849, 7324, 9434; and that "light" denotes the truth of faith, n. 2776, 3195, 3636, 3643, 3993, 4302, 4413, 4415, 5400, 8644, 8707, 8861, 9399, 9407; that "red" denotes the good of love, n. 3300; and "white," the truth of faith, n. 3993, 4007, 5319.) [2] From this it is evident what the remaining colors signify; for insofar as they partake of red they signify the good of love; and insofar as they partake of white they signify the truth of faith; for all the colors that appear in heaven are modifications of heavenly light and flame upon these two planes. For heavenly light is real light, and in itself is the Divine truth that proceeds from the Divine good of the Lord; wherefore the modifications of this light and flame are variegations of truth and good, thus of intelligence and wisdom. [3] This shows why the veils and curtains of the tent, and also the garments of Aaron, were to be woven of blue, crimson, scarlet double-dyed, and fine linen (Exod. 26:1, 31, 36; 27:16; 28:6, 15); namely, that by these things might be represented the celestial things that belong to good, and the spiritual things that belong to truth (of which in what follows). [4] Good from a celestial origin is signified by "crimson" also in Ezekiel: Fine linen with broidered work from Egypt was thy spread, blue and crimson from the Isles of Elishah were thy covering (Ezek. 27:7); speaking of Tyre, by which are signified the knowledges of truth and good; "blue and crimson for a covering" denote the knowledges of truth and good from a celestial origin. [5] Like things are signified by "crimson and fine linen" in Luke: There was a certain rich man, who was clothed in crimson and fine linen, and fared splendidly every day (Luke 16:19); by the "rich man" was meant in the internal sense the Jewish nation and the church among them, which was called "rich" from the knowledges of good and truth from the Word there existing; "garments of crimson and fine linen" denote these knowledges; "garments of crimson," the knowledges of good; and "garments of fine linen," the knowledges of truth; both from a celestial origin, because from the Divine. The like is also signified by "crimson" in the Revelation: A woman sitting upon a scarlet beast, arrayed in crimson and scarlet (Rev. 17:3, 4); treating of Babylon, by which is signified the church wherein the holy things of the Word are applied to profane uses, that is, to such as aim at dominions in heaven and on earth; thus from the infernal love of self and of the world.

And scarlet double-dyed. That this signifies mutual love, is evident from the signification of "scarlet," and of "double-dyed," as being celestial truth, which is the same as the good of mutual love. There are two kingdoms into which the angelic heaven has been divided - the celestial kingdom, and the spiritual kingdom; and in each there is an internal and an external. The internal in the celestial kingdom is the good of love to the Lord, and the external is the good of mutual love. It is this latter good which is signified by "scarlet double-dyed;" by "scarlet" the good itself, and by "double-dyed" its truth. But in the spiritual kingdom the internal is the good of charity toward the neighbor, and the external is the good of obedience from faith. That "scarlet double-dyed" signifies the good of mutual love and its truth, is from its appearance in the other life; for when the sphere of this good and truth is presented to view in the lowest heaven, it appears of a scarlet color; because that which flows down from the celestial heaven and appears beneath, takes its color from flame, and beneath becomes scarlet from the shining whiteness of the light of the middle heaven, through which it passes. Hence, it is that among other colors, scarlet double-dyed was employed upon the curtains of the Habitation (Exod. 26:1); upon the veil before the ark (Exod. 26:31); upon the covering for the door of the tent (Exod. 26:36); upon the covering at the gate of the court (Exod. 27:16); upon the ephod (Exod. 28:6); upon the belt (Exod. 28:8) upon the breastplate of judgment (Exod. 28:15); and upon the fringes of the robe of the ephod (Exod. 28:33). [2] That "scarlet double-dyed" signifies the good of mutual love, which is the external good of the celestial kingdom or church, is evident from the fact that a cloth of scarlet double-dyed was to be spread over the table on which were the breads of faces, and that it was to be covered next with a covering of badgers' skins (Num. 4:8). For the inmost things that belong to the celestial kingdom or church, were signified by the things upon the table, especially by the breads; but exterior things by the coverings. From this also it is that the things to be collected are enumerated in this order; namely, the inmost things first, which were blue and crimson; the more outward things in the second place, which were scarlet double-dyed, fine linen, and goats' wool; and lastly the outermost things, which were skins of red rams and badgers' skins; in like manner everywhere in what follows. [3] As external celestial good and its truth are signified by "scarlet double-dyed," therefore the Word as to the external sense, and its derivative doctrine, are expressed by this color, for the reason that the Word is the Divine truth that proceeds from the Divine good of the Lord, and this appears as a flaming light in the inmost heaven, and as a shining white light in the middle heaven. [4] The Word and its derivative doctrine are thus expressed in the second book of Samuel: David lamented a lamentation over Saul and over Jonathan; and he wrote down to teach the sons of Judah the bow. Ye daughters of Israel weep over Saul, who clothed you in double-dyed with delights, who put an ornament of gold upon your apparel (2 Sam. 1:17, 18, 24). "To clothe in double-dyed" denotes to instruct in the truths that belong to the good of mutual love, thus in truths from a celestial origin. The subject treated of in this prophetic utterance is the doctrine of faith separated from the doctrine of love and charity; namely, that through the doctrine of faith separated, truths are extinguished, but are restored through the doctrine of love and charity. For by "the Philistines," by whom Saul and Jonathan were slain, are signified those who are in the doctrine of faith separated from the doctrine of love and charity (n. 3412, 3413, 8093, 8096, 8099, 8313); and by "teaching the sons of Judah the bow" is signified instructing in the truths of doctrine those who are in the good of love and charity. (That "the sons of Judah" denote those who are in the good of love, see n. 3654, 3881, 5583, 5603, 5782, 5794, 5833, 6363; and that a "bow" denotes the doctrine of truth, n. 2686, 2709.) [5] In Jeremiah: Thou therefore, O wasted one, what wilt thou do? Though thou clothest thyself with double-dyed, though thou deckest thee with an ornament of gold, in vain shalt thou make thyself beautiful (Jer. 4:30). The church that has been laid waste is here treated of; "clothing herself with double-dyed," and "decking herself with an ornament of gold," denotes to teach the truths of doctrine that are from a celestial origin, and the goods of life, consequently truths and goods from the Word. In like manner in the same: They that did eat delicacies have been laid waste in the streets; they that were brought up upon scarlet have embraced a dunghill (Lam. 4:5). "To be brought up upon scarlet" denotes to be instructed from the Word from infancy in the good of mutual love. [6] As the things that belong to the external sense of the Word appear in heaven of a scarlet color, for the reason spoken of above, therefore they who apply the external sense of the Word to the confirmation of falsities from the evils of the love of self and of the world, and thus to those which are contrary to the truths and goods of love to the Lord and of mutual love, are said to be "clothed in crimson and scarlet;" for so do their outward things appear, because they are from the Word; but their internal things are profane. Such things are signified by "scarlet" in John: I saw a woman sitting upon a scarlet beast, full of names of blasphemy; she was clothed in crimson and scarlet (Rev. 17:3, 4); speaking of Babylon, by which is meant a religion in which the holy things of the Word are profaned by being applied to falsities that favor diabolical loves, which are the loves of self and of the world, thus to gaining dominion in the heavens and on earth. Again in the same: The great city that was clothed in fine linen, and crimson, and scarlet; and gilded with gold, and precious stone, and pearls (Rev. 18:16). Therefore also among the merchandise of Babylon are enumerated "fine linen, crimson, and scarlet" (Rev. 18:12). [7] As the external of the Word appears in heaven of a scarlet color, and as there is an influx out of heaven into man's memory, in which what is drawn from the Word appears of such a color, therefore scarlet was employed in relation to the remembrance of things; as in Moses: The sons of Israel shall make them a train upon the borders of their garments, and shall put upon the train of the border a scarlet 9468-1 thread, that by it they may remember all the commandments of Jehovah, and do them (Num. 15:38, 39). [8] For the same reason also it was customary in ancient time, when significatives were in use, to bind a scarlet thread for the remembrance or recollection of a thing, as we read of Perez the son of Tamar, upon whose hand "the midwife bound a double-dyed thread" (Gen. 38:28, 30); and as we read of the harlot Rahab, who "bound a scarlet thread in the window, that the spies might remember their promise" (Josh. 2:18, 21). [9] As a man cannot be withdrawn from evils and falsities except by means of the truths and goods that are with him from the Word, therefore in the cleansing of leprosy there were employed "cedar wood, scarlet, and hyssop" (Lev. 14:4-7, 49-52); for "leprosy" denotes truth profaned, thus falsified (see n. 6963); and "to be cleansed from" these things denotes to be withdrawn from them by means of the truths and goods which are from the Word. In like manner scarlet was employed "in the waters of separation and expiation made from a red heifer" (Num. 19:6); "the waters of separation and expiation" also signified purification and withdrawal from evils and falsities by means of truths and goods from the Word. [10] As most things have an opposite sense, so also have "double-dyed" and "scarlet," and then they signify falsities and evils which are opposed to the before-mentioned truths and goods; as in Isaiah: Though your sins be as double-dyed, they shall be as white as snow; though they be red as scarlet, they shall be as wool (Isa. 1:18); the case herein is the same as with "red," with "blood," with "flame," and with "fire," which in the genuine sense signify the goods of love and of faith; but in the opposite sense the evils contrary to them.

And fine linen. That this signifies the truth thence derived, namely, from the good which is from a celestial origin, is evident from the signification of "linen," as being truth (see n. 7601); and from that of "fine linen," as being truth from the Divine (n. 5319); both in the natural man. That "fine linen" denotes truth from a celestial origin, is because of its whiteness and softness.

And goats' wool. That this signifies the good thence derived, namely, from the good of mutual love, is evident from the signification of a "she-goat," as being the good of innocence in the external or natural man (see n. 3519, 7840); and from the signification of the "wool" thereof, as being the truth of this good. But as good is here signified, and not truth, therefore in the original tongue it is not said "goats' wool," but only "goats," as also in other passages; as in the following in Exodus: All the women that were wise brought that which they had spun, the blue, the crimson, the scarlet double-dyed, the fine linen. And they whose heart stirred them up, spun goats (Exod. 35:25, 26); "to spin goats" denotes what was made from the wool of goats. [2] But that "wool" denotes truth from a celestial origin, which in itself is good, is evident from the passages in the Word where it is mentioned; as in Hosea: She said, I will go after my lovers, that give me my bread and my water, my wool and my flax. Therefore will I return, and take my grain in its time, and will rescue My wool and My flax (Hos. 2:5, 9); the perverted church is here treated of, which is here called the "mother;" the "lovers" with whom she is said to have "committed whoredom," denote those who pervert goods and truths; "bread and water" denote the internal goods of love and truths of faith; "wool and flax" denote the same, but external. [3] In Daniel: I beheld till the thrones were cast forth, and the Ancient of Days did sit; His garment was like the white snow, and the hair of His head was like the clean wool (Dan. 7:9); the vastation of the church in respect to all the truth of faith, and its restoration by the Lord, are here treated of; a complete vastation is signified by "the thrones being cast forth;" "the Ancient of Days" denotes the Lord as to celestial good, such as was in the Most Ancient Church, which was a celestial church, and which in the Word is called "ancient;" its external truth is signified by the "garment that was like the white snow;" and its external good by the "hair of the head that was like the clean wool." In like manner in John: In the midst of the seven lampstands was one like to the Son of man; His head and His hair were white as white wool, as snow (Rev. 1:13, 14). [4] Such truth, which being a form of celestial good, is in itself good, is also signified by "wool" in these passages: Damascus was thy merchant in wine of Helbon, and wool of Zachar (Ezek. 27:18). Though your sins be as double-dyed, they shall be as white as snow; though they be red like scarlet, they shall be as wool (Isa. 1:18). [5] As by the garments of Aaron were represented such things as belong to the Lord's spiritual kingdom, thus the spiritual things of truth, his garments of holiness were of linen, and not of wool; for "linen" denotes spiritual truth, but "wool" celestial truth, which relatively is good. For this reason it is said in Ezekiel: The priests, the Levites, the sons of Zadok, when they enter in at the gates of the inner court, they shall put on garments of linen; and no wool shall come upon them. Linen turbans shall be upon their heads, breeches of linen upon their loins (Ezek. 44:15, 17, 18). That the garments of Aaron also were not of wool, but of linen, is evident from Leviticus 16:4, 32. [6] From all this it can be seen that "linen" signifies spiritual truth, which is the truth of the good of faith; but that "wool" signifies celestial truth, which is the truth of the good of love; and as those who are in the latter truth cannot be in the former truth, for the two differ as do the light from the sun and the light from the stars, therefore it was decreed that "a mixed garment of wool and linen was not to be worn" (Deut. 22:11). (That there is such a distinction between the celestial and the spiritual, and that the two are not together in one subject, see the citations in n. 9277.)

And skins of red rams, and badgers' skins. 9471-1 That this signifies the external truths and goods by which they are held together, is evident from the signification of "skins," as being external things (see n. 3540); from the signification of "rams," as being spiritual things which are of truth (n. 2830, 4170); from the signification of "red" as being good (n. 3300); thus "skins of red rams" denote the external truths that are from good; and from the signification of "badgers," as being goods. That "badgers" have this signification is evident from the fact that in the Word, where truth is spoken of, good also is spoken of, by reason of the heavenly marriage of truth and good (see n. 9263, 9314). Consequently as "skins of red rams" signify external truths which are from good, "badgers' skins" signify the goods themselves. The reason why they denote the truths and goods by which [internal truths and goods] are held together, is that all external things keep internal things together, as is also here evident from the use of these skins, in that they served for coverings; the skins of badgers, for coverings over things more holy than the skins of rams (Exod. 26:14; Num. 4:6, 8, 10-12, 14).

And shittim wood. That this signifies the goods of merit which are from the Lord and thus of the Lord alone, is evident from the signification of "wood," as being the good of merit (see n. 1110, 2784, 2812, 4943, 8740). The good of merit is the good that proceeds from the Divine Human of the Lord, which is Christian good, or spiritual good with man. It is this good by which man is saved; for good which proceeds from any other source is not good, because the Divine is not in it, thus neither is heaven in it, consequently salvation is not in it. Shittim wood was the wood of the most excellent cedar; and by the "cedar" is signified the spiritual of the church. That shittim wood was a species of cedar, is evident in Isaiah: I will set in the wilderness the cedar of Shittah, and the myrtle, and the wood of oil (Isa. 41:19); where "the cedar of Shittah" denotes spiritual good, and "the wood of oil" celestial good. As the good of merit that belongs to the Lord alone is the only good that reigns in heaven, and that makes heaven, therefore this wood was the only wood employed in the construction of the tabernacle (by which heaven was represented); as for instance for the ark itself, in which was the testimony; for its staves; for the table upon which were the breads of faces, and its staves; for the planks of the Habitation; for the bars and pillars of the covering; and also for the altar and its staves; as is evident from verses 10, 13, 23, 28 of this chapter; from verses 15, 26, 37 of the following chapter; and verses 1 and 6 of chapter 27.

