9666. And the middle bar in the middle of the planks shall pass through from extremity to extremity. That this signifies the primary power from which the powers are everywhere continued, is evident from the signification of a “bar,” or “stave,” as being power (see n. 9496); from the signification of “the middle,” as being what is inmost and primary (n. 1074, 2940, 2973, 5897, 6084, 6103); from the signification of “passing through from extremity to extremity,” when it is said of a bar, by which is signified power, as being the powers which are thence derived and everywhere continued.

[2] How the case is with these things cannot be known unless it is known how it is with interior and exterior things in the spiritual world. Those things which are best and purest, thus which are more perfect than the rest, are in the inmost; those which proceed thence toward the exteriors are less perfect according to the degree of removal from the inmost things; and finally those things which are in the extremes are the least perfect of all (n. 9648). Those things are said to be less perfect which can be more easily wrested from their form and beauty, thus from their order. It is the same with fruits, which contain in their inmost part seeds, on the outside of which is the pulp. The seeds are in a more perfect state than the pulp which is outside; as can be seen from the fact that when the pulp decays, the seeds nevertheless remain entire. The case is the same with the seeds; inmostly in them is the prolific germ, and this is in a more perfect state than those parts of the seed which are outside; for when the exterior parts are dissolved the prolific germ remains in its entirety, and produces a new tree or plant. The case is the same in heaven, where the inmost things, being nearer to the Lord, are in a more perfect state than the exterior ones. From this it is that the inmost heaven excels in wisdom and intelligence, and therefore in happiness, the heavens which are below. The case is the same in each heaven, the inmost therein being more perfect than the things round about. It is the same with a man who is in the good of love and the truths of faith. His internal is in a more perfect state than his external, for the internal man is in the heat and light of heaven, but the external is in the heat and light of the world. It is the same in every perfect form; its inmost is the best. It is the inmost which is meant by “the middle.”

[3] That by “passing through from extremity to extremity,” when said of the bar, is signified the power thence derived and everywhere continued, is because “from extremity to extremity,” signifies the first end and the last, thus from beginning to end, for the first end is the beginning. It is for this reason that by “the extremities” are signified all things and everywhere; as in Jeremiah:

The sword of Jehovah devoureth from the extremity of the land unto the extremity thereof (Jeremiah 12:12).

A “sword” denotes truth fighting against falsity and destroying it, and in the opposite sense falsity fighting against truth and destroying it (n. 2799, 4499, 6353, 7102, 8294); “devouring from the extremity of the land unto the extremity thereof” denotes all things of the church, because “the land” denotes the church (n. 9334).

In David:

His going forth is from the extremity of the heavens, and His circuit unto the extremities thereof (Psalms 19:6); where also “from the extremity of the heavens unto the extremities thereof” denotes all things and everywhere.

[4] And in Mark:

He shall send forth His angels, and they shall gather together His elect from the four winds, from the extremity of the earth even unto the extremity of heaven (Mark 13:27); where “the extremity of the earth and the extremity of heaven” denote all the external and internal things of the church (that “the earth” denotes the external of the church, and “heaven” its internal, see n. 1733, 1850, 2117, 2118, 3355, 4535, where the signification of “the new earth and the new heaven” is unfolded). So with “extremities” in the plural, as in Isaiah:

Look unto Me, that ye be saved, all the extremities of the earth (Isaiah 45:22).

O God of our salvation, the trust of all the extremities of the earth, and of them that are afar off upon the sea (Psalms 65:5).

And also in the singular number, when it is said “even unto the extremity,” as in Isaiah:

That My salvation may be even unto the extremity of the earth (Isaiah 49:6).

Jehovah shall make it to be heard even unto the extremity of the earth, Say ye to the daughter of Zion, Behold thy salvation cometh (Isaiah 62:11).

A tumult shall come even unto the extremity of the earth (Jeremiah 25:31).

In these passages “even unto the extremity” implies from extremity to extremity.

[5] But when by “extremity” is meant only what is extreme or ultimate, then by it is signified that which is ultimate of heaven or of the church; as in Isaiah:

Sing unto Jehovah a new song, His praise, the extremity of the earth, going down to the sea, and the fullness thereof; ye isles, and the inhabitants thereof (Isaiah 42:10); where “the extremity of the earth going down to the sea” denotes the ultimate of the church where good and truth are in obscurity (that “the sea” has this signification, see n. 9653); “the isles” denote those who are more remote from truths, and consequently from worship (n. 1158).

[6] Again:

Bring My sons from far, and My daughters from the extremity of the earth (Isaiah 43:6); where “sons from far” denote those who are in obscurity as to truths; and “daughters from the extremity of the earth” denote those who are in obscurity as to goods; such as were the Gentiles. (That “sons” denote those who are in truths, and in the abstract sense, truths, see n. 264, 489, 491, 1147, 2623, 2803, 2813, 3373, 3704; also that “daughters” denote those who are in goods, and in the abstract sense, goods, n. 489-491, 2362, 3963, 8994) From this it is also evident that “extremity” is predicated of good, and “from far” of truth (see also Psalms 65:5, and Isaiah 13:5). But be it known that by “the extremity of heaven” is not meant any extremity of space, but of the state of good and truth; for in heaven there is no space, but only the appearance of it according to the states of good and truth.

8994. She shall not go out according to the going out of the menservants. That this signifies a state not like truth without affection, is evident from the signification of “going out,” namely, from service, as being the state after combat, or labor (see above, n. 8980, 8984); and from the signification of “menservants,” as being those who are in truths and not in the corresponding good (n. 8974), thus who are in truth without affection. From this it is plain that by “she shall not go out according to the going out of the menservants” is signified a state not like truth without affection.

[2] How this is shall be briefly told. There are some who are in truth and not in the affection of it; and there are some who are in this affection. The former were represented by the menservants from the sons of Israel; but the latter by the maidservants also from the sons of Israel. By the maidservants however were not represented those who are in the genuine affection of truth; but those who are in an affection not genuine (as can be seen from what has been shown just above, n. 8993).

[3] The difference between those who are in truth without affection, who were represented by the menservants, and those who are in the affection of truth, who were represented by the maidservants, is such as there is between knowing truth, and willing truth. To know truth belongs solely to the intellectual part, but to will truth to the will part; and thus the difference is such as is that between knowledge and affection. They who are in the knowledge of truth and good, and who in the representative sense are “menservants,” or “men,” are not affected with truth and good, but only with the knowledge thereof; consequently they are delighted with truths for the sake of knowledge. But they who are in the affection of truth and of good, and who in the representative sense are “maidservants,” or “women,” are not affected with knowledge, but with the truths and goods themselves when they hear them, and perceive them in others. Such affection is common with good women, but the affection of the knowledge of truth is common with men.

[4] From this it is that they who are in spiritual perception love women who are affected with truths, but do not love women who are in knowledges; for it is according to Divine order that men should be in knowledges, but women solely in affections; and thus that women should not love themselves from knowledges, but should love men; whence comes the conjugial. From this also it is that it was said by the ancients that women should be silent in the church. This being the case, knowledges are represented by men, but affections by women; here the affections of truth which spring from the delights of natural loves, by the maidservants; and as these are of a totally different nature from those who are affected with knowledges, therefore the case with maidservants is quite different from what it is with menservants. This then is what is signified by the statute that the maidservant shall not go out according to the going out of the menservants. But be it known that the case is so with those who are of the Lord’s spiritual kingdom; but the other way about with those who are of His celestial kingdom. In the latter kingdom husbands are in affection, but wives in the knowledges of good and truth. From this comes the conjugial with these.