Its shaft and its reed; 9551-1 its cups. That this signifies spiritual things in the natural, is evident from the signification of a "shaft," a "reed," and a "cup" (which are prolongations from the lampstand itself, just as the arms, the hands, and the palms of the hands are from the body), as being spiritual things in the natural; for the natural is produced and derived from the spiritual; as is the spiritual from the celestial (see n. 9549). From this it is plain that as "the lampstand" signifies the Divine spiritual, the prolongations and derivations, which are called "the shaft, the reed, and the cups," denote spiritual things in the natural.
Its pomegranates. That this signifies the memory- knowledges of good, is evident from the signification of "pomegranates," as being the memory-knowledges of good. There are memory-knowledges of good and memory-knowledges of truth; the former are signified by the "pomegranates," and the latter by the "flowers," with which the lampstand was encompassed and adorned. That memory-knowledges of good are signified by "pomegranates," is evident from other passages where these are mentioned; as in these passages: A land of wheat and barley, and of the vine, and the fig-tree, and of the pomegranate (Deut. 8:8). The seed is not yet in the barn, yea, even to the vine, and the fig-tree, and the pomegranate (Hag. 2:19). "Wheat, barley, and the seed in the barn" signify celestial things internal and external; "the vine, the fig-tree, and the pomegranate" signify spiritual and natural things in their order, the last of which are the memory-knowledges that belong to the natural and sensuous man; wherefore "the pomegranate" is mentioned last. [2] In Zephaniah: Jehovah will destroy Asshur. Flocks shall lie down in the midst of her, every wild animal of the nation, also the pelican and the bittern shall pass the night in the pomegranates thereof (Zeph. 2:13, 14); where "the pelican and the bittern in the pomegranates" denote falsities of evil in the memory-knowledges of good. In Amos: I saw the Lord standing upon the altar, who said, Smite the pomegranate that the posts may shake; that is, divide them in the head, all of them; I will slay the last of them with the sword (Amos 9:1); where "to smite the pomegranate" denotes to destroy the memory-knowledges of good by means of the falsities of evil; the posts are then said to "shake," because "posts" denote the truths of the natural (n. 7847); "to slay the last with the sword" denotes in this way to destroy the ultimate things; for a "sword" denotes truth fighting against falsity and destroying it; and the converse (n. 2799, 4499, 6353, 7102, 8294).
And its flowers. That this signifies the memory- knowledges of truth, is evident from the signification of "flowers," as being the memory-knowledges of truth. "Flowers" have this signification, because flowers are growths which precede, and in their manner produce, the fruits and seeds; for, as is known, trees and plants blossom before they bear fruit. The case is the same with man in respect to intelligence and wisdom. The memory-knowledges of truth precede, and in their manner produce with man, the things of wisdom; for they serve as objects to his rational, and thus as means for growing wise. It is for this reason that the memory-knowledges of truth are as flowers; and the good of life, which is the good of wisdom, is as fruit. As all things in the spiritual world bear relation to such things as are in man, for the reason that heaven bears relation to a man, and corresponds to each and all things with man, therefore also all things in the natural world have a correspondence, a representation, and a signification in accordance with their agreement with such things as are in man (see n. 9496). From this it can now be seen why "flowers" signify the memory-knowledges of truth, and in general truths; and why "fruits," and likewise "seeds," signify goods. [2] That "flowers" denote the memory-knowledges of truth, and in general truths, is evident from the following passages: Their root shall be as rottenness, and their flower as dust; because they have rejected the law of Jehovah Zebaoth, and despised the discourse of the Holy One of Israel (Isa. 5:24). Jacob shall cause those to come to take root; Israel shall blossom and flower; so that the faces of the world shall be filled with produce (Isa. 27:6). Woe to the drunkards of Ephraim, and to the fading flower of his glory and comeliness (Isa. 28:1). "Drunkards" denote those who reason from falsities (see n. 1072); "Ephraim" denotes the intellectual of the church, here perverted (n. 5354, 6222, 6234, 6238, 6267); "glory," truth Divine (n. 4809, 5922, 8267, 8427, 9429); from which it is plain that a "flower" denotes the memory-knowledge through which is truth. Again: The grass is withered, the flower faded, the people is grass; but the word of our God abideth forever (Isa. 40:7, 8). The flower of Lebanon languisheth (Nah. 1:4); where also "the flower" denotes memory-knowledges as means for growing wise. [3] In Daniel: Nebuchadnezzar saw in a dream, and behold a tree in the midst of the earth, the height thereof great, the leaf thereof beautiful, and the flower thereof much; the beast of the field had shade under it, and the birds of heaven dwelt in the branches thereof, and all flesh was fed. But the Holy One from heaven, crying aloud, said, Hew down the tree, cut off his branches, shake off his leaf, scatter his flower; let the beast of the field flee from under it, and the birds from its branches (Dan. 4:10, 12-14). By "the tree" and "the height thereof" is signified the increase of the religiosity signified by "Babel," which is holy in externals, but profane in internals (n. 1182, 1283, 1295, 1304-1308, 1321, 1322, 1326); "the leaf" denotes memory-truth in general (n. 885); "the flower," the memory-knowledge of truth insofar as it serves as a means for growing wise, but here insofar as it serves as a means for growing insane, because it is said that "the flower shall be scattered;" "the beast of the field" denotes those who are in affections of good; and in the opposite sense, those who are in affections of evil (n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 1823, 2179, 2180, 3218, 3519, 5198, 7523, 9090, 9280); but "the birds of heaven" denotes those who are in affections of truth, and in the opposite sense those who are in affections of falsity (n. 3219, 5149, 7441); therefore it is said that "under the shade of that tree dwelt the beast of the field," and that "in its branches dwelt the birds of heaven," and that "all flesh was fed;" and afterward that "the beast of the field should flee from under it, and the birds from its branches."
Shall be out of it. That this signifies that they shall be from the spiritual which is from celestial good, is evident from the signification of "the lampstand," out of which the pomegranates and flowers were to be, as being the Divine spiritual which is from the Divine celestial (of which above, n. 9548). Hence it is evident that by "shall be out of it" is signified from the spiritual which is from celestial good.
