Spiritual Meaning of EXODUS 27:9-19
[2] Moreover the very good of faith, which is the good of the ultimate heaven, is a court, for through it man is introduced into the good of charity toward the neighbor, which is the good of the middle heaven. Be it known that the good with a man makes his heaven, and that his heaven is such as his good is. There are three goods which follow in order: the good of faith, the good of charity toward the neighbor, and the good of love to the Lord. The good of faith, as just said, makes the ultimate or first heaven; the good of charity toward the neighbor makes the middle or second heaven; and the good of love to the Lord makes the inmost or third heaven.
[3] A few words shall be said in order to make known still better how the case is with the heavens. The heavens are distinguished into two kingdoms: the celestial kingdom, and the spiritual kingdom; and in each of these kingdoms there is an internal and an external. In the internal of the celestial kingdom are those who are in the good of love to the Lord, and in its external are those who are in the good of mutual love; but in the internal of the spiritual kingdom are those who are in the good of charity toward the neighbor, and in its external are those who are in the good of faith (n. 9680). The external of both kingdoms is what is called the ultimate or first heaven, and was represented by the court. It was for this reason that the court around the temple was twofold, outer and inner; the outer court denotes those who are in the external things of the spiritual kingdom, and the inner court those who are in the external things of the celestial kingdom.
[4] With respect to these two courts of the temple at Jerusalem, see (1 Kings 6:3, 36; 2 Kings 21:5). With respect to the outer court of the new temple in Ezekiel, see (Ezek. 40:17, 31, 34; 42:1-20); and with respect to the inner court there, (Ezek. 40:23, 28, 32, 44; 42:3; 43:5). From this it is evident that it is the good of faith which makes the ultimate heaven that was represented by the outer court of the temple, and that it is the good of mutual love which makes the ultimate heaven that was represented by the inner court. Those who are in the good of mutual love are in the affection of good for the sake of good; but those who are in the good of faith are in the affection of truth for the sake of truth; for good rules in the celestial kingdom, but truth in the spiritual kingdom.
[5] That the ultimate heaven is signified by "the courts," is evident from the passages in the Word where these are mentioned; as in Ezekiel:--
The glory of Jehovah lifted up itself above the cherub, over the threshold of the house; and the house was filled with the cloud, and the cloud filled the inner court, and the court was full of the brightness of the glory of Jehovah. And the voice of the wings of the cherubs was heard even to the outer court (Ezek. 10:3-5).
As the court was the representative of the ultimate heaven, therefore it was filled with the cloud and the brightness of the glory of Jehovah, as was the house itself; for "the cloud" and "the glory" denote Divine truth. That a "cloud" denotes this, (n. 5922, 6343, 6752, 8106, 8443); and also "glory," (n. 8267, 8427, 9429); "the voice of the wings" denotes the truth of faith from good (n. 8764, 9514).
[6] Again:--
The spirit took me up, and brought me into the inner court of the temple, when behold the glory of Jehovah filled the house. And I heard one speaking unto me out of the house, saying, Son of man, this is the place of My throne, and the place of the soles of My feet, where I will dwell in the midst of the sons of Israel forever (Ezek. 43:5-7);
here the temple together with the court is called "the place of the throne of Jehovah, and the place of the soles of His feet," because the temple together with the court represented heaven; "the throne of Jehovah" denotes the spiritual heaven (n. 5313, 8625), and "the place of the soles of His feet" denotes the ultimate heaven.
[7] The ultimate heaven is also signified by "the court," and by "courts," in the following passages. In David:--
Blessed is he whom Thou choosest, and causest to approach; he shall dwell in Thy courts; we shall be sated with the good of Thy house, with the holy of Thy temple (Ps. 65:4);
it is evident that to "dwell in the courts" denotes to dwell in heaven. Again:--
A day in Thy courts is better than thousands. I have chosen to stand at the door in the house of my God (Ps. 84:10).
