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.

Footnotes:

1259. There is something further to be said about 'nations' meaning goods and evils within worship: In most ancient times people dwelt distinguished into separate nations, families, and houses, as stated already, in order that the Church on earth might represent the Lord's kingdom where all people are distinguished into communities, those communities into larger ones, and these into still larger, all these distinctions existing according to general and specific differences of love and faith, about which see 684, 685. Thus the Lord's kingdom is similarly distinguished so to speak into houses, families, and nations. This is why 'houses, families, and nations' in the Word means the goods that stem from love and its derivative faith, where also a careful distinction is made between nations and people. 'Nation' means good or evil, but 'people' truth or falsity. And this distinction is preserved so consistently as never to vary, as becomes clear from the following places:

[2] In Isaiah,

There will be on that day the root of Jesse which is standing as an ensign of the peoples; towards that root the nations will seek to go, and his rest will be glory. On that day the Lord will extend His hand a second time to acquire the remnants of His people, who remain from Asshur, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And He will raise an ensign for the nations, and will assemble the outcasts of Israel, and will gather the dispersed of Judah. Isaiah 11:10-12.

Here 'peoples' stands for the truths of the Church, 'nations' for its goods, between which a clear distinction is made. The subject here is the Lord's kingdom and the Church, and in the universal sense every regenerate person. The names mentioned mean the things that have been described already. 'Israel' means the spiritual things of the Church, 'Judah' its celestial things. In the same prophet,

This people walking in darkness have seen a great light. You have multiplied the nation, You have increased its joy. Isaiah 9:2-3.

Here 'people' stands for truths, hence the reference to 'their walking in darkness and seeing a [great] light'. 'Nation' stands for goods.

[3] In the same prophet,

What will one answer the messengers of the nation? That Jehovah has founded Zion, and in her the wretched members of His people will put their trust. Isaiah 14:32.

Here likewise 'nation' stands for good, 'people' for truth. In the same prophet,

Jehovah Zebaoth will swallow up on this mountain the face ¹ of the covering, of the covering over all peoples, and the veil that is spread over all nations. Isaiah 25:7.

This refers to a new Church, that is, the Church of the nations. 'People' stands for its truths, 'nations' for its goods. In the same prophet,

Open the gates that the righteous nation that keeps faith may enter in. Isaiah 26:2.

Here 'nation' plainly stands for goods. In the same prophet,

All the nations will be gathered together, and the peoples will be assembled. Isaiah 43:9

This too refers to the Church of the nations. 'Nations' stands for its goods, and 'peoples' for its truths. And since the two are distinct and separate from each other, both are dealt with; otherwise it would be a pointless repetition. In the same prophet,

The Lord Jehovih said, Behold, I will lift up My hand to the nations and raise My ensign to the peoples; and they will bring your sons in their bosom and carry your daughters on their shoulder. Isaiah 49:22.

This refers to the Lord's kingdom, 'nations' again standing for goods, and 'peoples' for truths.

[4] In the same prophet,

You will break out to the right and to the left, and your seed will inherit the nations, and they will dwell in the desolate cities. Isaiah 54:3.

This refers to the Lord's kingdom and to the Church called the Church of the nations. That 'the nations' stands for goods that stem from charity, or what amounts to the same, for people with whom the goods of charity exist, is clear from the promise that their 'seed', or faith, 'will inherit them'. 'Cities' stands for truths. In the same prophet,

Lo, I have given Him as a witness to the peoples, a Prince and Lawgiver to the peoples Lo, you will call a nation you do not know, and a nation that knew you not will run to you. Isaiah 55:4-5.

This refers to the Lord's kingdom. 'Peoples' stands for truths, 'nations' for goods. In the Church those who are endowed with goods that stem from charity are 'nations' while those who are endowed with truths of faith are 'peoples'. For goods and truths are attributes of the subjects to which they apply. In the same prophet,

Nations will walk to your light, and kings to the brightness of your rising. Then you will see and overflow, and your heart will be astounded and enlarged, because the abundance of the sea will be turned to you, the armies of the nations will come to you. Isaiah 60:3, 5.

This refers to the Lord's kingdom and the Church of the nations. 'Nations' stands for goods, while 'kings', who go together with 'peoples', stands for truths.

[5] In Zephaniah,

The remnants of My people will plunder them, and the residue of My nation will inherit them. Zephaniah 2:9.

In Zechariah,

Many peoples and numerous nations will come to seek Jehovah of hosts in Jerusalem. Zechariah 8:22.

'Jerusalem' stands for the Lord's kingdom and for the Church, 'peoples' those with whom the truths of faith predominate, 'nations' for those with whom the goods of charity do so, and therefore they are mentioned separately. In David,

You will deliver me from the strivings of the people; You will set me as the head of nations. A people whom I have not known will serve me. Psalms 18:43.

Here similarly 'people' stands for those with whom truths predominate, 'nations' for those with whom good does so. And because these are what constitute the member of the Church, both are mentioned. In the same author,

The peoples will confess You, O God, all the peoples will confess You; the nations will be glad and exultant, for You will judge the peoples with uprightness, and You will guide the nations into the land. Psalms 67:3-4.

'Peoples' clearly stands for those with whom truths of faith predominate, and 'nations' for those with whom the good of charity predominates.

[6] In Moses,

Remember the days of old, understand the years of generation after generation; ask your father and he will show you, and your elders and they will tell you, When the Most High gave to the nations an inheritance and separated the sons of man, He fixed the boundaries of the peoples according to the number of the sons of Israel. Deuteronomy 32:7-8.

This refers to the Most Ancient Church and the Ancient Churches, which are respectively 'the days of old' and 'the years of generation after generation'. Those with whom the good of charity predominated were called 'the nations' to whom an inheritance was given. 'The sons of man' and in the next sentence 'the peoples' mean those with whom the truths of faith deriving from charity predominated. Since 'the nations' means the goods of the Church and 'the peoples' its truths, it was therefore said of Esau and Jacob when they were still in the womb,

Two nations are in your womb, and two peoples will be separated from your bowels. Genesis 25:23.

These places now make clear what the Church of the nations is in the genuine sense. The Most Ancient Church was the true Church of the nations, as was the Ancient Church after that.

[7] Since those governed by charity are called 'nations' and those governed by faith are called 'peoples', the Lord's priesthood is therefore associated with 'nations' because it has reference to celestial things, which are goods, while His kingship is associated with 'peoples' because it has reference to spiritual things, which are truths This distinction was also represented in the Jewish Church in which they were 'a nation' before they had kings, but became 'a people' after they received them.

Footnotes: