NEUOFFENBARUNG← Secrets of Heaven · Volume 11 · Contents
9512. And make one cherub at the one end, and one cherub at the other end. That this signifies the approach for celestial good and for spiritual good, is evident from the signification of a “cherub,” as being admission and approach to the Lord through the good of love (of which above, n. 9509); and from the signification of “at the one end and at the other end,” as being celestial good and spiritual good (of which just above, n. 9511).
9513. Out of the propitiatory [mercy seat] shall ye make the cherubs upon the two ends thereof. That this signifies the reception of all things of worship from these goods, is evident from the signification of “the propitiatory [mercy seat]” as being the hearing and reception of all things of worship from the good of love (see n. 9506); from the signification of “the cherubs,” as being admission and approach to the Lord through this good (n. 9509); and from the signification of “the two ends” as being celestial good and spiritual good (n. 9511). From this it is plain that by, “out of the propitiatory [mercy seat] shall ye make the cherubs on the two ends thereof” is signified the reception of all things of worship from these goods. (What celestial good is, and what spiritual good, and what the difference between them, may be seen from these citations in n. 9277.)
9514. And the cherubs shall spread out their wings upward. That this signifies the elevation effected by the truth of faith, is evident from the signification of “wings,” as being the truths of faith (of which in what follows); and from the signification of “spreading out the wings upward,” as being to be elevated; for in the spreading out of the wings upward there is the endeavor to elevate one’s self, the act of which is elevation. From this it is plain that by “the wings of the cherubs being spread out upward” is signified the elevation of good to the Lord by means of the truths of faith; for by “the cherubs” is signified approach to Him through good. It shall here be briefly stated how the case is with the elevation of good by means of the truths of faith. There are two things to which all things in heaven, and also all things in the world, bear relation, namely, good and truth. Good without truth is not good, and truth without good is not truth; for good without truth has no quality, and truth without good has no being; for truth is the very form of good, and there must be form in order that there may be quality; and good is that very being the manifestation [existere] of which is truth.
[2] Good is to truth exactly as the will is to the understanding, for the will has been allotted to the reception of good, and the understanding to the reception of truth. The will receives its quality from the understanding, and the understanding its being from the will; for the will is formed in the understanding, and thus puts on quality. Good also is to truth as the body is to the arms and feet, and in the case of flying creatures, as the body is to the wings. A body without arms and feet, or without wings, cannot move itself, but with their aid it moves itself. Moreover, in the Word the body corresponds to good, and the arms and wings to truths, and also to the powers of good through truths. From these comparisons, which are also correspondences, it may be known how the case is with the elevation of good by means of the truths of faith, which in general are called “spiritual” things. (That “wings” denote the truths of faith has been shown in n. 8764.)
9515. Covering with their wings over the propitiatory [mercy seat]. That this signifies the spiritual things that cover (or protect), is evident from the signification of “covering over the propitiatory [mercy seat]” as being to cover the good through which there is an approach to the Lord; and from the signification of “wings,” as being the truths of faith, or things spiritual (of which just above, n. 9514, and n. 8764). Spiritual things are said to “cover,” because the celestial, which is the good of love, is presented in heaven as naked; but as clothed, by means of spiritual things, which are the truths of faith.
9516. And their faces a man’s to his brother. That this signifies the conjunction of truth and good, is evident from the signification of the “face,” as being the interiors, here looking to, and conjunction (for when two look at each other they conjoin themselves as to their interiors, and by the “face” are signified the interiors, n. 1999, 2434, 3527, 3573, 4066, 4796-4805, 5102, 5165, 5168, 5695, 9306); and from the signification of “a man to his brother,” as being mutually (n. 4725), thus the conjunction of truth with good, for “man” signifies truth (n. 3134, 3309, 3459, 4725, 7716, 9007), and “brother” signifies good (n. 367, 2360, 3303, 3803, 3815, 4121, 4191, 5409, 5686, 5692, 6756).
9517. Toward the propitiatory [mercy seat] shall be the faces of the cherubs. That this signifies the interiors continually looking to good, and thus to the Lord, is evident from the signification of “the propitiatory, [mercy seat]” as being the good of love, from which is the hearing and reception of all things of worship (see above, n. 9506), and thus also the Lord, because all the good of love is from the Lord, and is the Lord Himself with angel and man; from the signification of “faces,” as being the interiors (of which just above, n. 9516); and from the signification of “the cherubs,” as being a guard from providence lest the Lord be approached except through the good of love (n. 9509).
[2] The case herein is this. Heaven and the church, or the angels of heaven and the men of the church, are guarded by the Lord by means of the elevation of their interiors to Himself; and when they are elevated, they are in the good of love to Him and in the good of love toward the neighbor. Elevation to the Lord is attended with this; and in this way, as before said, the angels of heaven and the men of the church are guarded. They who are elevated by the Lord, continually turn their faces to Him, because, by means of the good of love, the Lord keeps them conjoined with Himself; whereas those who are not elevated turn their faces away from the Lord. From all this it can be seen what is signified by “the faces of the cherubs being toward the propitiatory [mercy seat].” But concerning this turning to the Lord, of the Lord’s Divine mercy more shall be told from experience elsewhere.
9518. And thou shalt put the propitiatory [mercy seat] upon the ark from above. That this signifies thus the hearing and reception of all things of worship that are from the good of love, is evident from the signification of “the propitiatory [mercy seat]” as being the hearing and reception of all things of worship that are from the good of love (see n. 9506); and from the signification of the ark,” as being heaven where the Lord is (of which above). From this it is plain that by the joining together of the propitiatory [mercy seat] with the ark is signified the hearing and reception of all things of worship from the good of love by the Lord in heaven.
9519. And unto the ark thou shalt put the Testimony. That this signifies from the Lord in heaven, namely, the hearing and reception of all things that belong to worship from the good of love, is evident from the signification of “the ark,” as being heaven; and from the signification of “the Testimony,” as being the Lord (see n. 9503).
9520. That I shall give unto thee. That this signifies the representative, may be seen above (n. 9504).
9521. And there I will meet with thee. That this signifies hearing and reception, is evident from the signification of “meeting with,” when said by Jehovah, as being hearing and reception.
9522. And I will speak with thee from above the propitiatory [mercy seat]. That this signifies conjunction, is evident from signification of “speaking,” when by Jehovah, as being influx (see n. 2951, 5481, 5743, 5797, 7270), thus also conjunction; for where there is influx, there is conjunction.
9523. From between the two cherubs. That this signifies where celestial good and spiritual good have been conjoined, is evident from the signification of “the two cherubs,” as being celestial good and spiritual good, by means of which there is approach to the Lord (see above, n. 9511). That there is approach where celestial good and spiritual good have been conjoined, is because celestial good flows into spiritual good, and in this way is communicated.
9524. Which are over the ark of the Testimony. That this signifies with the Lord in heaven, is evident from the representation of the ark, as being heaven; and from the signification of “the Testimony,” as being the Divine truth, thus the Lord in heaven (see n. 9503).
9525. All that I shall command thee for the sons of Israel. That this signifies the worship of the representative church, is evident from the signification of “commanding,” when by Jehovah unto Moses, as being the things that belong to worship, for all the things Jehovah commanded Moses for the sons of Israel were such as concerned worship; and from the representation of the sons of Israel, as being the spiritual church (n. 9340), here the spiritual church represented; for all things instituted among the sons of Israel were external things that represented the internal things of the church; but they were not the internal things themselves in their essence (on which subject see the citations in n. 9320).