Give unto Jehovah the glory of His name; bring an offering, and come into His courts (Ps. 96:8).
Praise ye the name of Jehovah; praise ye, O servants of Jehovah, who stand in the house of Jehovah, in the courts of the house of our God (Ps. 135:1, 2).
They shall gather the grain and the new wine; they shall eat it, and praise Jehovah, and they that shall gather it shall drink it in the courts of My holiness (Isa. 62:9).
In these passages "the courts" denote the ultimate heavens, for the interior heavens are called "the house of Jehovah," and "His temple" (n. 3720).
[8] In John:--
The angel said, Arise and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple cast out, and measure it not; because it hath been given unto the Gentiles; and the holy city shall they tread under foot forty and two months (Rev. 11:1, 2);
"the temple, and the altar, and they that worship therein" denote the church and the worship of the church; "the court without the temple" denotes the good of mutual love; "the Gentiles, to whom it has been given to tread under foot the holy city," denote the evils of self-love and of the love of the world, which destroy the church (n. 6306); "forty and two months" signify the like as six weeks, and six weeks the like as the six days of one week, for six multiplied into seven makes forty-two; "a week" signifies an entire period, greater or less (n. 2044, 3845); "the six days which precede the seventh," which is the sabbath, signify the former church even to the end, and the setting up of a new church; "the sabbath" denotes the conjunction of good and truth, thus the church (n. 8495, 8510, 8889, 8893, 9274).
. At the corner of the south southward. That this signifies that it is in the light of truth, is evident from the signification of "the south southward," as being where truth is in light (n. 9642). That the court was on this side, was because those who are in the court of heaven, that is, who are in the ultimate heaven, are in the good of faith, and the good of faith arises by illumination from the light which is from the Lord. The light which is from the Lord is the truth of faith, and when this becomes of the will, it is called the good of faith. With those who are in the outer court, a new will is formed in the understanding (n. 9596), for the formation of which it is necessary that they be in the light of truth. From this it is that the court was made "southward" relatively to the Habitation. . The hangings for the court. That this signifies the truths of this heaven, is evident from the signification of "curtains," as being truths (n. 9595, 9596), thus also "hangings;" and from the signification of "the court," as being the ultimate heaven (n. 9741). . Shall be of fine twined linen. That this signifies from the understanding, is evident from the signification of "fine linen," as being truth from a celestial origin (n. 5319, 9469); whence "fine twined linen" denotes the understanding, because this consists and is as it were twined, or woven, of truths from a celestial origin. For there are two things to which all things in the universe bear relation, namely, truth and good; and therefore man has two faculties, one appointed for the reception of truth, and the other for the reception of good; the faculty appointed for the reception of truth is called the understanding, and the faculty appointed for the reception of good is called the will. In so far therefore as the understanding has been formed from genuine truths, so far it excels, and so far it is "fine twined linen," for "fine linen" denotes truth from the Divine (n. 5319); that from this the "fine twined linen" denotes the understanding, (n. 9596). . A hundred cubits the length. That this signifies full of good from the Lord, is evident from the signification of "a hundred," as being all, much, and what is full; and from the signification of "length," as being good (n. 1613, 9487). That it denotes good from the Lord, is because the good of faith, in which are those who are in the ultimate heaven, which is represented by the court of the Habitation, is from the Lord. That "a hundred" denotes all, much, and what is full, is because "a hundred" has the same signification as "ten," "a thousand," and "ten thousand". That by these numbers such things are signified, (n. 2575, 3107, 4638, 8715); and that the same is signified by "a hundred," (n. 2636, 4400). . At the one corner. That this signifies where truth is in light, is evident from the signification of "the corner of the south southward," which is here "the one corner," as being where truth is in tight (n. 9742). . And the pillars thereof shall be twenty. That this signifies the goods of truth fully supporting, is evident from the signification of "the pillars," as being the goods of heaven and of the church which support (n. 9674), here the goods of truth, because they are said of the ultimate heaven which is supported by the good of faith, which is the same as the good of truth; and from the