Oil for the luminary. That this signifies the internal good which is in mutual love and in charity, is evident from the signification of "oil," as being the good of love (see n. 886, 4582, 4638); and from the signification of "the luminary," as being mutual love and charity. That "the luminary" denotes mutual love, is from its flame, by which this love is signified; and that it denotes charity, is from the heat and light from it; for spiritual heat is the good of charity, and spiritual light is the truth of faith. [2] It shall here be briefly stated what is meant by the internal good in mutual love, and in charity. Nothing comes forth from itself, but from what is prior to itself. This is the case also with truth and good. That from which another thing comes forth is internal; and that which comes forth is its external. Each and all things that come forth are like cause and effect. No effect can come forth without an efficient cause. The efficient cause is the internal of the effect, and the effect is its external. They are also like endeavor and motion. No motion can come forth without endeavor, insomuch that when the endeavor ceases the motion ceases. Wherefore the internal of motion is endeavor, or moving force. The case is similar with living endeavor, which is will; and with living motion, which is action. No action can come forth without will, insomuch that when will ceases action ceases; and therefore the internal of action is will. From all this it is evident that in each and all things there must be an internal, in order that they may come forth, and that they may afterward subsist; and that without an internal they are not anything. [3] So also it is with the good which is of love; unless there is an internal good in it, it is not good. The internal good in the good of faith is the good of charity, which is spiritual good; but the internal good in the good of charity is the good of mutual love, which is external celestial good; and the internal good in the good of mutual love is the good of love to the Lord, which is the good of innocence; and this good is internal celestial good. But the internal good in the good of love to the Lord, that is, in the good of innocence, is the good Divine itself that proceeds from the Divine Human of the Lord, and consequently it is the Lord Himself. This last good must be in all good, in order that it may be good; and therefore there is not any good unless its internal is from this source; for unless its internal is from this source, it is not good but evil, because it is from the man himself, and that which proceeds from man is evil; for man regards himself in all the good that he does, and also regards the world, and thus not the Lord nor heaven. If the Lord and heaven are thought of by him, they are to him as means to serve his own honor and his own profit. Consequently these goods are like whited sepulchers, which outwardly appear beautiful; but inwardly are full of dead men's bones, and of all uncleanness (Matt. 23:27, 29).

Spices for the oil of anointing. That this signifies the internal truths that belong to the inaugurating good, is evident from the signification of "spices," as being interior truths, which are the truths of internal good (of which below); from the signification of "oil," as being the good of love (as above, n. 9473); and from the signification of "anointing," as being inauguration to represent; for the things that were to represent holy things were anointed with perfumed oil, and so were inaugurated, as is evident from the following words in Exodus: Take unto thee of the chief spices, noble myrrh, perfumed cinnamon, sweet-scented calamus, cassia, olive oil. And thou shalt make it an oil of anointing of holiness, an ointment of ointment; it shall be an oil of anointing of holiness, with which thou shalt anoint the tent and all the vessels thereof, the lampstand and the vessels thereof, the altar of incense, the altar of burnt-offering and all the vessels thereof, and the laver and the base thereof. Thus thou shalt sanctify them, that they may be the holy of holies. And thou shalt anoint Aaron and his sons (Exod. 30:23-31). The reason why these things were holy after they had been anointed, was that they then represented holy things; from which it is evident that the anointing was an inauguration to represent. [2] That the anointing was done with oil was because "oil" signified celestial good; and celestial good is the good of love from the Lord, and consequently the good of love to the Lord. This good is the very essential in each and all things of heaven and eternal life. The reason why this oil was made perfumed by spices was that it might represent that which is acceptable; for "odor" signifies perception; and an agreeable and sweet odor, an acceptable perception (n. 925, 1514, 1517-1519, 3577, 4624-4634, 4748). And as all the perception of good is by means of truth, therefore spices were employed, by which are signified interior truths (n. 4748, 5621). [3] It shall be briefly stated further why the oil of anointing, and also the incense, were to be made sweet-scented. "Oil," as before said, signifies the good of love; and "spice," internal truth. The good which is of love does not come to perception except through truths, for truth is the witness of good, and is also the revelation of good, and may be called the form of good. The case herein is as with the will and the understanding in man. The will can manifest itself only through the understanding, for the understanding receives the good of the will, and makes it clear. Moreover the understanding is the form of the will, and truth belongs to the understanding, and good to the will. From all this it can be seen why the oil of anointing was made perfumed, and also the incense. But the difference between them is that the perfume of the oil of anointing signifies the acceptableness of internal perception, whereas the perfume of the incense signifies the acceptableness of external perception; for the perfume of the oil of anointing was unaccompanied by smoke, thus it presented its sweet odor without any external appearance; but the perfume of the incense was accompanied with smoke.

And for the incense of spices. That this signifies for acceptable perception, is evident from the signification of "incense," as being the things of worship which are acceptably perceived, such as confessions, adorations, prayers, and the like; and from the signification of "spices," as being the truths of faith which are acceptable because from good; for sweet odors signify what is acceptable, in accordance with their perfumes, and whatever is acceptable is so from good through truths. It is for this reason that by "the incense of spices" Is signified the acceptable perception of truth from good. The spices of which this incense was compounded are enumerated, and its preparation is described, in these words: Take unto thee spices, stacte, and onycha, and galbanum; sweet spices, and pure frankincense. Thou shalt make them an incense salted, pure, holy. Thou shalt beat some of it very small, and put some of it before the testimony in the tent of meeting; it shall be to you the holy of holies. The incense shall be to thee holy for Jehovah (Exod. 30:34-37). The altar of incense, and the burning of the incense itself, are thus described: Thou shalt make an altar to burn incense upon. Thou shalt overlay it with pure gold. Thou shalt put it before the veil that is over the ark of the testimony, before the propitiatory [mercy seat], that Aaron may burn thereon incense of spices every morning; when he dresseth the lamps, he shall burn it; and between the evenings (Exod. 30:1-8; 37:25-29; 40:26, 27). When Aaron shall come into the holy place, he shall take a censer full of coals of fire from off the altar; and his fists full of incense of spices beaten small; then he shall bring it within the veil, so that he may put the incense upon the fire before Jehovah, and the cloud of the incense may cover the propitiatory [mercy seat] that is upon the testimony (Lev. 16:3, 12, 13). [2] As by "incense" were signified such things of worship as are from good through truths-as are all the things that belong to the faith that is from the good of love-therefore fire was taken from the altar; for by "the fire of the altar" was signified the good of Divine love (n. 934, 4906, 5071, 5215, 6314, 6832, 6834, 6849, 7324, 7852); and therefore when fire was taken from any other source, they were smitten with a plague, and died (Lev. 10:1, 2; Num. 17:10-13); for by fire from some other source, or strange fire, was signified love not Divine. [3] That such things as belong to the faith that is from the good of love and charity-as for instance confessions, adorations, and prayers-are signified by "incense," is evident in the following passages: Accepted are my prayers as incense before Thee (Ps. 141:2). The four animals, and the four and twenty elders, fell down before the Lamb, having each one of them a harp, and golden vials full of incense, which are the prayers of the saints (Rev. 5:8). Another angel came, having a golden censer, and there was given unto him much incense, that he should add it to the prayers of all the saints upon the golden altar which was before the throne. The smoke of the incense went up from the prayers of the saints (Rev. 8:3, 4). [4] The reason why such things are signified by "incense" is that they belong to the thought and thence to the mouth; but the things which belong to affection, and thence to the heart, are signified by the "meat-offering" in Malachi: From the rising of the sun even to its going down, the name of Jehovah shall be great among the nations, and in every place shall incense be offered to My name, and a clean meat-offering (Mal. 1:11); and by "the burnt-offering" in Moses: The sons of Levi shall teach Jacob Thy judgments, and Israel Thy law; they shall put incense in Thy nostrils, and a burnt-offering upon Thine altar (Deut. 33:10). Here "incense" denotes such things as belong to the thought and the mouth, and that bear relation to the truths of faith; and the "meat-offering" and "burnt-offering" denote such things as belong to the affection and the heart, and bear relation to the goods of love. Consequently in the opposite sense worship from falsities of faith is meant by "burning incense to other gods" (Jer. 1:16; 44:3, 5); and by "burning incense to idols" (Ezek. 8:11; 16:18); and by "burning incense to the Baals" (Hosea 2:13).