9526. Verses 23-30. 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. And thou shalt overlay it with pure gold, and make thereto a border of gold round about. And thou shalt make unto it a closure of a handbreadth round about, and thou shalt make a border of gold for the closure thereof round about. And thou shalt make for it four rings of gold, and shalt put the rings upon the four corners that are on the four feet thereof. Over against the closure shall the rings be, for houses for the staves to carry the table. And thou shalt make the staves of shittim wood, and overlay them with gold, and the table shall be carried with them. 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. And thou shalt set upon the table the bread of faces, unto My faces continually. “And thou shalt make a table,” signifies a receptacle of the celestial things that belong to the good of love; “of shittim wood,” signifies from mercy; “two cubits the length thereof,” signifies all in respect to conjunction with good; “and a cubit the breadth thereof,” signifies somewhat in respect to conjunction with 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 what is representative of this good from mercy; “and make thereto a border of gold round about,” signifies a fixing of the bounds of the sphere of good by the Divine good of the Lord; “and thou shalt make unto it a closure of a handbreadth round about,” signifies conjunction there with truth from the Divine; “and thou shalt make a border of gold for the closure thereof round about,” signifies a fixing of the bounds of the sphere of Divine good; “and thou shalt make for it four rings of gold,” signifies the ultimate receptacle of the heavenly marriage, which is of Divine good with Divine truth; “and shalt put the rings upon the four corners,” signifies the consequent stability; “that are on the four feet thereof,” signifies in the natural sphere; “over against the closure shall the rings be, for houses for the staves,” signifies the consequent power; “to carry the table,” signifies for coming-forth and subsistence; “and thou shalt make the staves of shittim wood,” signifies the power of truth from good; “and overlay them with gold,” signifies what is representative of good; “and the table shall be carried with them” signifies the consequent endurance; “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,” signifies the knowledges of celestial good and truth; “of pure gold shalt thou make them,” signifies that which is from good; “and thou shalt set upon the table the bread of faces,” signifies the Lord there as to celestial good; “unto My faces continually,” signifies thus the presence of the Lord with peace and with heavenly joy from mercy.
9527. And thou shalt make a table. That this signifies a receptacle of celestial things, is evident from the signification of the “table,” as being heaven, in respect to the reception of such things as are from the Lord there, which are the good of love and the good of faith, and the consequent blessedness and happiness. These things are signified by a “table,” because by “foods” are signified the celestial things that belong to the good of love and of faith, and the consequent wisdom and intelligence, which even in common speech are called heavenly foods, and are likewise meant by “foods” in the Word (see n. 56-58, 680, 681, 1480, 4459, 4792, 5293, 5340, 5342, 5576, 5579, 5915, 8562, 9003). Moreover, these things are sometimes exhibited representatively in heaven by a table upon which are foods of every kind. From this it is plain that by the “table” is signified a receptacle of celestial things, thus heaven in respect to the reception of such things as are from the Lord. These things are likewise signified by a “table” in the following passages:
Jesus said, I appoint unto you, even as My Father appointed unto Me My kingdom, that ye may eat and drink at My table in My kingdom (Luke 22:29, 30).
Many shall come from the east and from the west, and shall recline with Abraham, and Isaac, and Jacob, in the Kingdom of the heavens (Matt. 8:11).
I will fear no evil; Thou wilt set out a table before me in the presence of mine enemies; Thou wilt make fat my head with oil; my cup shall run over; goodness and mercy shall follow me (Ps. 23:4-6).
But in the opposite sense a “table” signifies a receptacle of such things as are in hell; as in the following passages:
They go astray through strong drink; they wander about among those that see, they stagger in judgment. All tables are full of vomit. Whom shall He teach knowledge? And whom shall He make to understand what he hath heard? (Isa. 28:7-9).
Ye that forsake Jehovah, that set out a table for Gad, and a drink-offering to Meni (Isa. 65:11).
They gave me gall for my meat; and in my thirst they gave me vinegar to drink. Let their table before them become a snare (Ps. 69:21, 22).
9528. Of shittim wood. That this signifies from mercy, is evident from the signification of “shittim wood,” as being the good of merit which is of the Lord alone (see n. 9472, 9486); and because the good of merit is mercy, therefore this also is signified by “shittim wood.” For from pure love, and thus from pure mercy, the Lord assumed the Human, and endured the most grievous temptations, and finally the passion of the cross, that He might save the human race; whereby merit and righteousness became His. From this it is clear that the good of merit is mercy. Mercy is the Divine love toward those who are set fast in a state of misery. (That the Lord underwent the most grievous temptations, and thereby reduced heaven and hell into order, and that He fought from Divine love to save those who receive Him with love and faith, see n. 1266, 1663, 1668, 1676, 1690, 1691, 1737, 1787, 1789, 1812, 1813, 1820, 1921, 2083, 2159, 2574, 2649, 2776, 2795, 2813, 2816, 3318, 4180, 4286, 4295, 5078.)
9529. Two cubits the length thereof. That this signifies all in respect to conjunction with good, is evident from the signification of “two,” as being conjunction, and as being each and all things (that it denotes conjunction, see n. 1686, 5194, 8423, and from this each and all things, n. 9166); and from the signification of “length,” as being good (n. 9487). Consequently by “a length of two cubits” is signified all in respect to conjunction with good. By conjunction with good is meant the conjunction of the receptacle, which is signified by “the table,” with the good of love, which is signified by “the breads of faces” upon the table (of which below). For the receptacle must be accommodated to the things to be received, and the things to be received bear relation to good and to truth. Accommodation and the consequent conjunction are described by the numbers by which the length and breadth are marked out. (That in the Word real things are described by means of numbers, see n. 9488.)
9530. And a cubit the breadth thereof. That this signifies somewhat in respect to conjunction with truth, is evident from the signification of “a cubit,” or of “one cubit,” as being somewhat, for it is the half of the former number, and when the double signifies all, half of it signifies somewhat, consequently somewhat for conjunction; and from the signification of “breadth,” as being truth (see n. 9487-9488).
9531. And a cubit and a half the height thereof, signifies full in respect to degrees (as above, n. 9489).
9532. And thou shall overlay it with pure gold. That this signifies what is representative of this good from mercy, is evident from the signification of “overlaying with gold,” as being a representative of good; for by “gold” is signified the good of love (see n. 113, 1551, 1552, 5658, 6914, 6917). Wherefore this good was represented by “gold,” when this was overlaid. That it denotes from mercy, is because all the good of love is from mercy; which also is signified by “shittim wood,” in that it was overlaid with gold (n. 9528).
9533. And make thereto a border of gold round about. That this signifies a bounding of the sphere of good by the Divine good of the Lord, is evident from the signification of “a border of gold round about,” as being a fixing of the bounds of the sphere of good by the Lord, lest they be approached and injured by the evil (of which above, n. 9492).
9534. And thou shalt make unto it a closure of a handbreadth round about. That this signifies conjunction there with truth from the Divine, is evident from the signification of “a closure,” as being the ultimate of the bounding, because it was outside the border, and thus it signifies conjunction with truth from the Divine. That this is signified by the “closure” cannot be known unless it is known how the case is with the extension and the bounding by the Lord of the sphere of good which compasses and thus protects heaven. (That the sphere of Divine good encompasses heaven and all the societies in heaven, and thus protects them from the breaking in of evils from hell, see above, n. 9490, 9492, 9498.)
[2] This Divine sphere extends even into the hells, and likewise guards them. Hence it is that the Lord reigns also in the hells, but with this difference, that the Divine sphere which encompasses and protects heaven is a sphere of Divine truth conjoined with Divine good; whereas the sphere which guards hell is a sphere of Divine truth separate from Divine good. That this is the sphere in hell, is because all who are there reject Divine good; thus the Lord’s mercy. Such a sphere reigns in hell in the external form, but still in the internal form there reigns the sphere of Divine truth conjoined with Divine good; by which latter sphere those there are guarded lest one do evil to another beyond measure.
[3] From this it is evident that the sphere of Divine good in the external form ceases where heaven ceases; and that the sphere of Divine truth separate from Divine good begins where hell begins; and that in the interval between them there is conjunction, which is signified by “the closure of a handbreadth round about.”
9535. And thou shalt make a border of gold to the closure thereof round about. That this signifies the bounding of the sphere of Divine good, is evident from the signification of “a border of gold,” as being the fixing of the bounds by the Divine good (see above, n. 9533); and from the signification of “the closure thereof,” as being conjunction with truth from the Divine (according to what was shown just above, n. 9534).
9536. And thou shalt make for it four rings of gold. That this signifies the ultimate receptacle of the heavenly marriage, which is that of Divine good with Divine truth, is evident from the signification of the “four rings of gold,” as being Divine truth conjoined with Divine good everywhere round about (of which above, n. 9493), thus the ultimate receptacle of the heavenly marriage, which is that of Divine good with Divine truth.