signification of "twenty," as being fully (n. 9641). . And their bases twenty, of brass. That this signifies truths from good also fully supporting, is evident from the signification of "the bases," as being truths of faith from good (n. 9643); from the signification of "twenty," as being fully (n. 9747); and from the signification of "brass," as being good (n. 425, 1551). . The hooks of the pillars and their fillets shall be of silver. That this signifies the methods of conjunction by means of truth, is evident from the signification of "hooks," and "fillets," as being methods of conjunction. That "hooks" have this signification (n. 9676); and that "fillets" have the same, is by their application; and from the signification of "silver," as being truth (n. 1551, 2954, 5658, 6112, 6914, 6917, 7999). . And so at the corner of the north in length. That this signifies where the good of truth is in obscurity, is evident from the signification of "the corner of the north," as being where truth is in obscurity; and from the signification of "length," as being good (n. 1613, 9487). . There shall be hangings a hundred cubits in length. That this signifies also full of truth from good, is evident from the signification of "the hangings of the court," as being the truths of the ultimate heaven (n. 9743); from the signification of "a hundred," as being what is full (n. 9745); and from the signification of "length," as being good (n. 1613, 9487). . And the pillars thereof twenty, signifies the goods of truth fully supporting (n. 9747). . And their bases twenty, of brass, signifies truths from good also fully supporting (n. 9748). . The hooks of the pillars and their fillets of silver, signifies the methods of conjunction by means of truth (n. 9749). . And the breadth of the court at the corner of the sea. That this signifies the state of this heaven in respect to memory-truths, is evident from the signification of "breadth," as being truth (n. 1613, 3433, 3434, 4482, 9487); from the signification of "the court," as being the ultimate heaven (n. 9741); and from the signification of "the sea," as being where there is a collection of memory-knowledges, from which there is reasoning about truths, thus also the natural and the sensuous, because these are what contain them. Here by "the corner of the sea" is meant the west corner, and by "the west" is signified good in obscurity. But when the west is not called "the west," but "the sea," then memory-knowledge is signified, which also is relatively in obscurity, because memory-knowledge belongs to the natural or external man; and the natural or external man is in the light of the world, which light relatively to the light of heaven, in which is the internal man, is like the shade when the sun is setting.[2] This can also be seen from the things which appear in the other life. The Sun of heaven, which is the Lord, appears at a middle altitude toward the right eye; from this the angels of the heavens have all light, and with the tight all intelligence and wisdom. But when the sun of the world is thought of, it does not appear; but in its stead there appears something dark which is in the opposite direction, at the back. There also is the west to the heavens, for the Lord as a Sun is the east in heaven. From this it can be seen that by "the west" is signified good in obscurity, and that the external or natural man is in this good, who as before said is in the light of the world, which light relatively to the light of heaven is like the shade when the sun is setting. But the truth of the natural man is signified by "the water of the sea," and this truth is memory-knowledge; for the truth in the natural or external man is truth in knowledge; whereas the truth in the spiritual or internal man is the truth of faith. Truth in knowledge also becomes truth in faith when it is raised out of the natural or external man into the spiritual or internal man. Hence the truths with a man in his youth are truths in knowledge; but in adult age, if he suffers himself to be regenerated, they become truths in faith; for the internal man is successively opened even to this age.
[3] That "the sea" denotes a collection of memory-knowledges, comes from the fact that "waters," "springs," and "rivers," signify truths, and therefore collections of these are signified by "seas." That this is so, is also evident from passages in the Word where mention is made of "the sea" and of "seas;" as in David:--
The earth is Jehovah‘s, and the fullness thereof; the world, and they that dwell therein. He hath founded it upon the seas, and established it upon the streams (Ps. 24:1, 2);
where "the earth" and "the world" denote the church; "the seas upon which He hath founded the world," denote memory-truths; "the streams upon which He hath established it," denote the truth of faith. That the earth, the world, seas, and rivers are not meant here, is evident, for the world is not founded upon the seas, nor is it established upon the streams.
