799a.“和祂的帐幕”表示教会的一切教义和由此而来的敬拜。这从“帐幕”的含义清楚可知，“帐幕”是指教义和敬拜方面的教会，因而也指教会的教义和敬拜；因此，“亵渎神的帐幕”表示歪曲这些。“帐幕”之所以表示教义和敬拜方面的教会，是因为在上古时代，那些属于教会的人住在帐幕和帐棚中，起行时也带着它们。事实上，那时他们大多是牧羊人；家族的父亲在帐幕中，如后来在圣殿里那样将仁爱的训词，因而将爱的生活教导给那些从他家庭出生的人。这就是为何“帐幕”与“神的家”所表相同，即表示照着教义敬拜神，因而也表示教会，因为教会凭遵行教义的生活而为教会，遵行教义的生活就是敬拜。由于有教会在其中的这些上古之人敬拜一个人形式的神，而一个人形式的神就是主，所以他们敬拜主。因此，他们的教会是属天教会，该教会与属灵教会的区别在于：属天教会处于对主之爱和来自这爱的敬拜，而属灵教会处于对邻之爱和来自这爱的敬拜。由于这是上古之人当中的教会的品质，那时对主之爱的教义在帐幕中被教导，主因此爱帐幕超过圣殿，所以按照主在西乃山上的吩咐，一个帐幕被建造，以色列民族可以在这个帐幕中举行神圣敬拜；后来，为纪念在帐幕中所举行的最神圣的敬拜，又设立了住棚节。由此清楚可知，为何“帐幕”表示教会的教义和由此而来的敬拜。
799b# “帐幕”的这种含义从以下经文也明显看出来。摩西五经：雅各啊，你的帐幕何等华美，以色列啊，你的帐棚何其华丽。(民数记24:5)
在此处和圣言的其它部分，经上提到了帐幕和帐棚这两者；“帐幕”表示由那些处于对主之爱的良善之人组成的教会；“帐棚”表示由那些处于来自这良善的真理之人组成的教会；由于教义和由此而来的敬拜构成教会，所以“帐幕”表示爱之良善的教义，“帐棚”表示来自这良善的真理的教义。因此，复数形式的“帐幕”也表示教会和教义的良善，复数形式的“帐棚”表示教会和教义的真理。这清楚表明，巴兰的这些话，即“雅各啊，你的帐幕何等华美，以色列啊，你的帐棚何其华丽”表示什么，“雅各”表示处于教义和生活之良善的教会，“以色列”表示处于来自良善的真理的教会。
耶利米书：耶和华必使雅各被掳去的帐幕归回，也必怜悯他的帐棚；城必建造在她自己的废墟上，宫殿也必照它以前的方式有人居住。(耶利米书30:18)
此处经上也提到“帐幕”和“帐棚”；“帐幕”表示教会的良善，或教会教义的良善，“帐棚”表示教会的真理，或教会教义的真理；“被掳去”表示属灵的囚禁，当教会或教义的良善和真理可以说被监禁时，属灵的囚禁就会发生；因此，“使被掳去的归回”表示恢复它们。至于其余的话表示什么，可参看前文(AE724节)。
以赛亚书：要扩张你帐幕之地，伸展你帐棚的帷幔；不要阻碍；要放长你的绳子，坚固你的橛子。(以赛亚书54:2)这些话论及没有生育的不孕妇人，她们表示外邦人，主要在他们当中建立教会。“你帐幕之地”表示该教会的爱之良善的状态；“你帐棚的帷幔”表示来自这良善的真理；“扩张”和“伸展”表示良善的结实和真理的增多；“绳子”表示这些的结合，“橛子”表示它们的坚固或力量。诗篇：有一件事，我曾求耶和华；我仍要寻求，就是我可以尽我一生的日子住在耶和华的家中，去看耶和华的美意，早晨拜访祂的殿；因为在遭难的日子，祂必将我藏在祂的帐棚里，把我隐藏在祂帐幕的隐密处，将我高举在磐石上。(诗篇27:4,5)
此处经上提到“耶和华的家”、“殿”、“帐棚”和“帐幕”；“耶和华的家”表示处于对主之爱的良善的教会，“殿”表示处于来自这良善的真理的教会，“耶和华的帐棚”表示神性真理，“帐幕”表示神性良善；由此清楚可知，“尽一个人一生的日子住在耶和华的家中”意思不是说住在耶和华的家中，而是说处于对主之爱的良善；“早晨拜访耶和华的殿”意思不是说每天早晨都拜访圣殿，而是说寻求并学习这良善的真理；因此，“藏在帐棚里”表示继续处于神性真理，或说坚守神性真理，并保护，免受虚假伤害；“隐藏在帐幕的隐密处”表示继续处于神性良善，或说坚守神性良善，并保护，免受邪恶伤害；“高举在磐石上”表示在内层真理上进行教导。
又：耶和华啊，谁能寄居你的帐幕？谁能住在你的圣山？就是行走正直，行公义、讲真理的人。(诗篇15:1,2)此处“帐幕”同样表示在爱之良善方面的教会，因而也表示爱之良善；“圣山”是指耶路撒冷，表示在来自这良善的教义真理方面的教会；这表明“住在它们上面”表示什么。“行走正直的人”表示一个在生活上处于良善，在教义上处于真理的人；因此，经上补充说：“行公义、讲真理的人。”“行公义”表示在生活上处于良善，“讲真理”表示在教义上处于真理。
又：我要永远住在你的帐幕里，我要投靠在你翅膀下的隐密处。(诗篇61:4)
“永远住在帐幕里”表示处于爱之神性良善；“投靠在你翅膀下的隐密处”表示处于神性真理，“耶和华的翅膀”表示属灵真理。
以赛亚书：必有宝座因怜悯坚立，必有一位诚诚实实坐在其上，在大卫帐幕中施行审判，寻求公平，速行公义。(以赛亚书16:5)这些话论及主；“因怜悯坚立的宝座”表示由主建立的天堂和来自它的教会。“必有一位诚诚实实坐在其上，在大卫帐幕中”表示主凭来自神性良善的神性真理在那里作王；“大卫”表示其王权，也就是神性真理方面的主，“祂的帐幕”表示神性良善。“审判”表示教义的真理，一切审判都来自这真理；“公义”表示爱之良善，在那些在天堂和教会里的人当中，这两者都来自主。
同一先知书：看看锡安，我们制定节期的城，让你的眼看看耶路撒冷，一个安静的居所，一个必不拆散的帐幕；其橛子永不拔出，其绳索一根也不折断。(以赛亚书33:20)
此处“锡安”不是指锡安，“耶路撒冷”不是指耶路撒冷；相反，它们表示爱之良善和教义真理方面的天堂和教会；这些事物是“一个安静的居所，一个必不拆散的帐幕”。“不拔出的橛子”表示被神性真理强化；“不折断的绳索”表示通过神性良善结合。
耶利米书：我的帐幕毁坏，我所有的绳索都折断了；我的众子都离我出去，他们不在了；再无人来支搭我的帐幕，挂起我的帷幔了。(耶利米书10:20)“毁坏的帐幕”表示不再有任何良善的教会，“折断的绳索”表示没有结合；“出去并不在的众子”表示不再有任何真理；“再无人来支搭帐幕，挂起帷幔了”表示教会里不再有人教导爱之良善和来自这良善的真理，“帷幔”表示从良善发出并遮盖它的真理。同一先知书：全地毁坏，我的帐幕忽然毁坏，我的帷幔顷刻破裂。(耶利米书4:20)毁坏的“地”表示教会；毁坏的“帐幕”表示教会的良善，“帷幔”表示教会的真理。
又：巴比伦王尼布甲尼撒必夺走他们的帐幕和羊群，他必为自己掠去他们的帷幔和一切器皿，并他们的骆驼。(耶利米书49:29)这段经文描述了阿拉伯的荒废，阿拉伯表示处于来自良善的真理的教会；“他们的帐幕和羊群”表示该教会的良善；“帷幔和一切器皿”表示这些良善的真理，“骆驼”表示真理的知识。“巴比伦王尼布甲尼撒”表示进行荒废的邪恶和虚假。大卫诗篇(120:5)中的“阿拉伯的帐幕”具有相同的含义。
耶利米书：牧人和他们的羊群必来到锡安，他们必支搭帐幕围攻她，各在自己的地方牧放。(耶利米书6:3)这段经文也描述了教会在爱之良善方面的荒废，“锡安”表示有这良善在其中的教会。“牧人和羊群必支搭围攻她的帐幕”表示毁坏教会的邪恶及其虚假；“他们必各在自己的地方牧放”表示它将被完全剥夺良善和真理。