9537. And thou shall put the rings upon the four corners thereof. That this signifies the consequent stability, is evident from the signification of “the rings,” as being stability (see above, n. 9494), namely, from the conjunction of Divine truth with Divine good in ultimates, which is signified by “the four rings of gold” (n. 9536).
9538. That are on the four feet thereof. That this signifies in the natural sphere, is evident from the signification of “four,” which involves conjunction (see n. 1686, 8877); and from the signification of “feet,” as being the natural (n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328). That there is stability in the natural sphere, is because everything spiritual comes to a close in what is called natural truth, and everything celestial in what is called natural good, and there they subsist. From this it is that the natural is a foundation, and consequently a support to them. That this is so is as yet known to few; and therefore of the Lord’s Divine mercy it shall be told elsewhere from experience.
9539. Over against the closure shall the rings be, for houses for the staves. That this signifies the consequent power, is evident from the signification of “the closure over against which the rings were to be,” as being the conjunction in ultimates with truth from the Divine (see n. 9534); from the signification of “the rings,” as being the receptacle thereof (of which also above, n. 9536); and from the signification of “the staves,” as being power (n. 9496). It is said “for houses,” because the subject treated of is celestial good and the power of its receptacle; for this good is signified by the “bread of faces,” and its receptacle by the “table” on which this bread was set; by “houses” also is signified this good in ultimates (that a “house” denotes good, see n. 2233, 2234, 2559, 3652, 3720, 4982, 7848, 7929).
9540. To carry the table. That this signifies for coming-forth and subsistence, is evident from the signification of “carrying,” as being to hold together in a state of good, thus to come forth and subsist (see n. 9500).
9541. And thou shalt make the staves of shittim wood. That this signifies the power of truth from good, may be seen above (n. 9496), where the like words occur.
9542. And shall overlay them with gold. That this signifies that which is representative of good, may also be seen above (n. 9532).
9543. And the table shall be carried with them. That this signifies the consequent endurance, is evident from the signification of “to be carried,” as being to come forth and subsist (see n. 9540), thus also endurance; and from the signification of “the table,” as being a receptacle of celestial things (n. 9527). Thus is described the inmost or third heaven in respect to the reception of good from the Lord. For “the breads of faces” denote the celestial good that is from the Lord; and “the table” on which these breads were, denotes the receptacle of this good. But it is not allowable to set forth every detail as it really is, because very many things in the celestial kingdom of the Lord do not fall into any idea of human thought, and scarcely into the idea of the thought of the angelic spirits who are in the ultimate heaven. For all things in the Lord’s celestial kingdom are founded upon the good which is of love, and not on the truth which is of faith. Moreover, they speak together by means of the goods which are of love, and not by means of the truths which are of faith, as do those who are in the Lord’s spiritual kingdom (see what is cited in n. 9277).
[2] The Lord’s celestial kingdom is the inmost or third heaven, in which as is known are things incomprehensible and unutterable, that is to say which have never entered into the mind of anyone, and eye hath not seen, nor ear heard. And therefore the things that come forth in this heaven are presented to view before the spirits below by means of representatives, from which some idea may be formed of the incomprehensible and unutterable things which are there. The same were represented in the world by the ark, the propitiatory [mercy seat], the cherubs, the table on which were the breads of faces, and by the lampstand. By means of these are presented all things in that kingdom; and by means of the Habitation and the court of the tent, and by means of the curtains and veils therein, were represented the things in the Lord’s spiritual kingdom, which is the second or middle heaven.
9544. 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. That this signifies the knowledges of celestial good and truth, is evident from the signification of “vessels” in general, as being knowledges (see n. 3068, 3079). Thus the particular vessels here enumerated denote the knowledges of celestial good and truth. Celestial good is the good of love to the Lord, and celestial truth is the good of mutual love; the knowledges of these goods are signified by the vessels in question. And as knowledges are signified, and knowledges belong to the memory of the natural man, and the natural is external, therefore it is said, “with which the table shall be covered;” for as the natural is without, or beneath, and covers and closes that which is within or above, it is called a “covering” (n. 6377). The use of these vessels may be seen in Leviticus 24:6, 7, and in Numbers 4:7, 8.
9545. And thou shalt set upon the table the bread of faces. That this signifies the Lord there in respect to celestial good, is evident from the signification of “the table,” as being a receptacle of celestial things; from the signification of “the bread,” as being in the supreme sense the Lord, and in the relative sense the good of love which is from Him, thus the Lord in respect to celestial good (see n. 2165, 2177, 3464, 3735, 3813, 4211, 4217, 4735, 4976, 5915); (that by “bread” is signified all heavenly food in general, that is, the food which nourishes man’s spiritual life, see n. 3478, 6118, 8410, 9323); and from the signification of “faces,” when said of the Lord, as being all that is from the Divine love; such as innocence, peace, joy; and thus heaven itself with man and angel (see n. 222, 223, 5585, 9306).
9546. Unto My faces continually. That this signifies thus the presence of the Lord with peace and with heavenly joy from mercy, is evident from the signification of the “faces of Jehovah,” or of the Lord, as being all things of the Divine love or mercy, such as innocence, peace, joy, and thus heaven itself with those who receive it. For by “faces,” when said of man and angel, are signified the interiors which are of the will and thence of the understanding, thus which are of love and thence of faith (see n. 1999, 2434, 3527, 3573, 4066, 4796, 4798, 5102, 5165, 5168, 5585, 5592, 6604, 6848, 6849, 9306). From this it can be seen that by “faces,” when said of Jehovah or the Lord, are signified the things of the Divine love or mercy, thus all celestial good (n. 222, 223, 5585, 9306).
9547. Verses 31-39. 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; 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; 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; and in the lampstand four almond-shaped cups, its pomegranates, and its flowers; 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. Their pomegranates and their reeds shall be out of it, all of them, one solid of pure gold. 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. And the tongs thereof, and the basins thereof shall be of pure gold. Of a talent of pure gold shall it be made, with all these vessels. “And thou shalt make a lampstand” signifies the spiritual heaven; “of pure gold” signifies that it is from celestial good; “solid shall the lampstand be made,” signifies that all is from good; “its shaft, and its reed, its cups,” signifies spiritual things in the natural; “its pomegranates,” signifies the memory-knowledges of good; “and its flowers,” signifies the memory-knowledges of truth; “shall be out of it,” signifies that they shall be from the spiritual which is from celestial good; “and there shall be six reeds going out of the sides thereof,” signifies all things of truth from good in the complex; “three reeds of the lampstand out of the one side thereof, and three reeds of the lampstand out of the other side thereof,” signifies full in respect to good and truth; “three almond-shaped cups,” signifies full in respect to memory-knowledges from good; “in one reed,” signifies the power of truth from good; “a pomegranate and a flower,” signifies the memory-knowledge of good and the memory-knowledge of truth; “and three almond-shaped cups in the other reed, a pomegranate and a flower,” signifies the like things; “so for the six reeds going out of the lampstand,” signifies the power of truth from good in respect to all things in the spiritual heaven; “and in the lampstand,” signifies the middle of it through which there is conjunction, and from which are powers; “four almond-shaped cups,” signifies the memory-knowledges of truth from good; “its pomegranates, and its flowers,” signifies the memory-knowledges of good and of truth; “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,” signifies the memory-knowledge of good for all the several truths; “for the six reeds going out of the lampstand,” signifies the power of truth from good in respect to all things in the spiritual heaven; “their pomegranates and their reeds shall be out of it; all of it,” signifies that the memory-knowledges of good and the powers shall be from the Divine spiritual which is from the Lord; “one solid of pure gold,” signifies entire and perfect because from the same good; “and thou shalt make the lamps thereof, seven,” signifies holy spiritual things from thence; “and it shall make its lamps go up,” signifies the light of the spiritual heaven; “and it shall give light over against the faces of it,” signifies from the Divine good of the Divine Human of the Lord; “and the tongs thereof, and the basins thereof,” signifies the purifiers and evacuators in the natural; “shall be of pure gold,” signifies also from good; “of a talent of pure gold shall it be made, with all these vessels,” signifies celestial good from which is spiritual good together with its memory-knowledges.