[4] Again:--
Thou didst break through the sea by Thy strength; Thou hast broken the heads of the whales upon the waters. Thou hast broken the heads of Leviathan, Thou gavest him for meat to the people Ziim, Thou hast dried up the rivers of strength (Ps. 74:13-15);
in the internal sense, the subject here treated of is the memory-knowledges that destroy the truths of faith; "the whales whose heads are broken," denote memory-knowledges in general (n. 42, 7293); in like manner "Leviathan" (n. 7293); "the people Ziim to whom he was to be given for meat," denote those who are in falsities, or the falsities themselves. From this it is evident what is denoted by "the sea," namely, memory-knowledge misapplied to weaken and destroy truths. In Habakkuk:--
Thou didst tread the sea with Thy horses, the mire of many waters (Habakkuk 3:15);
where "treading the sea with horses," when spoken of Jehovah, denotes to instruct the natural man who has memory-knowledges.
[5] In Zechariah:--
In that day, living waters shall go out from Jerusalem; part of them toward the eastern sea, and part of them toward the hinder sea (Zech. 14:8);
"living waters from Jerusalem" denote truths of faith made living from the good of love; "the eastern sea and the hinder sea" denote the natural and sensuous in which are memory. knowledges, which are collections of truths. In Hosea:--
They shall walk after Jehovah, and the sons shall come with honor from the sea. They shall come with honor as a bird out of Egypt (Hosea 11:10, 11);
"sons from the sea" denote the memory-truths that belong to the natural man; for this reason it is said that "they shall come as a bird out of Egypt," for "Egypt" in the Word denotes memory-knowledge (n. 9340, 9391).
[6] In Ezekiel
All the princes of the sea shall come down from upon their thrones, and shall cast away their mantles, and put off the garments of their embroidery; they shall be clothed with terrors; they shall say, How hast thou perished that wast inhabited in the seas, the renowned city, that wast strong in the sea (Ezek. 26:16, 17);
where the subject treated of is the vastation of the knowledges of good and truth, which are "Tyre" (n. 1201); the knowledges of good and truth are the memory-knowledges of the church; "the princes of the sea" denote the primary knowledges (n. 1482, 2089, 5044); "to cast away the mantles and garments of embroidery" denotes to cast away memory-truths (n. 9688). As these things are signified by "Tyre," therefore Tyre is said to be "inhabited in the seas, and to be a city strong on the sea
[7] In Jeremiah:--
The sea is come up upon Babylon; she is covered with the multitude of the waves thereof. Her cities have been brought into desolation (Jer. 51:42, 43);
"Babylon" denotes worship which in externals appears holy, but in internals is profane (n. 1182, 1326); "the sea upon Babylon" denotes falsity from memory-knowledges; its "waves" denote reasonings therefrom, and the consequent denials; "the cities which are brought into desolation" denote doctrinal things.
[8] In like manner in the Revelation:--
Every pilot, and everyone who is employed upon the seas, and mariners, and all they who trade upon the sea, stood afar off, when they saw the smoke of the burning of Babylon, saying, Woe, woe, the great city, wherein were made rich all that have ships in the sea by reason of her costliness! Then an angel took up a stone as it were a great millstone, and cast it into the sea, saying, Thus with violence shall Babylon be cast down (Rev. 18:17-21).
"ships" denote doctrinal things from the Word (n. 6385); hence it is plain what is meant by a "pilot," and a "mariner," also by "the sea," and "those who trade upon it;" "a stone as it were a millstone," denotes the truth through which is faith; "being cast into the sea," denotes into the falsity of memory-knowledges. In the other life there appear seas, and also ships upon them; as has often been granted me to see. The seas there in a bad sense signify the falsities of memory-knowledges, and those who are in the ships signify those who boast of having such things, and teach them.