Onyx stones and stones for filling. That this signifies spiritual truths and goods in general, is evident from the signification of "onyx stones," as being the truths of faith that are from love, or spiritual truths; for the truths of faith which are from love are spiritual truths; and from the signification of "stones for filling," as being the goods of faith, or spiritual goods. That "stones for filling" denote the goods of faith, and "onyx stones" the truths of faith, is because the stones for filling were for the breastplate, and by "the breast plate" upon the ephod was signified the good of faith, or spiritual good; but the onyx stones were upon the shoulders of the ephod, and by "the shoulders" of the ephod are signified the truths of faith, or spiritual truths. (That by precious stones in the Word are signified the truths and goods of faith, or spiritual truths and goods, see n. 114, 643, 3858, 6335, 6640.) And as the truths and goods of faith are signified by precious stones, intelligence and wisdom are also signified by them, for intelligence is from the truths of faith, and wisdom is from the goods of faith. So in Ezekiel: Full of wisdom, and perfect in beauty, thou hast been in Eden the garden of God; every precious stone was thy covering, the ruby, the topaz, the diamond, the tarshish, the onyx (Ezek. 28:12, 13, 15); speaking of the king of Tyre, by whom is signified intelligence from the knowledges of the truth of faith (n. 1201).

For the ephod, and for the breastplate. That this signifies which should be for a covering for external and internal celestial things, is evident from the signification of "the ephod," as being that which covers celestial good; for by Aaron as high priest was represented the Lord as to the good of love; by his garments, and especially the ephod, was represented the truth of faith which is from the good of love. The good of love is celestial, and the truth of faith is its covering, for truths cover goods; wherefore truths are signified in the Word by "garments" (see n. 4545, 5248, 5319, 5954, 9093, 9212). For the celestial things that belong to the good of love are represented in heaven naked, and therefore those who are from the Lord's celestial kingdom appear without clothing; but those who are from the spiritual kingdom (who are those introduced by the Lord into the good of charity through the truths of faith) appear clothed with garments. This kingdom is beneath the celestial kingdom, and that which is beneath is a covering for that which is above; for that which is lower is exterior, and that which is higher is interior (n. 2148, 3084, 4599, 5146, 8325). From this it is plain what is signified by "the ephod" when by Aaron is represented the Lord as to the Divine celestial. (That priests represented the Lord as to Divine good, and kings as to Divine truth, see n. 6148.) But be it known that by "the ephod" was signified the covering for external celestial things, and by "the breastplate" the covering for internal celestial things. But more shall be said of these in what follows, where the ephod, and the breastplate in which were the Urim and Thummim, are treated of.

Verses 8, 9. And let them make for Me a sanctuary, that I may dwell in the midst of them. According to all that I show thee, the form of the Habitation, and the form of all the vessels thereof, even so shall ye make it. "And let them make for Me a sanctuary," signifies a representative of the Lord, and thus of heaven; "that I may dwell in the midst of them," signifies the consequent presence of the Lord in the representative church; "according to all that I show thee, the form of the Habitation," signifies a representative of heaven where the Lord is; "and the form of all the vessels thereof," signifies a representative of all the celestial and spiritual things that are from Him; "even so shall ye make it," signifies a sure and genuine representative.

And let them make for Me a sanctuary. That this signifies a representative of the Lord, and thus of heaven, is evident from the signification of "a sanctuary," as being the Lord, and as being heaven; but here a representative of the Lord and of heaven, because it was a tabernacle made of wood and covered all round with curtains, and this could not have been a sanctuary except by means of the representation. For "a sanctuary" denotes holiness itself, and nothing is holy except the Divine alone, thus the Lord alone (see n. 9229). That heaven is "a sanctuary," is because heaven is heaven from what is Divine there; for the angels who are there make heaven in proportion as they have [something] from the Divine of the Lord; but in proportion as they have [anything] from themselves, they do not make heaven. From this it is plain how it is to be understood that the Lord is the all in all of heaven. (That the Lord dwells in His own, thus in the Divine with the angels, and thus in heaven, see n. 9338.) [2] That in the supreme sense "the sanctuary" denotes the Lord, because He alone is holy, and that alone is holy which proceeds from Him; and also that "the sanctuary" denotes heaven, and likewise the church, and that those things are "sanctuaries" which are in heaven and in the church from the Lord, is evident from the passages in the Word in which "a sanctuary" and "sanctuaries" are spoken of; as in Ezekiel: The Lord Jehovih said, I will scatter them in the lands, and I will be to them a little sanctuary in the lands whither they shall come (Ezek. 11:18); where "a sanctuary" denotes the Lord Himself; for "the Lord Jehovih," and "Jehovah," in the Word, denote the Lord (n. 9373). Again: Look forth from the heavens, and behold from the habitation of Thy holiness (Isa. 63:15). As the throne of glory, the height from eternity, is the place of the sanctuary (Jer. 17:12); in which passages "the habitation of holiness," and "the sanctuary," denote heaven. [3] Again: Little is lacking but that Thou wilt possess the people of Thy holiness; our adversaries have trodden down Thy sanctuary (Isa. 63:18). The nations have come into His sanctuary (Lam. 1:10). The Lord hath cast off His altar, He hath abhorred His sanctuary (Lam. 2:7). The Lord Jehovih said, Behold I will profane My sanctuary, the magnificence of your strength, the desire of your eyes (Ezek. 24:21). I will make your cities a waste, and will desolate your sanctuaries (Lev. 26:31). In these passages "the sanctuary" denotes the church, and "sanctuaries," the things that belong to the church. From all this it is evident why the tabernacle is called "a sanctuary," namely, from the fact that by it was represented heaven and the church, and that by the holy things therein were represented Divine things that are from the Lord in heaven and in the church.