And there shall be six reeds going out of the sides thereof. That this signifies all things of truth from good in the complex, is evident from the signification of "six," as being all things in the complex (see n. 3960, 7973, 8148); and from the signification of "reeds going out of the sides," as being truths from good. For by "the reeds out of the lampstand" is signified the like as by the arms and hands of a man, because each and all things in nature bear relation to the human form, and have their signification therefrom (n. 9496, 9553). (The "arms" and "hands" in man correspond to truths from good, and to the derivative power, n. 878, 4931-4937, 5327, 5328, 6292, 6947, 7188, 7189, 7205, 7518, 7673, 8050, 8153, 8281, 9025, 9133.) From all this it is evident that by "the six reeds going out of the sides" are signified all things of truth from good in the complex.
Three reeds of the lampstand out of the one side there of, and three reeds of the lampstand out of the other side thereof. That hereby is signified full in respect to good and truth, is evident from the signification of "three," as being what is full (see n. 2788, 4495, 7715, 9198); from the signification of "the reeds of the lampstand," as being truths from good and the consequent power (of which above, n. 9555); and from the signification of "out of the one side, and out of the other side," as being from good and the derivative truth. For by the things on the right side of the body are signified goods, and by those on the left side the truths thence derived, as is the case with the right and left sides of the face, the right and left eyes, the right and left ears, the right and left feet, and in like manner with all other things in the body.
Three almond-shaped cups. That this signifies full in respect to memory-knowledges from good, is evident from the signification of "three," as being what is full (see just above, n. 9556); from the signification of "cups," as being memory-truths that are from the good of charity (n. 5120); and from the signification of "almonds," as being the goods of life that correspond to the truths of interior natural good (n. 5622). From this it is evident that by "three almond-shaped cups" is signified what is full in respect to memory-truths from good.
In one reed. That this signifies the power of truth from good, is evident from the signification of a "reed," as being truth from good and the consequent power (of which above, n. 9555).
A pomegranate and a flower. That this signifies the memory-knowledge of good and of truth, is evident from the signification of "a pomegranate," as being the memory-knowledge of good (see n. 9552); and from the signification of "a flower," as being the memory-knowledge of truth (n. 9553).
And three almond-shaped cups in the other reed, a pomegranate and a flower. That this signifies the like things as just above (n. 9557-9559), is evident without explication.
So for the six reeds going out of the lampstand. That this signifies the power of truth from good in respect to all things in the spiritual heaven, is evident from the signification of "six," as being all things in the complex (see above, n. 9555); from the signification of "the reeds," as being truths from good and the consequent power (n. 9555, 9558); and from the signification of "the lampstand," as being the spiritual heaven (n. 9548). From this it is evident that by "the six reeds going out of the lampstand" is signified the power of truth from good in respect to all things in the spiritual heaven.
And in the lampstand. That this signifies the middle of it through which there is conjunction, and from which are powers, is evident from the signification of "the lampstand," as being the spiritual heaven (see n. 9548), but here, because the middle part is meant from which the six reeds went out, by which reeds are signified powers (n. 9558), therefore the middle is signified through which there is conjunction, and from which are powers.
Four almond-shaped cups. That this signifies the memory-knowledges of truth from good, is evident from the signification of "four," as being conjunction (see n. 8877); and from the signification of "almond-shaped cups," as being memory-knowledges from good (of which above, n. 9557).
Its pomegranates, and its flowers. That this signifies the memory-knowledges of good and of truth, is evident from the signification of "pomegranates," as being memory-knowledges of good (see n. 9552); and from the signification of "flowers" as being memory-knowledges of truth (n. 9553).
And a pomegranate under two reeds out of it, and a pomegranate under two reeds out of it, and a pomegranate under too reeds out of it. That this signifies the memory-knowledge of good for all the several truths, is evident from the signification of "a pomegranate," as being memory-knowledge of good (see n. 9552); and from the signification of the "reeds," as being truths from good (n. 9555). Its being said three times signifies everything, and in the internal sense complete conjunction; for by "three" is signified what is complete (n. 2788, 4495, 7715, 9198); and by "two" is signified conjunction (n. 1686, 5194, 8423).
For the six reeds going out of the lampstand, signifies the power of truth from good in respect to all things in the spiritual heaven (as above, n. 9561).
Their pomegranates and their reeds shall be out of it; all of it. That this signifies that the memory-knowledges of good and the powers shall be from the Divine spiritual which is from the Lord, is evident from the signification of "pomegranates," as being memory-knowledges of good (see n. 9552); from the signification of the "reeds," as being truths from good and the consequent powers (as above, n. 9555, 9558); and from the signification of "the lampstand," out of which they were to be, as being the Divine spiritual which is in heaven and in the church from the Lord (n. 9548). From this it is evident that by "the pomegranates and the reeds that were to be out of the lampstand," is signified that the memory-knowledges of good and the powers shall be from the Divine spiritual which is from the Lord. How the case is with these things may be seen in what now follows.
One solid of pure gold. That this signifies entire and perfect because from the same good, is evident from the signification of "one solid thing," as being wholly, thus all from the good which is signified by "gold" (see n. 9550), thus what is entire and perfect; for that which is wholly from good is entire and perfect. By that which is wholly from good, thus by that which is entire and perfect, is meant when good is the all in all, not only in the truths which are signified by "the reeds," but also in the memory-knowledges which are signified by "the pomegranates and the flowers." But how the case herein is shall now be stated. Good is the source of truths, and truths from good are the source of memory-knowledges. So is the one derived and produced from the other. Nevertheless good is everything in its products and derivatives, because these are from good. The case herein is like that with end, cause, and effect. [2] The end is everything of the cause, and the cause is everything of the effect; whence it follows that the end is everything of the effect, insomuch that if the end or final cause is withdrawn, there is no efficient cause and no effect of it. In like manner do the celestial, the spiritual, and the natural succeed each other; from the celestial is all the spiritual, and from the spiritual is all the natural, that is, from the celestial through the spiritual. With man all is called "celestial" that is of the good of love, all "spiritual" that is of the truth of faith thence derived, and all "natural" that is of memory-knowledge. That memory-knowledge is natural, is because this knowledge is truth appearing in the light of the world; whereas the truth of faith, insofar as it is of faith with man, is in the light of heaven. [3] From all this it can now be seen how one thing is produced and derived from another, and that the first is everything in the products and derivatives, insomuch that if the first is withdrawn, the things which follow from it perish. Everyone capable of perception can know that the Divine is the first of all things, and therefore is the all in all of the order of things, thus in all things of good and truth which make heaven, and which make the life of heaven, with man. Consequently good from the Divine is in all the truths of faith, and if good is not everything in them, and if the Divine of the Lord is not everything in good, the man has in him nothing of heaven, thus nothing of the church. [4] But the Divine of the Lord is in all things of good with a man, and from this in all things of truth with him, when he wills from love, and believes from the consequent faith, that all good and all truth, thus everything of love and everything of faith, are from the Lord, and absolutely nothing from himself; and also that he possesses the truth of faith in the exact proportion of his reception of good from the Lord; for, as before said, good is the all in all things of truth, and truth without good is truth without life. From all this it can be seen what is meant by that which is entire and perfect because from the same good, which is signified by "one solid of pure gold."
