Spiritual Meaning of EXODUS 26:15-30
[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.
. And thou shalt make forty bases of silver. That this signifies full support by means of truth, is evident from the signification of "forty," as being what is full (n. 9437); from the signification of "bases," as being support, for bases support; and from the signification of "silver," as being truth (n. 1551, 2954, 5658, 6112, 6914, 6917, 7999). The reason why the bases were of "silver," and the planks were overlaid with "gold," was that by the "planks" is signified good, and by the "bases" truth, and good has power and thus support through truth. That good has power through truth, (n. 6344, 6423, 9327, 9410); also that "gold" signifies good, and "silver" truth, (n. 113, 1551, 1552, 5658, 6914, 6917, 8932, 9490, 9510). That good has power through truth, is because truth is the form of good, and good has quality thereby; for where there is quality, there is form. In this way good has that whereby it can work on other things in this or in that manner. From this it is that good has ability, but not determined to anything except by means of truth. Ability determined is actual power, consequently is supporting power.[2] Moreover the bases correspond to the feet and soles of the feet in man; and in general to the bones which support all the fleshy part of the body; and by "the feet" and "the bones" in like manner is signified the truth which supports; and by "the fleshy part" in the body is signified the good which supports itself by means of truth. That all things in nature bear relation to the human form, and have a signification in accordance with their relation to it, (n. 9496); also that "flesh" signifies good, (n. 3813, 6968, 7850, 9127); that "the feet" denote what is natural, thus truth in power from good, (n. 5327, 5328); that "the body" signifies good, (n. 6135); and "the bones," truth supporting, (n. 3812, 8005).
[3] It is for this reason also that a "foundation," which is a common base, denotes the truth of faith, and faith itself, as can be seen from the passages in the Word where a "foundation" is spoken of; as in Isaiah:--
Do ye not know? do ye not hear? do ye not understand the foundations of the earth? (Isa. 40:21);
he who does not know what is signified by a "foundation," and what by "the earth," has no other idea than that the lowest parts of the earth are here meant by "the foundations of the earth," although he may perceive, if he pays attention, that something else is meant; for what would it be to know, to hear, and to understand the foundations of the earth? From this it can be seen that by "the foundations of the earth" are signified such things as belong to the church. That "the earth" in the Word denotes the church, is very evident from the passages in the Word where "the earth" is mentioned (n. 9325); and that its "foundations" denote the truths of faith, for these truths serve the church for foundations, as can also be seen further from the following passages. In David:--
They acknowledge not, neither do they understand; they walk: in darkness; all the foundations of the earth totter (Ps. 82:5);
that the foundations of the earth do not "totter," but the truths of the church with those who do not know, who do not understand, and who walk in darkness, is clear. Again:--
The earth was shaken and quaked, and the foundations of the mountains were agitated, and were shaken (Ps. 18:7);
where "mountains" denote the goods of love (n. 795, 4210, 6435, 8327), and their "foundations," the truths of faith. And in Isaiah:--
The cataracts from on high have been opened, and the foundations of the earth have quaked (Isa. 24:18);
As a "foundation" denotes the truth of faith, and a "city," the doctrine of it, therefore in the Word "the foundation of the city" is said when the truth of doctrine is meant; as in David:--
The channels of waters appeared, and the foundations of the city were uncovered, by the rebuke of Jehovah (Ps. 18:15);
that a "city" denotes the doctrine of truth, (n. 402, 2449, 2943, 3216, 4492, 4493).