That I may dwell in the midst of them. That this signifies the consequent presence of the Lord in the representative church, is evident from the signification of "dwelling in the midst," when said of the Lord, as being His presence; for by "dwelling" is signified to be and to live (see n. 1293, 3613, 4451); and therefore "dwelling in the midst" denotes to be present, and to live present. That it signifies presence in the representative church, is because the presence of the Lord with that people was not in the internal things that belong to love and faith; but only in the external things that represented these. (As to the nature of this presence, see n. 4311, and the citations in n. 9320, 9380.)

According to all that I show thee, the form of the Habitation. That this signifies a representative of heaven where the Lord is, is evident from the signification of "the form of the Habitation," as being a representative of heaven; for a "form" denotes a representative, and "the Habitation" denotes heaven. That a "form" denotes a representative, is because the Divine things in the heavens are also presented to view in a form. These visible things are representatives. (That "the Habitation" denotes heaven where the Lord is, see n. 8269, 8309.) The nature of the representatives that appear in heaven is evident from the prophets; as from John in Revelation; the lampstands (Rev. 1:12); a throne with four and twenty thrones around it, and four animals before the throne (Rev. 4:2, and following verses); a book sealed with seven seals (Rev. 5); horses going forth when the seals were opened (chap. 6); angels variously arrayed, with vials (Rev. 9-10, 15) a white horse (Rev. 19); and lastly the New Jerusalem, of which the walls, gates, foundation, and its height, breadth, and length are described (Rev. 21-22). There are similar things in other prophets. [2] All these things are representatives such as continually appear before the angels in the heavens, and present in a visible form the Divine celestial things that belong to the good of love, and the Divine spiritual things that belong to the good of faith. The sum total of such things was represented by the tabernacle and the things that were in it; as by the ark itself; by the table on which were the breads; by the altar of incense; by the lampstand; and by all other things. As these things were forms of Divine celestial and spiritual things, therefore when they were seen by the people at the time they were in holy worship, there were then presented in heaven the things that were represented; which as before said were the Divine celestial things that belong to the good of love to the Lord, and the Divine spiritual things that belong to the good of faith in the Lord. Such an effect in heaven had all the representatives of that church. Be it known that there are always spirits and angels with man, and that he cannot live without them; in like manner that through them man has connection with the Lord, and that in this way the human race and also heaven subsist. From this it can be seen to what end the representatives and also the rituals of the church were instituted among the Israelitish nation; also to what end the Word was given, wherein all things of the literal sense correspond to Divine things which are in heaven; thus wherein all the things are representative, and all the words significative. From this, man has connection with heaven, and through heaven with the Lord. Without this connection man would have no life whatever, for without connection with the very Being of Life from whom comes all the manifestation of life, no one has any life. [3] But these things are not apprehended by those who believe that life is in man himself; and that he lives independently of spirits or angels; thus without any influx through heaven from the Divine; when yet everything unconnected with the Divine perishes and becomes nothing; and nothing can possibly exist without what is prior to itself, thus without the Divine, which is the First, and the Very Being from Itself, that is, Jehovah; and consequently neither can it subsist, for to subsist is to perpetually come forth. As the "Habitation" signifies heaven where the Lord is, it also signifies the good of love and of faith, for these make heaven; and because all good is from the Lord, and heaven is called heaven from love and faith in the Lord, therefore also in the supreme sense the "Habitation" signifies the Lord; as is plain in Isa. 63:15; Jer. 25:30; Ezek. 37:26, 27; Ps. 26:8; 43:3; 90:1; 91:9; Exod. 15:13; Deut. 12:5; and in other places. From this it is evident that the tabernacle was called "the sanctuary," and "the Habitation of Jehovah," because of this representation.

And the form of all the vessels thereof. That this signifies a representative of all the celestial and spiritual things which are from the Lord, is evident from the signification of a "form," as being a representative (as shown just above, n. 9481); and from the signification of "vessels," as being truths (n. 3068, 3079, 3316, 3318), here the celestial and spiritual things which are from the Lord; for by "the vessels" are meant all things that were in the tabernacle, and constituted it, and by these are signified celestial and spiritual things when by the tabernacle itself is signified heaven where the Lord is (n. 9479), and by the testimony that was in the ark, the Lord Himself.

Even so shall ye make it. That this signifies a sure and genuine representative, is evident from the signification of "so making it," when it is repeated, and becomes the conclusion, as being what is sure and genuine.

Verses 10-16. And let them make an ark of shittim wood; two cubits and a half the length thereof and a cubit and a half the breadth thereof, and a cubit and a half the height thereof. And thou shalt overlay it with pure gold, from within and from without shalt thou overlay it, and shalt make upon it a border of gold round about. And thou shalt cast four rings of gold for it, and put them upon the four corners thereof; and two rings shall be on the one side of it, and two rings on the other side of it. And thou shalt make staves of shittim wood, and overlay them with gold. And thou shalt put the staves into the rings on the sides of the ark, to carry the ark withal. The staves shall be in the rings of the ark; they shall not be removed from it. And thou shalt put into the ark the Testimony which I shall give thee. "And let them make an ark," signifies the inmost heaven; "of shittim wood," signifies righteousness; "two cubits and a half the length thereof," signifies all in respect to good; "and a cubit and a half the breadth thereof," signifies full in respect to truth; "and a cubit and a half the height thereof," signifies full in respect to degrees; "and thou shalt overlay it with pure gold," signifies that all these things must be founded on good; "from within and from without shalt thou overlay it," signifies everywhere; "and shalt make upon it a border of gold round about," signifies a fixing of the bounds by good, lest they be approached and injured by evils; "and thou shalt cast four rings of gold for it," signifies the Divine truth conjoined with Divine good that is round about on all sides; "and put them upon the four corners thereof," signifies stability; "and two rings shall be on the one side of it, and two rings on the other side of it," signifies the marriage of truth with good and of good with truth; "and thou shalt make staves of shittim wood," signifies the power thence derived; "and overlay them with gold," signifies good everywhere; "and thou shalt put the staves into the rings," signifies the power of the Divine sphere; "on the sides of the ark," signifies in ultimates; "to carry the ark withal," signifies thus the coming-forth and subsistence of heaven; "the staves shall be in the rings of the ark," signifies that the power shall endure from the Divine sphere of good and truth; "they shall not be removed from it," signifies forever, without change; "and thou shalt put into the ark the Testimony," signifies the Divine truth, which is the Lord in heaven; "which I shall give thee," signifies its representative.