And thou shalt make the lamps thereof, seven. That this signifies holy spiritual things from it, is evident from the signification of a "lamp," as being the faith and intelligence of truth, which are from the Lord alone (see n. 9548), thus what is spiritual, for the Divine truth which is from the Lord, and through which are faith, intelligence, and wisdom, is the spiritual; and from the signification of "seven," as being what is holy (n. 395, 433, 716, 881, 5265, 5268). The lamps were seven in number because the Divine truth, from which are faith, intelligence, and wisdom, is what is called "holy," for the reason that it proceeds from the Divine good of the Lord's Divine love; and the Divine good of the Divine love is that which makes holy. It was from this that sanctifications were effected with oil, as the sanctification of the tent, and of all things therein, of the altar, of Aaron and his sons, and of their garments, and afterward of the kings, from which they were called "the anointed;" for "oil" signifies the good of love (n. 886, 3728, 4582, 4638).
And it shall make its lamps go up. That this signifies the light of the spiritual heaven, is evident from the signification of "making its lamps go up," as being to kindle a light in them, that they may give light; and as the spiritual heaven was represented by the lampstand (see n. 9548), therefore by "making the lamps go up" is signified the light of the spiritual heaven. The light of the spiritual heaven is the Divine truth that proceeds from the Lord, and the consequent faith, intelligence of truth, and wisdom of good (see what was cited in n. 9548). How the case is with the light of the spiritual heaven shall be briefly stated. In the Lord's celestial kingdom, which is the inmost or third heaven, there is a light which immeasurably surpasses the light in the spiritual kingdom, which is the middle or second heaven. The light of the celestial kingdom, that is, of the inmost heaven, does not appear as light, but as flame; the reason being that the good of love reigns in this heaven, and in heaven the good of love is presented to view as flame. But in the Lord's spiritual kingdom, which is the middle or second heaven, there is a light which immeasurably surpasses the light of the world, and yet it appears bright white, for the reason that in this heaven there reigns the truth of faith from the good of charity; and in heaven the truth of faith from this good is presented to view as a bright white light. From this in the Word also "light" signifies the truth which is from good, and in the supreme sense the Divine truth that proceeds from the Lord's Divine good. From all this it can now be seen what is meant by "the light of the spiritual heaven," and what by "the flame of the lamp," from which is this light.
And it shall give light over against the faces of it. That this signifies from the Divine good of the Lord's Divine Human, is evident from the signification of "giving light," as being the Divine truth that proceeds from the Lord's Divine good; for it is this which gives light to heaven and the angels themselves who are there, and also to the church and the men therein who are in faith from good. The illumination from this is the illumination of the mind, from which come intelligence and wisdom in the truths and goods of faith. The mind is illuminated by means of the Word, because the Word is Divine truth from the Lord. And from the signification of "the faces," when said of the Lord, as being all that which is from the Divine good of His Divine love (n. 9545, 9546). The reason why it is from the Divine good of the Lord's Divine Human, is that the Lord's Divine Human is the source of light in heaven, for it is the Sun of heaven, from which is light, and the light from this is Divine truth (see n. 1053, 1521-1533, 1619-1632, 2776, 3094, 3138, 3167, 3190, 3195, 3222, 3223, 3337, 3339, 3341, 3636, 3643, 3862, 3993, 4060, 4180, 4302, 4408, 4414, 4415, 4419, 4527, 4598, 5400, 6032, 6313, 6315, 6608, 6907, 7174, 8644, 8707, 8861, 9399, 9407); and that the Lord is the Sun of heaven may also be seen above (n. 1053, 1521, 1529, 1530, 1531, 2441, 3636, 3643, 4321, 5097, 7078, 7083, 7171, 7173, 8644, 8812). The Divine Human of the Lord is the source of light in heaven, because the Divine cannot be seen except under a human form, as also the Lord taught in these passages: No man hath seen God at any time; the Only-begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:18). Ye have not heard the voice of the Father at any time, nor seen His shape (John 5:37).
And the tongs thereof, and the basins thereof. That this signifies the purifiers and evacuators in the natural, is evident from the signification of "tongs and basins," as being things for cleansing, thus for purifying and emptying. That these are in the natural, is because the natural is the emunctory, 9572-1 thus the place of purifying and evacuating; for all things that belong to the internal or spiritual man descend into the natural, and are purified; for there things filthy and superfluous are discharged, and things suitable for uses are disposed into order. That this is done in the natural, can be seen from the fact that while the internal or spiritual man is in the body, it thinks in the natural, and sets forth or utters its thoughts in the corporeal; and that it also wills in the natural, and does what it wills in the corporeal; and therefore the evacuators and cleansers are there. This is signified by "the washing of the feet," of which the Lord thus speaks in John: He that is washed needeth not save to be washed as to his feet, and is clean every whit (John 13:10); "washing" signified the purification of the internal man (n. 3147, 5954, 9088); and "the feet," the natural (n. 2162, 3147, 3761, 3986, 4280, 4938-4952).
Shall be of pure gold. That this signifies also from good, is evident from the signification of "gold," as being the good of love (of which above, n. 9549). The reason why the purifiers and evacuators must also be from good, is evident from what was shown above (n. 9568).
A talent of pure gold shall it be made, with all these vessels. That this signifies celestial good, from which is spiritual good together with its memory-knowledges, is evident from the signification of "a talent of pure gold," as being the one good from which are all things, for "a talent" denotes one, and "gold" denotes good (see n. 9549); and "the vessels," which were also to be of the same good, denote memory-knowledges (n. 9557, 9559, 9560, 9563, 9564; that "vessels" in general denote truths and memory-knowledges, see n. 3068, 3079, 9394, 9544). As good must be everything in all the products and derivatives, thus celestial good in spiritual goods, and from this in memory-knowledges (n. 9568), therefore it is said that the lampstand must be made of pure solid gold (n. 9549, 9550); and that the shaft, the reed, the cups, the pomegranates, and the flowers, must be from the same (n. 9551-9554); and here that it, together with all these vessels, must be made from a talent of pure gold.