何西阿书：埃及要收殓他们，摩弗要埋葬他们；他们的银制宝物，蓟草必占据；荆棘必在他们的帐幕中。(何西阿书9:6)这段经文描述了因对真理的歪曲导致的教会的荒废。这些话所论及的“以色列”表示这个教会；“埃及要收殓他们，摩弗要埋葬他们”表示属世人及其贪心将摧毁它们；“他们的银制宝物，蓟草必占据”表示虚假将摧毁一切真理；“荆棘必在他们的帐幕中”表示虚假的邪恶将摧毁其一切良善。
以赛亚书：
住在大地的圆圈之上，地上的居民好像蝗虫，铺展诸天，如铺上好之物，展开诸天如展开可住帐幕的。(以赛亚书40:22)
“住在大地的圆圈之上”表示在天空或诸天之上；因为天空包围大地，就像圆圈包围它的中心一样；这就是为何主被称为“至高者”和“住在至高处的”。“地上的居民好像蝗虫”表示处于最外在的事物或末端的人们；因为“蝗虫”表示活在终端之物，尤表处于终端的真理，在反面意义上表示那里的虚假；“铺展诸天，如铺上好之物”表示随意扩张诸天的全能；“展开诸天如展开可住帐幕”具有几乎相同的含义，但后者表示在良善方面扩张诸天，前者表示在真理方面扩张诸天。
何西阿书：我必使你再住帐幕，如在约定时期的日子一样。(何西阿书12:9)此处论述的主题是以法莲，经上因他富足而说他“发了财”(何西阿书12:8)，以此表示他为自己获得真理的知识；因为“以法莲”表示对圣言的理解和教会的智力或理解力；因此，“我必使你再住帐幕”表示仍在良善所在的教会中；“如在约定时期的日子一样”表示直到这些知识灭亡。撒迦利亚书：
耶和华必先拯救犹大的帐幕。(撒迦利亚书12:7)“犹大的帐幕”是指圣言的良善和教会的良善，因为“犹大”表示在对主之爱的良善方面的圣言和教会。耶利米哀歌：
主张弓好像仇敌；祂站立举起右手，如同敌人，杀戮一切悦人眼目的；祂在锡安的帐幕倒出愤怒像火一样。(耶利米哀歌2:4)
此处论述的主题是教会在真理和良善方面的毁坏；“祂杀戮一切悦人眼目的”表示在教会真理方面的毁坏；“祂在锡安的帐幕倒出愤怒像火一样”表示在良善方面的毁坏；在圣言中，“悦人之物”论及真理，“眼”论及对真理的理解；“帐幕”论及良善，“像火一样的愤怒”论及良善的荒废；“锡安的女子或女儿”表示从对良善的爱而处于对真理的情感的教会。诗篇：
祂在天上为太阳安设帐幕。(诗篇19:4)“太阳”在此表示神性之爱方面的主；由于在众天堂，祂住在自己的爱之良善中，所以经上说：“祂在天上为太阳安设帐幕。”“帐幕”在此表示来自爱之良善的主的天堂。
又：你使至高者耶和华做你的居所；祸患必不临到你，灾害也不挨近你的帐幕。(诗篇91:9,10)“耶和华的居所”和“祂的帐幕”表示天堂和教会；“居所”表示在真理方面的天堂和教会，“帐幕”表示在良善方面的天堂和教会。“祂使至高者耶和华做祂的居所，祸患必不临到，灾害也不挨近”表示邪恶和邪恶之虚假的移除，以及保护，以免受它们伤害。
又：
祂要把你从帐幕中拔出来，从活人之地把你连根拔除。(诗篇52:5)这句话论及以东人多益。“祂要把你从帐幕中拔出来”表示他要从教会的一切良善中被逐出，“从活人之地把你连根拔除”表示他还要从教会的一切真理中被逐出；“地”是指教会，那些处于来自良善的真理之人被称为“活人”。
在以下经文中，“帐幕”也表示良善方面的教会，或教会的良善。利未记：
耶和华要在他们中间立帐幕，在他们中间行走，作他们的神。(利未记26:11,12)
这是祝福当中的一条。主在彼得、雅各和约翰面前变了形像后，彼得说：
主啊，我们在这里真好；你若愿意，就让我们在这里搭三座帐幕；一座给你，一座给摩西，一座给以利亚。(马太福音17:4;马可福音9:5;路加福音9:33)启示录：
我听见有大声音从天上出来说，看哪，神的帐幕在人间，祂要与他们同住。(启示录21:3)
诗篇：
祂离弃了示罗的帐棚，就是祂在世人中间居住的帐幕。(诗篇78:60)
又：
祂弃绝了约瑟的帐棚。(诗篇78:67)“帐棚”表示教义之真理方面的教会，这一点从圣言中提到单数或复数形式的“帐棚”的经文明显看出来(如以赛亚书22:16;耶利米书9:19;以西结书25:4;阿摩司书9:11;哈巴谷书1:6;诗篇43:3;46:4;74:7)。
799c# 由于帐幕表示爱之良善的教义方面的天堂和教会，帐棚表示来自这良善的真理的教义方面的天堂和教会，这是出于上古之人对主的神圣敬拜，如本文开头所说的，所以主乐意摩西建造帐幕，代表性的敬拜要在这帐幕中举行；出埃及记(26:7–15;36:8–37)描述了这一点；后来，经上吩咐：以色列的众支派都要在帐幕的四围安营，负责帐幕的利未人也要在它旁边(民数记1:10–54;3:7–39)；他们还要跟着帐幕起行(民数记9:15等)。这帐幕代表天堂和教会，这一点从以下事实很清楚地看出来：它的样式在西乃山上被指示给摩西(出埃及记25:9;26:30)。凡以一种形式来呈现，以至于在天上并从天上看见的东西，都具有代表性。帐幕就代表主所在的天堂本身，因而也代表教会，这一点从它的神圣明显看出来：除了亚伦和他的儿子外，任何人都不允许进入帐幕，百姓若接近，就会死亡(民数记17:12,13;18:1,22,23;19:14–19)。同样日间帐幕以上有云彩，夜间则出现火(出埃及记40:38;民数记9:15;以赛亚书4:5,6)。后来又守了一个节日，这个节日被称为住棚节，他们要因禾场和酒醡的出产而欢乐(利未记23:39–44;申命记16:13,14;撒迦利亚书14:16,18,19)。
“禾场的出产”，与“粮食”、“五谷”一样，表示教会的一切良善；“酒醡的出产”，与“酒”一样，表示教会良善的一切真理；那时的“欢乐”表示来自良善和真理的属天和属灵之爱的快乐。属于帐幕的一切事物，如约柜、施恩座和它上面的基路伯，幔子，上面有饼的桌子(译注：即陈设饼的桌子)，香坛，灯台，帷幔，顶盖或遮盖物，板子和柱子，绳子，橛子，以及其它所有事物，都代表天堂和教会，这一点可见于《属天的奥秘》一书论述出埃及记的地方；那里解释了这一切事物。那里还说明，这一切事物的神圣都来自存放在约柜中的律法，因为“律法”表示圣言，并代表主，主就是圣言。
799. And his tabernacle. That this signifies all the doctrine of the church, and worship therefrom, is evident from the signification of the tabernacle, as denoting the church as to doctrine and worship, consequently also the doctrine and worship of the church. The falsification of these is therefore signified by blaspheming the tabernacle of God.