9548. And thou shalt make a lampstand. That this signifies the spiritual heaven, is evident from the signification of the “lampstand,” as being the Divine spiritual in heaven and in the church from the Lord. That by the “lampstand” is signified the Divine spiritual is because by “the table on which were the breads of faces” is signified the Divine celestial, as was shown in what goes before. The Divine celestial is the good of love, and the Divine spiritual is the truth of faith thence derived; both proceeding from the Lord. That the “lampstand” denotes the Divine spiritual is from its illumination, for the Divine truth which proceeds from the Divine good of the Lord is what gives light in heaven, nor have the angels light from any other source. Hence it is that in the Word the Lord is called “the Light,” and by “light” is signified faith, also the intelligence of truth and the wisdom of good, which are from the Lord alone (see n. 1053, 1521-1533, 1619-1632, 2776, 3094, 3138, 3167, 3190, 3195, 3222, 3223, 3337, 3339, 3341, 3636, 3643, 3862, 3993, 4060, 4180, 4302, 4408, 4414, 4415, 4419, 4527, 4598, 5400, 6032, 6313, 6315, 6608, 6907, 7174, 8644, 8707, 8861, 9399, 9407).
[2] That the “lampstand” denotes the spiritual heaven from the Divine truth which is from the Lord, thus also the church; and that a “lamp” denotes faith, also the intelligence of truth and the wisdom of good, which are from the Lord alone; is evident from passages in the Word where a “lampstand,” and a “lamp,” are mentioned; as in John:
I saw seven golden lampstands, and in the midst of the seven lampstands one like unto the Son of man. The seven lampstands are the seven churches (Rev. 1:12, 13, 20).
I will remove thy lampstand out of its place, except thou repent (Rev. 2:5).
The church is here called a “lampstand” from the Divine truth which is there from the Lord; for it is said, “the seven lampstands are the seven churches;” that the church is from the Divine truth is plain from its being said, “I will remove thy lampstand except thou repent;” that it is from the Lord is also plain, for it is said, “in the midst of the lampstands was one like unto the Son of man.” (That the Lord is called “the Son of man” from Divine truth, see n. 2803, 2813, 3704.)
[3] In the same:
I will give unto My two witnesses that they shall prophesy a thousand two hundred and sixty days. These are the two olive-trees and the two lampstands that stand before the God of the earth (Rev. 11:3, 4);
the “two witnesses” denote the Word of both Testaments in respect to its witnessing concerning the Lord; it is called an “olive-tree” from the Divine good, and a “lampstand” from the Divine truth, which are from the Lord.
[4] In Zechariah:
The angel said unto the prophet, What seest thou? to whom I said, I see, and behold a lampstand all of gold, with its flask upon the top of it, and its seven lamps thereon, and seven funnels to the lamps. Two olive-trees near it, one on the right side of the flask, and one on the left side thereof (Zech. 4:2, 3);
this is said of Zerubbabel, who was about to lay the foundation of the house of God and to complete it, by whom is represented the Lord in that He would come and restore the spiritual heaven and church, which are the “lampstand,” and the holy truths therein, which are the “seven lamps.”
[5] That a “lamp” denotes faith, also the intelligence of truth and wisdom of good, which are from the Lord alone, is evident in these passages:
The holy Jerusalem hath no need of the sun, neither of the moon, to shine in it; the glory of God shall lighten it, and the Lamb is the light thereof. The nations which are saved shall walk in His light (Rev. 21:23, 24).
There shall be no night there; and they need no lamp, neither light of the sun; for the Lord God giveth them light (Rev. 22:5).
In the former passage “the lamp” denotes the Divine truth which is from the Lord; and “the light,” faith, thus also intelligence and wisdom. Again:
The light of a lamp shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee (Rev. 18:23).
[6] And in Jeremiah:
I will take away the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of the millstones, and the light of the lamp; that the whole land shall be a desolation and a devastation (Jer. 25:10, 11);
speaking of the extinction of faith and thereby of intelligence in spiritual things, which is meant by “the lamp which shall no longer be, and by the light of the lamp which shall be taken away.”
[7] In like manner in the following passages:
How oft is the lamp of the wicked put out, and destruction cometh upon them (Job 21:17).
Thou lightest my lamp; Jehovah my God maketh my darkness to shine (Ps. 18:28; also 2 Sam. 22:29).
From Thy commands I am become intelligent, Thy Word is a lamp to my foot, and a light to my path (Ps. 119:104, 105).
When God maketh His lamp to shine upon my head, by His light I walked in darkness (Job 29:3).
The lamp of the body is the eye; if thine eye be upright, thy whole body is full of light. But if thine eye be evil, thy whole body shall be darkened. If therefore the light that is in thee be darkness, how great is the darkness (Matt. 6:22, 23; also Luke 8:16; 11:33-36);
by “the eye” is here meant faith and the intelligence from it (that these things are meant in the internal sense by “the eye,” see n. 4403-4421, 4523-4534, 9051). From this it is plain what is signified by “the whole body being full of light if the eye be upright, and by the whole body being darkened if the eye be evil.” As faith and the derivative intelligence and wisdom are signified by a “lamp,” therefore the kings of Judah are called “lamps for David” (1 Kings 11:36; 15:4; 2 Kings 8:19); and David is called “the lamp of Israel” (2 Sam. 21:16, 17); not that the kings of Judah, nor David, were lamps, but that by a “king” is signified the Divine truth which is from the Lord (n. 6148); and by “David,” the Lord as to Divine truth, from which are faith, intelligence, and wisdom (n. 1888).
9549. Of pure gold. That this signifies that it is from celestial good, is evident from the signification of “gold,” as being the good of love, or celestial good (see n. 113, 1551, 1552, 5658, 6914, 6917). It shall here be briefly stated why the lampstand was to be of pure gold. By “the lampstand” is signified the Divine spiritual, or the Divine truth which is from the Lord in heaven and in the church (n. 9548); and because this truth comes forth from the Divine good, the lampstand was of gold, for as before said, “gold” signifies good. This is further manifest from the influx of the Lord into the heavens. The inmost or third heaven is celestial; the middle or second heaven is spiritual. The Lord flows through the celestial heaven, which is in the good of love to Him, into the spiritual heaven, which is in the truth of faith in Him. From this it is evident why the whole lampstand was to be of pure gold, as also the ten lampstands in the temple built by Solomon (1 Kings 7:49. See also below, n. 9550, 9568).
9550. Solid shall the lampstand be made. That this signifies that all is from good, is evident from the signification of “solid,” as being wholly, thus all from good, which is signified by “gold.” For all the spiritual (which is signified by “the lampstand”), insofar as it illumines, comes forth from the celestial, and also continually subsists through the same, as all truth does from good; for if good is withdrawn, truth is extinguished in a moment, because good is the soul of truth. The case herein is like that of the affection of love in regard to thought; if the affection of love is withdrawn, thought is instantly extinguished; for affection is the very life or soul of thought. All the affection that is of love is of good, and all the thought from it is of truth. The truth which is from good is called the spiritual, and the good from which is truth is called the celestial.
9551. Its shaft and its reed;* its cups. That this signifies spiritual things in the natural, is evident from the signification of a “shaft,” a “reed,” and a “cup” (which are prolongations from the lampstand itself, just as the arms, the hands, and the palms of the hands are from the body), as being spiritual things in the natural; for the natural is produced and derived from the spiritual; as is the spiritual from the celestial (see n. 9549). From this it is plain that as “the lampstand” signifies the Divine spiritual, the prolongations and derivations, which are called “the shaft, the reed, and the cups,” denote spiritual things in the natural.
* Latin Calamus; Hebrew kaleh; both of which mean “a reed.” “A reed” signifies the power of truth; as for instance the “golden reed” in Revelation 21; and as these six golden reeds that stood like arms out of the lampstand. Their being of gold causes these reeds to signify the power of the truth that comes from good. [REVISED.]