Verse 40. And see and make them in their form which thou wast made to see in the mountain. "And see and make them in their form," signifies a representative of all things; "which thou wast made to see in the mountain," signifies which were seen in heaven with the eyes of the spirit.
And see and make them in their form. That this signifies a representative of all things, is evident from the signification of a "form," as being a representative (see above n. 9481, 9482); here a representative of heaven where the Lord is, and of all things of heaven, or of all things of the Lord in heaven; for there is meant the form of the ark, of the Habitation, of the table for the breads of faces, of the lampstand, and of the vessels, by which are represented heaven where the Lord is, and also the things of heaven.
Which thou wast made to see in the mountain. That this signifies which were seen in heaven with the eyes of the spirit, is evident from the signification of "seeing," when said of the representatives in heaven, as being to see with the eyes of the spirit (of which in what follows); and from the signification of "Mount Sinai," as being heaven (see n. 8805, 9420). With regard to the fact that "to see," when said of the representatives that appear in heaven, denotes to see with the eyes of the spirit, be it known that the angelic spirits, who are in the ultimate or first heaven, constantly see forms of things like those which are in the world, such as paradises, trees therein with their fruits; flowers and plants; also houses, palaces, and likewise animals of many kinds; besides countless other things which are not seen in the world. All these things are representatives of the heavenly things in the higher heavens, and which in the first heaven are so presented in a form before the eyes of the spirits below, that an angelic spirit can know and perceive from them everything that is coming-forth in the higher heavens; for all things, down to the smallest particulars, are representative and significative. From this it can be seen what is meant by the representative of heaven and of the heavenly things which are signified by the ark, the cherubs, the Habitation, the table therein, and the lampstand. [2] Such things cannot be seen by the eyes of a man, so long as he is in the world, for these eyes have been formed to receive earthly and bodily, thus material things. They are therefore so gross that they cannot even compass with their vision the interior things of nature, as can be well enough seen from the lenses they need to be furnished with in order to see merely those things of interior nature that are nearest to them. In a word, these eyes are most dull, and being such, the representatives which appear to spirits in the other life cannot possibly be seen by them; and if they are to appear, the light of the world must be taken away from the eyes, and then the things which are in the light of heaven may be seen. For there is a light of heaven, and there is a light of the world. The light of heaven is for the spirit of man, and the light of the world is for his body. The case herein is as follows. The things that are in the light of heaven are in thick darkness so long as a man sees from the light of the world; and, conversely, the things that are in the light of the world are in thick darkness when a man sees from the light of heaven. From this it is that when the light of the world is taken away from the sight of the bodily eye, the eyes of the man's spirit are opened, and those things are seen which are in the light of heaven; thus, as before said, the representative forms. [3] From all this it can be known why it is that at the present day men are in thick darkness concerning heavenly things, and why some are in darkness so great that they do not even believe that there is a life after death, nor that they will live forever. For at the present day man is so immersed in the body, thus in bodily, earthly, and worldly things, and is consequently in so gross a light of the world, that heavenly things are absolute thick darkness to him and therefore the sight of his spirit cannot be enlightened. From all this it is now evident what it is to see with those eyes of the spirit with which Moses saw the form of the Tent on Mount Sinai.
ON THE EARTHS IN THE STARRY HEAVEN; HERE, ON THE FIRST EARTH SEEN THERE. By means of angels from the Lord I was conducted to a certain earth in the universe, where it was granted me to look at the earth itself; but not to speak with the inhabitants of it, but with the spirits who came from it. For after their life in the world is completed, all the inhabitants, or men, of every earth, become spirits, and remain about their earth. Nevertheless these give information about their earth, and the state of its inhabitants; for men who depart out of the body carry with them all their former life, and all their memory.
To be conducted to the earths in the universe is not to be conducted and transported there as to the body, but as to the spirit; and the spirit is not conducted through spaces, but through variations of the state of the interior life, which appear to him like progressions through spaces (n. 5605, 7381, 9440). Moreover, approaches take place in accordance with the agreements or likenesses of the states, for the agreement or likeness of the state conjoins, and disagreement or unlikeness disjoins. From this it can be seen in what manner removal as to the spirit from one place to another is effected, and also the approach of the spirit to distant regions, while the man still remains in his own place.
But to conduct a spirit outside his own world by means of variations of the state of his interiors, and to cause these variations to successively advance up to a suitable or like state with that of those to whom he is being led, is in the power of the Lord alone; for there must be a constant direction and foresight from first to last, both ways, especially when this is to be effected with a man who as to the body is still in the world of nature, and who is thereby in space.
That this has been done, no one who is in the sensuous things of the body, and who thinks from them, can be brought to believe. The reason is that these sensuous things cannot grasp progressions apart from spaces. Nevertheless they who think from the sensuous of their spirit somewhat removed or withdrawn from that of the body, thus they who think interiorly within themselves, can be brought to believe and to apprehend it, because in the idea of their thought there is neither space nor time, but instead of these such things as are the sources of spaces and times. Therefore the things which follow concerning the earths in the starry heaven are for these men, and not for those first mentioned, unless they are of such a character as to suffer themselves to be instructed.
In company with some spirits from this earth, and while in a state of wakefulness, I was conducted as to my spirit to a certain earth in the universe, by means of angels from the Lord. The progression took place toward the right, and continued for two hours. Near the end of our solar system, there first appeared a shining but dense cloud, and after it a fiery smoke rising up from a great chasm. A vast abyss separated our solar world on that side from certain worlds of the starry heaven. The fiery smoke appeared for a considerable distance. I was being carried across this middle region, when underneath in that chasm or abyss there appeared very many men, who were spirits (for all spirits appear in the human form, and are actually men, n. 322, 1881). I also heard them speaking to each other there, but was not given to know whence they came and what was their nature; however, one of them told me that they were guards to prevent spirits from this world from passing into any other world in the universe without the needful facilities.
That this was so was also confirmed, for when certain spirits who were in the company came to that great interspace, and who had not received permission to pass over it, they began to cry out vehemently that they were perishing, for they were like persons struggling in the agony of death; and therefore they stayed on that side of the abyss, and could not be conveyed any further; for the fiery smoke which exhaled from the abyss filled them, and thus tormented them. The fiery smoke is falsity from the evils of concupiscences. So does this falsity appear.
