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

Arcana Coelestia

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 (see above, n. 9743); from the signification of "a hundred," as being what is full (see 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 (as above, n. 9747).

And their bases twenty, of brass, signifies truths from good also fully supporting (as also above, n. 9748).

The hooks of the pillars and their fillets of silver, signifies the methods of conjunction by means of truth (as also above, 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 (see n. 1613, 3433, 3434, 4482, 9487); from the signification of "the court," as being the ultimate heaven (see above, 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 light 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 (Hab. 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 (Hos. 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 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 (see 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. 50:2); "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 (see 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 stream 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. 13:1, and following verses); "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," 9755-1 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 (of which above, 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 (as above, 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 (see n. 1613, 3433, 3434, 4482, 9487); from the signification of "the court," as being the ultimate heaven (of which above, 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 (as above, 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 (of which above, 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" (of which in the following verse) 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 (of which above, 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 (see 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 be 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 full is evident from the signification of "twenty," as being what is full (see 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 (see 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 (see 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, see 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 (of which above, 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 (see 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 (see 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 (of which above, 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 (see 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 (see 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 (see n. 9596, 9744).

And their bases of brass, signifies the supports of all things by means of good (as above, 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 in 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 (see 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 (see 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 be 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 (of which in what follows); from the signification of "the Habitation," which is here meant by "thereof," as being heaven, specifically the middle heaven (see 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 (see 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, and in Jeremiah 10:4; but are there used in regard to idols, by which are signified doctrines of falsity, because from own intelligence (n. 8941, 9424). However, by "the nail" on which anything is hung, is signified affixing and adjoining, in Isaiah 22:23, 24, and in Ezekiel 15:3.

Verses 20, 21. And thou shalt command the sons of Israel, and let them take unto thee olive oil pure, beaten, for the luminary, to cause the lamp to go up continually. In the Tent of meeting, without the veil which is over the Testimony, Aaron and his sons shall order it from evening until morning before Jehovah; a statute of an age for their generations with the sons of Israel. "And thou shalt command the sons of Israel," signifies the church through the Word from the Lord; "and let them take unto thee olive oil," signifies the good of charity and of faith; "pure, beaten," signifies consequently genuine and clear; "for the luminary," signifies the spiritual heaven; "to cause the lamp to go up continually," signifies the consequent faith, and through faith intelligence of truth and wisdom of good from the Lord; "in the Tent of meeting," signifies where is the presence of the Lord; "without the veil which is over the Testimony," signifies where there is communication, and, through the uniting intermediate, conjunction with the Lord in the inmost heaven; "Aaron and his sons shall order it," signifies perpetual influx from the Lord; "from evening until morning before Jehovah," signifies continually in every state; "a statute of an age," signifies Divine order; "for their generations with the sons of Israel," signifies what is eternal in the spiritual kingdom.

And thou shalt command the sons of Israel. That this signifies for the church through the Word from the Lord, is evident from the representation of Moses, who is meant by "thou," as being the Lord in respect to the Word, or the Word which is from the Lord (see n. 4859, 5922, 6752, 7014, 7089, 9372); and from the representation of the sons of Israel, as being those of the spiritual church (n. 9340). From this it is plain that by "Moses commanding the sons of Israel" is signified that it was commanded for the church through the Word by the Lord.