[4] From this it can be seen what is signified by "the foundations of the city of the holy Jerusalem"in John:--
The wall of the city of the holy Jerusalem had twelve foundations, and in them the names of the twelve apostles of the Lamb. The foundations of the wall were adorned with every precious stone (Rev. 21:14-20);
he who does not know what is signified by "the holy Jerusalem," what by a "city," what by a "wall," what by a "foundation," and what by "the twelve apostles," can see nothing of the secret here hidden; when yet by "the holy Jerusalem" is meant the New Church of the Lord which will succeed this of ours; by "the city" is meant doctrine; by a "wall," the truth protecting and defending; by "the foundations," the truths of faith; and by "the twelve apostles," all the goods of love and truths of faith in the complex. From this it can be seen why it is said that there will be "twelve foundations," and that they will be "adorned with every precious stone;" for a "precious stone" denotes the truth of faith from the good of love (n. 114, 3858, 6640, 9476); and "the twelve apostles" denote all things of love and faith in the complex (n. 3488, 3858, 6397).
[5] From this it is evident what is here signified by "foundations" in Isaiah:--
Behold, I set thy stones with antimony, and lay thy foundations with sapphires (Isa. 54:11);
where "sapphires" denote interior truths (n. 9407). In the same:--
Jehovah shall smite Asshur with a rod. Then shall be every passing of the rod of the foundation, upon which Jehovah shall cause him to rest (Isa. 30:31, 32);
"the rod of the foundation" denotes the power of truth. That a "rod" denotes power, (n. 4013, 4015, 4876, 4936, 6947, 7011, 7026). And in Jeremiah:--
They shall not take from thee a stone for a corner, nor a stone of foundations (Jer. 51:26);
where "a stone of foundations" denotes the truths of faith.
[6] In Job:--
Where wast thou when I laid the foundations of the earth? Declare if thou knowest intelligence; who hath appointed the measures thereof, if thou knowest? Upon what were its bases? or who laid the corner stone thereof? when the morning stars sang together, and all the sons of God sounded (Job 38:4-7).
he who does not know what is signified in the internal sense by "the earth," by "the measures thereof," and by "the bases," also what by a "comer stone," "morning stars," and "the sons of God," sees nothing of the secret therein, believing that it is the earth which is meant, and also its foundation, measures, bases, and corner stone; and knowing not at all what is signified by "the morning stars singing," and by "the sons of God sounding." But be will come out of darkness into light as soon as he knows that "the earth" denotes the church; that its "foundations" denote the truth of faith; its "measures," states of good and truth; its "bases," the supporting truths themselves; "the corner stone," the power of truth; "the morning stars," the knowledges of good and truth derived from good; and "the sons of God," truths Divine. The latter are said "to sound" when they come into existence, and the former "to sing" when they arise.
. Under the twenty planks. That this signifies which proceeds from the good that is from the Lord‘s Divine Human, is evident from the signification of "twenty," as being what is full, thus in every way and completely (n. 9641); and from the signification of "the planks of the Habitation," as being the good which supports heaven (n. 9634). That this good is the good of merit, thus the good of the Lord’s Divine Human, (n. 7850, 9127); also that this is the only good which reigns in heaven, (n. 9486). That the truth signified by "the bases" is what proceeds from this good, is signified by the bases being "under the planks." . Two bases under one plank. That this signifies the conjunction of this truth with good, is evident from the signification of "two," as being conjunction (n. 5194, 8423); from the signification of "bases," as being the truth by means of which there is support (n. 9643); and from the signification of a "plank," as being the good which supports (n. 9644). . For its two hands. That this signifies the consequent power, is evident from the signification of "hands," as being power (n. 9638). . And two bases under one plank for its two hands. That this signifies thus in each and all things, is evident from the fact that such bases and hands were to be applied to every plank, as is involved in the repetition; and therefore the signification is that so it should be in all things. Be it known that with man and angel, good together with its truths is like itself in every particular such as it is in general (n. 920, 1040, 1316, 4345), thus in each and all things. . And for the other see of the Habitation at the corner of the north. That this signifies toward the exteriors of this heaven where truths are in obscurity, is evident from the signification of "the Habitation," as being heaven (n. 9594); and from the signification of "the north," as being the exteriors in which truth is in obscurity (n. 3708). From this it is plain that by "the side of the Habitation at the corner of the north," is signified toward the exteriors of heaven, where truth is in obscurity. There are four states to which the four quarters in the world, namely, the east, the west, the south, and the north, correspond. The