A continuation about the first earth seen in the starry heaven will be found at the end of the following chapter.
CHAPTER THE TWENTY-SIXTH. THE DOCTRINE OF CHARITY AND OF FAITH All that is called Freedom which is of the will, thus which is of the love; whence it is that Freedom manifests itself by means of the delight of willing and thinking, and of the consequent doing and speaking. For all delight is of love, and all love is of the will, and the will is the being of man's life.
To do evil from the delight of love appears like Freedom; but is slavery, because from hell. To do good from the delight of love appears to be Freedom, and also is Freedom, because it is from the Lord. It is therefore slavery to be led by hell, and it is Freedom to be led by the Lord. This the Lord teaches in John: Everyone that doeth sin is the servant of sin. The servant abideth not in the house forever; the Son abideth forever. If the Son shall make you free, ye shall be free indeed (John 8:34-36).
The Lord keeps man in the Freedom of thinking; and insofar as outward bonds, which are the fear of the law and for life, and the fear of the loss of reputation, of honor, and of gain, do not hinder, He keeps him in the Freedom of doing; but, through Freedom, He bends him away from evil; and, through Freedom, He bends him to good; leading him so gently and silently that the man knows no otherwise than that everything proceeds from himself. Thus the Lord, in Freedom, inseminates and inroots good in the very life of the man, which good remains to eternity. This the Lord teaches in Mark: So is the Kingdom of God, as a man who casteth seed into the earth; the seed germinateth and groweth, while he knoweth not. The earth beareth fruit of its own accord (Mark 4:26-28). "The kingdom of God" denotes heaven with man, thus the good of love and the truth of faith.
That which is inseminated in Freedom remains, because it is inrooted in the very will of man, which is the being of his life. But that which is inseminated under compulsion does not remain, because what is of compulsion is not from the will of the man, but is from the will of him who compels. For this reason worship from Freedom is pleasing to the Lord, but not worship from compulsion; for worship from Freedom is worship from love, because all Freedom is of love.
There is heavenly Freedom, and there is infernal Freedom. Heavenly Freedom is to be led by the Lord, and this Freedom is the love of what is good and true. But infernal Freedom is to be led by the devil, and this Freedom is the love of what is evil and false; properly speaking, it is concupiscence.
They who are in infernal Freedom believe it to be slavery and compulsion not to be allowed to do what is evil and to think what is false at pleasure. But they who are in heavenly Freedom feel horror in doing what is evil and in thinking what is false, and if they are compelled thereto, they are in torment.
From all this it can be seen what Free Will is, namely, that is to do what is good from choice, or from the will; and that they are in this Freedom who are led by the Lord. EXODUS 26 1. And thou shalt make the Habitation, ten curtains; of fine twined linen, and blue, and crimson, and scarlet double-dyed, with cherubs, the work of a thinker, 9591-1 shalt thou make them. 2. The length of one curtain shall be eight and twenty cubits; and the breadth four cubits, for one curtain; one measure for all the curtains. 3. Five curtains shall be joined together one to the other; and five curtains shall be joined together one to the other. 4. And thou shalt make loops of blue upon the edge of the one curtain at the extremity in the joining, and so shalt thou do in the edge of the uttermost curtain in the second joining. 5. Fifty loops shalt thou make in the one curtain, and fifty loops shalt thou make in the extremity of the curtain that is in the second joining; the loops shall be taken up one to the other. 6. And thou shalt make fifty hooks of gold, and shalt join together the curtains one to the other in the hooks, and it shall be one Habitation. 7. And thou shalt make curtains of goats' [hair] for a Tent over the Habitation; eleven curtains shalt thou make them. 8. The length of one curtain shall be thirty cubits, and the breadth four cubits, for one curtain; one measure for the eleven curtains. 9. And thou shalt join together five curtains by themselves, and six curtains by themselves, and shalt double the sixth curtain over against the faces of the Tent. 10. And thou shalt make fifty loops upon the edge of the one uttermost curtain in the joining, and fifty loops upon the edge of the curtain of the second joining. 11. And thou shalt make fifty hooks of brass, and shalt bring the hooks into the loops, and shalt join together the Tent, that it may be one. 12. And that which superaboundeth over and above in the curtains of the Tent, the half of the curtain that is over and above, thou shalt make to superabound over the hinder parts of the Habitation. 13. And the cubit on the one side, and the cubit on the other side, in that which is over and above in the length of the curtains of the Tent, shall superabound over the sides of the Habitation, on this side and on that, to cover it. 14. And thou shalt make for the Tent a covering of skins of red rams, and a covering of badgers' skins above. 15. And thou shalt make the planks for the Habitation of shittim wood, standing up. 16. Ten cubits shall be the length of a plank, and a cubit and half a cubit the breadth of one plank. 17. Two hands shall there be in one plank, combined one to the other: thus shalt thou make for all the planks of the Habitation. 18. And thou shalt make the planks for the Habitation, twenty planks for the corner of the south toward the south. 19. And thou shalt make forty bases of silver under the twenty planks; two bases under one plank for its two hands, and two bases under one plank for its two hands. 20. And for the other side of the Habitation, at the corner of the north, twenty planks: 21. And their forty bases of silver; two bases under one plank, and two bases under one plank. 22. And for the two legs of the Habitation toward the sea thou shalt make six planks. 23. And two planks shalt thou make for the corners of the Habitation in the two legs. 24. And they shall be twinned from beneath, and they shall be twinned together at the head of it unto one ring; thus shall it be for them both; they shall be at the two corners. 25. And there shall be eight planks, and their bases of silver, sixteen bases; two bases under one plank, and two bases under one plank. 26. And thou shalt make bars of shittim wood; five for the planks of the one side of the Habitation: 27. And five bars for the planks of the other side of the Habitation, and five bars for the planks of the side of the Habitation at the two legs toward the sea. 28. And the middle bar in the middle of the planks shall pass through from extremity to extremity. 29. And thou shalt overlay the planks with gold, and make their rings of gold, houses for the bars; and thou shalt overlay the bars with gold. 30. And thou shalt set up the Habitation according to the method which thou wast made to see in the mountain. 31. And thou shalt make a veil of blue, and crimson, and scarlet double-dyed, and fine twined linen; with the work of a thinker shall he make it, with cherubs: 32. And thou shalt bestow it upon four pillars of shittim overlaid with gold, and their hooks of gold, upon four bases of silver. 33. And thou shalt bestow the veil under the hooks, and shalt bring in thither from within the veil the ark of the Testimony; and the veil shall divide for you between the holy and the holy of holies. 34. And thou shalt bestow the propitiatory [mercy seat] upon the ark of the Testimony in the holy of holies. 35. And thou shalt put the table outside the veil, and the lampstand over against the table upon the side of the Habitation toward the south; and thou shalt bestow the table at the side of the north. 36. And thou shalt make a covering for the door of the Tent, of blue, and crimson, and scarlet double-dyed, and fine twined linen, the work of the embroiderer. 37. And thou shalt make for the covering five pillars of shittim, and overlay them with gold; and their hooks shall be of gold; and thou shalt cast for them five bases of brass.