And let them take unto thee olive oil. That this signifies the good of charity and of faith, is evident from the signification of "olive oil," as being the good of celestial love (see n. 886), but here the good of spiritual love, which is the good of charity toward the neighbor and the good of faith. That this good is here signified by "olive oil," is because it was for the luminary, that is, for the lampstand, and by the "lampstand" is signified the spiritual heaven (n. 9548). The spiritual heaven on earth is the spiritual church. "Oil," and "the olive-tree," in the Word signify both celestial good and spiritual good; celestial good where the subject treated of is the celestial kingdom or the celestial church, and spiritual good where it is the spiritual kingdom or the spiritual church. These kingdoms or churches are distinguished by their goods. The goods of the celestial kingdom, or of the celestial church, are the good of love to the Lord and the good of mutual love; and the goods of the spiritual kingdom, or of the spiritual church, are the good of charity toward the neighbor and the good of faith (n. 9741). These goods and the truths therefrom are treated of in the Word throughout, for the Word is the doctrine of good, because it is the doctrine of love to the Lord and of love toward the neighbor (see Matt. 22:35-40); and all good is of love, even the good of faith, for this comes forth from the good of love, and not without it. [2] As the Word is the doctrine of good, therefore in order that the Word may be understood, it must be known what good is; and no one knows what good is unless he lives in good according to the Word; for when anyone lives in good according to the Word, then the Lord instills good into his life, from which the man perceives it and feels it, and consequently apprehends the nature of it; otherwise it does not appear, because it is not perceived. From this it can be seen in what state they are who merely know what is in the Word, and persuade themselves that it is so, and yet do not do it. They have no knowledge of good, consequently none of truth; for truth is known from good, and never without good, except as memory-knowledge devoid of life, which perishes in the other life. [3] That "oil" and also "the olive" denote good, is evident from the passages in the Word where they are mentioned, as in Zechariah: I saw a lampstand of gold. Two olive-trees were beside it; one on the right side of the flask, and the other on the left side thereof. These are the two sons of oil that stand beside the Lord of the whole earth (Zech. 4:2, 3, 14); where "the two olive-trees," and "the two sons of oil," denote the good of love to the Lord, which is on His right, and the good of charity toward the neighbor, which is on His left. In like manner in John: The two witnesses prophesied a thousand two hundred and sixty days. These are the two olive-trees and the two lampstands that stand before the God of the earth (Rev 11:3, 4); where "the two olive-trees and the two lampstands" denote these same goods, which, being from the Lord, are called "the two witnesses." [4] Again: I heard a voice in the midst of the four living creatures, saying, Hurt not the oil and the wine (Rev. 6:6); where "the oil" denotes the good of love and charity, and "the wine," the good and truth of faith. Again: I will set in the wilderness the cedar of Shittah, and the myrtle, and the wood of oil (Isa. 41:19). They shall come and sing in the height of Zion, and shall flow together unto the good of Jehovah, to the wheat, and to the new wine, and to the oil (Jer. 31:12). The field is wasted, the land mourneth; for the grain is wasted, the new wine is dried up, the oil languisheth (Joel 1:10). The floors are full of pure grain, and the presses overflow with new wine and oil (Joel 2:24). I will give the rain of your land in its season, that thou mayest gather in thy grain, thy new wine, and thine oil (Deut. 11:14). [5] "Grain, new wine, and oil" are here spoken of, but that these things are not meant can be seen by everyone who considers; for the Word, being Divine, is spiritual, not worldly, and therefore it does not treat of the grain, the new wine, and the oil of the earth, insofar as these are of service to the body for foods, but insofar as they are of service to the soul; for all foods in the Word signify heavenly foods, as do the bread and the wine in the Holy Supper. What "the grain" and "the new wine" signify in the passages here quoted, may be seen above (n. 3580, 5295, 5410, 5959); from this it is evident what "the oil" signifies. [6] The case is the same with all things spoken by the Lord while He was in the world, as when He said of the Samaritan that "he came to the man who was wounded by thieves, and bound up his wounds and poured in oil and wine" (Luke 10:33, 34). Here are not meant oil and wine, but the good of love and of charity, by "oil" the good of love, and by "wine" the good of charity and of faith; for the subject treated of, is the neighbor, thus charity toward him (that "wine" has this signification, see n. 6377). [7] In like manner what the Lord said of the ten virgins, of whom "five took their lamps and no oil with them, and five took also oil," and that the latter were admitted into heaven, but the former rejected (Matt. 25:3, 4, and following verses); "oil in the lamps" denotes the good of love and of charity in the truths of faith; "the virgins who took their lamps and no oil" denote those who hear the Word, read it, and say that they believe, and yet do no good in consequence, and if they do any good, it is not done from