east corresponds to a state of good in its rising, the west to a state of good in its going down; the south corresponds to a state of truth in its light; and the north to a state of truth in shade (n. 3708). The state of good to which the east corresponds, and the state of truth to which the south corresponds, are interior states; and the state of good to which the west corresponds, and the state of truth to which the north corresponds, are exterior; for the more interior any state is, the more perfect it is; and the more exterior it is, the more imperfect, thus the more obscure. It is for this reason that the higher a man can be raised toward interior things, the more he comes into the perception of good, and into the light of truth; and therefore when a man puts off bodily things, which are the veriest external things, as is the case when he departs out of the world; if he has lived a life of truth and good he comes into intelligence and wisdom, and thus into the perception of every happiness; and into a perception the greater, in proportion as through a life of good from the doctrine of truth he has suffered himself to be raised toward the interior things of heaven. . Twenty planks. That this signifies the good which supports in every way and completely, is evident from the signification of "twenty," as being in every way and completely (n. 9641); and from the signification of "the planks of the Habitation," as being the good which supports heaven (n. 9634). . And their forty bases of silver. This signifies there also a full support by means of truth (n. 9643). . Two bases under one plank. This signifies through conjunction with good (n. 9645). . And two bases under one plank. This signifies everywhere, because in each and all things (n. 9647); for that which is in each and all things is everywhere. . And for the two legs of the Habitation toward the sea. That this signifies conjunction with heaven where good is in obscurity, is evident from the signification of "two," as being conjunction (n. 9645); from the signification of "the legs," as being the bounds where good verges to obscurity (n. 7859); from the signification of "the Habitation," as being heaven (n. 9594); and from the signification of "the west" or "the sea," as being a state of good in obscurity (n. 3708, 8615). That this state is signified by "the west," is because by "the sun" is signified the Lord as to the good of love (n. 3636, 3643, 4060, 4321, 7078, 7083, 7171, 8644, 8812). Hence by "the rising of the sun" is signified the good of love from the Lord in clear perception, and by its "setting," good from Him in obscure perception. And because man and angel have clear perception when raised toward interior things, that is, into the light of heaven, and obscure perception when in exterior things (n. 9648), thus when in the light of the world, therefore the west is also called "the sea;" for "the sea" signifies memory-knowledge in general (n. 28, 2850), and memory-knowledge is in the external or natural man, where good is in obscurity. All memory-knowledge, being of the natural man, is in the light of the world. . Thou shalt make six planks. That this signifies where good from the Lord‘s Divine Human is wholly, is evident from the signification of "six," as being all things in the complex (n. 7973), thus wholly; and from the signification of "the planks of the Habitation," as being good from the Lord’s Divine Human which supports heaven (n. 9644). . And two planks shalt thou make for the corners of the Habitation in the two legs. That this signifies the quality of the conjunction there with good, is evident from what follows, where it is said that the planks there "shall be twinned from beneath," and at the same time "twinned at the head of it unto one corner," which denotes the quality of the conjunction there with good; for by "two" is signified conjunction (n. 9645); by "planks," the good which supports (n. 9634); and by "the corners of the Habitation in the two legs," the bounds where this good is (n. 9653). . And they shall be twinned from beneath, and they shall be twinned together at the head of it. That this signifies conjunction from the exterior and from the interior, is evident from the signification of "being twinned," as being to be acted upon conjointly; from the signification of "from beneath," as being from the exterior. For that which is outside is expressed in the Word by "beneath," and that which is within by "above," (n. 3084, 4599, 5146, 8325), whence things deep down denote exterior things, and high things denote interior things, (n. 2148, 4210, 4599); and from the signification of "the head," when it is said "from beneath unto the head," as being from the interior. That this is signified by "the head" is because the head is above the body, and as just said, by higher things are signified interior things. And besides, the interior things of man are in his head; for in the head are the beginnings of the senses and of motions, and the beginnings are the inmost things, because from them the rest are derived, the beginnings being like the veins yielding springs, from which are brooks.[2] It is for this reason also that interior things are expressed in the Word by "the head;" as in these passages:--
Jehovah will cut off from Israel head and tail, branch and rush, in one day (Isa. 9:14).