THE CONTENTS. In this chapter the second or middle heaven is represented by the Habitation and the Tent; and the celestial and spiritual things therein are represented by the things of which these were constructed. And afterward the Intermediate that unites this heaven and the inmost heaven is represented by the veil between the Habitation and the ark of the Testimony.
THE INTERNAL SENSE. Verse l. And thou shalt make the Habitation ten curtains of fine twined linen, and blue, and crimson, and scarlet double-dyed, with cherubs; the work of a thinker 9593-1 shalt thou make them. "And thou shalt make the Habitation," signifies the second or middle heaven; "ten curtains," signifies all the truths from which it is; "of fine twined linen, and blue, and crimson, and scarlet double-dyed," signifies the spiritual and celestial things from which are these truths; "with cherubs," signifies the guard of the Lord lest it be approached and injured by the hells; "the work of a thinker shalt thou make them," signifies the understanding.
And thou shalt make the Habitation. That this signifies the second or middle heaven, is evident from the signification of "the Habitation," when said of the Divine, as being heaven, in particular the middle or second heaven. It is known that there are three heavens: the inmost, the middle, and the ultimate; or the third, the second, and the first. All these heavens were represented by the tabernacle: by the ark, where the Testimony was, the inmost or third heaven; by the Habitation, where were the table for the breads of faces and the lampstand, the middle or second heaven; and by the court, the ultimate or first heaven. That there are three heavens is because there are three degrees of life in man (for the man who becomes an angel after death constitutes heaven; from no other source are the angels, from no other is heaven). The inmost degree of the man's life is for the inmost heaven; the middle degree of his life is for the middle heaven; and the ultimate degree is for the ultimate heaven. Man being such, or so formed, and heaven being from the human race, there are therefore three heavens. [2] These three degrees of life in man are opened successively; the first degree by a life in accordance with what is equitable and just; the second degree by a life in accordance with the truths of faith from the Word, and in accordance with the consequent goods of charity toward the neighbor; and the third degree by a life in accordance with the good of mutual love and the good of love to the Lord. These are the means whereby are successively opened these three degrees of life in man, thus the three heavens in him. But be it known that in proportion as a man recedes from the good of life, and accedes to the evil of life, these degrees are closed, that is, the heavens are closed in him; for just as the good of life opens them, so the evil of life closes them. It is from this that all who are in evil are outside of heaven, thus are in hell. And because, as before said, the heavens are successively opened in a man according to the good of his life, be it known that for this reason in some the first heaven is opened and not the second; and in some the second heaven is opened and not the third; and that the third heaven is opened in those only who are in the good of life from love to the Lord. (That a man is heaven in the least form, and that he was created after the image both of heaven and of the world, may be seen in the passages cited in n. 9279). [3] Therefore it is the inmost heaven which is represented by the ark of the Testimony, treated of in the preceding chapter; it is the middle heaven which is represented by the Habitation, treated of in this chapter; and it is the ultimate heaven which is represented by the court, treated of in the following chapter. Heaven is called "the Habitation of God" from the fact that the Divine of the Lord dwells there; for it is the Divine truth proceeding from the Lord's Divine good that makes heaven, for this gives the life of an angel who is there. And because the Lord dwells with the angels in that which is from Himself (n. 9338e), therefore heaven is called "the Habitation of God," and the Divine truths themselves from the Divine good, of which the angels or the angelic societies are the receptions, are called His "Habitations; as in the following passages: O send out Thy light and Thy truth; let these lead me; let them lead me unto the mountain of holiness, and to Thy habitations; that I may go in unto the altar of God, unto God (Ps. 43:3-4). There is a river, the streams whereof shall make glad the city of God, the holiness of the habitations of the Most High (Ps. 46:4). They have profaned the habitation of Thy name to the earth (Ps. 74:7). How lovely are Thy habitations, O Jehovah (Ps. 84:1). [4] That the Divine things which proceed from the Lord's Divine Human are what are in particular called His "Habitations," and that from this, heaven itself is called His "Habitation" is also evident in David: He swore to Jehovah, he vowed to the Mighty One of Jacob, I will not give sleep to mine eyes until I have found out a place for Jehovah, habitations for the Mighty One of Jacob. Lo, we heard of Him in Ephrathah, we found Him in the fields of the forest; we will go into His Habitations (Ps. 132:2, 4-7). "The Mighty One of Jacob" denotes the Lord as to the Divine Human (n. 6425); "Ephrathah," where He was to be found, is Bethlehem, where He was born (Gen. 35:19; 48:7; Micah 5:2; Matt. 2:4-6); "the fields of the forest" denote the goods of the church among the Gentiles. [5] In Ezekiel: They shall dwell upon the land that I have given to Jacob My servant; they shall dwell upon it, they and their sons' sons forever; and David My servant shall be prince to them forever. I will make a covenant of peace with them; it shall be an everlasting covenant with them, and I will set My sanctuary in the midst of them forever. So shall My habitation be with them (Ezek. 37:25-27). "David," who was to be "prince to them" denotes the Lord (n. 1888); "the sanctuary" denotes the Lord's Divine Human, because from Him is all that is holy (n. 3210, 9229); thus His "Habitation" denotes heaven and the church where the Lord is. [6] In Jeremiah: Thus said Jehovah, Behold I bring back the captivity of Jacob's tents, and have compassion on his habitations, that the city shall be built upon its heap (Jer. 30:18). "To bring back the captivity of Jacob's tents" denotes to restore the goods and truths of the external church which had been destroyed; "having compassion on his habitations" denotes to restore the truths of the internal church; "the city which shall be built upon its heap" denotes the doctrine of truth (n. 2449, 2943, 3216, 4492, 4493). [7] In what way the Lord dwells in the heavens, can be seen from what has been shown already concerning the Lord; namely, that the Lord as to the Divine Human is the Sun from which are the heat and light in the heavens. The heat from the Lord as the Sun is love, and the light is faith. From this the Lord dwells with those who receive from Him the good of love and the truth of faith, thus the heat and light of life. His presence is according to the degrees of the reception.