[9] In Jeremiah:--
Thus said Jehovah, that giveth the sun for a light by day, the statutes of the moon and of the stars for a light by night, who throweth into commotion the sea, that the waves thereof are tumultuous (Jer. 31:35);
"the sun for a light by day" denotes the good of love from which comes the light in truths; "the statutes of the moon and of the stars for a light by night" denote the goods of faith and of knowledges, from which comes the light of truth in the dark; "to throw the sea into commotion that the waves thereof are tumultuous," denotes to dispel the falsities of memory-knowledges from which come reasonings about truth.
[10] In Isaiah:--
By shortening is My hand shortened, that there is no redemption? or is there no power in Me to rescue? Behold by My rebuke I dry up the sea, I make the rivers a wilderness; their fish shall rot, because there is no water, and it dieth of thirst (Isa. 1:2);
"to dry up the sea" denotes to destroy the good and truth of memory-knowledges; "to make the rivers a wilderness" denotes to vastate the truths themselves; "the fish which shall rot" denotes the memory-knowledge that belongs to the natural man (n. 40, 991); "because there is no water" denotes that there is no truth (n. 2702, 3058, 3424, 4976, 5668, 8568).
[11] In like manner elsewhere in the same:--
The waters shall fail from the sea, and the river shall be made quite dry and shall dry up. And the streams shall recede; the rivers of Egypt shall be diminished and dried up (Isa. 19:5, 6);
"the waters that shall fail from the sea" denote truths where there is a collection of them; "the rivers of Egypt which shall be dried up," denote memory-knowledges. Again:--
The earth is full of the knowledge of Jehovah, as the waters cover the sea (Isa. 11:9);
"the waters" denote truths; "the sea," a collection of them, that is, of memory-knowledges; therefore it is said, "the earth is full of the knowledge of Jehovah."
[12] In John:--
The second angel sounded, and as it were a great mountain burning with fire was cast into the sea; and the third part of the sea became blood; whence there died the third part of the creatures that were in the sea having souls; and the third part of the ships was destroyed (Rev. 8:8, 9);
"a great mountain burning with fire" denotes the love of self; "the sea into which it was cast" denotes memory-knowledge in general; "the blood which was from it" denotes truth falsified and profaned (n. 4735, 6978, 7317, 7326); "the creatures which thereby died" denote those who are in the doctrinal things of truth.
[13] In like manner elsewhere in the same:--
The second angel poured out his vial into the sea; and it became blood as of a dead man; whence every living soul in the sea died (Rev. 16:3);
here by "the sea" is meant memory-knowledge that is of service to evils to destroy truths, and to confirm falsities. Again:--
A beast coming up out of the sea speaking blasphemies (Rev. 12:1);
"a beast out of the sea" denotes memory-knowledge destroying the truths of faith. From all this it can be seen that "the sea" denotes where there is a collection of memory-knowledges, from which there is reasoning about the truths of faith.
[14] As "the sea" has this signification, it is said of Zebulun:--
He shall dwell at the shore of the seas, and at a haven of ships (Gen. 49:13).
He shall suck the affluence of the sea, and the covered things of the hidden things of the sand (Deut. 33:19);
by "Zebulun" in the representative sense are meant those who draw conclusions from memory-knowledges about the truths of faith; wherefore it is said that "he should dwell at the shore of the seas."