Neither shall there be for Egypt any work, which head and tail, branch and rush, may do (Isa. 19:15).
In these passages the subject treated of is the church, the interiors of which are "the head," and the exteriors "the tail."
[3] Again:--
On all heads is baldness, every beard is shaved (Isa. 15:2);
"baldness on the heads" denotes no good and truth in the interiors; "the beard shaved," no good and truth in the exteriors. In Jeremiah:--
Thou shalt be ashamed of Egypt, as thou wast ashamed of Asshur. And thy hands shall be upon thy head; in that Jehovah hath abhorred thy defenses (Jer. 2:36, 37);
thus is described shame on account of the goods and truths of the church which have been destroyed through memory-knowledges and the reasonings from them. "Egypt" denotes memory-knowledge; "Asshur," reasoning therefrom; "the hands upon the head" denotes to cover the interiors for shame. In like manner in another passage:
They were ashamed, and disgraced, and covered their head (Jer. 14:3; 2 Sam. 13:19).
[2] That "eight" denotes in every way is because by this number is signified the same as by "two," and by "four," for it arises from these multiplied together, and by "two" and "four" is signified conjunction to the full (n. 5194, 8423, 8877), and from this also what is full (n. 9103), and consequently in every way; for that which is in fullness is also in every way. By "eight" is also signified what is full and in every way, from the fact that by a "week" is signified an entire period from beginning to end (n. 2044, 3845); consequently by "the eighth day" is signified a full state, from which there is afterward made a new beginning. From this it was that male children were circumcised when eight days old (Gen. 17:12; 21:4); for by "circumcision" was signified purification from filthy loves by means of the truth of faith (n. 2039, 2046, 2799, 3412, 3413, 4462); the foreskin corresponded to the defilement of good by these loves (n. 4462, 7045, 7225); and "the sword of stone," with which the circumcision was performed, signified the truth of faith by means of which purification is effected (n. 2039, 2046, 2799, 7044).
[3] What is full and in every way is also signified by "eight" after " seven," in Micah:--
When Asshur shall come into our land, and shall tread our palaces, then shall we set over him seven shepherds and eight princes of men. And they shall feed on the land of Asshur with the sword; and He shall deliver us from Asshur (Micah 5:5, 6);
"Asshur" denotes reasoning about the goods and truths of the church from man‘s own intelligence; total or complete deliverance from the falsity thence, is signified by the "eight princes of men who shall destroy;" the "princes of men" denote the primary truths of good.
[4] That "eight" denotes what is full, and in every way, is also plain from experience concerning the admission and reception of societies into heaven (n. 2130). The societies that were first received appeared up to twelve in number, and afterward eight; for those who are admitted and received into heaven are those who have been purified from earthly things, and therefore from the loves of them, and who have afterward been instructed; by the number "eight" was then signified what is full.
[5] The like is signified by "eight" in other parts of the Word, as by the porch of the gate from the house being "eight ells," and by there being "eight steps" to the house, in (Ezekiel 40:9, 31, 41). A new house is there treated of, by which is signified a New Church of the Lord; the truths which lead to good, and from good to truths, are signified by the porch and by the steps.