9552. Its pomegranates. That this signifies the memory- knowledges of good, is evident from the signification of “pomegranates,” as being the memory-knowledges of good. There are memory-knowledges of good and memory-knowledges of truth; the former are signified by the “pomegranates,” and the latter by the “flowers,” with which the lampstand was encompassed and adorned. That memory-knowledges of good are signified by “pomegranates,” is evident from other passages where these are mentioned; as in these passages:
A land of wheat and barley, and of the vine, and the fig-tree, and of the pomegranate (Deut. 8:8).
The seed is not yet in the barn, yea, even to the vine, and the fig-tree, and the pomegranate (Hag. 2:19).
“Wheat, barley, and the seed in the barn” signify celestial things internal and external; “the vine, the fig-tree, and the pomegranate” signify spiritual and natural things in their order, the last of which are the memory-knowledges that belong to the natural and sensuous man; wherefore “the pomegranate” is mentioned last.
[2] In Zephaniah:
Jehovah will destroy Asshur. Flocks shall lie down in the midst of her, every wild animal of the nation, also the pelican and the bittern shall pass the night in the pomegranates thereof (Zeph. 2:13, 14);
where “the pelican and the bittern in the pomegranates” denote falsities of evil in the memory-knowledges of good. In Amos:
I saw the Lord standing upon the altar, who said, Smite the pomegranate that the posts may shake; that is, divide them in the head, all of them; I will slay the last of them with the sword (Amos 9:1);
where “to smite the pomegranate” denotes to destroy the memory-knowledges of good by means of the falsities of evil; the posts are then said to “shake,” because “posts” denote the truths of the natural (n. 7847); “to slay the last with the sword” denotes in this way to destroy the ultimate things; for a “sword” denotes truth fighting against falsity and destroying it; and the converse (n. 2799, 4499, 6353, 7102, 8294).
9553. And its flowers. That this signifies the memory- knowledges of truth, is evident from the signification of “flowers,” as being the memory-knowledges of truth. “Flowers” have this signification, because flowers are growths which precede, and in their manner produce, the fruits and seeds; for, as is known, trees and plants blossom before they bear fruit. The case is the same with man in respect to intelligence and wisdom. The memory-knowledges of truth precede, and in their manner produce with man, the things of wisdom; for they serve as objects to his rational, and thus as means for growing wise. It is for this reason that the memory-knowledges of truth are as flowers; and the good of life, which is the good of wisdom, is as fruit. As all things in the spiritual world bear relation to such things as are in man, for the reason that heaven bears relation to a man, and corresponds to each and all things with man, therefore also all things in the natural world have a correspondence, a representation, and a signification in accordance with their agreement with such things as are in man (see n. 9496). From this it can now be seen why “flowers” signify the memory-knowledges of truth, and in general truths; and why “fruits,” and likewise “seeds,” signify goods.
[2] That “flowers” denote the memory-knowledges of truth, and in general truths, is evident from the following passages:
Their root shall be as rottenness, and their flower as dust; because they have rejected the law of Jehovah Zebaoth, and despised the discourse of the Holy One of Israel (Isa. 5:24).
Jacob shall cause those to come to take root; Israel shall blossom and flower; so that the faces of the world shall be filled with produce (Isa. 27:6).
Woe to the drunkards of Ephraim, and to the fading flower of his glory and comeliness (Isa. 28:1).
“Drunkards” denote those who reason from falsities (see n. 1072); “Ephraim” denotes the intellectual of the church, here perverted (n. 5354, 6222, 6234, 6238, 6267); “glory,” truth Divine (n. 4809, 5922, 8267, 8427, 9429); from which it is plain that a “flower” denotes the memory-knowledge through which is truth. Again:
The grass is withered, the flower faded, the people is grass; but the word of our God abideth forever (Isa. 40:7, 8).
The flower of Lebanon languisheth (Nah. 1:4);
where also “the flower” denotes memory-knowledges as means for growing wise.
[3] In Daniel:
Nebuchadnezzar saw in a dream, and behold a tree in the midst of the earth, the height thereof great, the leaf thereof beautiful, and the flower thereof much; the beast of the field had shade under it, and the birds of heaven dwelt in the branches thereof, and all flesh was fed. But the Holy One from heaven, crying aloud, said, Hew down the tree, cut off his branches, shake off his leaf, scatter his flower; let the beast of the field flee from under it, and the birds from its branches (Dan. 4:10, 12-14).
By “the tree” and “the height thereof” is signified the increase of the religiosity signified by “Babel,” which is holy in externals, but profane in internals (n. 1182, 1283, 1295, 1304-1308, 1321, 1322, 1326); “the leaf” denotes memory-truth in general (n. 885); “the flower,” the memory-knowledge of truth insofar as it serves as a means for growing wise, but here insofar as it serves as a means for growing insane, because it is said that “the flower shall be scattered;” “the beast of the field” denotes those who are in affections of good; and in the opposite sense, those who are in affections of evil (n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 1823, 2179, 2180, 3218, 3519, 5198, 7523, 9090, 9280); but “the birds of heaven” denotes those who are in affections of truth, and in the opposite sense those who are in affections of falsity (n. 3219, 5149, 7441); therefore it is said that “under the shade of that tree dwelt the beast of the field,” and that “in its branches dwelt the birds of heaven,” and that “all flesh was fed;” and afterward that “the beast of the field should flee from under it, and the birds from its branches.”
9554. Shall be out of it. That this signifies that they shall be from the spiritual which is from celestial good, is evident from the signification of “the lampstand,” out of which the pomegranates and flowers were to be, as being the Divine spiritual which is from the Divine celestial (of which above, n. 9548). Hence it is evident that by “shall be out of it” is signified from the spiritual which is from celestial good.
9555. And there shall be six reeds going out of the sides thereof. That this signifies all things of truth from good in the complex, is evident from the signification of “six,” as being all things in the complex (see n. 3960, 7973, 8148); and from the signification of “reeds going out of the sides,” as being truths from good. For by “the reeds out of the lampstand” is signified the like as by the arms and hands of a man, because each and all things in nature bear relation to the human form, and have their signification therefrom (n. 9496, 9553). (The “arms” and “hands” in man correspond to truths from good, and to the derivative power, n. 878, 4931-4937, 5327, 5328, 6292, 6947, 7188, 7189, 7205, 7518, 7673, 8050, 8153, 8281, 9025, 9133.) From all this it is evident that by “the six reeds going out of the sides” are signified all things of truth from good in the complex.
9556. Three reeds of the lampstand out of the one side there of, and three reeds of the lampstand out of the other side thereof. That hereby is signified full in respect to good and truth, is evident from the signification of “three,” as being what is full (see n. 2788, 4495, 7715, 9198); from the signification of “the reeds of the lampstand,” as being truths from good and the consequent power (of which above, n. 9555); and from the signification of “out of the one side, and out of the other side,” as being from good and the derivative truth. For by the things on the right side of the body are signified goods, and by those on the left side the truths thence derived, as is the case with the right and left sides of the face, the right and left eyes, the right and left ears, the right and left feet, and in like manner with all other things in the body.
9557. Three almond-shaped cups. That this signifies full in respect to memory-knowledges from good, is evident from the signification of “three,” as being what is full (see just above, n. 9556); from the signification of “cups,” as being memory-truths that are from the good of charity (n. 5120); and from the signification of “almonds,” as being the goods of life that correspond to the truths of interior natural good (n. 5622). From this it is evident that by “three almond-shaped cups” is signified what is full in respect to memory-truths from good.
9558. In one reed. That this signifies the power of truth from good, is evident from the signification of a “reed,” as being truth from good and the consequent power (of which above, n. 9555).
9559. A pomegranate and a flower. That this signifies the memory-knowledge of good and of truth, is evident from the signification of “a pomegranate,” as being the memory-knowledge of good (see n. 9552); and from the signification of “a flower,” as being the memory-knowledge of truth (n. 9553).
9560. And three almond-shaped cups in the other reed, a pomegranate and a flower. That this signifies the like things as just above (n. 9557-9559), is evident without explication.
9561. So for the six reeds going out of the lampstand. That this signifies the power of truth from good in respect to all things in the spiritual heaven, is evident from the signification of “six,” as being all things in the complex (see above, n. 9555); from the signification of “the reeds,” as being truths from good and the consequent power (n. 9555, 9558); and from the signification of “the lampstand,” as being the spiritual heaven (n. 9548). From this it is evident that by “the six reeds going out of the lampstand” is signified the power of truth from good in respect to all things in the spiritual heaven.
