9596. 'From fine twined linen and violet and purple and twice-dyed scarlet' means the spiritual and celestial realities from which those truths are derived. This is clear from the meaning of 'fine twined linen' as truth from a celestial origin, dealt with in 9469; from the meaning of 'violet' as the celestial love of truth, dealt with in 9466; from the meaning of 'purple' as the celestial love of good, dealt with in 9467; and from the meaning of 'twice-dyed scarlet' as spiritual good or the good of truth, dealt with in 9468. Such is the order in which the spiritual and celestial realities, or the truths and forms of good, present with a person or an angel who is in the middle or second heaven follow one another. For truth from a celestial origin, meant by 'fine twined linen' comes first; then the love of or affection for truth, meant by 'violet'; after that the resulting love of or affection for good, meant by 'purple'; and finally spiritual good, meant by 'twice-dyed scarlet'.

[2] Because this is the order in which the spiritual and celestial realities follow one another 'fine twined linen' is here mentioned first; but in the case of the veil that hung between the dwelling-place and the ark, or between the holy place and the holy of holies, dealt with in verse 31 of the present chapter, it is mentioned last. The reason why 'fine twined linen' is mentioned last in the case of the veil is that 'the veil' means the intermediary uniting the inmost heaven to the middle heaven, and therefore within this intermediary it must come last, in order that - to link the two heavens - it may then be first in the second of them.

[3] But properly 'fine twined linen' means the understanding part of the mind as it exists with the spiritual man or with an angel in the Lord's spiritual heaven. The reason why the understanding part is meant by 'fine twined linen' is that with the spiritual man a new will part is implanted by the Lord within the understanding part of his mind, see 863, 875, 895, 927, 1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113; and since the understanding part in the spiritual man is meant by 'fine twined linen', so too is spiritual truth meant. This is because all truth belongs to the understanding part, and all good to the will part, 3623, 9300; for the understanding part is the receiver (subjectum) or container and the truth is what belongs to it, and these two make one. From these considerations also it may be seen that the actual understanding part of the mind with those who belong to the Lord's spiritual kingdom is in the strict sense 'the dwelling-place', 9296, 9297, and that the spreading out of the curtains serves to describe it.

[4] From all this what 'spreading and stretching out the heavens' means in the following places may be recognized, such as in Isaiah,

Jehovah is He who stretches out the heavens, spreads out the earth, gives breath ¹ to the people on it, and spirit to those who walk on it. Isaiah 42:5.

In the same prophet,

I am Jehovah who makes all things, stretches out the heavens Alone, [and] spreads out the earth by Myself. Isaiah 44:24.

In the same prophet,

It was I that made the earth and created man on it. It was I - My hands - that stretched out the heavens. Isaiah 45:12.

In Jeremiah,

... He who makes the earth by His power, prepares the world by His wisdom, and stretches out the heavens by His intelligence. Jeremiah 51:15.

In Zechariah,

Jehovah is He who stretches out the heavens, and founds the earth, and forms the spirit of man within him. Zechariah 12:1.

[5] 'Stretching out the heavens and spreading out the earth' is plainly similar in meaning to stretching and spreading out a dwelling-place by the use of curtains. And by this is meant regenerating a person and thereby creating or forming a new understanding in which there is a new will, which is the spiritual person's actual heaven in which the Lord dwells with that person. The fact that the regeneration or the formation of a new understanding, and of a new will within it, and so of a new person, is what 'stretching out the heavens and spreading out the earth' means is evident from actual explanations provided in the places quoted above. For they speak of Him who gives breath to the people on the earth, and spirit to those who walk on it, and also of Him who forms the spirit of man within him. 'Heaven and earth' means the Church, internal and external, see 1733, 1850, 2117, 2118, 3355, 4535, and 'the earth' in general means the Lord's kingdom and the Church, 9334; and these meanings too are plainly apparent in those places. For if 'the earth' did not have that meaning what sense could be made of 'spreading out the earth' and 'founding the earth', or 'forming the spirit of man within him ² '?

[6] The fact that 'stretching out the heavens and spreading out the earth' here is similar in meaning to stretching and spreading out a dwelling-place by the use of curtains is clear from other places where the same idea is stated even more plainly, as in Isaiah,

Jehovah is He who stretches out the heavens like a curtain, and spreads them out like a tent to dwell in. Isaiah 40:22.

In the same prophet,

Enlarge the place of your tent, and let them stretch out the curtains of your dwelling-places. Isaiah 54:2.

And in David,

Jehovah covers Himself with light, as if with a garment; He stretches out the heavens as a curtain. Psalms 104:2.