[6] He who knows not that in the Word numbers infold realities, is bound to get the idea that where the tabernacle, the temple of Solomon, and afterward a new house, and a new temple, and a new earth, are described in Ezekiel, the measurements and numbers have no real meaning, and therefore no holiness, although in the Word not a syllable is void of meaning. Let him who has intelligence consider the measurements and numbers in Ezekiel, from chapter 40 to chapter 48, and the measurements and numbers given by John in the Revelation, chapter 21, where also it is said that "the angel measured the wall of the New Jerusalem a hundred forty and four cubits," and that "this measure is that of a man, that is, of an angel" (Rev. 21:17); also in another passage:--
"He that hath intelligence, let him compute the number of the beast; for it is the number of a man, and his number is six hundred and sixty six" (Rev. 13:18);
besides those given in many other passages. That all the numbers mentioned in the Word signify real things, (n. 482, 487, 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 5291, 5335, 5708, 6175, 7973); and in the places where it has been shown what is signified by some numbers in particular.
. Sixteen bases. That this signifies complete support, is evident from the signification of "sixteen," as being wholly, for "sixteen" has a similar signification to "eight," because multiplied numbers signify the like as do their factors (n. 5291, 5335, 5708, 7973); that "eight" denotes what is full, and in every way, was shown just above (n. 9659); thus it also denotes wholly. And from the signification of "bases," as being support (n. 9643). . Two bases under one plank, and two bases under one plank. That this signifies through the conjunction of truth with good everywhere, is evident from the signification of "two," as being conjunction (n. 1686, 3519, 5194, 8423); from the signification of "bases," as being the truth which supports (n. 9645); and from the signification of a "plank," as being the good which supports (n. 9634). That it is so in each and all things, consequently everywhere, is involved in the repetition, as several times above. . And thou shalt make bars of shittim wood. That this signifies the power of truth from good, is evident from the signification of "bars," as being the power which truth has from good (n. 9496); and from the signification of "shittim wood," as being the good of merit which belongs to the Lord alone (n. 9472, 9486). That this good is the only good which reigns in heaven, (n. 9486); consequently it is that from which truths have power. . Five for the planks of the one side of the Habitation. That this signifies whereby it looks toward the interiors of heaven where truth is in light, is evident from the signification of "five," as being all things of that part (n. 9604); from the signification of "planks," as being the goods which support (n. 9634); and from the signification of "the side of the Habitation," as being the quarter of heaven which is looked to; for the "Habitation" denotes heaven (n. 9594); and "the side" denotes the quarter which is looked to. That it signifies toward the interiors where truth is in light, thus toward the south, is because the same things are said three times, and the third or last time, it is said "at the two legs toward the sea;" and three sides are mentioned, the first to the south (verse 18), the second to the north (verse 20), and the third to the sea (verse 22). That "to the south" denotes to the interiors where truth is in light, (n. 9642); and that "to the north" denotes toward the exteriors where truth is in obscurity, (n. 9648); and that "to the sea" denotes where good is in obscurity, (n. 9653). . And five bars for the planks of the other side of the Habitation. That this signifies the power of truth from good whereby it looks toward the exteriors where truth is in obscurity, is evident from what has been unfolded just above (n. 9662, 9663). . And five bars for the planks of the side of the Habitation at the two legs toward the sea. That this signifies the power of truth from good whereby it looks to this heaven, where there is conjunction with good which is in obscurity, is evident from what has been unfolded just above (n. 9653, 9662, 9663). . And the middle bar in the middle of the planks shall pass through from extremity to extremity. That this signifies the primary power from which the powers are everywhere continued, is evident from the signification of a "bar," or "stave," as being power (n. 9496); from the signification of "the middle," as being what is inmost and primary (n. 1074, 2940, 2973, 5897, 6084, 6103); from the signification of "passing through from extremity to extremity," when it is said of a bar, by which is signified power, as being the powers which are thence derived and everywhere continued.