the love of good or of truth, but from the love of self and of the world. [8] As "oil" signified the good of charity, therefore also the sick were anointed with oil and were healed, as we read of the Lord's disciples, who "went forth and cast out demons, and anointed with oil them that were sick, and healed them" (Mark 6:13). And in David: Thou wilt make fat my head with oil; my cup shall run over (Ps. 23:5); where "to make fat the head with oil" denotes to endow with celestial good. In Moses: Jehovah fed him with the produce of the fields; He made him to suck honey out of the rock, and oil out of the stone of the rock (Deut. 32:13); speaking of the Ancient Church; where "sucking oil out of the stone of the rock" denotes to be imbued with good through the truths of faith. [9] In Habakkuk: The fig-tree shall not blossom, neither shall produce be in the vines; the labor of the olive shall lie, and the fields shall yield no food (Hab. 3:17); here neither fig-tree, nor vine, nor olive, nor fields are meant, but heavenly things to which they correspond; as also everyone is able to acknowledge from himself who acknowledges that the Word treats of such things as belong to heaven and the church, thus as belong to the soul. But they who think of nothing but worldly, earthly, and bodily things, do not see the internal things, and even do not wish to see them, for they say within themselves, What are spiritual things? What are celestial things? and so, What is heavenly food? That these are such things as belong to intelligence and wisdom they indeed know when it is so said; but that they belong to faith and love, they do not desire; for the reason that they do not imbue their life with such things, and therefore do not attain to the intelligence and wisdom of heavenly truths and goodnesses. [10] In Ezekiel: I washed thee with waters, and I washed away thy bloods from upon thee, and I anointed thee with oil. I clothed thee with broidered work. Thy garments were fine linen, silk, and broidered work; thou didst eat fine flour, and honey, and oil. But thou didst take thy broidered garments, and coveredst images; and didst set Mine oil and Mine incense before them (Ezek. 16:9, 10, 13, 18). Who cannot see that in this passage are not meant garments of broidered work, fine linen, and silk, nor oil, honey, or fine flour; but Divine things which are of heaven and the church; for the subject treated of is Jerusalem, by which is meant the church; and therefore by the several things mentioned are meant such things as are of the church. That by each particular is meant some special thing of the church, is evident; for in the Word, which is Divine, there is not a word that is worthless. (That "Jerusalem" denotes the church, see n. 3654; also what is meant by " broidered work," n. 9688; by "fine linen," n. 5319, 9469; by "fine flour," n. 2177; by "honey," n. 5620, 6857; by "washing with waters," n. 3147, 5954, 9088; and by "washing away bloods," n. 4735, 9127.) [11] In Hosea: Ephraim feedeth on wind, they make a covenant with the Assyrian, and oil is carried down into Egypt (Hos. 12:1); these things are quite unintelligible unless it is known what is meant by "Ephraim," what by "the Assyrian," and what by "Egypt;" yet there is here described the understanding of the man of the church, which is perverted through reasonings from memory-knowledges; for "Ephraim" denotes this understanding (n. 3969, 5354, 6222, 6238, 6267); "the Assyrian," reasoning (n. 1186); and "Egypt," memory-knowledge (n. 9391); consequently "to carry down oil into Egypt" denotes to defile in this way the good of the church. [12] That the Lord so often went up the Mount of Olives (Luke 21:37; 22:39), was because "oil" and "the olive" signified the good of love, as also does a "mountain" (n. 6435, 8758). The reason was that while the Lord was in the world all things respecting Him were representative of heaven; for thereby the universal heaven was adjoined to Him; wherefore whatever He did and whatever He said was Divine and heavenly, and the ultimate things were representative. The Mount of Olives represented heaven in respect to the good of love and of charity; as also can be seen in Zechariah: Jehovah shall go forth, and fight against the nations. His feet shall stand in that day upon the Mount of Olives, which is before the faces of Jerusalem, and the Mount of Olives shall be cleft asunder, that a part thereof shall recede toward the east, and toward the sea, with a great valley; and a part of the mountain shall recede toward the north, and a part of it toward the south (Zech. 14:3-4). [13] Here the Lord and His coming are the subject treated of; by "the Mount of Olives" is signified the good of love and of charity; thus the church, for these goods make the church. That the church would recede from the Jewish nation, and would be set up among the Gentiles, is signified by "the mountain being cleft asunder toward the east, toward the sea, and toward the north, and the south;" in like manner as by the words of the Lord in Luke: Ye shall be cast down outside; whereas they shall come from the east, and the west, and from the north, and the south, and shall sit down in the kingdom of God (Luke 13:28, 29). In a universal sense by "Jehovah going forth and fighting against the nations," and by "His feet standing upon the Mount of Olives which is before the faces of Jerusalem," is meant that the Lord from Divine love would fight against the hells; for "the nations" denote evils which are from the hells (n. 1868, 6306), and "the Mount of Olives," on which were His feet, denotes the Divine love.