Ten curtains. That this signifies all the truths from which it is, is evident from the signification of "ten," as being all (see n. 4638), consequently a "tenth part," which is one curtain, denotes as much as is sufficient (n. 8468, 8540); and from the signification of the "curtains," as being the interior truths of faith which are of the new understanding. For by "the Habitation" is signified the middle or second heaven, which is heaven from the reception of the Divine truth that is from the Lord's Divine good (as above, n. 9594); consequently the "curtains" of which it was constructed and with which it was covered, denote the truths of faith which are of the new understanding. That these denote interior truths is because exterior truths are signified by the "curtains from goats" for the Tent that was round about, which also are treated of in this chapter. [2] That "the curtains" denote the truths of faith belonging to those who are in the Lord's spiritual kingdom, is evident from the passages in the Word where they are mentioned; as in Isaiah: Sing, O barren one that didst not bear, for more are the sons of the desolate one than the sons of the married one; enlarge the place of thy tent, and let them stretch out the curtains of thine habitations; lengthen the cords. For thou shalt break forth on the right hand and on the left; and thy seed shall inherit the nations (Isa. 54:1-3); treating of the church about to be set up among the Gentiles, which is called "the barren one that did not bear," for the reason that they had been without truths from the Word (n. 9325); and now it is said to have "more sons than the sons of the married one," because its truths are more numerous than the truths of the former devastated church, for "sons" denote truths (n. 489, 491, 533, 1147, 3373, 3704); "to enlarge the place of the tent" denotes the holiness of worship from the good of love (n. 3312, 4391, 4599); "to stretch out the curtains of the habitations" denotes the holiness of worship from the truths of faith. [3] In Jeremiah: The whole land hath been laid waste, suddenly have My tents been laid waste, My curtains in a moment (Jer. 4:20). "The land that hath been laid waste" denotes the church (n. 9325); "tents laid waste" denotes the holiness of worship from the good of love; "curtains laid waste" denotes holy worship from the truths of faith. [4] Again: My tent hath been laid waste, and all My cords pulled out; My sons are gone forth from Me, and they are not; there is none to stretch out My tent any more, and to set up My curtains. For the shepherds are become foolish (Jer. 10:20, 21); where the meaning is similar. Again: Arise ye, and go up against Arabia, and lay waste the sons of the east; let them take their tents and their flocks, let them carry away for themselves their curtains, and all their vessels, and their camels (Jer. 49:28, 29). "Arabia and the sons of the east" denote those who are in the knowledges of good and truth (n. 3249); "taking the tents and flocks" denotes the interior goods of the church (n. 8937); "taking the curtains" denotes the interior truths of the church; "their vessels" denote the exterior truths of the church (n. 3068, 3079); "camels" denote general memory-knowledges (n. 3048, 3071, 3143, 3145). In Habakkuk: Under Aven I saw the tents of Cushan; the curtains of Midian did shake (Hab. 3:7). "The curtains of Midian" denote truths with those who are in simple good (n. 3242, 4756, 4788, 6773, 6775). [5] From all this it is evident what is meant in David: O Jehovah Thou hast put on glory and honor; who covereth Himself with light as with a garment; He stretcheth out the heavens like a curtain (Ps. 104:1, 2). "To cover Himself with light as with a garment" denotes Divine truths. (That "light" denotes truth, see n. 9548; as also "a garment," n. 4545, 4763, 5319, 5954, 9093, 9212, 9216); consequently "to stretch out the heavens like a curtain" denotes to enlarge the heavens by means of an influx of truth Divine, from which come intelligence and wisdom. That "to stretch out and expand the heavens" is predicated of the new, that is, the regenerate, understanding, may be seen at the end of the following article.
Of fine twined linen, and blue, and crimson, and scarlet double-dyed. That this signifies the spiritual and celestial things from which are these truths, is evident from the signification of "fine twined linen," as being truths from a celestial origin (see n. 9469); from the signification of "blue" [hyacinthinum] as being the celestial love of truth (n. 9466); from the signification of "crimson," as being the celestial love of good (n. 9467); and from the signification of "scarlet double-dyed," as being spiritual good, or the good of truth (n. 9468). Such is the order in which spiritual and celestial things, or truths and goods, follow with the man, and with the angel, who is in the middle or second heaven. For first is truth from a celestial origin, which is signified by "fine linen;" next is the love or affection of truth, which is signified by "blue;" afterward is the consequent love or affection of good, which is signified by "crimson;" and lastly is spiritual good, which is signified by "scarlet double-dyed." [2] As spiritual and celestial things follow in this order, therefore fine twined linen is here mentioned first; but in the case of the veil, which was between the Habitation and the ark, or between the holy and the holy of holies-see verse 31 of this chapter-it is mentioned in the last place. The reason why in the veil the fine twined linen is mentioned last, is that the veil signifies the intermediate that unites the inmost heaven with the middle heaven, and therefore in this intermediate it must be the last, so that, for the sake of conjunction, it may be the first in what follows. [3] But by "fine twined linen" is properly signified the understanding such as belongs to a spiritual man, or to an angel who is in the Lord's spiritual kingdom. The reason why the understanding is signified by "fine twined linen," is that with the spiritual man a new will from the Lord has been implanted in his understanding (n. 863, 875, 895, 927, 1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113); and as the understanding of the spiritual man is signified by "fine twined linen," therefore also spiritual truth is signified thereby, because all truth belongs to the part of the understanding, and all good to the part of the will (n. 3623, 9300); for the understanding is the subject or containant, and truth belongs to it, and these two make a one. From all this it can also be seen that with those who are of the Lord's spiritual kingdom the understanding is "the Habitation" in the close sense (n. 9296, 9297), and that it is described by the expanse of the curtains. [4] From all this it can be known what is signified by "spreading out and stretching out the heavens" in the following passages: Jehovah that stretcheth out the heavens, that spreadeth out the earth, that giveth breath to the people upon it, and spirit to them that walk therein (Isa. 42:5). I, Jehovah, that maketh all things; that stretcheth out the heavens alone; that spreadeth out the earth by Myself (Isa. 44:24). I have made the earth, and created man upon it; I, My hands, have stretched out the heavens (Isa. 45:12). He who maketh the earth by His power, prepareth the world by His wisdom, and by His intelligence stretcheth out the heavens (Jer. 51:15). Jehovah, that stretcheth out the heavens, and layeth