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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[5] In Ezekiel:--

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

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

[6] In Jeremiah:--

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

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

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

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

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

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

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

[3] In Jeremiah:--

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

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

[4] Again:--

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

where the meaning is similar. Again:--

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[3] In Ezekiel:--

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

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

[4] In Isaiah:--

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

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

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

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

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

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

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

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

[5] In David:--

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

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

[6] Again:--

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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