And let them make an ark. That this signifies the inmost heaven, is evident from the signification of the "ark," as being the inmost heaven; for by the "testimony" or "law" in the ark is signified the Lord, for the reason that the "testimony" denotes the Divine truth, and Divine truth is the Lord in heaven (see below, n. 9503). It is from this that the ark signifies the inmost heaven; and therefore it was a most holy thing, and was worshiped by the people as Jehovah; for it was believed that Jehovah dwelt there, and between the cherubs, as is evident in David: We heard in Ephrathah; we will enter into His habitation; we will bow at the footstool of His feet. Arise O Jehovah unto Thy rest; Thou, and the ark of Thy strength (Ps. 132:6-8); treating of the Lord; "Ephrathah" is Bethlehem, where the Lord was born (Mic. 5:2; Matt. 2:6); the "habitation" denotes heaven where the Lord is; "Thou and the ark of Thy strength" denote the Lord and His representative. [2] That the ark is a representative of the Lord, is plain in Jeremiah: I will bring you back to Zion; in those days they shall say no more, The ark of the covenant; neither shall it come up upon the heart; neither shall they make mention of it; neither shall they long for it; neither shall it be repaired anymore. At that time they shall call Jerusalem the throne of Jehovah; and all the nations shall be gathered together to it, on account of the name of Jehovah, to Jerusalem (Jer. 3:14, 16, 17); treating of a new church. The representative of the former church, which representative was then to be abolished, is meant by "the ark," which was "not to be spoken of anymore, neither to come up upon the heart, nor to be repaired." "Jerusalem, to which the nations were to be gathered," denotes this new church. From this it is plain that by "the ark" is signified a representative of the Lord and of the worship of Him in the church, the same as was signified by "the continual [burnt-offering]," and by "the habitation of the sanctuary," in Daniel 8:11. [3] That the ark was worshiped as Jehovah by the Israelitish and Jewish people, and that it was believed that He dwelt therein, and between the cherubs, is manifest in these passages: David made them bring up the ark of God, the name of which is called the name of Jehovah Zebaoth, that sitteth on the cherubs upon it (2 Sam. 6:2). When the ark set forward, Moses said, Rise up, Jehovah, let Thine enemies be scattered. When it rested, he said, Return, Jehovah, unto the ten thousands of the thousands of Israel (Num. 10:33-36). That the inmost heaven was signified by "the ark," was because by the whole tabernacle or tent was represented the universal angelic heaven; its ultimate by the court; its middle by the habitation where the priest ministered; and its inmost by the habitation within the veil, where was the ark in which was the testimony.

Of shittim wood. That this signifies righteousness, is evident from the signification of "shittim wood," as being the good of merit that belongs to the Lord alone (of which above, n. 9472), thus also righteousness, which is the good of merit. For by His own power the Lord reduced the universal heaven into order, and subjugated the hells, and at the same time made the Human in Himself Divine, whereby He has merit and righteousness; and therefore the only good that reigns in heaven and makes heaven, is the good of merit and the righteousness of the Lord; thus His Divine Human, for this was made merit and righteousness. [2] That these things were done by the Lord of His own power, is evident in the following passages: Who is this that cometh from Edom? I that speak in righteousness, Great to save. I have trodden the winepress alone; and of the peoples there was no man with Me. I looked around, but there was none to help; and I was amazed, but there was none to uphold; therefore Mine own arm brought salvation to Me (Isa. 63:1-5). He saw that there was no man, and was amazed that there was none to intercede; therefore His own arm brought salvation to Him; and His righteousness, it upheld Him. He put on righteousness as a coat of mail (Isa. 59:16, 17). This is His name whereby they shall call Him, Jehovah our righteousness (Jer. 23:6; 33:15, 16). I lay down My life that I may take it again. No one taketh It away from Me; I lay it down of Myself; I have power to lay it down, and I have power to take it again (John 10:17, 18). From these passages it is plain that in respect to the Divine Human the Lord has merit and righteousness from Himself. As by "the ark" is signified heaven where the Lord is, there was employed in its construction shittim wood, by which this good is signified; for by "wood" in general is signified good (n. 643, 3720, 8354); and therefore they who place merit in works appear in the other life to cut wood, beneath which there is something of the Lord (n. 1110, 4943, 8740). Consequently by cutting the wood of the burnt-offering is signified the good of merit, or the good of works (n. 2784, 2812).

Two cubits and a half the length thereof. That this signifies all in respect to good, is evident from the signification of "two and a half," as being much, and what is full; and when spoken of the Divine, as being all. That "two and a half" denotes much, and what is full, is because this number signifies the like as five, ten, a hundred, and a thousand; for the double of two and a half is five, the double of five is ten, ten times ten is a hundred, and when numbers are doubled and multiplied they signify the like as the simple numbers of which they are compounded (see n. 5291, 5335, 5708, 7973). (That the number "five" signifies much, and what is full, see n. 5708, 5956, 9102; in like manner "ten," n. 3107, 4638; also "a hundred," n. 2636, 4400; and "a thousand," n. 2575, 8715.) Hence these numbers, when said of the Divine, denote all. And from the signification of "length," as being good (n. 1613, 8898.) [2] That "length" in the Word signifies good, and "breadth" truth, may seem a paradox, but still it is so. It originates in the fact that each and all things in the Word signify such things as belong to heaven and the church, thus as bear relation to the good of love, and to the truth of faith. Nothing of space-such as implies length and breadth-can be predicated of these; but instead of space the state of being, which is the state of good, and from this the state of manifestation, which is the state of truth. Moreover, in heaven spaces are appearances arising from these states (n. 4882, 9440). From all this it can be seen that real things are signified by the measures and dimensions in Ezekiel 40-47, where the new temple and the new earth are treated of; consequently here also, where the ark, the Habitation, and the court, the tables therein, and the altars, are treated of; and in like manner in the description of the temple of Jerusalem; and again in that of the holy Jerusalem coming down out of heaven, in that it was four-square, its length as great as its breadth (Rev. 21:16; and Zech. 2:1, 2); for by "Jerusalem" is signified the New Church; and by its measurement as to length, the quality of its good; and as to breadth, the quality of its truth. [3] That by "breadth" is signified truth, is very manifest in the following passages: In straitness I called upon Jah; He answereth me in breadth (Ps. 118:5). Thou hast made my feet to stand in breadth (Ps. 31:8). The stretching out of the wings of Asshur shall be the fullness of the breadth of the land (Isa. 8:8). I raise up the Chaldeans, a bitter and swift nation, that walketh in the breadths of the land (Hab. 1:6); "to walk in the breadths of the land," when said of the Chaldeans, denotes to destroy the truths of faith.

And a cubit and a half the breadth thereof. That this signifies full in respect to truth, is evident from the signification of "one and a half," as being what is full. The reason why this number signifies what is full, is that "three" has this signification; for the half of a number signifies the like as double the number, because when a number is multiplied it retains the signification the simple number had before it was multiplied (see n. 5291, 5335). (That "three" denotes what is full, see n. 2788, 7718, 9188; and that all numbers 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 from the signification of "breadth," as being truth (of which just above, n. 9487).