[2] How the case is with these things cannot be known unless it is known how it is with interior and exterior things in the spiritual world. Those things which are best and purest, thus which are more perfect than the rest, are in the inmost; those which proceed thence toward the exteriors are less perfect according to the degree of removal from the inmost things; and finally those things which are in the extremes are the least perfect of all (n. 9648). Those things are said to be less perfect which can be more easily wrested from their form and beauty, thus from their order. It is the same with fruits, which contain in their inmost part seeds, on the outside of which is the pulp. The seeds are in a more perfect state than the pulp which is outside; as can be seen from the fact that when the pulp decays, the seeds nevertheless remain entire. The case is the same with the seeds; inmostly in them is the prolific germ, and this is in a more perfect state than those parts of the seed which are outside; for when the exterior parts are dissolved the prolific germ remains in its entirety, and produces a new tree or plant. The case is the same in heaven, where the inmost things, being nearer to the Lord, are in a more perfect state than the exterior ones. From this it is that the inmost heaven excels in wisdom and intelligence, and therefore in happiness, the heavens which are below. The case is the same in each heaven, the inmost therein being more perfect than the things round about. It is the same with a man who is in the good of love and the truths of faith. His internal is in a more perfect state than his external, for the internal man is in the heat and light of heaven, but the external is in the heat and light of the world. It is the same in every perfect form; its inmost is the best. It is the inmost which is meant by "the middle."
[3] That by "passing through from extremity to extremity," when said of the bar, is signified the power thence derived and everywhere continued, is because "from extremity to extremity," signifies the first end and the last, thus from beginning to end, for the first end is the beginning. It is for this reason that by "the extremities" are signified all things and everywhere; as in Jeremiah:--
The sword of Jehovah devoureth from the extremity of the land unto the extremity thereof (Jer. 12:12);
a "sword" denotes truth fighting against falsity and destroying it, and in the opposite sense falsity fighting against truth and destroying it (n. 2799, 4499, 6353, 7102, 8294); "devouring from the extremity of the land unto the extremity thereof" denotes all things of the church, because "the land" denotes the church (n. 9334). In David:--
His going forth is from the extremity of the heavens, and His circuit unto the extremities thereof (Ps. 19:6);
where also "from the extremity of the heavens unto the extremities thereof" denotes all things and everywhere.
[4] And in Mark:--
He shall send forth His angels, and they shall gather together His elect from the four winds, from the extremity of the earth even unto the extremity of heaven (Mark 13:27);
where "the extremity of the earth and the extremity of heaven" denote all the external and internal things of the church. That "the earth" denotes the external of the church, and "heaven" its internal, (n. 1733, 1850, 2117, 2118, 3355, 4535), where the signification of "the new earth and the new heaven" is unfolded. So with "extremities" in the plural, as in these passages:--
Look unto Me, that ye be saved, all the extremities of the earth (Isa. 45:22).
O God of our salvation, the trust of all the extremities of the earth, and of them that are afar off upon the sea (Ps. 65:5).
And also in the singular number, when it is said "even unto the extremity," as in these passages:--
That My salvation may be even unto the extremity of the earth (Isa. 49:6).
Jehovah shall make it to be heard even unto the extremity of the earth, Say ye to the daughter of Zion, Behold thy salvation cometh (Isa. 62:11).
A tumult shall come even unto the extremity of the earth (Jer. 25:31).
In these passages "even unto the extremity" implies from extremity to extremity.
[5] But when by "extremity" is meant only what is extreme or ultimate, then by it is signified that which is ultimate of heaven or of the church; as in Isaiah:--
Sing unto Jehovah a new song, His praise, the extremity of the earth, going down to the sea, and the fullness thereof; ye Isles, and the inhabitants thereof (Isa. 42:10);
where "the extremity of the earth going down to the sea" denotes the ultimate of the church where good and truth are in obscurity. That "the sea" has this signification, (n. 9653); "the isles" denote those who are more remote from truths, and consequently from worship (n. 1158).