Pure, beaten. That this signifies genuine and clear, is evident from the signification of "pure," when said of the good which is signified by "oil," as being genuine; for the more celestial good is-thus the more genuine-so much the purer it is; and from the signification of "beaten," when said of the good which is signified by "oil," as being clear. Good is said to be clear when it becomes truth; for good appears by means of truth, because truth is the form of good; and good does not appear in light except in a form. The better therefore that good is presented in a form, the more clearly it appears, for the result is that good itself shines forth, even so as to affect both the understanding and at the same time the will of others. For as is the case with good and truth, so it is with the will and the understanding in man, because the will has been appointed for the reception of good, and the understanding for the reception of truth; and the will does not appear in light except through the understanding, for it is understanding which gives form to what is of the will, and presents it in clearness. That which is formed is as it were divided into parts, and among these parts, which are analytically associated together, there are established various regards or relations. In this manner good is presented to view in the understanding and is rendered clear. When good has been rendered clear in the understanding, it is the truth of this good. From this then it is that the oil was to be beaten, as also the frankincense, of which it is said that it shall be pure, and that some of it shall be beaten very small, and thus burned as incense (Exod. 30:34-36). The like that is signified by "beaten" is also signified by being "ground in a mill," as can be seen from the signification of "wheat" and of "fine flour;" "wheat" signifying good, and "fine flour" its truth. Just as that which is beaten and ground signifies in the genuine sense good made clear, so what is beaten and ground, in the opposite sense signifies evil made clear. This is signified by Moses beating the golden calf, and grinding it very small; and when it was as fine as dust, casting it into the brook that descended from the mountain (Deut. 9:21; see n. 9391).