And a cubit and a half the height thereof. That this signifies full in respect to degrees, is evident from the signification of "height," as being degrees in respect to good, and in respect to truth. "Height" has this signification because all good and the derivative truth proceed from the Lord, and the Lord is in the highest, and is therefore called "the Highest" (see n. 8153); for He is the sun of heaven (n. 5097, 8812), and the sun is above the heavens, and is the center from which the universal heaven that is beneath comes forth and subsists. All the heights in heaven, being determined from its sun as the center, are differences of good and of the derivative truth. Consequently they who are in the inmost heaven are nearer to the Lord, because they are in the good of love to Him; thus are in good above all others. Those who are in the middle heaven are more distant from Him, because they are in a lower good; and still more distant are those who are in the ultimate heaven. But those who are in hell have been altogether removed from the Lord, because they are in evil and the derivative falsity. These do not even look toward the sun, but backward from it; and therefore when they are looked at by the angels, they appear in an inverted position, with feet upward and head downward. Now as the distances and spaces in the other life are appearances in accordance with the states of good and the derivative truth (n. 9440), therefore in the spiritual sense "height" signifies degrees in respect to good, and in respect to truth, or degrees from the Highest, who is the Lord, and thus the Divine good itself. [2] From this it is evident what is signified by "height" in the following passages; as in Jeremiah: They shall come and sing in the height of Zion, and shall flow together unto the good of Jehovah, and their soul shall be as a watered garden (Jer. 31:12); where "the height of Zion" denotes celestial good, which is the good above spiritual good; and because "height" denotes good, therefore it is said that "they shall flow together to the good of Jehovah." In Ezekiel: Asshur was a cedar in Lebanon. Its height was made high, and its branches became long by reason of many waters. It was beautiful in its greatness, in the length of its branches (Ezek. 31:3, 5, 7); "Asshur" denotes an enlightened rational; "a cedar in Lebanon," the spiritual church; and its "height," the degree of good. [3] Again: In the mountain of the height of Israel will I plant it (Ezek. 17:23). In the mountain of My holiness, and in the mountain of the height of Israel, all the house of Israel shall serve Me (Ezek. 20:40). "The mountain of the height of Israel" denotes the highest degree of good and of the derivative truth with those who are of the spiritual church. As most expressions in the Word have an opposite sense, so also has "height," and in this sense it signifies the evil of the love of self, thus self-exaltation of mind; as in Isaiah 14:14; Ezekiel 31:10, 14; 32:5; Amos 2:9; and many other passages. A further reason why "height" denotes degrees in respect to good and the derivative truth, is that what is "high" signifies what is internal, and good is perfect according to the degrees toward interior things. (That what is "high" denotes what is internal, see n. 1735, 2148, 4210, 4599.)

And thou shalt overlay it with pure gold. That this signifies that all these things must be founded on good, is evident from the signification of "overlaying," when said of heaven, which is signified by "the ark," as being to lay the foundation (of which in what follows); and from the signification of "gold," as being good (see n. 113, 1551, 1552, 5658, 6914, 6917). That "overlaying" denotes to lay the foundation, is because the good that proceeds from the Lord as a sun (for the heat from this sun is the good of love) encompasses not only heaven in general, but also the heavenly societies in heaven in particular, and likewise every angel individually, and thus protects them from the breaking in of evil from hell. That which in heaven encompasses, forms also the foundation, for heaven leans or rests upon it as a house upon its foundation, and as the outermost parts of the body rest on the air and ether which press round them; for that which encompasses, bounds, encloses, and holds together; consequently supports and sustains. From this it is plain that by "overlaying" is signified to lay the foundation; and by "overlaying with gold," to lay the foundation upon good.

From within and from without shalt thou overlay it. That this signifies everywhere, is evident from the signification of "within and without," as being everywhere, namely, round about; because it is said, "thou shalt overlay it." For within there was shittim wood, which was overlaid with gold, and by "shittim wood" is signified the good itself that proceeds from the Divine Human of the Lord (see n. 9472, 9486); but from without and from within there was gold, by which is also signified good, but such good as appears before the senses, thus relatively external. By "everywhere round about, from within and from without," when said of heaven which is signified by "the ark," is meant heaven in general, and every heavenly society in particular; heaven in general is meant by "from without," and the heavenly societies by "from within," because they are within heaven.

And shalt make upon it a border of gold round about. That this signifies a fixing of the bounds by good, lest they be approached and injured by evils, is evident from the signification of "a border," as being a fixing of the bounds (of which in what follows); and from the signification of "gold," as being good (of which just above, n. 9490). It is said "lest they be approached and injured by evils," because the good that proceeds from the Lord protects those who are in heaven, lest they be approached and injured by evils from hell. For the hells continually breathe evil, and endeavor to destroy heaven (n. 8295); whence there appears there as it were an effervescence, and as it were a boiling up (n. 8209). For in the minds of those who are in the hells is seated hatred against the neighbor and hatred against God; and therefore they are infuriated when they perceive the bliss of the upright (n. 1974). But the good that proceeds from the Lord, which encompasses heaven in general, and the heavenly societies and individual angels there in particular, protects, and represses the assaults, and this continually. (That a sphere of endeavors to do evil and to destroy is perpetual from the hells; and a sphere of endeavors to do good and to protect is perpetual from the Lord, see n. 8209.) This bounding good, by which the Lord protects heaven, is signified by "the border of gold round about the ark."

And thou shalt cast four rings of gold for it. That this signifies the Divine truth conjoined with Divine good that is round about on all sides, is evident from the signification of "rings," as being the conjunction of good and truth; here of Divine truth with Divine good, because by "the ark" is signified heaven where the Lord is (see below, n. 9496). That there were four rings was because by this number is signified conjunction (n. 1686, 8877); and that they were of gold was because by "gold" is signified good (n. 113, 1551, 1552, 5658, 6914), and good is that with which truth is conjoined, for good is like soil, and truth is like the seed.

And put them upon the four corners thereof. That this signifies stability is evident from the signification of "corners," as being strength and stability. That "corners" have this signification is because in the corners there is the greatest resistance, and also the binding together of the whole. As a "corner" denotes strength and stability, such as is that of Divine truth from Divine good, therefore the Lord is called "the cornerstone" in the following passages: The stone which the builders rejected is become the head of the corner (Ps. 118:22; Matt. 21:42). Out of Judah shall come forth the cornerstone, out of him the nail, and out of him the war-bow (Zech. 10:4). The Lord Jehovih layeth in Zion a tried stone, a precious corner of sure foundation (Isa. 28:16); where in like manner a "corner" denotes the stability of the doctrine that is from the truth which is from good. [2] In Jeremiah: They shall not take from thee a stone for a corner, nor a stone of foundations (Jer. 51:26). As by "corners" is signified stability, therefore horns were placed upon the four corners of the altar, of which we read in Moses: Thou shalt make the horns of the altar upon the four corners; out of itself shall its horns be (Exod. 27:2). (That "horns" denote the power of truth from good, thus strength and stability see n. 2832, 9081.) [3] By "corners" are signified strength and power also in these passages: A fire is gone forth out of Heshbon which hath devoured the corners of Moab (Jer. 48:45). There shall arise a star out of Jacob, and a scepter shall rise out of Israel, and shall bruise the corners of Moab (Num. 24:17). "Moab," whose power was to be "destroyed," denotes those who adulterate the goods of the church (n. 2468); their "corners" denote the powers of falsity from adulterated goods. As "corners" denote power and strength, therefore they who are not in the power of truth from good are called "corners cut off" (Jer. 9:26; 25:23). (What is signified by "corners" when the quarters of the world, or the winds, are meant by them, see below, n. 9642.)

And two rings shall be on the one side of it, and two rings on the other side of it. That this signifies the marriage of truth with good and of good with truth, is evident from the signification of "rings," as being the conjunction or marriage of good with truth (as above, n. 9493). This marriage is reciprocal, that is, of truth with good and of good with truth. An idea of this marriage may be had from the conjunction of the heart and the lungs. The heart conjoins itself with the lungs, and the lungs in turn conjoin themselves with the heart; for the heart from its right side sends forth blood into the lungs, and the lungs in turn send it back into the heart; but into its left side, and so on continually. Such also is the marriage in heaven of good with truth and of truth with good, where also the heart corresponds to the good which is of love, and the lungs to the truth which is of faith (n. 3883-3896, 9300). That two rings were to be on the one side and two rings on the other side, was because "two" signifies conjunction (n. 1686, 5194, 8423), and "the side" signifies the good that is to be conjoined with truth, in order that there may be power therefrom (concerning which see the following article).