[15] But in the opposite sense "the sea" denotes memory-knowledge which looks to the world; its "waves" are in this case reasonings from worldly things about Divine ones; consequently "to be sunk in the sea" denotes to be immersed in memory-knowledges from worldly and earthly things even to the denial of truth Divine; as in Matthew:--
Whoso shall cause to stumble one of these little ones that believe in Me, it is expedient for him that an ass millstone be hanged about his neck, and that he be sunk in the depth of the sea (Matt. 18:6);
"a millstone" denotes the truth that is of service to faith (n. 4335, 7780); "an ass" denotes the natural, because it is a beast of service (n. 2781, 5741, 5958, 6389, 8078); consequently "an ass millstone," denotes memory-knowledge that is natural and worldly; "the neck" denotes the conjunction of things interior and exterior (n. 3542); "being hanged there" denotes the shutting off and interception of good and truth (n. 3542, 3603); "being sunk in the depth of the sea" denotes in what is merely worldly and bodily, thus into hell. These things spoken by the Lord, like all other things spoken by Him, are therefore significative.
[16] But memory-knowledge is signified by "the sea" in accordance with the density and blackness of its waters; and on the other hand, in accordance with their tenuity and transparence. From this it is that the memory-knowledge which looks to heaven, which is spiritual in the natural man, is called "a glassy sea" (Rev. 15:1, 2). That there shall be no reasoning about the truths of faith from memory-knowledges; but that truths shall be impressed on the heart, is signified by, "the sea shall be no more" (Rev. 21:1).
. Shall be hangings of fifty cubits. That this signifies truths sufficient for uses, is evident from the signification of "the hangings of the court," as being truths such as are in the ultimate heaven (n. 9743); and from the signification of "fifty," as being all things of one side, and likewise as much as is sufficient; for "fifty" signifies the like as "five," and that "five" has this signification, see (n. 9604, 9689); thus also sufficient for uses, for this is as much as is sufficient. . The pillars thereof ten and their bases ten. That this signifies the supporting goods and derivative truths also sufficient for uses, is evident from the signification of "the pillars," as being supporting goods (n. 9747); from the signification of "the bases," as being truths from good also supporting (n. 9748); and from the signification of "ten," as being as much as is sufficient, that is, sufficient for uses. The case with the goods and truths which support is the same as with the truths themselves which are supported (n. 9747). "Ten" therefore here involves the like as "fifty," or "five," namely, sufficient for uses. Moreover ten arises out of five by multiplication, being its double; and numbers multiplied have the like signification as the simple numbers (n. 5291, 5335, 5708, 7973). . And the breadth of the court at the corner of the east eastward. That this signifies the state of truth of this heaven, where goods are, is evident from the signification of "breadth," as being a state of truth (n. 1613, 3433, 3434, 4482, 9487); from the signification of "the court," as being the ultimate heaven (n. 9741); and from the signification of "the east" and "the sunrise," as being the good of love (n. 1250, 3249, 3708). . Shall be fifty cubits, signifies sufficient for uses (n. 9756). . And the hangings for the one wing shall be fifteen cubits. That this signifies truths in light, as many as are sufficient, is evident from the signification of "fifteen," as being as much as is sufficient; from the signification of "the hangings," as being truths (n. 9743); and from the signification of a "wing," as being where truth is in light. That the "wing" has this signification is because by the "wing" is signified one side of the breadth of the court toward the corner of the east; for its breadth was fifty cubits, and in the middle of the breadth was the gate, the covering of which was twenty cubits (verse 16). The two sides, one to the right of the gate, and the other to the left, are called the "wings," the hangings for each being fifteen cubits; therefore as before said the whole breadth was fifty cubits. It is plain therefore that one wing was toward the south, and the other toward the north. Consequently by "the hangings of the wing toward the south" are signified truths in light, for "the south" denotes where truth is in light (n. 9642); and by "the hangings of the wing toward the north" are signified truths in obscurity, for "the north" denotes where truth is in obscurity (n. 3708). . The pillars thereof three, and their bases three. That this signifies goods and the derivative truths fully supporting, is evident from the signification of "the pillars," as being goods supporting (n. 9747, 9757); from the signification of "the bases," as