9741. And thou shalt make the court of the Habitation. That this signifies the ultimate heaven is evident from the signification of “the court of the Habitation” as being the external of heaven, thus the ultimate heaven. For there are three heavens-the inmost, the middle, and the ultimate; the inmost heaven was represented by the inmost part of the habitation, where was the ark of the Testimony; the middle heaven, by the Habitation outside the veil; and the ultimate heaven by the court, which is now treated of. This heaven is called “the court” because in it are those who are in the good of faith, and not yet in the good of charity toward the neighbor; those who are in the good of charity are in the middle heaven. Those who are in the ultimate heaven, which is called “the court,” are called “angelic spirits;” those who are in the middle heaven are called “spiritual angels;” but those who are in the inmost heaven are called “celestial angels.”

[2] Moreover, the very good of faith, which is the good of the ultimate heaven, is a court, for through it man is introduced into the good of charity toward the neighbor, which is the good of the middle heaven. Be it known that the good with a man makes his heaven, and that his heaven is such as his good is. There are three goods which follow in order: the good of faith, the good of charity toward the neighbor, and the good of love to the Lord. The good of faith, as just said, makes the ultimate or first heaven; the good of charity toward the neighbor makes the middle or second heaven; and the good of love to the Lord makes the inmost or third heaven.

[3] A few words shall be said in order to make known still better how the case is with the heavens. The heavens are distinguished into two kingdoms: the celestial kingdom, and the spiritual kingdom; and in each of these kingdoms there is an internal and an external. In the internal of the celestial kingdom are those who are in the good of love to the Lord, and in its external are those who are in the good of mutual love; but in the internal of the spiritual kingdom are those who are in the good of charity toward the neighbor, and in its external are those who are in the good of faith (see n. 9680). The external of both kingdoms is what is called the ultimate or first heaven, and was represented by the court. It was for this reason that the court around the temple was twofold, outer and inner; the outer court denotes those who are in the external things of the spiritual kingdom, and the inner court those who are in the external things of the celestial kingdom.

[4] With respect to these two courts of the temple at Jerusalem, see 1 Kings 6:3, 36; 2 Kings 21:5. With respect to the outer court of the new temple in Ezekiel, see Ezekiel 40:17, 31, 34; 42:1-20; and with respect to the inner court there, Ezekiel 40:23, 28, 32, 4 40:44; 42:3; 43:5. From this it is evident that it is the good of faith which makes the ultimate heaven that was represented by the outer court of the temple, and that it is the good of mutual love which makes the ultimate heaven that was represented by the inner court. Those who are in the good of mutual love are in the affection of good for the sake of good; but those who are in the good of faith are in the affection of truth for the sake of truth; for good rules in the celestial kingdom, but truth in the spiritual kingdom.

[5] That the ultimate heaven is signified by “the courts,” is evident from the passages in the Word where these are mentioned; as in Ezekiel:

The glory of Jehovah lifted up itself above the cherub, over the threshold of the house; and the house was filled with the cloud, and the cloud filled the inner court, and the court was full of the brightness of the glory of Jehovah. And the voice of the wings of the cherubs was heard even to the outer court (Ezekiel 10:3-5).

As the court was the representative of the ultimate heaven, therefore it was filled with the cloud and the brightness of the glory of Jehovah, as was the house itself; for “the cloud” and “the glory” denote Divine truth (that a “cloud” denotes this, see n. 5922, 6343, 6752, 8106, 8443; and also “glory,” n. 8267, 8427, 9429 ); “the voice of the wings” denotes the truth of faith from good (n. 8764, 9514).

[6] Again:

The spirit took me up, and brought me into the inner court of the temple, when behold the glory of Jehovah filled the house. And I heard one speaking unto me out of the house, saying, Son of man, this is the place of My throne, and the place of the soles of My feet, where I will dwell in the midst of the sons of Israel forever (Ezekiel 43:5-7);

here the temple together with the court is called “the place of the throne of Jehovah, and the place of the soles of His feet,” because the temple together with the court represented heaven; “the throne of Jehovah” denotes the spiritual heaven (n. 5313, 8625), and “the place of the soles of His feet” denotes the ultimate heaven.