And thou shalt make staves of shittim wood. That this signifies the power thence derived, is evident from the signification of "staves," as being the power that belongs to truth from good (of which in what follows); and from the signification of "shittim wood," as being the good of merit that belongs to the Lord alone (of which above, n. 9472, 9486). It shall now be told why it was that heaven could be represented by the ark and the Habitation; the fixing of the bounds by the border; stability by the corners; the conjunction of good with truth by the rings; and power by the staves. It has been shown that all nature, with each and all things therein that are in order, is representative of the Lord's kingdom, that is, of heaven and the heavenly things therein (n. 9280). It has also been shown that the universal heaven bears relation to a man, and that for this reason heaven is called the Grand Man (n. 9276). From this it now follows that all the forms by which heavenly things are represented, bear relation to the human form, and have their signification in accordance with their agreement with this form. [2] From this it is now plain why it is that when "the ark" signifies heaven where the Lord is, "the border of the ark" signifies the fixing of the bounds; "the sides," the good with which truth is to be conjoined; "the corners," stability; "the rings," the conjunction itself; and "the staves," power. For the staves bear relation to the arms in man, and therefore they signify the same as the arms; the rings bear relation to the joints or sockets by which the arms are joined to the breast; the corners, to the projections themselves, where this joining is effected; the sides, to the chest or thorax; the border, to the circumference in which the bounds are fixed. From this it can be seen that by "the staves," as by "the arms," is signified power. (That the "arms," and "hands," denote power, see n. 878, 4931-4937, 5327, 5328, 6292, 6947, 7188, 7189, 7205, 7518, 7673, 8050, 8153, 8281, 9025, 9133; and that by "the sides" is signified the same as by "the chest" or "thorax" of the body, namely, good; for in this part are the heart and lungs, and by "the heart" is signified celestial good, and by "the lungs" spiritual good, n. 3883-3896, 9300.) From this it is plain that by "the rings" is signified the same as by the joints or joinings of the chest to the shoulders, and of the shoulders to the arms; namely, the conjunction of good with truth; and that by "the corners" is signified stability, for there the strength of the body puts itself forth, and its strength and power come forth through the arms. From all this it can be seen why it is that natural forms not living represent the same as living forms, that is, as the forms in the human body; namely, from the fact that heaven bears relation to a man, and the things in heaven to those which are in man, as can be seen from what has been abundantly shown concerning the correspondence of man with the Grand Man, or with heaven (see the citations in n. 9276). [3] As the staves by which the ark was carried signified power, so also did the staves or bars by which the gates of cities were fastened, as is evident from the following passages. In Hosea: The sword falls upon his cities, and consumes his bars (Hos. 11:6); "the sword" denotes truth fighting against falsity; "cities" denote doctrinal things; and "bars," power. Again: For your sake I have sent to Babel, and I will throw down all her bars (Isa. 43:14). The mighty men of Babel sit in their strongholds; their power is given to oblivion; her bars are broken (Jer. 51:30). I will break the bar of Damascus (Amos 1:5). I will break in pieces the gates of brass, and cut in sunder the bars of iron (Isa. 45:2; Ps. 105:16). They have neither gates, nor bars; they dwell alone (Jer. 49:31). They all dwell without wall; having neither bars nor gates (Ezek. 38:11). Her gates are sunk into the earth; He hath destroyed and broken in pieces her bars (Lam. 2:9). Praise thy God, O Zion, for He strengtheneth the bars of thy gates (Ps. 147:12, 13). In these passages "cities" signify doctrinal things (n. 2449, 2712, 3216, 4492, 4493); "gates" signify stability and protection; and "bars" (or "staves") signify the power belonging to the truth that is from good. (That all power belongs to truth, but to the truth which is from good, see n. 6344, 6423, 8200, 8304, 9133, 9327, 9410.)

And overlay them with gold. That this signifies good everywhere, is evident from the signification of "overlaying," as being to encompass, thus to be everywhere; and from the signification of "gold," as being good (of which above, n. 9490).

And thou shalt put the staves into the rings. That this signifies the power of the Divine sphere, is evident from the signification of "staves," as being power (of which just above, n. 9496); and from the signification of "the rings," as being Divine truth conjoined with Divine good, which is everywhere round about (of which also above, n. 9493), thus the Divine sphere which encompasses and encloses heaven in general, and the heavenly societies and the individual angels themselves in particular, according to what has been before shown (n. 9490, 9492). For the Divine truth that proceeds from the Divine good of the Lord is not to be conceived of as speech and the influx thereof into the ear; but as a sphere from the sun, which by degrees, as it is removed from the sun, decreases in ardor and brightness, and at last becomes so tempered as to be accommodated to the reception of the angels. Within this sphere, but far from the sun on account of its ardor and brightness, is the angelic heaven. This sphere also extends outside heaven down into hell, but those who are there do not receive it in a suitable manner, but turn it into the opposite. From this it can be seen what is meant by the Divine sphere which encloses and holds together heaven, namely, that it is Divine truth conjoined with Divine good, which is everywhere around heaven, and around those who are in heaven. The heat that proceeds from the Lord as the sun in heaven is the Divine good of His Divine love accommodated to the reception of the angels who are in heaven; and the light that proceeds from the Lord as the sun is the Divine truth of His Divine good. Nevertheless both together are called "the Divine truth that proceeds from the Lord."

On the sides of the ark. That this signifies in ultimates, is evident from the signification of "the sides of the ark," as being the Divine sphere that encompasses heaven in its ultimates; for "the sides" denote the boundaries, here, those of heaven. But the ultimates and boundaries in heaven differ from those in the world in this respect, that in the world they are such relatively to spaces, but in heaven relatively to goods conjoined with truths. The Divine good conjoined with the Divine truth, which is the ultimate of heaven, and by which it is bounded, enclosed, and held together, is comparatively as is the atmosphere in the world, which flows around man and holds together all the surface of his body in its connection, so as to prevent its dissolution; but in the world that which does this is natural, and operates on the human body as on what is material; whereas in heaven it is the Divine celestial and the Divine spiritual from the Lord which operates around an angel, and holds him together in his form and power.

To carry the ark withal. That this signifies thus the coming-forth and subsistence of heaven, is evident from the signification of "bearing," as being continually in a state of good and truth, thus to come forth and subsist; for by "the staves in the rings" is signified the power of the Divine sphere, that is, the power of Divine truth conjoined with Divine good (see n. 9498), thus the coming-forth and the subsistence, because heaven subsists through this power; and from the signification of "the ark," as being heaven (n. 9485).

Footnotes

9468-1 The Latin has "scarlet" here; but blue in n. 2576, etc., as also it is in the Hebrew.

9471-1 Latin, pelles melium. "Badgers" is the usual rendering of meles. But in Adversaria, Exodus, n. 1297, Swedenborg says that these meles are mares haedorum, "the males of kids," which would agree with what is here said of them. It is difficult to believe that a badger has a higher signification than a ram. [Reviser]