For the luminary. That this signifies the spiritual heaven, is evident from the signification of "the luminary," or "lampstand," as being the spiritual heaven (see n. 9548).

To cause the lamp to go up continually. That this signifies the consequent faith, and through faith the intelligence of truth and wisdom of good from the Lord, is evident from the signification of a "lamp," as being faith and the consequent intelligence of truth and wisdom of good (see n. 9548). That a "lamp" denotes faith, is because the Divine truth that proceeds from the Lord is light in the heavens; this light, when received by the angels who are there, or by man, is like a lamp, for it illuminates all things of the mind, and imparts intelligence and wisdom. This light when received is faith. But be it known that faith is not a lamp, that is, does not illuminate the mind, unless it is from charity; thus unless it is charity. The case with faith and charity is the same as with truth and good; truth is the form of good, that is, it is good so formed as to appear in light. So faith is the form of charity, or charity formed. Moreover, truth pertains to faith, and good to charity; for that which is true is believed, and becomes of faith; and that which is good is loved, and becomes of charity. The truth and good itself which are loved are the neighbor, and the love of these is charity.

In the Tent of meeting. That this signifies where is the presence of the Lord, is evident from the fact that the Tent was made in order that the Lord might there meet Moses and Aaron, and also the sons of Israel. Therefore also what is holy of worship was instituted there, as can be seen from the following passages in Exodus: They shall make a continual burnt-offering at the door of the Tent of meeting before Jehovah; where I will meet with you, to speak there with thee. And there I will meet with the sons of Israel; and it shall be sanctified by My glory. And I will sanctify the Tent of meeting, and the altar. Aaron also and his sons will I sanctify, that they may minister to Me in the priesthood. And I will dwell in the midst of the sons of Israel (Exod. 29:42-45). And that the Lord met with them there, that is, that He was present there, can be seen from this passage: When all things were finished, the cloud covered the Tent of meeting, and the glory of Jehovah filled the Habitation. And Moses could not enter into the Tent of meeting, because the cloud dwelt upon it, and the glory of Jehovah filled the Habitation. The cloud of Jehovah was upon the Habitation by day; and there was fire therein by night, in the eyes of all the house of Israel (Exod. 40:33, to the end). From all this it can be seen that by "the Tent of meeting" is signified where the presence of the Lord is. The reason was that the Tent represented heaven, and heaven is heaven by virtue of the presence of the Lord in it, on which account also it was called "the Habitation of Jehovah."

Without the veil which is over the Testimony. That this signifies where there is communication, and, through the uniting intermediate, conjunction with the Lord in the inmost heaven, is evident from the signification of "the veil," as being the intermediate that unites the inmost heaven and the middle heaven (see n. 9670, 9671), thus where there is communication and conjunction; and from the signification of "the Testimony," as being the Lord in respect to Divine truth.

Aaron and his sons shall order it. That this signifies perpetual influx from the Lord, is evident from the signification of "ordering," when said of the Lord, who was represented by Aaron, as being influx; for all communication of Divine good and Divine truth from the Lord, and all conjunction with Him, are effected through influx. Angels and men are recipient forms. That perpetual influx is signified, is because the subject treated of is the ordering of the lamp from evening until morning, by which is signified continually and perpetually. That the influx is from the Lord, is because by Aaron was represented the Lord as to Divine good, and by his sons the Lord as to Divine truth (of which in what follows).

From evening until morning before Jehovah. That this signifies continually in every state, is evident from the signification of "evening," as being the end of one state (see n. 8426); and from the signification of "morning," as being the beginning of another (n. 8427). That it denotes continually in every state, is because "evening" involves every state of shade which is signified by the following night; and "morning" involves every state of light which is signified by the following day; for with the Lord things following and future are together in the present, because everything which the Lord ordains, that is, provides with man and angel, is eternal. From this it can be seen that by the "ordering of the lamp from evening until morning" is signified the perpetual influx of good and of truth from the Lord continually in every state.

It shall be a statute of an age. That this signifies the Divine order, is evident from the signification of "a statute," as being Divine order (see n. 7884, 7995, 8357); and from the signification of "age," as being what is eternal; moreover, what is Divine is eternal.

For their generations with the sons of Israel. That this signifies what is eternal in the spiritual kingdom, is evident from the signification of "generations," as being what is eternal (of which in what follows); and from the signification of "the sons of Israel," as being the spiritual church (see n. 9340), and therefore the spiritual kingdom; for the spiritual kingdom of the Lord in the heavens is the spiritual heaven, and on earth it is the spiritual church. "Generations" denote what is eternal, because by them in the internal sense are meant the generations of faith and charity (n. 613, 2020, 2584, 6239, 9042, 9079), thus the things which are of heaven and the church, which are eternal. Moreover, by "the sons of Israel," of whom the "generations" are predicated, is signified the church (n. 9340). That by "generations" is signified what is eternal, is plain from the following passages in the Word: My righteousness shall be to eternity, and My salvation unto generations of generations. Awake as in the days of antiquities, the generations of eternities (Isa. 51:8, 9). I will set thee for a magnificence of eternities, a joy of generation and generation (Isa. 60:15). The smoke thereof shall go up to eternity; from generation to generation it shall be laid waste, none shall pass through it for everlasting of everlastings (Isa. 34:10). The counsel of Jehovah shall stand to eternity, the thoughts of His heart to generation and generation (Ps. 33:11). I will praise Thy name to eternity and forever, generation to generation shall praise Thy works (Ps. 145:2, 4). They shall fear Thee with the sun, and before the moon, from generation of generations (Ps. 72:5). This is My name to eternity, and this My memorial unto generation and generation (Exod. 3:15); besides many other passages. It is said "to eternity," and "to generation and generation," and "eternity" is predicated of the Divine celestial, or good; and "generation," of the Divine spiritual, or truth; for in the Word, especially in the prophetic Word, there are for the most part two expressions relating to one and the same thing, as in the passages above quoted, "to eternity," and "to generation and generation;" and this on account of the heavenly marriage in each and all things of the Word. The heavenly marriage is the marriage of good and truth, or the conjunction of the Lord and heaven (see the passages cited in n. 9263).

