4391. And made booths for his acquisition. ¹ That this signifies likewise in general an increase in good and truth then, is evident from the signification of “acquisition,” as being goods and truths in general; and from the signification of “making booths” or tents, as being like that of building a house, namely, to receive an increase of good from truth, with the difference that “building a house” is less general, thus is more interior; and “making booths” or tents is more general, thus more external. The former was for themselves (that is, for Jacob, his women and children), the latter was for the servants, the flocks, and the herds. “Booths” or “tents” in the Word properly signify the holy of truth, and are distinguished from tabernacles, which are also called, “tents,” by the fact that the latter signify the holy of good (n. 414, 1102, 2145, 2152, 4128). In the original language the former are called “Succoth,” but the latter “Ohalim.” The holy of truth is the good which is from truth.

[2] That this is the signification of the booths or tents which are called “Succoth,” is evident also from the following passages in the Word.

In David:

Jehovah God rode upon a cherub and did fly, and was carried upon the wings of the wind; He made darkness His hiding place, and His surroundings His tent [succoth], darkness of waters, clouds of the heavens (Psalms 18:11-12).

And again:

He bowed the heavens when He came down, and thick darkness was under His feet; and He rode upon a cherub and did fly, and was carried upon the wings of the wind; and He put darkness round about Him for tents (succoth), bindings of the waters, clouds of the heavens (2 Samuel 22:10-12); where the subject treated of is Divine revelation or the Word. To “bow the heavens when He came down” denotes to hide the interiors of the Word; “thick darkness under His feet” denotes that the things which appear to man are relatively darkness (such is the literal sense of the Word.) To “ride upon a cherub” denotes that it was so provided; to “put darkness round about Him for tents,” or “His surroundings for His tent,” denotes the holy of truth in its hiding place, namely, within the literal sense; the “bindings of the waters” and “clouds of the heavens,” denote the Word in the letter. (That the “clouds of the heavens” denote the Word in the letter, may be seen above, preface to Genesis 18, and n. 4060.)

[3] The like is signified by these words in Isaiah:

Jehovah will create over every dwelling place of Mount Zion, and over her convocations, a cloud by day, and a smoke and the shining of a flame of fire by night; for over all the glory there shall be a covering. And there shall be a tent [succah] for a shade by day, and for refuge and hiding against flood and rain (Isaiah 4:5-6);

a “cloud” here also denotes the literal sense of the Word; and “glory,” the internal sense; as also in Matthew 24:30; Mark 13:26; Luke 21:27; a “tent” here also denotes the holy of truth. Interior truths are said to be in “hiding,” for the reason that if they had been revealed, they would in that case have been profaned (see n. 3398, 3399, 4289); which is also set forth by these words in David:

Thou hidest them in the hiding place of Thy faces from the ensnaring counsels of a man; Thou hidest them in a tent [succah] by reason of the strife of tongues (Psalms 31:21).

[4] That a “tent” denotes the holy of truth is evident also in Amos:

In that day will I set up the tent [succah] of David that is fallen, and close up the breaches, and I will set up the ruins, and I will build according to the days of eternity (Psalms 9:11);

to “set up the tent of David that is fallen,” denotes to restore the holy of truth after it has perished; “David” denotes the Lord relatively to Divine truth (n. 1888), for a “king” denotes Divine truth (n. 2015, 2069, 3009). As a “tent” signified the holy of truth, and “dwelling in tents,” the derivative worship, therefore the feast of tents, which is called the “feast of tabernacles,” was instituted in the Jewish and Israelitish Church (Leviticus 23:34, 42-43; Deuteronomy 16:13, 16); where also this feast is called the “feast of Succoth,” or “of tents.”

അടിക്കുറിപ്പുകൾ:

893. Verse 13. And it came to pass in the six hundred and first year, in the beginning, on the first of the month, that the waters were dried up from off the earth; and Noah removed the covering of the ark, and saw, and behold, the faces of the ground were dry. “And it came to pass in the six hundred and first year” signifies a last boundary [or ending]; “in the beginning, on the first of the month” signifies a first boundary [or new beginning]; “the waters were dried up from off the earth” signifies that falsities did not then appear; “and Noah removed the covering of the ark, and looked” signifies on the removal of falsities there was the light of the truths of faith, which he acknowledged and in which he had faith; “and behold the faces of the ground were dry” signifies regeneration. And it came to pass in the six hundred and first year. That this signifies a last boundary, is evident from the signification of the number “six hundred” concerning which in the preceding chapter (Genesis 7:6, and n. 737), as being a beginning, and there indeed the beginning of temptation, its end being here designated by the same number, a whole year having passed, so that what took place was at the end of the year, and therefore it is added, “in the beginning, on the first of the month” by which is signified a first boundary [or new beginning]. Any whole period is designated in the Word as a “day” a “week” a “month” a “year” even though it be a hundred or a thousand years, as the “days” in the first chapter of Genesis, by which are meant periods of the regeneration of the man of the Most Ancient Church; for “day” and “year” in the internal sense signify nothing else than a time, and because they signify a time they signify a state, and therefore in the Word a “year” is continually used with the meaning of a time and a state. As in Isaiah:

To proclaim the acceptable year of Jehovah, and the day of vengeance of our God; to comfort all that mourn (Isaiah 61:2),

where the coming of the Lord is treated of. Again:

For the day of vengeance was in Mine heart, and the year of My redeemed had come (Isaiah 63:4),

where also “day” and “year” denote a time and state.

In Habakkuk:

O Jehovah, revive Thy work in the midst of the years, in the midst of the years make known (Habakkuk 3:2),

where “years” denote a time and state.

In David:

Thou art God Himself, and Thy years are not consumed (Psalms 102:27),

where “years” denote times, and it is shown that with God there is no time. So in the passage before us, the year of the flood by no means signifies any particular year, but a time not determined by fixed years, and at the same time a state. (See what has been said before about “years” n. 482, 487, 488, 493)