The reason why tabernacle signifies the church as to doctrine and worship is, that those who belonged to the church in the most ancient times dwelt in tabernacles and tents, which also they took on their journeys. For at that time they were mostly feeders of sheep; and the father of the family taught those who were born of his house the precepts of charity, and thence the life of love, in tabernacles, as, afterwards, in temples. Hence the tabernacle signified the same as the house of God, that is, the worship of God according to doctrine. Consequently it also signified the church, because the church is the church from a life according to doctrine; and a life according to doctrine is worship.
[2] Because those most ancient people among whom the church existed worshipped God under a human form; and because God under a human form is the Lord, they consequently worshipped Him. Their church was therefore a celestial church, distinguished from a spiritual church in this, that the celestial church is in love to the Lord, and in worship from that love; while the spiritual church is in love towards the neighbour, and in worship from that love. And because such was the quality of the church among the most ancient people, and the doctrine of love to the Lord was taught in their tabernacles, and hence tabernacles were loved by the Lord more than temples, therefore by command of the Lord on Mount Sinai, a tabernacle was built, in which the Israelitish nation might perform holy worship; and afterwards, in memory of the most holy worship in tabernacles, the feast of tabernacles was instituted. From these things it is evident why it is that the tabernacle signifies the doctrine of the church, and worship therefrom.
[3] This signification of tabernacles is also evident from the following passages:
In Moses:
"How goodly are thy tabernacles, O Jacob, thy tents, O Israel" (Numbers 24:5).
In this and other parts of the Word they are called tabernacles, and also tents; and by tabernacle is signified the church consisting of those who are in the good of love to the Lord, and by tent the church consisting of those who are in truths from that good. And because doctrine and worship therefrom make the church, therefore by tabernacle is signified the doctrine of the good of love; and by tent the doctrine of truth from that good. Hence also by tabernacles, in the plural, are signified the goods of the church and of doctrine; and by tents the truths of the church and of doctrine. It is therefore evident what is signified by the above words of Balaam, "How goodly are thy tabernacles, O Jacob, thy tents, O Israel"; for by Jacob is signified the church which is in the good of doctrine and of life, and by Israel the church which is in truths from good.
[4] In Jeremiah:
"Jehovah bringeth back the captivity of the tabernacles of Jacob, and I will have compassion on his tents, and the city shall be built upon its own heap, and the palace thereof shall be inhabited after its former manner" (724).
[5] In Isaiah:
"Enlarge the place of thy tabernacle, and let them stretch out the curtains of thy tents; prohibit not, lengthen thy cords, and strengthen thy bars" (54:2).
This said of the barren who did not bear, who signify the Gentiles, among whom the church was to be established by the Lord. The state of the good of love of that church is signified by the place of thy tabernacle; and the truths from that good are signified by the curtains of thy tents. The fructification of good and the multiplication of truth is signified by enlarging and stretching out. By the cords is signified their conjunction; and by bars their strength.
[6] In David:
"One thing have I desired of Jehovah, this will I seek, that I may dwell in the house of Jehovah all the days of my life, to see the pleasantness of Jehovah, to visit in the morning his temple. For he shall hide me in his tent in the evil day; he shall hide me in the secret of his tabernacle, he shall lift me up upon a rock" (Psalm 27:4, 5).
Here the house of Jehovah, the temple, the tent, and the tabernacle are mentioned. And by the house of Jehovah is signified the church which is in the good of love to the Lord; by temple the church which is in truths from that good; by the tent of Jehovah is signified Divine truth, and by the tabernacle Divine Good. Hence it is evident, that by dwelling in the house of Jehovah all the days of one's life, is not meant to dwell in the house of Jehovah, but in the good of love to the Lord; and that by visiting in the morning the temple of Jehovah, is not meant to visit a temple every morning, but to inquire into and learn the truths of that good. By hiding in the tent is signified therefore to keep stedfastly in Divine truth, and to protect from falsities. And by hiding in the secret of the tabernacle, is signified to keep stedfastly in Divine Good and to protect from evils. By lifting up upon a rock is signified to instruct in interior truths.
[7] Again:
"Jehovah, who shall abide in thy tabernacle, who shall dwell in the mountain of thy holiness? He who walketh uprightly, and doeth justice, and speaketh the truth" (Psalm 15:1, 2).
Where also by tabernacle is signified the church as to the good of love, consequently also the good of love. By the mountain of holiness, by which is meant Jerusalem, is signified the church as to truths of doctrine from that good. It may be known, therefore, what is signified by abiding in them. He who walketh uprightly signifies one who is in good as to life, and in truths as to doctrine. Therefore it is also said, "who doeth justice and speaketh the truth;" and by doing justice is signified to be in good as to life, and by speaking the truth is signified to be in truths as to doctrine.
[8] Again:
"I will abide in thy tabernacle for ever, I will confide in the hiding-place of thy wings" (Psalm 61:5).
To abide in the tabernacle for ever, signifies to be in the Divine Good of love. To confide in the hiding-place of thy wings, signifies to be in Divine truths; for the wings of Jehovah, signify spiritual truths.
[9] In Isaiah:
"By mercy was the throne established; and he sat upon it in verity in the tabernacle of David, judging and seeking judgment, and hastening justice" (16:5).
These things are said of the Lord. Heaven which was established by Him; the church therefore is signified by the throne established by mercy. That the Lord there reigns by Divine truth from Divine Good, is signified by sitting upon it in verity in the tabernacle of David. By David is meant the Lord as to His royalty, which is Divine truth; and by His tabernacle is signified the Divine Good. By judgment is signified the truth of doctrine because all judgment is from it; and by justice is signified the good of love, both of which are from the Lord Himself among those who are in heaven and those who are in the church.
[10] In the same:
"Look upon Zion, the city of our stated feasts, let thine eyes see Jerusalem a quiet habitation, a tabernacle which shall not be taken down; the bars thereof shall not be removed, neither shall any of the cords thereof be plucked up" (33:20).
By Zion here is not meant Zion, nor by Jerusalem, Jerusalem, but heaven and the church as to the good of love and the truth of doctrine. These things are the quiet habitation, and the tabernacle which shall not be taken down. By the bars which shall not be removed, is signified to be strengthened by Divine truths; and by the cords which shall not be broken, is signified conjunction by means of Divine Good.
[11] In Jeremiah:
"My tabernacle is devastated, and all my cords plucked away, my sons have gone forth from me, and they are not; there is no longer any to stretch out my tabernacle, and to set up my curtains" (10:20).
By the tabernacle which is devastated is signified the church in which there is no longer any good. By the cords being plucked away is signified that there is no conjunction. By the sons going forth and being no more, is signified that there are no longer any truths. By none stretching out the tabernacle any more, nor setting the curtains, is signified that no one any longer in the church teaches the good of love and the truth from that good, the curtains denoting the truths proceeding from good and covering it.
[12] In the same:
"The whole earth is devastated, suddenly my tabernacles are devastated, my curtains in a moment" (4:20).
By the earth which is devastated is signified the church by the tabernacles which are devastated its goods; and by curtains its truths.
Again:
"Nebuchadnezzar king of Babel shall take their tabernacle and their flocks, their curtains and all their vessels, and their camels he shall take away for himself" (49:28-29).
This is spoken of the vastation of Arabia, by which is signified the church which is in truths from good. The goods of that church are signified by the tabernacle and their flocks; the truths thereof by the curtains and all the vessels; and the knowledges of truth by the camels. By Nebuchadnezzar king of Babel are signified the evils and falsities which lay waste. Similar things are signified by the tabernacles of Arabia, mentioned in Psalm 120:5.
[13] In Jeremiah:
"The shepherds and their flocks shall come unto Zion, they shall fix tabernacles against her, they shall consume every one his space" (6:3).
By these words also is described the vastation of the church as to the good of love, Zion denoting the church in which that good exists. By the tabernacles which the shepherds and flocks shall fix against her, are signified the evils and their falsities which devastate it. They shall consume every one his space, signifies that it shall be altogether deprived of goods and truths.
[14] In Hosea:
"Egypt shall gather them, Memphis shall bury them, the desirable place of their silver the nettle shall possess, and the thorn shall be in their tabernacles" (9:6).
This is spoken of the vastation of the church by the falsifications of truth. By Israel, of whom these things are said, is signified that church. That the natural man and his cupidity will destroy them, is signified by Egypt shall gather them, Memphis shall bury them. That falsity will destroy all truth, is signified by, the desirable place of their silver the nettle shall possess; and that evils of falsity will destroy all their good, is signified by, thorns shall be in their tabernacles.
[15] In Isaiah:
"Who dwelleth upon the circle of the earth, and the inhabitants thereof are as locusts, who stretcheth out the heavens as something fine, and spreadeth them out as a tabernacle to dwell in" (40:22).
To dwell upon the circle of the earth, signifies upon the heavens; for the heaven encompasseth the earth as a circle its centre. Whence the Lord is called the Most High, and He that dwelleth in the highest. The inhabitants thereof as locusts, signifies men in the extremes; for the locust signifies what is alive in ultimates - specifically truth in ultimates - and, in the opposite sense, falsity there. Who stretcheth out the heavens as something fine, signifies omnipotence to amplify the heavens at will; and spreadeth them out as a tabernacle to dwell in, signifies nearly the same, but the latter the enlargement of the heavens as to goods, and the former their enlargement as to truths.
[16] Again in Hosea:
"As yet will I cause thee to dwell in tabernacles, according to the days of the time appointed" (12:9).
The subject treated of is Ephraim, who being enriched said that he had found wealth (ver. 8), whereby is signified that he had procured for himself the knowledges of truth. For by Ephraim is signified the understanding of the Word and the Intellectual of the church. Therefore by causing him to dwell in tabernacles is signified to be in the church where good is. According to the days of the time appointed, signifies, until those knowledges perish.
[17] In Zechariah:
"Jehovah shall save the tabernacles of Judah first" (12:7).
The tabernacles of Judah denote the goods of the Word and the goods of the church; for by Judah is signified the Word, and also the church, as to the good of love to the Lord.
In Lamentations:
"The Lord hath bent his bow as a foe, he stood with his right hand as an enemy, and slew all things that were pleasant to the eyes; into the tabernacles of the daughter of Zion he poured out his anger like fire" (2:4).
Here, the subject treated of is the devastation of the church as to truths and as to goods. Devastation as to the truths thereof is signified by slaying all things that were pleasant to the eyes; and devastation as to goods by pouring out His anger like fire into the tabernacles of the daughter of Zion. Things pleasant, in the Word, are said of truths, and eyes of the understanding of truth; tabernacles are said of goods, and anger, like fire, of the vastation of good. The daughter of Zion signifies the church which is in the affection of truth from the love of good.
[18] Again in David:
"He hath set for the sun a tabernacle in the heavens" (Psalm 19:5).
By the sun is there meant the Lord as to Divine Love; because He dwells in the good of His own love in the heavens; therefore it is said, He hath set a tabernacle for the sun in the heavens, the tabernacle there denoting the Lord's heaven from the good of love.
Again:
"Because thou hast made Jehovah the Most High thy habitation, no evil shall befall thee, neither shall any plague come nigh thy tabernacle" (Psalm 91:9, 10).
By the habitation of Jehovah and by His tabernacle, are signified heaven and the church, by habitation, heaven and the church as to truths, and by tabernacle heaven and the church as to goods. The removal of and protection from evils and the falsities of evil, is signified by making the Most High his dwelling, and by no evil befalling him nor plague coming nigh him.
[19] Again in David:
"He shall pluck thee out of the tabernacle, and shall root thee out of the land of the living" (Psalm 52:7).
This is said of Doeg the Edomite. That he should be expelled from all the good of the church, is signified by being plucked out of the tabernacle; and also from all the truths of the church, is signified by being rooted out of the land of the living, the land denotes the church, and those are called the living who are in truths from good.
By tabernacle is signified the church as to good, or the good of the church, in the following passages also:-
"That Jehovah would set a tabernacle in the midst of them, would walk in the midst of them, and be to them for a God" (Leviticus 26:11, 12).
This was one among the blessings.
After that the Lord was transfigured before Peter, James, and John, Peter said, "Lord, it is good for us to be here, and let us make here three tabernacles; one for thee, and one for Moses, and one for Elias" (Matthew 17:4; Mark 9:5; Luke 9:30).
"I heard a great voice out of heaven saying, Behold the tabernacle of God is with men, and he will dwell with them" (Apocalypse 21:3).
"He forsook the tent of Shiloh, the Tabernacle, in which he dwelt amongst men" (Psalm 78:60).
"He refused the tent of Joseph" (Psalm 78:67).
That a tent signifies the church as to truths of doctrine, is evident from the passages in the Word where a tent or tents are mentioned.
As in Isaiah 22:16; Jeremiah 9:19; Ezekiel 25:4; Amos 9:11; Hab. 1:6; Psalm. 43:3; 46:5; 74:7.
[20] Because heaven and the church as to the doctrine of the good of love, was signified by a tabernacle, and as to the doctrine of truth from that good by a tent, and this from the holy worship of the Lord by the most ancient people, as said at the commencement of this article; therefore, it pleased the Lord that a tabernacle should be erected by Moses, in which representative worship was to be performed, which is described in Exodus (26:7-15; 36:8-37). And it was afterwards commanded, that
All the tribes of Israel should encamp about it, and that the Levites who were to guard it should be near to it (Numbers 1:10-54; 3:7-39).
"And also that they should journey with it" (Numbers 9:15).
That tabernacle was representative of heaven and the church. This is clear from the fact
That the form of it was shown to Moses upon Mount Sinai (Exodus 25:9; 26:30).
And whatever is shown in its form so as to be seen in heaven and from heaven, is representative. That the tabernacle was representative of heaven itself where the Lord is, and thence also of the church, is evident from its holiness
For it was not lawful for any one to enter it, except Aaron and his sons, and that if the people drew near, they should die (Numbers 17:12, 13; 18:1, 22, 23; 19:14-19).
Also in that
There was a cloud upon it by day, and the appearance of fire by night (Exodus 40:38; Numbers 9:15; Isaiah 4:5, 6).
And afterwards that
A feast was celebrated, which was called the feast of tabernacles, and they were to be glad from the produce of the corn-floor and of the wine-press (Leviticus 23:39-44; Deuteronomy 16:13, 14; Zech. 14:16, 18, 19).
By the produce of the corn-floor was signified all the good of the church, the same as by bread and corn; and by the produce of the wine-press was signified all the truth of the good of the church, the same as by wine; and by being glad on the occasion was signified the delight of celestial and spiritual love arising from these.
That everything belonging to the tabernacle - as the ark, the propitiatory with the cherubs upon it, the veil, the table upon which was the bread, the altar of incense, the candlestick, the curtains, the coverings, the staves and pillars, the cords, pins, etc. - were representative of heaven and the church, may be seen in the Arcana Coelestia where Exodus is treated of; in which all these things are explained. It is also there shown, that the holiness of all these things resulted from the Law deposited in the ark; for the Law signified the Word, and thereby represented the Lord, who is the Word.
799. And His tabernacle, signifies all the doctrine of the church and the worship therefrom. This is evident from the signification of "tabernacle," as being the church in respect to doctrine and worship, thus, too, the doctrine and worship of the church; therefore to falsify these is signified by "blaspheming the tabernacle of God." "A tabernacle" signifies the church in respect to doctrine and worship, because those who were of the church in most ancient times dwelt in tabernacles and tents, and also journeyed with them, for they were then mostly shepherds of sheep; and the father of the family taught those who were born of his house the precepts of charity and thus the life of love, in tabernacles, as was done afterwards in temples; and this is why a "tabernacle" has a similar signification as "the house of God," namely, the worship of God according to doctrine, consequently also the church, since the church is a church from a life according to doctrine, and a life according to doctrine is worship.
[2] Since these most ancient people with whom was the church worshipped God under a human form, and since God under a human form is the Lord, they worshipped the Lord; and therefore their church was the celestial church, which is distinguished from the spiritual church in this, that the celestial church is in love to the Lord and in worship from that love, while the spiritual church is in love towards the neighbor and in worship from that love. And as the church with the most ancient people was such, and the doctrine of love to the Lord was then taught in tabernacles, and thence tabernacles were more loved by the Lord than temples, therefore by command of the Lord on Mount Sinai a tabernacle was built in which the Israelitish nation might have holy worship; and afterwards, in commemoration of the most holy worship in tabernacles, the feast of tabernacles was instituted. From this it is clear why a "tabernacle" signifies the doctrine of the church, and worship therefrom.
[3] This signification of "tabernacle" is evident from the following passages. In Moses:
How good are thy tabernacles O Jacob, thy tents O Israel (Numbers 24:5).
Here and elsewhere in the Word both tabernacles and tents are mentioned; and a "tabernacle" signifies the church consisting of those who are in the good of love to the Lord; and the "tent" signifies the church consisting of those who are in truths from that good; and as doctrine and worship therefrom constitute the church, a "tabernacle" signifies the doctrine of the good of love, and a "tent" the doctrine of truth from that good. So, too, "tabernacles," in the plural, signify the goods of the church and of doctrine, and "tents" the truths of the church and of doctrine. This makes clear the signification of those words of David, 1"How good are thy tabernacles O Jacob, thy tents O Israel," "Jacob" signifying the church that is in the good of doctrine and of life, and "Israel" the church that is in truths from good.
[4] In Jeremiah:
Jehovah bringeth back the captivity of the tabernacles of Jacob, and I will have compassion on his tents; and the city shall be built on her own heap, and the palace thereof shall be inhabited after its former manner (724)
[5] In Isaiah:
Enlarge the place of thy tabernacle, and let them stretch forth the curtains of thy tents; hinder not, make long thy cords, and make firm thy stakes (Isaiah 54:2).
This is said of the barren that did not bear, by whom the Gentiles are signified with whom the church was to be established by the Lord. The state of the good of love of that church is signified by "the place of thy tabernacle;" and the truths from that good are signified by "the curtains of thy tents;" the fructification of good and the multiplication of truth are signified by "enlarging" and "stretching forth;" "cords" signifying the conjunction of these, and "stakes" their firmness.
[6] In David:
One thing have I asked of Jehovah, that will I seek, that I may dwell in the house of Jehovah all the days of my life, to behold the pleasantness of Jehovah, and to visit in the morning His temple; for He shall hide me in His tent in the evil day, He shall conceal me in the secret place of His tabernacle, He shall exalt me upon a rock (Psalms 27:4, 5).
Here "the house of Jehovah," "the temple," "the tent," and "the tabernacle," are mentioned; and "house of Jehovah" signifies the church that is in the good of love to the Lord, "temple" the church that is in truths from that good, "the tent of Jehovah" Divine truth, and "the tabernacle" Divine good; thence it is clear that "to dwell in the house of Jehovah all the days of one's life" does not mean to dwell in the house of Jehovah, but in the good of love to the Lord; and that "to visit in the morning the temple of Jehovah" does not mean to visit the temple every morning, but to seek and learn the truths of that good; so "to hide in the tent" signifies to continue in Divine truth, and to be defended from falsities; and "to conceal in the secret place of the tabernacle" signifies to continue in Divine good and to be defended from evils; "to exalt upon a rock" signifies to instruct in interior truths.
[7] In the same:
Jehovah, who shall abide in Thy tabernacle? who shall dwell in the mountain of Thy holiness? He that walketh in integrity and doeth justice and speaketh the truth (Psalms 15:1, 2).
Here, too, a "tabernacle" signifies the church in respect to the good of love, consequently also the good of love; "the mountain of holiness," meaning Jerusalem, signifies the church in respect to the truths of doctrine from that good; which shows what is signified by "abiding in them." "He that walketh in integrity" signifies one who is in good in respect to life and truths in respect to doctrine; therefore it is added, "who doeth justice and speaketh the truth;" "doing justice" signifying to be in good in respect to life, and "speaking the truth" to be in truths in respect to doctrine.
[8] In the same:
I will abide in Thy tabernacle forever, I will trust in the hiding place of Thy wings (Psalms 61:4).
"To abide in a tabernacle forever" signifies to be in the Divine good of love; "to trust in the hiding place of Thy wings" signifies to be in Divine truths, "the wings of Jehovah" signifying spiritual truths.
[9] In Isaiah:
By mercy was the throne established, and in truth He sat upon it in the tabernacle of David, judging and seeking judgment, and hastening justice (Isaiah 16:5).
This is said of the Lord; the heaven that was established by Him and the church from it are signified by "the throne established by mercy." That the Lord reigns there by the Divine truth from the Divine good is signified by "He sat upon it in truth in the tabernacle of David;" "David" meaning the Lord in respect to His royalty, which is the Divine truth, and "His tabernacle" signifying the Divine good. "Judgment" signifies the truth of doctrine, because from that is all judgment; and "justice" signifies the good of love, both of these from the Lord with those who are in heaven and in the church.
[10] In the same:
Look upon Zion the city of our appointed feast, let thine eyes see Jerusalem a quiet habitation, a tabernacle which shall not be dissipated; the stakes thereof shall never be removed, neither shall any of the cords thereof be torn off (Isaiah 33:20).
"Zion" here does not mean Zion, nor "Jerusalem" Jerusalem, but they mean heaven and the church in respect to the good of love and the truth of doctrine; these are "a quiet habitation, and a tabernacle which shall not be dissipated." The "stakes that shall not be removed" signify a strengthening by Divine truths; and the "cords that shall not be torn off" signify conjunction through Divine good.
[11] In Jeremiah:
My tabernacle is devastated, and all My cords torn off; My sons have gone out from Me, and they are not; there is no longer anyone to stretch out My tabernacle and to set up My curtains (Jeremiah 10:20).
"The tabernacle that is devastated" signifies the church in which there is no longer any good, "the cords that are torn off" signify that there is no conjunction; "the sons that have gone out and are not" signify that there are no longer any truths; "there is no longer anyone to stretch out the tabernacle and to set up the curtains" signifies that no one any longer in the church teaches the good of love and the truth from that good, "curtains" signifying the truths that go forth from good and cover it.
[12] In the same:
The whole land is devastated, suddenly are My tabernacles devastated, My curtains in a moment (Jeremiah 4:20).
The "land" that is devastated signifies the church; the "tabernacles" that are devastated signify its goods, and "curtains" its truths. In the same:
Nebuchadnezzar king of Babylon shall take their tabernacle and their flocks, he shall carry away for himself their curtains and all their vessels, and their camels (Jeremiah 49:29).
This describes the vastation of Arabia, by which the church that is in truths from good is signified; the goods of that church are signified by "their tabernacle and their flocks;" the truths of those goods by "the curtains and all vessels," and the knowledges of truth by "camels." "Nebuchadnezzar king of Babylon" signifies the evils and falsities that lay waste. "The tabernacles of Arabia" have a like signification in David (Psalms 120:5).
[13] In Jeremiah:
To Zion shepherds and their flocks shall come, they shall pitch tabernacles against her, they shall feed down everyone his space (Jeremiah 6:3).
This, too, describes the vastation of the church in respect to the good of love, "Zion" meaning a church in which is that good. "The tabernacles that the shepherds and flocks shall pitch against her" signify the evils and their falsities that devastate the church; "they shall feed down everyone his space" signifies that it shall be altogether deprived of goods and truths.
[14] In Hosea:
Egypt shall gather them together, Moph shall bury them, the desirable things of their silver the thistle shall possess, and the thorn shall be in their tabernacles (Hosea 9:6).
This describes the vastation of a church by the falsifications of truth. "Israel," of which this is said, signifies this church; that the natural man and his cupidity will destroy them is signified by "Egypt shall gather them together, Moph shall bury them;" that falsity will destroy all truth is signified by "the desirable things of their silver the thistle shall possess;" and that the evils of falsity will destroy all their good is signified by "the thorn shall be in their tabernacles."
[15] In Isaiah:
Who dwelleth above the circle of the earth, and the inhabitants thereof are as locusts; who stretcheth out the heavens as something thin, and spreadeth them out as a tabernacle to dwell in (Isaiah 40:22).
"To dwell above the circle of the earth" means above the sky; for the sky encompasses the earth as a circle its center; and this is why the Lord is called "the Most High," and "He that dwelleth in the highest." "The inhabitants thereof are as locusts" signifies men in things outermost; for a "locust" signifies what is living in ultimates, in particular truth, and in the contrary sense falsity there; "Who stretcheth out the heavens as something thin" signifies omnipotence to enlarge the heavens at will; "and spreadeth them out as a tabernacle to dwell in" has a similar signification, this signifying the enlargement of the heavens in respect to goods, and the former their enlargement in respect to truths.
[16] In Hosea:
I will yet make thee to dwell in tabernacles, according to the days of the appointed time (Hosea 12:9).
This treats of Ephraim, who being enriched said that "he had found wealth" (verse 8), which signifies that he had acquired for himself knowledges of truth; for "Ephraim" signifies the understanding of the Word and the intellectual of the church; therefore "I will yet make thee to dwell in tabernacles" signifies still to be in the church where good is; "according to the days of the appointed time" signifies until those knowledges perish. In Zechariah:
Jehovah shall save the tabernacles of Judah first (Zechariah 12:7).
"The tabernacles of Judah" are the goods of the Word and the goods of the church, for "Judah" signifies the Word, and also the church, in respect to the good of love to the Lord.
[17] In Lamentations:
The Lord hath bent His bow like an enemy; He hath stood with His right hand as an enemy, and hath slain all things desirable to the eyes; into the tabernacles of Zion He hath poured out His anger like fire (Lamentations 2:4).
This treats of the devastation of the church in respect to truths and goods; the devastation in respect to its truths is signified by "He hath slain all things desirable to the eyes;" and the devastation in respect to goods by "He hath poured out His anger like fire into the tabernacles of Zion;" "things desirable" being predicated in the Word of truths, and "eyes" of the understanding of truth; "tabernacles" of goods, and "anger like fire" of the vastation of good; "the daughter of Zion" signifies the church that is in the affection of truth from the love of good.
In David:
In the heavens He hath set a tabernacle for the sun (Psalms 19:4).
"The sun" means here the Lord in relation to Divine love; and because He dwells in the good of His own love in the heavens it is said, "In the heavens He hath set a tabernacle for the sun;" "tabernacle" here meaning the Lord's heaven from the good of love.
[18] In the same:
Thou hast made Jehovah the Most High thy habitation; no evil shall befall thee, and no plague shall come nigh thy tabernacle (Psalms 91:9, 10).
"The habitation of Jehovah" and "His tabernacle" signify heaven and the church; "habitation" signifying heaven and the church in respect to truths, and "tabernacle" heaven and the church in respect to goods. "He hath made the Most High his habitation, no evil shall befall, and no plague come nigh," signifies the removal and protection from evils and from the falsities of evil.
In the same:
He shall pluck thee out of the tabernacle, and shall root thee out of the land of the living (Psalms 52:5).
This is said of Doeg the Edomite. That he was to be expelled from all the good of the church is signified by "he shall pluck thee out of the tabernacle," also from all the truths of the church is signified by "he shall root thee out of the land of the living;" "land" is the church, and those are called "the living" who are in truths from good.
[19] "Tabernacle" signifies the church in respect to good, or the good of the church, in the following passages also:
That Jehovah would set a tabernacle in the midst of them, would walk in the midst of them, and be to them for a God (Leviticus 26:11, 12);
this was among the blessings:
After the Lord was transfigured before Peter, James, and John, Peter said, Lord, it is good for us to be here; if Thou wilt, let us make here three tabernacles; one for Thee, one for Moses, and one for Elijah (Matthew 17:4; Mark 9:5; Luke 9:33).
I heard a great voice out of heaven, saying, Behold the tabernacle of God is with men, and He shall dwell with them (Revelation 21:3).
He forsook the tent of Shiloh, the tabernacle, in which He dwelt among men (Psalms 78:60).
He rejected the tent of Joseph (Psalms 78:67).
That a "tent" signifies the church in respect to the truths of doctrine is evident from passages in the Word where a "tent and tents" are mentioned (as in Isaiah 22:16; Jeremiah 9:19; Ezekiel 25:4; Amos 9:11, Habakkuk 1:6; Psalms 43:3; 46:4; 74:7).