[7] The ultimate heaven is also signified by “the court,” and by “courts,” in the following passages.

In David:

Blessed is he whom Thou choosest, and causest to approach; he shall dwell in Thy courts; we shall be sated with the good of Thy house, with the holy of Thy temple (Psalms 65:4);

it is evident that to “dwell in the courts” denotes to dwell in heaven. Again:

A day in Thy courts is better than thousands. I have chosen to stand at the door in the house of my God (Psalms 84:10).

Give unto Jehovah the glory of His name; bring an offering, and come into His courts (Psalms 96:8).

Praise ye the name of Jehovah; praise ye, O servants of Jehovah, who stand in the house of Jehovah, in the courts of the house of our God (Psalms 135:1-2).

They shall gather the grain and the new wine; they shall eat it, and praise Jehovah, and they that shall gather it shall drink it in the courts of My holiness (Isaiah 62:9).

In these passages “the courts” denote the ultimate heavens, for the interior heavens are called “the house of Jehovah” and “His temple” (n. 3720).

[8] In John:

The angel said, Arise and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple cast out, and measure it not; because it hath been given unto the Gentiles; and the holy city shall they tread under foot forty and two months (Revelation 11:1-2);

“the temple, and the altar, and they that worship therein” denote the church and the worship of the church; “the court without the temple” denotes the good of mutual love (as before said); “the Gentiles, to whom it has been given to tread under foot the holy city,” denote the evils of self-love and of the love of the world, which destroy the church (n. 6306); “forty and two months” signify the like as six weeks, and six weeks the like as the six days of one week, for six multiplied by seven makes forty-two; “a week” signifies an entire period, greater or less (n. 2044, 3845); “the six days which precede the seventh,” which is the Sabbath, signify the former church even to the end, and the setting up of a new church; “the Sabbath” denotes the conjunction of good and truth, thus the church (n. 8495, 8510, 8889, 8893, 9274).

8427. And in the morning, then ye shall see the glory of Jehovah. That this signifies that in the beginning of a new state there will be the advent of the Lord, is evident from the signification of “morning,” as being the beginning of a new state (of which just above, n. 8426); and from the signification of “the glory of Jehovah,” as being His presence and advent. That “glory” denotes the presence and the advent of the Lord, is because in the supreme sense “glory” denotes the Divine truth which proceeds from the Lord, and the Divine truth appears before the eyes of the angels as light and brightness from the Sun which is the Lord. (That “glory” denotes the Divine truth proceeding from the Lord, see n. 5922, 8267; and that it denotes the intelligence and wisdom which are from Divine truth, n. 4809; and that from this it denotes the internal sense of the Word, because this sense is Divine truth in glory, n. 5922)

[2] It is said that “in the morning they should see the glory of Jehovah,” because the rising of the sun and the light from it (which light in heaven enlightens the angelic sight both external and internal), and consequently the presence and the advent of the Lord, who is the Sun in heaven, corresponds to the time of morning on the earth, and is here signified by “morning.” Therefore that light from the Sun, which light is the Divine truth proceeding from the Lord, thus is the Lord, is “glory.” From all this it is evident that by “glory” is signified the presence and the advent of the Lord. That these are “glory,” is also evident from many passages in the Word; as in Moses:

The cloud covered the mount, and the glory of Jehovah abode upon Mount Sinai, and the cloud covered it six days; the appearance of the glory of Jehovah was like devouring fire on the top of the mount before the eyes of the sons of Israel (Exodus 24:15-17);

it is evident that the presence of Jehovah, that is, of the Lord, appearing like a cloud and like fire upon the mount, is here called “the glory of Jehovah.” Again:

The cloud covered the tent of meeting, and the glory of Jehovah filled the tabernacle. And Moses could not enter into the tent of meeting, because the cloud abode thereon, and the glory of Jehovah filled the tabernacle (Exodus 40:3435);

here also the presence of the Lord appearing as a cloud is called “glory.”