9562. And in the lampstand. That this signifies the middle of it through which there is conjunction, and from which are powers, is evident from the signification of “the lampstand,” as being the spiritual heaven (see n. 9548), but here, because the middle part is meant from which the six reeds went out, by which reeds are signified powers (n. 9558), therefore the middle is signified through which there is conjunction, and from which are powers.
9563. Four almond-shaped cups. That this signifies the memory-knowledges of truth from good, is evident from the signification of “four,” as being conjunction (see n. 8877); and from the signification of “almond-shaped cups,” as being memory-knowledges from good (of which above, n. 9557).
9564. Its pomegranates, and its flowers. That this signifies the memory-knowledges of good and of truth, is evident from the signification of “pomegranates,” as being memory-knowledges of good (see n. 9552); and from the signification of “flowers” as being memory-knowledges of truth (n. 9553).
9565. And a pomegranate under two reeds out of it, and a pomegranate under two reeds out of it, and a pomegranate under too reeds out of it. That this signifies the memory-knowledge of good for all the several truths, is evident from the signification of “a pomegranate,” as being memory-knowledge of good (see n. 9552); and from the signification of the “reeds,” as being truths from good (n. 9555). Its being said three times signifies everything, and in the internal sense complete conjunction; for by “three” is signified what is complete (n. 2788, 4495, 7715, 9198); and by “two” is signified conjunction (n. 1686, 5194, 8423).
9566. For the six reeds going out of the lampstand, signifies the power of truth from good in respect to all things in the spiritual heaven (as above, n. 9561).
9567. Their pomegranates and their reeds shall be out of it; all of it. That this signifies that the memory-knowledges of good and the powers shall be from the Divine spiritual which is from the Lord, is evident from the signification of “pomegranates,” as being memory-knowledges of good (see n. 9552); from the signification of the “reeds,” as being truths from good and the consequent powers (as above, n. 9555, 9558); and from the signification of “the lampstand,” out of which they were to be, as being the Divine spiritual which is in heaven and in the church from the Lord (n. 9548). From this it is evident that by “the pomegranates and the reeds that were to be out of the lampstand,” is signified that the memory-knowledges of good and the powers shall be from the Divine spiritual which is from the Lord. How the case is with these things may be seen in what now follows.
9568. One solid of pure gold. That this signifies entire and perfect because from the same good, is evident from the signification of “one solid thing,” as being wholly, thus all from the good which is signified by “gold” (see n. 9550), thus what is entire and perfect; for that which is wholly from good is entire and perfect. By that which is wholly from good, thus by that which is entire and perfect, is meant when good is the all in all, not only in the truths which are signified by “the reeds,” but also in the memory-knowledges which are signified by “the pomegranates and the flowers.” But how the case herein is shall now be stated. Good is the source of truths, and truths from good are the source of memory-knowledges. So is the one derived and produced from the other. Nevertheless good is everything in its products and derivatives, because these are from good. The case herein is like that with end, cause, and effect.
[2] The end is everything of the cause, and the cause is everything of the effect; whence it follows that the end is everything of the effect, insomuch that if the end or final cause is withdrawn, there is no efficient cause and no effect of it. In like manner do the celestial, the spiritual, and the natural succeed each other; from the celestial is all the spiritual, and from the spiritual is all the natural, that is, from the celestial through the spiritual. With man all is called “celestial” that is of the good of love, all “spiritual” that is of the truth of faith thence derived, and all “natural” that is of memory-knowledge. That memory-knowledge is natural, is because this knowledge is truth appearing in the light of the world; whereas the truth of faith, insofar as it is of faith with man, is in the light of heaven.
[3] From all this it can now be seen how one thing is produced and derived from another, and that the first is everything in the products and derivatives, insomuch that if the first is withdrawn, the things which follow from it perish. Everyone capable of perception can know that the Divine is the first of all things, and therefore is the all in all of the order of things, thus in all things of good and truth which make heaven, and which make the life of heaven, with man. Consequently good from the Divine is in all the truths of faith, and if good is not everything in them, and if the Divine of the Lord is not everything in good, the man has in him nothing of heaven, thus nothing of the church.
[4] But the Divine of the Lord is in all things of good with a man, and from this in all things of truth with him, when he wills from love, and believes from the consequent faith, that all good and all truth, thus everything of love and everything of faith, are from the Lord, and absolutely nothing from himself; and also that he possesses the truth of faith in the exact proportion of his reception of good from the Lord; for, as before said, good is the all in all things of truth, and truth without good is truth without life. From all this it can be seen what is meant by that which is entire and perfect because from the same good, which is signified by “one solid of pure gold.”
9569. And thou shalt make the lamps thereof, seven. That this signifies holy spiritual things from it, is evident from the signification of a “lamp,” as being the faith and intelligence of truth, which are from the Lord alone (see n. 9548), thus what is spiritual, for the Divine truth which is from the Lord, and through which are faith, intelligence, and wisdom, is the spiritual; and from the signification of “seven,” as being what is holy (n. 395, 433, 716, 881, 5265, 5268). The lamps were seven in number because the Divine truth, from which are faith, intelligence, and wisdom, is what is called “holy,” for the reason that it proceeds from the Divine good of the Lord’s Divine love; and the Divine good of the Divine love is that which makes holy. It was from this that sanctifications were effected with oil, as the sanctification of the tent, and of all things therein, of the altar, of Aaron and his sons, and of their garments, and afterward of the kings, from which they were called “the anointed;” for “oil” signifies the good of love (n. 886, 3728, 4582, 4638).
9570. And it shall make its lamps go up. That this signifies the light of the spiritual heaven, is evident from the signification of “making its lamps go up,” as being to kindle a light in them, that they may give light; and as the spiritual heaven was represented by the lampstand (see n. 9548), therefore by “making the lamps go up” is signified the light of the spiritual heaven. The light of the spiritual heaven is the Divine truth that proceeds from the Lord, and the consequent faith, intelligence of truth, and wisdom of good (see what was cited in n. 9548). How the case is with the light of the spiritual heaven shall be briefly stated. In the Lord’s celestial kingdom, which is the inmost or third heaven, there is a light which immeasurably surpasses the light in the spiritual kingdom, which is the middle or second heaven. The light of the celestial kingdom, that is, of the inmost heaven, does not appear as light, but as flame; the reason being that the good of love reigns in this heaven, and in heaven the good of love is presented to view as flame. But in the Lord’s spiritual kingdom, which is the middle or second heaven, there is a light which immeasurably surpasses the light of the world, and yet it appears bright white, for the reason that in this heaven there reigns the truth of faith from the good of charity; and in heaven the truth of faith from this good is presented to view as a bright white light. From this in the Word also “light” signifies the truth which is from good, and in the supreme sense the Divine truth that proceeds from the Lord’s Divine good. From all this it can now be seen what is meant by “the light of the spiritual heaven,” and what by “the flame of the lamp,” from which is this light.
9571. And it shall give light over against the faces of it. That this signifies from the Divine good of the Lord’s Divine Human, is evident from the signification of “giving light,” as being the Divine truth that proceeds from the Lord’s Divine good; for it is this which gives light to heaven and the angels themselves who are there, and also to the church and the men therein who are in faith from good. The illumination from this is the illumination of the mind, from which come intelligence and wisdom in the truths and goods of faith. The mind is illuminated by means of the Word, because the Word is Divine truth from the Lord. And from the signification of “the faces,” when said of the Lord, as being all that which is from the Divine good of His Divine love (n. 9545, 9546). The reason why it is from the Divine good of the Lord’s Divine Human, is that the Lord’s Divine Human is the source of light in heaven, for it is the Sun of heaven, from which is light, and the light from this is Divine truth (see n. 1053, 1521-1533, 1619-1632, 2776, 3094, 3138, 3167, 3190, 3195, 3222, 3223, 3337, 3339, 3341, 3636, 3643, 3862, 3993, 4060, 4180, 4302, 4408, 4414, 4415, 4419, 4527, 4598, 5400, 6032, 6313, 6315, 6608, 6907, 7174, 8644, 8707, 8861, 9399, 9407); and that the Lord is the Sun of heaven may also be seen above (n. 1053, 1521, 1529, 1530, 1531, 2441, 3636, 3643, 4321, 5097, 7078, 7083, 7171, 7173, 8644, 8812). The Divine Human of the Lord is the source of light in heaven, because the Divine cannot be seen except under a human form, as also the Lord taught in these passages:
No man hath seen God at any time; the Only-begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:18).