[6] Again:--
Bring My sons from far, and My daughters from the extremity of the earth (Isa. 43:6);
where "sons from far" denote those who are in obscurity as to truths; and "daughters from the extremity of the earth" denote those who are in obscurity as to goods; such as were the Gentiles. That "sons" denote those who are in truths, and in the abstract sense, truths, (n. 264, 489, 491, 1147, 2623, 2803, 2813, 3373, 3704); also that "daughters" denote those who are in goods, and in the abstract sense, goods, (n. 489-491, 2362, 3963, 8994). From this it is also evident that "extremity" is predicated of good, and "from far" of truth (Ps. 65:5; Isa. 13:5). But be it known that by "the extremity of heaven" is not meant any extremity of space, but of the state of good and truth; for in heaven there is no space, but only the appearance of it according to the states of good and truth.
. And thou shalt overlay the planks with gold, and make their rings of gold, houses for the bars; and thou shalt overlay the bars with gold. That this signifies a representative of the good from which and through which are all things, is evident from the signification of "overlaying with gold," and of "making of gold," as being a representative of good (n. 9510); by "the planks" also is signified the good which supports (n. 9634); by "the rings," the conjunction of good and truth (n. 9493, 9495); and by "the bars," the power of truth from good (n. 9496). The reason why all things are from good and through good, is that all things in the universe bear relation to good and truth, and good is that from which is truth, thus from which is everything. Good has its origin from the Divine Itself. The Lord’s Divine love is the Divine good, for all good belongs to love. The Divine love itself, thus the Divine good, is the very being that is called "Jehovah," and also "the Lord;" the coming-forth therefrom is truth. From this it can be seen that all things are from good. . And thou shalt set up the Habitation according to the method which thou wast made to see in the mountain. That this signifies toward the quarters, according to the states of good and of the derivative truth in the heaven which is represented, is evident from the signification of "the Habitation," as being a representative of heaven (n. 9594); from the signification of "according to the method which thou wast made to see in the mountain," as being toward the quarters, according to the states of good and of the derivative truth in heaven; for this is meant by "the method according to which the Habitation was to be set up." That "Mount Sinai," where it was seen, denotes heaven, (n. 9420). From the description it is evident that as regards its length the Habitation was placed from east to west, and that the entrance was toward the east, and the ark toward the west; consequently the sides were toward the south and the north. The eastern quarter of the Habitation represented the state of good in its rising; the western quarter the state of good in its going down; the southern quarter the state of truth in its light; and the northern quarter the state of truth in its shade.[2] The entrance was toward the eastern quarter for the reason that the Lord enters into heaven through the good of love, as can also be seen in Ezekiel, where the "new temple" is treated of, and where are these words:--
He led me to the gate that looketh toward the east, when behold the glory of the God of Israel came from the way of the east. And the glory of Jehovah entered into the house by the way of the gate whose face is toward the east, and the glory of Jehovah filled the house (Ezek. 43:1-6).
Jehovah said unto me, This gate that looketh toward the east shall be shut, it shall not be opened, and no man shall enter in by it; but Jehovah the God of Israel shall enter in by it (Ezek. 44:1, 2);
from which it is very evident that the Lord alone enters into heaven through the good of love, and that the good of love from the Lord fills heaven and makes it. "The east" signifies the Lord as to the good of love, for the reason that the Lord is the Sun of heaven (n. 3636, 3643, 7078, 7083, 7270). But in heaven the case is this. The east is where the Lord appears as the Sun, which is in front over against the right eye (n. 4321, 7078, 7171); toward the west from it, and thus in a straight line from the east to the west, are those who are in the good of love; but toward the south are those who are in the light of truth, and toward the north are those who are in the shade of truth. All who are in heaven look toward the Lord, for looking forward there is looking to Him. No one in heaven can look backward from Him, however he may turn himself (n. 4321). But this is a secret which the natural man cannot comprehend. Such are the things represented by the method shown to Moses in the mountain, in accordance with which the Habitation was to be set up.
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