[20] Since a tabernacle signified heaven and the church in respect to the doctrine of the good of love, and a tent the same in respect to the doctrine of truth from that good, and this because of the holy worship of the Lord by the most ancient men, as has been said at the beginning of this article, it pleased the Lord that a tabernacle should be set up by Moses, in which representative worship should be performed; and this is described in Exodus (Exodus 26:7-15; 36:8-37); and it was afterwards commanded:
That all the tribes of Israel should encamp about it, and the Levites who were to keep charge of it should be beside it (Numbers 1:10-54; 3:7-39);
Also that they should journey with it (Numbers 9:15, seq.).
That this tabernacle was a representative of heaven and the church is clearly evident from this:
That the form of it was shown to Moses upon Mount Sinai (Exodus 25:9; 26:30).
And whatever is presented in a form to be seen in heaven and from heaven is representative. That the tabernacle was a representative of heaven itself, where the Lord is, and thence also of the church, is evident from its holiness:
In that no one was permitted to enter into it except Aaron and his sons, and if the people drew near they would die (Numbers 1; Numbers 7:12, 13; 18:1, 22, 23; 19:14-19).
Likewise that there was a cloud upon it by day, and the appearance of fire by night (Exodus 40:38; Numbers 9:15; Isaiah 4:5, 6).
And afterwards that a feast was celebrated, which was called the Feast of Tabernacles, and they were to be glad because of the produce of the threshing-floor and of the wine press (Leviticus 23:39-44; Deuteronomy 16:13, 14; Zechariah 14:16, 18, 19).
[21] "The produce of the threshing-floor," like as "bread" and "corn," signified all the good of the church; and the "produce of the wine-press," like as "wine," signified all the truth of good of the church; and "to be glad" at that time signified the delight of celestial and spiritual love from good and truth. That all things belonging to the tabernacle, as the ark, the mercy-seat with the cherubim over it, the veil, the table upon which was the bread, the altar of incense, the lamp-stand, the curtains, the coverings, the boards and pillars, the cords, the stakes, and all other things, were representatives of heaven and the church, can be seen in the Arcana Coelestia treating of Exodus, in which all these things are explained. It is also shown there that the holiness of all these things came from the Law that was placed in the ark; for "the Law" signified the Word, and represented the Lord, who is the Word.
Footnotes:
1. The Latin has "David" for "Balaam."
799. "Et tabernaculum Ipsius." Quod significet omnem ecclesiae doctrinam et cultum inde, constat ex significatione "tabernaculi", quod sit ecclesia quoad doctrinam et cultum, inde etiam doctrina et cultus ecclesiae; haec itaque falsificare significatur per "blasphemare tabernaculum Dei." Quod "tabernaculum" significet ecclesiam quoad doctrinam et cultum, est quia illi qui ab ecclesia antiquissimis temporibus erant habitabant in tabernaculis et tentoriis, cum quibus etiam peregrinati sunt, erant enim plerique tunc pastores ovium; et paterfamilias docuit illos qui e domo illius prognati erant praecepta charitatis, et inde vitam amoris, in tabernaculis, sicut postea in templis; inde "tabernaculum" significabat simile quod "domus Dei", nempe, cultum Dei secundum doctrinam, proinde etiam ecclesiam, quoniam ecclesia est ecclesia ex vita secundum doctrinam, et vita secundum doctrinam est cultus.
[2] Quoniam antiquissimi illi, apud quos ecclesia fuit, adorabant Deum sub forma Humana, et quia Deus sub forma Humana est Dominus, inde Ipsum colebant; inde ecclesia illorum fuit ecclesia caelestis, quae distinguitur ab ecclesia spirituali in eo, quod ecclesia caelestis in amore in Dominum, et in cultu ex illo amore sit, et quod ecclesia spiritualis in amore erga proximum, et in cultu ex illo amore sit: et quia talis fuit ecclesia apud antiquissimos, et doctrina amoris in Dominum docebatur in tabernaculis, et inde tabernacula prae templis a Domino amabantur, ideo ex mandato Domini super Monte Sinai aedificatum est tabernaculum, in quo gens Israelitica sanctum cultum haberet; et postea in memoriam sanctissimi cultus in tabernaculis institutum est Festum Tabernaculorum. Ex his patet unde est quod "tabernaculum" significet ecclesiae doctrinam et inde cultum.
[3] Quod "tabernaculum" illa signficet, etiam constare potest a sequentibus locis: Apud Mosen,
"Quam bona sunt tabernacula tua, Jacob; tentoria tua, Israel" (Numeri 24:5):
hic et alibi in Verbo dicuntur "tabernacula", tum "tentoria"; et per "tabernaculum" significatur ecclesia ab illis qui in bono amoris in Dominum sunt, et per "tentorium" significatur ecclesia ex illis qui in veris ex illo bono sunt; et quia doctrina et inde cultus faciunt ecclesiam, ideo per "tabernaculum" significatur doctrina boni amoris, et per "tentorium" doctrina veri ex illo bono: inde etiam per "tabernacula" in plurali significantur bona ecclesiae et doctrinae; et per "tentoria" vera ecclesiae et doctrinae. Inde patet quid significatur per illa 1
Bileami verba, "Bona sunt tabernacula tua, Jacob; tentoria tua, Israel"; per "Jacobum" enim significatur ecclesia quae in bono doctrinae et vitae est, et per "Israelem" ecclesia quae in veris ex bono.
[4] Apud Jeremiam,
Jehovah "reducit captivitatem tabernaculorum Jacobi, et tentoriorum ejus miserebor; et aedificabitur urbs super tumulo suo, et palatium ejus juxta morem priorem habitabitur" (30:18):
hic quoque "tabernacula" et "tentoria" dicuntur; et per "tabernacula" significantur bona ecclesiae seu doctrinae ejus, et per "tentoria" significantur vera ecclesiae seu doctrinae ejus; per "captivitatem" significatur captivitas spiritualis, quae est quando bona et vera ecclesiae seu doctrinae quasi incarcerata sunt; quare "captivitatem reducere" significat restaurare illa. (Quid reliqua significantur, videatur supra, n. 724).
[5] Apud Esaiam,
"Amplifica locum tabernaculi tui, et cortinas tentoriorum tuorum expandant, ne prohibeas, longos fac funes tuos, et clavos tuos firma" (54:2):
haec de "sterili", quae non pepererat, per quam significantur gentes apud quas ecclesia a Domino instauranda erat: status boni amoris illius ecclesiae significatur per "locum tabernaculi tui"; et vera ex illo bono significantur per "cortinas tentoriorum tuorum"; fructificatio boni et multiplicatio veri significatur per "amplificare" et "extendere"; per "funes" significatur conjunctio illorum, et per "clavos" firmatio.
[6] Apud Davidem,
"Unum petii a Jehovah, hoc quaeram, ut maneam in domo Jehovae omnibus diebus vitae meae, ad videndum suavitatem Jehovae, et ad visitandum mane templum Ipsius; quia abscondet me in tentorio suo in die malo, occultabit me in occulto tabernaculi sui, in petra exaltabit me" (Psalms 27:4, 5):
hic dicuntur "domus Jehovae", "templum", "tentorium" et "tabernaculum"; et per "domum Jehovae" significatur ecclesia quae in bono amoris in Dominum est, per "templum" ecclesia quae in veris ex illo bono, per "tentorium Jehovae" significatur Divinum Verum, et per "tabernaculum" Divinum Bonum; inde patet, quod per "manere in domo Jehovae omnibus diebus vitae", non intelligatur in domo Jehovae manere, sed in bono amoris in Dominum; et quod per "visitare mane templum Jehovae" non intelligatur quovis mane id visitare, sed vera illius boni inquirere et discere; inde per "abscondere in tentorio" significatur tenere in Divino Vero, et tutari a falsis, et per "occultare in occulto tabernaculi" significatur tenere in Divino Bono, ac tutari a malis; per "exaltare in petra" significatur instruere in interioribus veris.