Ye have not heard the voice of the Father at any time, nor seen His shape (John 5:37).
9572. And the tongs thereof, and the basins thereof. That this signifies the purifiers and evacuators in the natural, is evident from the signification of “tongs and basins,” as being things for cleansing, thus for purifying and emptying. That these are in the natural, is because the natural is the emunctory,* thus the place of purifying and evacuating; for all things that belong to the internal or spiritual man descend into the natural, and are purified; for there things filthy and superfluous are discharged, and things suitable for uses are disposed into order. That this is done in the natural, can be seen from the fact that while the internal or spiritual man is in the body, it thinks in the natural, and sets forth or utters its thoughts in the corporeal; and that it also wills in the natural, and does what it wills in the corporeal; and therefore the evacuators and cleansers are there. This is signified by “the washing of the feet,” of which the Lord thus speaks in John:
He that is washed needeth not save to be washed as to his feet, and is clean every whit (John 13:10);
“washing” signified the purification of the internal man (n. 3147, 5954, 9088); and “the feet,” the natural (n. 2162, 3147, 3761, 3986, 4280, 4938-4952).
* place of waste removal
9573. Shall be of pure gold. That this signifies also from good, is evident from the signification of “gold,” as being the good of love (of which above, n. 9549). The reason why the purifiers and evacuators must also be from good, is evident from what was shown above (n. 9568).
9574. A talent of pure gold shall it be made, with all these vessels. That this signifies celestial good, from which is spiritual good together with its memory-knowledges, is evident from the signification of “a talent of pure gold,” as being the one good from which are all things, for “a talent” denotes one, and “gold” denotes good (see n. 9549); and “the vessels,” which were also to be of the same good, denote memory-knowledges (n. 9557, 9559, 9560, 9563, 9564; that “vessels” in general denote truths and memory-knowledges, see n. 3068, 3079, 9394, 9544). As good must be everything in all the products and derivatives, thus celestial good in spiritual goods, and from this in memory-knowledges (n. 9568), therefore it is said that the lampstand must be made of pure solid gold (n. 9549, 9550); and that the shaft, the reed, the cups, the pomegranates, and the flowers, must be from the same (n. 9551-9554); and here that it, together with all these vessels, must be made from a talent of pure gold.
9575. Verse 40. And see and make them in their form which thou wast made to see in the mountain. “And see and make them in their form,” signifies a representative of all things; “which thou wast made to see in the mountain,” signifies which were seen in heaven with the eyes of the spirit.
9576. And see and make them in their form. That this signifies a representative of all things, is evident from the signification of a “form,” as being a representative (see above n. 9481, 9482); here a representative of heaven where the Lord is, and of all things of heaven, or of all things of the Lord in heaven; for there is meant the form of the ark, of the Habitation, of the table for the breads of faces, of the lampstand, and of the vessels, by which are represented heaven where the Lord is, and also the things of heaven.
9577. Which thou wast made to see in the mountain. That this signifies which were seen in heaven with the eyes of the spirit, is evident from the signification of “seeing,” when said of the representatives in heaven, as being to see with the eyes of the spirit (of which in what follows); and from the signification of “Mount Sinai,” as being heaven (see n. 8805, 9420). With regard to the fact that “to see,” when said of the representatives that appear in heaven, denotes to see with the eyes of the spirit, be it known that the angelic spirits, who are in the ultimate or first heaven, constantly see forms of things like those which are in the world, such as paradises, trees therein with their fruits; flowers and plants; also houses, palaces, and likewise animals of many kinds; besides countless other things which are not seen in the world. All these things are representatives of the heavenly things in the higher heavens, and which in the first heaven are so presented in a form before the eyes of the spirits below, that an angelic spirit can know and perceive from them everything that is coming-forth in the higher heavens; for all things, down to the smallest particulars, are representative and significative. From this it can be seen what is meant by the representative of heaven and of the heavenly things which are signified by the ark, the cherubs, the Habitation, the table therein, and the lampstand.
[2] Such things cannot be seen by the eyes of a man, so long as he is in the world, for these eyes have been formed to receive earthly and bodily, thus material things. They are therefore so gross that they cannot even compass with their vision the interior things of nature, as can be well enough seen from the lenses they need to be furnished with in order to see merely those things of interior nature that are nearest to them. In a word, these eyes are most dull, and being such, the representatives which appear to spirits in the other life cannot possibly be seen by them; and if they are to appear, the light of the world must be taken away from the eyes, and then the things which are in the light of heaven may be seen. For there is a light of heaven, and there is a light of the world. The light of heaven is for the spirit of man, and the light of the world is for his body. The case herein is as follows. The things that are in the light of heaven are in thick darkness so long as a man sees from the light of the world; and, conversely, the things that are in the light of the world are in thick darkness when a man sees from the light of heaven. From this it is that when the light of the world is taken away from the sight of the bodily eye, the eyes of the man’s spirit are opened, and those things are seen which are in the light of heaven; thus, as before said, the representative forms.
[3] From all this it can be known why it is that at the present day men are in thick darkness concerning heavenly things, and why some are in darkness so great that they do not even believe that there is a life after death, nor that they will live forever. For at the present day man is so immersed in the body, thus in bodily, earthly, and worldly things, and is consequently in so gross a light of the world, that heavenly things are absolute thick darkness to him and therefore the sight of his spirit cannot be enlightened. From all this it is now evident what it is to see with those eyes of the spirit with which Moses saw the form of the Tent on Mount Sinai.
9578. ON THE EARTHS IN THE STARRY HEAVEN; HERE, ON THE FIRST EARTH SEEN THERE.
By means of angels from the Lord I was conducted to a certain earth in the universe, where it was granted me to look at the earth itself; but not to speak with the inhabitants of it, but with the spirits who came from it. For after their life in the world is completed, all the inhabitants, or men, of every earth, become spirits, and remain about their earth. Nevertheless these give information about their earth, and the state of its inhabitants; for men who depart out of the body carry with them all their former life, and all their memory.
9579. To be conducted to the earths in the universe is not to be conducted and transported there as to the body, but as to the spirit; and the spirit is not conducted through spaces, but through variations of the state of the interior life, which appear to him like progressions through spaces (n. 5605, 7381, 9440). Moreover, approaches take place in accordance with the agreements or likenesses of the states, for the agreement or likeness of the state conjoins, and disagreement or unlikeness disjoins. From this it can be seen in what manner removal as to the spirit from one place to another is effected, and also the approach of the spirit to distant regions, while the man still remains in his own place.
9580. But to conduct a spirit outside his own world by means of variations of the state of his interiors, and to cause these variations to successively advance up to a suitable or like state with that of those to whom he is being led, is in the power of the Lord alone; for there must be a constant direction and foresight from first to last, both ways, especially when this is to be effected with a man who as to the body is still in the world of nature, and who is thereby in space.
9581. That this has been done, no one who is in the sensuous things of the body, and who thinks from them, can be brought to believe. The reason is that these sensuous things cannot grasp progressions apart from spaces. Nevertheless they who think from the sensuous of their spirit somewhat removed or withdrawn from that of the body, thus they who think interiorly within themselves, can be brought to believe and to apprehend it, because in the idea of their thought there is neither space nor time, but instead of these such things as are the sources of spaces and times. Therefore the things which follow concerning the earths in the starry heaven are for these men, and not for those first mentioned, unless they are of such a character as to suffer themselves to be instructed.
