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.

9496. And thou shalt make staves of shittim wood. That this signifies the power thence derived, is evident from the signification of “staves,” as being the power that belongs to truth from good (of which in what follows); and from the signification of “shittim wood,” as being the good of merit that belongs to the Lord alone (of which above, n. 9472, 9486). It shall now be told why it was that heaven could be represented by the ark and the Habitation; the fixing of the bounds by the border; stability by the corners; the conjunction of good with truth by the rings; and power by the staves. It has been shown that all nature, with each and all things therein that are in order, is representative of the Lord’s kingdom, that is, of heaven and the heavenly things therein (n. 9280). It has also been shown that the universal heaven bears relation to a man, and that for this reason heaven is called the Grand Man (n. 9276). From this it now follows that all the forms by which heavenly things are represented, bear relation to the human form, and have their signification in accordance with their agreement with this form.

[2] From this it is now plain why it is that when “the ark” signifies heaven where the Lord is, “the border of the ark” signifies the fixing of the bounds; “the sides,” the good with which truth is to be conjoined; “the corners,” stability; “the rings,” the conjunction itself; and “the staves,” power. For the staves bear relation to the arms in man, and therefore they signify the same as the arms; the rings bear relation to the joints or sockets by which the arms are joined to the breast; the corners, to the projections themselves, where this joining is effected; the sides, to the chest or thorax; the border, to the circumference in which the bounds are fixed. From this it can be seen that by “the staves,” as by “the arms,” is signified power. (That the “arms,” and “hands,” denote power, see n. 878, 4931-4937, 5327, 5328, 6292, 6947, 7188, 7189, 7205, 7518, 7673, 8050, 8153, 8281, 9025, 9133; and that by “the sides” is signified the same as by “the chest” or “thorax” of the body, namely, good; for in this part are the heart and lungs, and by “the heart” is signified celestial good, and by “the lungs” spiritual good, n. 3883-3896, 9300.) From this it is plain that by “the rings” is signified the same as by the joints or joinings of the chest to the shoulders, and of the shoulders to the arms; namely, the conjunction of good with truth; and that by “the corners” is signified stability, for there the strength of the body puts itself forth, and its strength and power come forth through the arms. From all this it can be seen why it is that natural forms not living represent the same as living forms, that is, as the forms in the human body; namely, from the fact that heaven bears relation to a man, and the things in heaven to those which are in man, as can be seen from what has been abundantly shown concerning the correspondence of man with the Grand Man, or with heaven ((9276) see the citations in n. 9276).

[3] As the staves by which the ark was carried signified power, so also did the staves or bars by which the gates of cities were fastened, as is evident from the following passages.

In Hosea:

The sword falls upon his cities, and consumes his bars (Hos. 11:6);

“the sword” denotes truth fighting against falsity; “cities” denote doctrinal things; and “bars,” power. In Isaiah:

For your sake I have sent to Babel, and I will throw down all her bars (Isaiah 43:14).

The mighty men of Babel sit in their strongholds; their power is given to oblivion; her bars are broken (Jeremiah 51:30).

I will break the bar of Damascus (Amos 1:5).

I will break in pieces the gates of brass, and cut in sunder the bars of iron (Isaiah 45:2; Psalms 107:16).

They have neither gates, nor bars; they dwell alone (Jeremiah 49:31).

They all dwell without wall; having neither bars nor gates (Ezekiel 38:11).

Her gates are sunk into the earth; He hath destroyed and broken in pieces her bars (Lam. 2:9).

Praise thy God, O Zion, for He strengtheneth the bars of thy gates (Psalms 147:12-13).

In these passages “cities” signify doctrinal things (n. 2449, 2712, 3216, 4492, 4493); “gates” signify stability and protection; and “bars” (or “staves”) signify the power belonging to the truth that is from good. (That all power belongs to truth, but to the truth which is from good, see n. 6344, 6423, 8200, 8304, 9133, 9327, 9410.)