These places also show what 'the expanse' or that which is spread out means in the first chapter of Genesis,

God said, Let there be an expanse in the midst of the waters, and let there be a distinguishing of the waters from the waters. And God made the expanse and He made a distinction between the waters that were under the expanse and the waters that were above the expanse, And God called the expanse Heaven. Genesis 1:6-8.

That first chapter describes the regeneration of a member of the celestial Church, 'the expanse' describing his new will and understanding. 'The waters under the expanse and those above the expanse' are the truths of the external man and those of the internal man. For the meaning of 'waters' as truths, see 2702, 3058, 3424, 4976, 8568, 9323.

Fußnoten:

9297. 'Three times in the year all your males shall be seen at the face of the Lord Jehovah' means the Lord's constant appearance and presence in like manner in the truths of faith as well. This is clear from the meaning of 'three times in the year' as complete and continuous, dealt with in 4495, 9198; from the meaning of 'being seen' as appearance and presence, dealt with in 4198, 5975, 6893; from the meaning of 'males' as the truth of faith, dealt with in 2046, 7838; and from the meaning of 'face', when attributed to Jehovah or the Lord, as the Divine Good of Divine Love, which is Mercy, dealt with in 222, 223, 5585, 7599. And since the Divine Good of Divine Love is Jehovah or the Lord Himself, 'being seen at the face of the Lord Jehovah' has the same meaning as being seen by the Lord. The Lord is indeed One who sees a person and establishes His presence with him, enabling the person to see Him; thus no one sees the Lord from himself but from the Lord present with him.

[2] How to understand the Lord's constant appearance and presence in the truths of faith as well must be stated briefly. The Lord's presence with a person is in the good residing with him, since good composes his life but not truth except in the measure that it derives from good. Consequently, as stated above in 9296, the Lord's dwelling-place is in the good of innocence with a person. When therefore a person has been regenerated the Lord is present not only in the good residing with him but also in the truths deriving from the good; for the truths now receive their life from the good and are the outward form in which good exists and through which the essential nature of the good can be recognized. These truths are what constitute the person's new understanding, which makes one with his new will. For as stated already, all things have connection with truth and with good, and a person's understanding is dedicated to truths, but his will to good, from which the truths derive. From this it is evident how to understand the Lord's appearance and presence then in the truths of faith as well. These are the things that are meant by the requirement that three times in the year every male was to be seen at the face of the Lord Jehovah. The reason why it says 'males shall be seen' is that the truth of faith is meant by 'a male'; and the reason why it says 'at the face of the Lord Jehovah' is that 'Jehovah' means the Divine Being (Esse), and 'the Lord' the Divine Coming-into-Being (Existere) that arises from that Being. Consequently being (esse) on the human level is good, and coming-into-being (existere) that arises from it is truth.

[3] In the Church it is said that faith comes from the Lord; but it should be recognized that faith which is rooted in charity comes from the Lord, not faith separated from charity. Faith separated from charity springs from the self and is called faith that is no more than persuasion, which is dealt with under Teachings About Charity and Faith in the preliminary section of the next chapter. A person can know whether his faith comes from the Lord or from the self, for the faith of anyone who is influenced by truths solely for the sake of a reputation for being learned, which will bring him position and wealth, and not for the sake of leading a good and useful life, is no more than persuasion that comes from the self and not from the Lord.

[4] There are also theoretical truths of faith and there are practical ones. The person who considers theoretical truths for the sake of practical ones and sees how the theoretical fit in with the practical, the person who therefore sees how the two combine to result in a good and useful life and feels an affection for them both with this end in view, he has the faith that comes from the Lord. The reason for this is that the useful life, which is his end in view, consists in the good that resides with him; and it is that life which gives form to all things, the truths of faith being the means. It is transparently evident from those in the next life that this is so. All without exception there are restored to the state of good which was theirs or to the state of evil which was theirs, thus to what had moved them to serve a useful life, that is, to what had been their end in view, or what they had loved above all things and what had therefore been the actual delight of their life. Everyone is restored to this. The truths or the falsities that have made one with that service remain. In addition to these many more are acquired which combine with those truths or falsities, giving the usefulness greater solidity and definite shape. So it is that spirits and angels are the outward forms of whatever use they serve. Evil spirits are forms of evil use; these are in hell. Good spirits or angels are forms of good use; these are in heaven. This also explains why the moment they are present spirits can be recognized for what they are. Their truths of faith can be recognized from their face and from the beautiful way it is shaped. Their actual good, or their usefulness, can also be recognized from the fire of love in their face which enhances its beauty, as well as from the sphere emanating from them. From all this it is again made clear what the Lord's presence in the truths of faith is.