CONTINUATION ABOUT THE FIRST EARTH SEEN IN THE STARRY HEAVENS. It has also been granted me to see some of the in- habitants of a lower class. They were seen in a garment such as is worn by rustics in Europe. There was also seen a man with his wife. She appeared of handsome figure and becoming mien, as did likewise the man. But I was surprised at his grand style of walking, with steps as it were haughty, while on the other hand the woman walked with a lowly gait. The angels said that such is the custom on that earth, and that the men who are like this are loved, because they are nevertheless good. It was said further that they are not allowed to have more wives than one, because this is contrary to the laws.

A man who is in the spirit, when allowed to do so by the Lord, can look at what occurs in the earth to which he is near; for in the other life there is no space, thus no distance between those who are in a similar state (according to what was said above, n. 9579-9581). What I have just mentioned took place in the same way as with the spirits of some of the earths in our solar system, to whom it was given by the Lord to see through my eyes many things in our earth, as already stated in several places.

The woman who was seen had a wide garment in front of her bosom, behind which she could hide herself. It was so made that she could insert her arms, and clothe herself with it, and so go away. The lower part of it could be drawn up; and when drawn up and applied to the body, it appeared like a stomacher, such as is worn by the women of our earth. But the same garment served the man also for a covering, and he was seen to take it from the woman and apply it to his own back, loosening the lower part, which then flowed down to his feet like a gown, and in this manner he walked clad.

Afterward I spoke with spirits who were from that earth, and told them many things about our earth; as that there are sciences here which do not exist elsewhere, such as astronomy, geometry, mechanics, physics, chemistry, medicine, optics, and philosophy; besides arts which also are unknown elsewhere, as the art of ship-building, of casting metals, of writing on paper, and of printing what is written, and thus of communicating it to all in the whole earth, and of preserving it to posterity for thousands of years; and that it has been so done with the Word, which is from the Lord, and that therefore the revealed Word remains unchanged in this earth (see n. 9350-9360).

Lastly there was shown me the hell of those who are from that earth. Those who were seen from it excited the greatest terror. I would not venture to describe their monstrous faces. Sorceresses also were seen there who practice direful arts; they appeared clad in green, and excited horror.

The second earth that was seen in the starry heaven will be described at the end of the following chapter.

CHAPTER THE TWENTY-EIGHTH THE DOCTRINE OF CHARITY AND FAITH When it is known what the internal man is, and what the external man, the source of the Understanding of Truth, and of the Will of Good, can then be known.

In proportion as the internal man has been opened toward heaven, thus to the Lord, in the same proportion a man is in the light of heaven, thus in the same proportion he is in the understanding of truth. The light of heaven is the Divine truth that proceeds from the Lord; to be enlightened by this light is to understand truth.

In proportion as the internal man has been opened to the Lord, and the external man subordinated to it, in the same proportion a man is in the fire of heaven; thus in the same proportion he is in the will of good. The fire of heaven is the Divine love that proceeds from the Lord; to be kindled by this fire is to will good.

Therefore the understanding of truth is to see truths from the Word by virtue of enlightenment from the Lord; and the will of good is to will these truths from affection.

They who are in love and faith in the Lord, and in charity toward the neighbor, are in the understanding of truth and in the will of good, for with them there is a reception of the good and truth which are from the Lord.

Footnotes

9755-1 That is, a millstone turned by an ass. [REVISER.]