9582. In company with some spirits from this earth, and while in a state of wakefulness, I was conducted as to my spirit to a certain earth in the universe, by means of angels from the Lord. The progression took place toward the right, and continued for two hours. Near the end of our solar system, there first appeared a shining but dense cloud, and after it a fiery smoke rising up from a great chasm. A vast abyss separated our solar world on that side from certain worlds of the starry heaven. The fiery smoke appeared for a considerable distance. I was being carried across this middle region, when underneath in that chasm or abyss there appeared very many men, who were spirits (for all spirits appear in the human form, and are actually men, n. 322, 1881). I also heard them speaking to each other there, but was not given to know whence they came and what was their nature; however, one of them told me that they were guards to prevent spirits from this world from passing into any other world in the universe without the needful facilities.
9583. That this was so was also confirmed, for when certain spirits who were in the company came to that great interspace, and who had not received permission to pass over it, they began to cry out vehemently that they were perishing, for they were like persons struggling in the agony of death; and therefore they stayed on that side of the abyss, and could not be conveyed any further; for the fiery smoke which exhaled from the abyss filled them, and thus tormented them. The fiery smoke is falsity from the evils of concupiscences. So does this falsity appear.
9584. A continuation about the first earth seen in the starry heaven will be found at the end of the following chapter.
9585. CHAPTER THE TWENTY-SIXTH.
THE DOCTRINE OF CHARITY AND OF FAITH
All that is called Freedom which is of the will, thus which is of the love; whence it is that Freedom manifests itself by means of the delight of willing and thinking, and of the consequent doing and speaking. For all delight is of love, and all love is of the will, and the will is the being of man’s life.
9586. To do evil from the delight of love appears like Freedom; but is slavery, because from hell. To do good from the delight of love appears to be Freedom, and also is Freedom, because it is from the Lord. It is therefore slavery to be led by hell, and it is Freedom to be led by the Lord. This the Lord teaches in John:
Everyone that doeth sin is the servant of sin. The servant abideth not in the house forever; the Son abideth forever. If the Son shall make you free, ye shall be free indeed (John 8:34-36).
9587. The Lord keeps man in the Freedom of thinking; and insofar as outward bonds, which are the fear of the law and for life, and the fear of the loss of reputation, of honor, and of gain, do not hinder, He keeps him in the Freedom of doing; but, through Freedom, He bends him away from evil; and, through Freedom, He bends him to good; leading him so gently and silently that the man knows no otherwise than that everything proceeds from himself. Thus the Lord, in Freedom, inseminates and inroots good in the very life of the man, which good remains to eternity. This the Lord teaches in Mark:
So is the Kingdom of God, as a man who casteth seed into the earth; the seed germinateth and groweth, while he knoweth not. The earth beareth fruit of its own accord (Mark 4:26-28).
“The kingdom of God” denotes heaven with man, thus the good of love and the truth of faith.
9588. That which is inseminated in Freedom remains, because it is inrooted in the very will of man, which is the being of his life. But that which is inseminated under compulsion does not remain, because what is of compulsion is not from the will of the man, but is from the will of him who compels. For this reason worship from Freedom is pleasing to the Lord, but not worship from compulsion; for worship from Freedom is worship from love, because all Freedom is of love.
9589. There is heavenly Freedom, and there is infernal Freedom. Heavenly Freedom is to be led by the Lord, and this Freedom is the love of what is good and true. But infernal Freedom is to be led by the devil, and this Freedom is the love of what is evil and false; properly speaking, it is concupiscence.
9590. They who are in infernal Freedom believe it to be slavery and compulsion not to be allowed to do what is evil and to think what is false at pleasure. But they who are in heavenly Freedom feel horror in doing what is evil and in thinking what is false, and if they are compelled thereto, they are in torment.
9591. From all this it can be seen what Free Will is, namely, that is to do what is good from choice, or from the will; and that they are in this Freedom who are led by the Lord.
EXODUS 26
1. And thou shalt make the Habitation, ten curtains; of fine twined linen, and blue, and crimson, and scarlet double-dyed, with cherubs, the work of a thinker,* shalt thou make them.
2. The length of one curtain shall be eight and twenty cubits; and the breadth four cubits, for one curtain; one measure for all the curtains.
3. Five curtains shall be joined together one to the other; and five curtains shall be joined together one to the other.
4. And thou shalt make loops of blue upon the edge of the one curtain at the extremity in the joining, and so shalt thou do in the edge of the uttermost curtain in the second joining.
5. Fifty loops shalt thou make in the one curtain, and fifty loops shalt thou make in the extremity of the curtain that is in the second joining; the loops shall be taken up one to the other.
6. And thou shalt make fifty hooks of gold, and shalt join together the curtains one to the other in the hooks, and it shall be one Habitation.
7. And thou shalt make curtains of goats’ [hair] for a Tent over the Habitation; eleven curtains shalt thou make them.
8. The length of one curtain shall be thirty cubits, and the breadth four cubits, for one curtain; one measure for the eleven curtains.
9. And thou shalt join together five curtains by themselves, and six curtains by themselves, and shalt double the sixth curtain over against the faces of the Tent.
10. And thou shalt make fifty loops upon the edge of the one uttermost curtain in the joining, and fifty loops upon the edge of the curtain of the second joining.
11. And thou shalt make fifty hooks of brass, and shalt bring the hooks into the loops, and shalt join together the Tent, that it may be one.
12. And that which superaboundeth over and above in the curtains of the Tent, the half of the curtain that is over and above, thou shalt make to superabound over the hinder parts of the Habitation.
13. And the cubit on the one side, and the cubit on the other side, in that which is over and above in the length of the curtains of the Tent, shall superabound over the sides of the Habitation, on this side and on that, to cover it.
14. And thou shalt make for the Tent a covering of skins of red rams, and a covering of badgers’ skins above.
15. And thou shalt make the planks for the Habitation of shittim wood, standing up.
16. Ten cubits shall be the length of a plank, and a cubit and half a cubit the breadth of one plank.
17. Two hands shall there be in one plank, combined one to the other: thus shalt thou make for all the planks of the Habitation.
18. And thou shalt make the planks for the Habitation, twenty planks for the corner of the south toward the south.
19. And thou shalt make forty bases of silver under the twenty planks; two bases under one plank for its two hands, and two bases under one plank for its two hands.
20. And for the other side of the Habitation, at the corner of the north, twenty planks:
21. And their forty bases of silver; two bases under one plank, and two bases under one plank.
22. And for the two legs of the Habitation toward the sea thou shalt make six planks.
23. And two planks shalt thou make for the corners of the Habitation in the two legs.
24. And they shall be twinned from beneath, and they shall be twinned together at the head of it unto one ring; thus shall it be for them both; they shall be at the two corners.
25. And there shall be eight planks, and their bases of silver, sixteen bases; two bases under one plank, and two bases under one plank.
26. And thou shalt make bars of shittim wood; five for the planks of the one side of the Habitation:
27. And five bars for the planks of the other side of the Habitation, and five bars for the planks of the side of the Habitation at the two legs toward the sea.
28. And the middle bar in the middle of the planks shall pass through from extremity to extremity.
29. And thou shalt overlay the planks with gold, and make their rings of gold, houses for the bars; and thou shalt overlay the bars with gold.
30. And thou shalt set up the Habitation according to the method which thou wast made to see in the mountain.
31. And thou shalt make a veil of blue, and crimson, and scarlet double-dyed, and fine twined linen; with the work of a thinker* shall he make it, with cherubs:
32. And thou shalt bestow it upon four pillars of shittim overlaid with gold, and their hooks of gold, upon four bases of silver.
33. And thou shalt bestow the veil under the hooks, and shalt bring in thither from within the veil the ark of the Testimony; and the veil shall divide for you between the holy and the holy of holies.
34. And thou shalt bestow the propitiatory [mercy seat] upon the ark of the Testimony in the holy of holies.
35. And thou shalt put the table outside the veil, and the lampstand over against the table upon the side of the Habitation toward the south; and thou shalt bestow the table at the side of the north.
36. And thou shalt make a covering for the door of the Tent, of blue, and crimson, and scarlet double-dyed, and fine twined linen, the work of the embroiderer.
37. And thou shalt make for the covering five pillars of shittim, and overlay them with gold; and their hooks shall be of gold; and thou shalt cast for them five bases of brass.
* skilled craftsman
Emanuel Swedenborg · Clowes / Potts English edition · Source edition · German edition.