being truths from good likewise supporting (n. 9748); and from the signification of "three," as being what is full (n. 2788, 4495, 7715). . And for the other wing shall be hangings of fifteen cubits, the pillars thereof three, and their bases three. That this signifies similar things where truths are in obscurity, is evident, for they are the same words as those which were unfolded just above. And that by "the hangings of this wing" are signified truths in obscurity, see just above (n. 9760). . And for the gate of the court a covering. That this signifies introduction into this heaven, and a guard lest it should be entered by any except those who are prepared, is evident from the signification of a "gate," as being communication and introduction (n. 8989); from the signification of "the court," as being the ultimate heaven (n. 9741); and from the signification of "the covering," as being a guard lest it he entered; for the gate was guarded by the covering. That it denotes a guard lest it should be entered by any except those who are prepared, is because no one is introduced into heaven unless he is prepared. The case herein is this. Those who come from the world into the other life, which takes place immediately after their decease, bring with them worldly and earthly things which do not agree with the spiritual and celestial things in which the angels are; and therefore those who are to be raised into heaven are first prepared, which is effected by the separation of the worldly and earthly things which they have brought with them; for if they were taken up into heaven sooner, they could not possibly remain in the societies there, because they have a taste and love for grosser things than are suited to the purity in which the angels are. But after they have been prepared, they are taken up and introduced by the Lord into heaven, and are admitted into those angelic societies with which they are in agreement in respect to the truths and goods of faith and of love. From all this it can be seen what is meant by a guard lest heaven should be entered by any except those who are prepared. . Of twenty cubits. That this signifies to the fall, is evident from the signification of "twenty," as being what is full (n. 9641). . Of blue, and crimson, and scarlet double-dyed, and fine twined linen. That this signifies the goods of charity and of faith, is evident from what has been already shown (n. 9687), where the same words occur. . The work of the embroiderer. That this signifies which belong to memory-knowledge, is evident from the signification of "the work of the embroiderer," as being memory-knowledge (n. 9688). . Its pillars four, and their bases four. That this signifies goods and the derivative truths supporting the conjunction, is evident from the signification of "pillars and their bases," as being goods and the derivative truths which support (n. 9761); and from the signification of "four," as being conjunction (n. 8877, 9601, 9674). . All the pillars of the court round about. That this signifies all the good that supports heaven, is evident from the signification of "all the pillars round about," as being all the good that supports (that "the pillars" denote goods supporting, (n. 9747, 9757); and from the signification of "the court," as being the ultimate heaven (n. 9741). . Shall be filleted with fillets of silver, and their hooks shall be of silver. That this signifies all the methods of conjunction by means of truth, is evident from the signification of "fillets," and of "hooks," as being methods of conjunction (n. 9749); and from the signification of "silver," as being truth (n. 1551, 2954, 5658, 6112, 6914, 6917, 7999). . And their bases of brass. That this signifies supports by means of good, is evident from the signification of "the bases," as being supports (n. 9643); and from the signification of "brass," as being good (n. 425, 1551). . The length of the court shall be a hundred cubits. That this signifies the good of this heaven to the full, is evident from the signification of "length," as being good (n. 1613, 9487); from the signification of "the court," as being the ultimate heaven (n. 9741); and from the signification of "a hundred," as being to the full (n. 9745). . And the breadth fifty by fifty. That this signifies truth as much as is sufficient, is evident from the signification of "breadth," as being truth (n. 1613, 3433, 3434, 4482, 9487); and from the signification of "fifty," as being as much as is sufficient (n. 9756). . And the height five cubits. That this signifies the degrees of good and truth also as much as is sufficient, is evident from the signification of "height," as being degrees in respect to good (n. 9489), and because this is predicated of the ultimate heaven, it denotes degrees also in respect to truth, for this heaven is in the good and truth of faith; and from the signification of "five," as being as much as is sufficient (n. 9689). The reason why by "height" are signified degrees in respect to good and truth, is that by "what is high" is signified what is internal (n. 1735, 2148, 4599); therefore the higher anything is, so much the more interior it is. In heaven that which is more interior is nearer to the Lord, for the Lord is in the inmost, and from the inmost all things proceed. Distances from the inmost are degrees of good and truth from Him. As the Lord is the inmost, He is also the Highest, for He is the Sun of heaven, from which is all height in the heavens. For this reason it is that the Lord is called in the Word "the Highest." . Of fine twined linen. That this signifies from the understanding, is evident from the signification of "fine twined linen," as being what belongs to the understanding (n. 9596, 9744). . And their bases of brass, signifies the supports of all things by means of good (n. 9770). That it denotes of all things, is because all the things of the court are treated of in this verse. . And as for all the vessels of the Habitation is all the service thereof. That this signifies the memory-truths and goods that belong to the external man, is evident from the signification of "vessels," as being memory-knowledges (n. 3068, 3079, 9394, 9544); from the signification of "the Habitation," as being heaven (n. 9594, 9596, 9632); and from the signification of "service," as being the external or natural of man (n. 3019, 3020, 5305, 7998). That man’s external or natural is denoted by "service," is because it ought to serve the internal or spiritual of man. For man has been created according to the image of heaven and the image of the world, the internal or spiritual man according to the image of heaven, and the external or natural man according to the image of the world (n. 9279). Just as the world ought to serve heaven, so man‘s external or natural ought to serve his internal or spiritual. Moreover the natural was created for service; for it does not live from itself, thus can do nothing from itself; but from the internal or spiritual, that is, through this from the Lord. From this it is also evident that man’s external or natural is nothing unless it is of service to the internal or spiritual, and that it becomes something in proportion as it is of service. To he of service is to obey, and the natural obeys when it does not take for itself from the understanding reasons which favor the evils of the loves of self and of the world; but when it complies with the dictates of reason and the doctrine of the church, which declare that good and truth ought to be done, not for the sake of self and the world as ends, but for the sake of good and truth itself. In this manner the Lord does these through man‘s heaven, that is, through his internal; for all good and truth are from the Lord, insomuch that good and truth with man are the Lord Himself. From all this it can be seen why it is that the external man must be a thing of service to the internal man. . All the pegs thereof and all the pegs of the court, shall be of brass. That this signifies all things which conjoin and strengthen each heaven, the middle and the ultimate, by means of good, is evident from the signification of "the pegs," as being things that conjoin and strengthen; from the signification of "the Habitation," which is here meant by "thereof," as being heaven, specifically the middle heaven (n. 9594, 9596, 9632); from the signification of "the court," as being the ultimate heaven (n. 9741); and from the signification of "brass," as being external good (n. 425, 1551).[2] That "pegs," "stakes," or "nails," denote things which conjoin and strengthen, is because they do conjoin and strengthen. Similar things are also signified by them in the Word throughout; as in Isaiah:--
Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations; forbid not; lengthen thy cords, and strengthen thy stakes (Isa. 54:2);
a new church from the Lord is here treated of; "enlarging the place of the tent, and stretching forth the curtains of the habitations," denotes the doctrine of good and truth, and the consequent worship (n. 9596); "long cords," and "stakes," denote an ample connection and confirmation of truths. That the court also had its cords may be seen in (Exodus 35:18; Numbers 3:37; 4:32).
[3] Again:--
Look upon Zion; thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be dispersed; the stakes thereof shall never be removed, neither shall any of the cords thereof be pulled away (Isa. 33:20);
where "stakes," and "cords," in like manner denote things which strengthen and conjoin. "Nails" also denote strengthening and conjunction in (Isaiah 41:7, Jeremiah 10:4); but are there used in regard to idols, by which are signified doctrines of falsity, because from own intelligence (n. 8941, 9494). By "the nail" however on which anything is hung, is signified affixing and adjoining, in (Isaiah 22:23, 24; Ezekiel 15:3).
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