[3] And in the following:

Moses and Aaron entered into the tent of meeting, and came out, and blessed the people; then appeared the glory of Jehovah toward the whole people (Leviticus 9:23).

The glory of Jehovah appeared in the tent of meeting before all the sons of Israel (Numbers 14:10; also 16:19, 42).

The cloud filled the house of Jehovah, so that the priests could not stand to minister by reason of the cloud; because the glory of Jehovah filled the house of Jehovah (1 Kings 8:10-11).

The temple was filled with smoke from the glory of God, and from His power; so that no one could enter into the temple (Revelation 15:8).

He showed me the great city, the holy Jerusalem, coming down from heaven from God, having the glory of God: the city hath no need of the sun, neither of the moon, to shine in it; for the glory of God doth lighten it, and the Lamb is the lamp thereof (Revelation 21:10-11, 23);

here “the glory of God” manifestly denotes light from the Lord, which is the Divine truth proceeding from Him, thus the presence of the Lord, for the Lord is present in the truth which is from Him.

[4] That “the glory of Jehovah” denotes His presence, is further evident in Moses:

Moses said unto Jehovah, Show me I pray Thy glory; to whom He said, I will make all My good pass before thee; and when My glory shall pass by, it shall be that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by; but when I shall take away My hand thou shall see My back parts, and My faces shall not be seen (Exodus 33:18).

Here also “the glory of Jehovah” manifestly denotes His presence.

In Matthew:

The disciples said unto Jesus, Tell us what shall be the sign of Thy coming? Jesus said, Then shall appear the sign of the Son of man, and they shall see the Son of man coming in the clouds of heaven with power and glory (24:3, (Matthew 24:3) 30).

The last time of the former church and the first time of the new church is here treated of; “the Son of man” denotes truth Divine proceeding from the Lord; “the clouds of heaven” denote the Word in the sense of the letter; “power and glory” denote the internal sense, thus the Divine truth which shall then appear; “the coming of the Lord” denotes the acknowledgment of truth Divine by those who are of the new church, and the denial of it by those who are of the old church (see n. 4060).

[5] That the Lord as to Divine truth is “glory,” is evident in Isaiah:

The voice of one crying in the wilderness, Prepare ye the way of Jehovah; the glory of Jehovah shall be revealed, and all flesh shall see it together (40:3, 5);

speaking of the Lord, who is “the glory.”

In John:

The Word became flesh, and dwelt in us, and we saw His glory, the glory as of the only begotten of the Father, full of grace and truth (1:14).

These things said Isaiah, when he saw His glory, and spake of Him (12:41);

here “glory” denotes the Lord. In like manner in Moses:

I am living, and the whole earth shall be filled with the glory of Jehovah (Numbers 14:21);

here “the glory of Jehovah” denotes the advent of the Lord, and enlightenment by the Divine truth which is from Him.

[6] “Glory” denotes the Divine of the Lord in these passages:

I am Jehovah, this is My name, and My glory will I not give to another (Isaiah 42:8).

When the Son of man cometh in the glory of His Father with the holy angels (Mark 8:38).

It behooved the Christ to suffer, and to enter into His glory (Luke 24:26).

As by “the glory of Jehovah” is signified the Lord as to Divine truth, so also by “glory” are signified the Divine wisdom and intelligence, which are of the Divine truth from the Lord. Wisdom and intelligence from the Divine are meant by “glory” in Ezekiel 1:28; 8:4; 9:3; 10:4, 10:18-19; 11:22-23, which was represented there by a rainbow such as is seen in a cloud.