9595. 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 (Isaiah 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 (Jeremiah 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 (Jeremiah 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 (Jeremiah 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 (Psalms 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.

29. Verses 11. And God said, Let the earth bring forth the tender herb, the herb yielding seed, and the fruit tree bearing fruit after its kind, whose seed is in itself, upon the earth; and it was so. And the earth brought forth the tender herb, the herb yielding seed after its kind, and the tree bearing fruit, whose seed was in itself, after its kind; and God saw that it was good. When the “earth” or man, has been thus prepared to receive celestial seeds from the Lord, and to produce something of what is good and true, then the Lord first causes some tender thing to spring forth, which is called the “tender herb;” then something more useful, which again bears seed in itself, and is called the “herb yielding seed;” and at length something good which becomes fruitful, and is called the “tree bearing fruit, whose seed is in itself” each according to its own kind. The man who is being regenerated is at first of such a quality that he supposes the good which he does, and the truth which he speaks, to be from himself, when in reality all good and all truth are from the Lord, so that whosoever supposes them to be from himself has not as yet the life of true faith, which nevertheless he may afterwards receive; for he cannot as yet believe that they are from the Lord, because he is only in a state of preparation for the reception of the life of faith. This state is here represented by things inanimate, and the succeeding one of the life of faith, by animate things.

[2] The Lord is He who sows, the “seed” is His Word, and the “earth” is man, as He himself has deigned to declare (Matthew 13:19-24, 37-39; Mark 4:14-21; Luke 8:11-16). To the same purport He gives this description:

So is the kingdom of God, as a man when he casteth seed into the earth, and sleepeth and riseth night and day, and the seed groweth and riseth up, he knoweth not how; for the earth bringeth forth fruit of herself, first the blade, then the ear, after that the full corn in the ear (Mark 4:26-28).

By the “kingdom of God” in the universal sense, is meant the universal heaven; in a sense less universal, the true church of the Lord; and in a particular sense, everyone who is of true faith, or who is regenerate by a life of faith. Wherefore such a person is also called “heaven” because heaven is in him; and likewise the “kingdom of God” because the kingdom of God is in him as the Lord Himself teaches in Luke:

Being demanded of the Pharisees when the kingdom of God should come, He answered them, and said, The kingdom of God cometh not with observation; neither shall they say, Lo here! or, Lo there! for behold, the kingdom of God is within you (Luke 17:20-21).

This is the third successive stage of the regeneration of man, being his state of repentance, and in like manner proceeding from shade to light, or from evening to morning; wherefore it is said (verse 13), “and the evening and the morning were the third day.”