the foundation of the earth, and formeth the spirit of man in the midst of him (Zech. 12:1). [5] That by "stretching out the heavens and spreading out the earth" the same is here signified as by "stretching out and spreading out the habitation" by means of the curtains is manifest; and that this denotes to regenerate man, and thus to create or form a new understanding in which is a new will, which is the very heaven of the spiritual man, wherein the Lord dwells with this man. That it is regeneration, or the formation of a new understanding and therein of a new will, thus of a new man, which is signified by "stretching out the heavens and spreading out the earth" is clear from the very explanation given in the above passages, for it is said, "that giveth breath to the people upon it, and spirit to them that walk therein; also, "that formeth the spirit of man within him." That "heaven and earth" denote the internal and external church, see n. 1733, 1850, 2117, 2118, 3355, 4535; also that "the earth" in general denotes the Lord's kingdom and church (n. 9334); and this is also plainly to be seen, for unless "the earth" had this signification, what could be meant by "spreading out the earth," and by "laying the foundation of the earth," and by "forming the spirit of man therein"? [6] That by "stretching out the heavens, and spreading out the earth" the like is here signified as by "stretching out and spreading out the habitation" by means of the curtains is evident from other passages where it is stated more expressly, as in the following: Jehovah, that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in (Isa. 40:22). Enlarge the place of thy tent, and let them stretch the curtains of thy habitations (Isa. 54:2). Jehovah covereth Himself with light as with a garment; He stretcheth out the heavens like a curtain (Ps. 104:2). From all this it is also evident what is signified by "the expanse" in the first chapter of Genesis: God said, Let there be an expanse in the midst of the waters, and let it be to the waters a dividing between the waters. And God made the expanse, and divided between the waters that were under the expanse and the waters that were above the expanse. And God called the expanse heaven (Gen. 1:6-8). In this first chapter is described the regeneration of the man of the celestial church; and his new will and understanding are described by "the expanse;" "the waters under the expanse, and above the expanse" denote the truths of the external and of the internal man (that "waters" denote truths, see n. 2702, 3058, 3424, 4976, 8568, 9323).
With cherubs. That this signifies the guard of the Lord lest heaven be approached and injured by the hells, is evident from the signification of "cherubs," as being a guard and providence lest the Lord be approached except through good, and lest the good which is from the Lord in heaven and with man be injured (see n. 9509); consequently lest heaven be approached and injured by the hells.
The work of a thinker 9598-1 shalt thou make them. That this signifies the understanding, is evident from the signification of "a thinker," as being the understanding, for this thinks and acts from what is thought. That it is the understanding to which wisdom, intelligence, and knowledge belong, is evident in what follows, where it is said of Bezaleel: I have called by name Bezaleel, and I have filled him with the spirit of God, as to wisdom, as to intelligence, and as to knowledge, and as to all work; to think thoughts, to work in gold, in silver, and in brass, and in the engraving of stone for filling, and in the carving of wood, to work in every work of thought (Exod. 31:2-5; 35:30-33). (That the understanding is signified, is also evident from what was shown just above, n. 9596.)
Verses 2-6. The length of one curtain shall be eight and twenty cubits, and the breadth four cubits, for one curtain; one measure for all the curtains. Five curtains shall be joined together one to the other; and five curtains shall be joined together one to the other. And thou shalt make loops of blue upon the edge of the one curtain at the extremity in the joining, and so shalt thou do in the edge of the uttermost curtain in the second joining together. Fifty loops shalt thou make in the one curtain, and fifty loops shalt thou make in the extremity of the curtain that is in the second joining together; the loops shall be taken up one to the other. And thou shalt make fifty hooks of gold, and shalt join together the curtains one to another in the hooks, and it shall be one Habitation. "The length of one curtain shall be eight and twenty cubits," signifies the holiness of truth from good; "and the breadth four cubits," signifies the marriage of truth with good; "for one curtain," signifies thus for each of the truths; "one measure for all the curtains," signifies a like state of the matter; "five curtains shall be joined together one to the other, and five curtains shall be joined together one to the other," signifies the constant communication of truth with good, and of good with truth; "and thou shalt make loops of blue," signifies conjunction through the celestial love of truth; "upon the edge of the one curtain at the extremity in the joining," signifies of one sphere with the other; "and so shalt thou do in the edge of the uttermost curtain in the second joining together," signifies thus reciprocally; "fifty loops shalt thou make in the one curtain," signifies complete conjunction in the ultimates of the spheres; "and fifty loops shalt thou make in the extremity of the curtain that is in the second joining together," signifies in like manner reciprocally; "the loops shall be taken up one to the other," signifies conjunction in every way on both sides; "and thou shalt make fifty hooks of gold," signifies a full capability of conjunction from good; "and shalt join together the curtains one to the other in the hooks," signifies the method of conjunction everywhere; "and it shall be one Habitation," signifies the whole heaven thus altogether one.
The length of one curtain shall be eight and twenty cubits. That this signifies the holiness of truth from good, is evident from the signification of "length," as being good (see n. 1613, 8898, 9487); from the signification of a "curtain," as being the interior truth of faith which belongs to the new understanding (of which above, n. 9595); and from the signification of "eight and twenty," as being the holiness of conjunction. That this is the signification of "eight and twenty" is because this number arises from the multiplication of seven by four, and by "seven" is signified what is holy (n. 433, 716, 881, 5265, 5268), and by "four" conjunction (n. 1686, 8877). For numbers when multiplied have a similar signification to that of the simple numbers of which they are the product (n. 5291, 5335, 5708, 7973). From this it is plain that by "the length of one curtain being eight and twenty cubits" is signified the holiness of truth from good.
9551-1 Latin Calamus; Hebrew kaleh; both of which mean "a reed." "A reed" signifies the power of truth; as for instance the "golden reed" in Revelation 21; and as these six golden reeds that stood like arms out of the lampstand. Their being of gold causes these reeds to signify the power of the truth that comes from good. [REVISED.]
9572-1 place of waste removal
9591-1 skilled craftsman
9593-1 skilled craftsman
9598-1 Latin, excogitator; Hebrew, hashab, to think out - a skilled craftsman. [Reviser.]