[7] Apud eundem,
"Jehovah, quis commorabitur in tabernaculo tuo, quis habitabit in monte sanctitatis tuae? Qui ambulat integer, et facit justitiam, et loquitur veritatem" (Psalms 15:1, 2):
per "tabernaculum" etiam hic significatur ecclesia quoad bonum amoris, ita quoque bonum amoris; per "montem sanctitatis", per quem intelligitur Hierosolyma, significatur ecclesia quoad vera doctrinae ex illo bono; inde scitur quid significatur per "commorari" in illis: "qui ambulat integer", significat qui in bono quoad vitam est, et in veris quoad doctrinam; quare dicitur, "qui facit justitiam et loquitur veritatem", et per "facere justitiam" significatur in bono esse quoad vitam, et per "loqui veritatem" significatur in veris esse quoad doctrinam.
[8] Apud eundem,
"Manebo in tabernaculo tuo in aeternum, confidam in latibulo alarum tuarum" (Psalms 61:5 [B.A. 4]):
"manere in tabernaculo in aeternum" significat in Divino Bono amoris esse; "confidere in latibulo alarum tuarum" significat in Divinis veris; "alae" enim Jehovae significant vera spiritualia.
[9] Apud Esaiam,
"Firmatus..est per misericordiam thronus, et sedit super eo in veritate in tabernaculo Davidis, judicans et quaerens judicium, et festinans justitiam" (16:5 2
):
haec de Domino; caelum quod ab Ipso stabilitum est, et inde ecclesia, significatur per "thronum" qui per misericordiam firmatus est: quod Dominus ibi regnet per Divinum Verum ex Divino Bono, significatur per "sedit super eo in veritate in tabernaculo Davidis"; per "Davidem" intelligitur Dominus quoad regium, quod est Divinum Verum, et per "tabernaculum" ejus, significatur Divinum Bonum: per "judicium" significatur verum doctrinae, quia ex illo omne judicium, et per "justitiam" bonum amoris, utrumque ab Ipso apud illos qui in caelo et in ecclesia sunt.
[10] Apud eundem,
"Specta Zionem, urbem festi stati nostri; oculi tui videant Hierosolymam, habitaculum tranquillum, tabernaculum quod non dissipabitur; non removebuntur clavi ejus in perpetuum, et omnes funes ejus non avellentur" (33:20):
per "Zionem" hic non intelligitur Zion, nec per "Hierosolymam" Hierosolyma, sed caelum et ecclesia quoad bonum amoris et verum doctrinae; illa sunt "habitaculum tranquillum", et "tabernaculum quod non dissipabitur": per "clavos" qui non removebuntur, significatur firmatio per Divina vera; et per "funes" qui non evellentur, significatur conjunctio per Divinum Bonum.
[11] Apud Jeremiam,
"Tabernaculum meum devastatum est, et omnes funes mei evulsi; filii mei exiverunt a Me, et non illi; non tendens amplius tabernaculum meum, et erigens cortinas meas" (10:20):
per "tabernaculum" quod "devastatum", significatur ecclesia, in qua non bonum amplius; per "funes" qui "evulsi" significatur conjunctio quod nulla; per "filios" qui "exiverunt et non illi", significatur quod non aliqua vera amplius: per "non tendens amplius tabernaculum et erigens cortinas" significatur quod in ecclesia nullus amplius doceat bonum amoris, et verum ex illo bono; "cortinae" significant vera prodeuntia ex bono et tegentia illud.
[12] Apud eundem,
"Devastata est tota terra, subito devastata sunt tabernacula mea, momento cortinae meae" (4:20):
per "terram" quae devastata, significatur ecclesia; per "tabernacula" quae devastata, significantur bona ejus; et per "cortinas" significantur vera ejus.
Apud eundem,
Nebuchadnezar rex Babelis "tabernaculum eorum et greges eorum sumet, cortinas eorum, et omnia vasa eorum, et camelos eorum auferet sibi" (49:29):
haec de vastatione Arabiae, per quam significatur ecclesia quae in veris ex bono est; bona illius ecclesiae significantur per "tabernaculum et greges eorum", ac vera eorum per "cortinas et omnia vasa", ac cognitiones veri per "camelos"; per "Nebuchadnezarem regem Babelis" significantur mala et falsa quae devastant.
Similia per "tabernacula Arabiae" significantur apud Davidem (Psalms 120:5).
[13] Apud Jeremiam,
Ad Zionem "venient pastores et greges eorum; figent contra eam tabernacula.., depascent quisque spatium suum" (6:3):
per haec quoque describitur vastatio ecclesiae quoad bonum amoris; "Zion" est ecclesia in qua id bonum: "tabernacula" quae "figent contra eam pastores et greges", 3
significant mala et eorum falsa quae devastant illam; "depascent quisque spatium suum" significat quod prorsus deprivabitur bonis et veris.
[14] Apud Hoscheam,
"Aegyptus congregabit eos, Moph sepeliet eos, desiderabile argenti eorum carduus possidebit.., et spina in tabernaculis eorum" (9:6):
haec de vastatione ecclesiae per falsificationes veri; per "Israelem", de quo haec dicuntur, illa ecclesia significatur: quod homo naturalis et ejus cupiditas deperdet eos, significatur per quod "Aegyptus congregabit eos, Moph sepeliet eos"; quod falsum deperdet omne verum, significatur per "desiderabile argenti carduus possidebit"; et quod mala falsi deperdent omne bonum eorum, significatur per quod "spina in tabernaculis eorum."
[15] Apud Esaiam,
Qui habitat super circulo terrae, et habitatores ejus sicut locustae; qui extendit sicut tenue caelos, et expandit sicut tabernaculum ad habitandum" (40:22):
"habitare super circulo terrae" significat super caelo, nam caelum ambit terram sicut circulus centrum; inde Dominus vocatur "Altissimus", et "habitans in altissimis "habitatores ejus sicut locustae", significat homines in extremis, nam "locusta" significat vivum in ultimis, in specie verum, et in opposito sensu falsum ibi: "qui extendit sicut tenue caelos", significat omnipotentiam ad amplificandum caelos ex nutu: "et expandit sicut tabernaculum ad habitandum" significat similia, sed haec amplificationem caelorum quoad bona, et illa amplificationem illorum quoad vera.
[16] Apud Hoscheam,
"Adhuc faciam te habitare in tabernaculis, juxta dies temporis stati" (12:10 [B.A. 9]):
haec de Ephraimo, qui ditatus
dixit "se invenisse opes" (vers. 9 [B.A. 8]),
per quae significatur quod cognitiones veri sibi comparaverit; per "Ephraimum" enim significatur intellectus Verbi, ac intellectuale ecclesiae; quare "Adhuc habitare te faciam in tabernaculis" significat quod adhuc in ecclesia ubi bonum; "juxta dies temporis stati" significat usque dum cognitiones illae pereunt.
Apud Sachariam,
"Servabit..Jehovah tabernacula Jehudae primo" (12:7):
"tabernacula Jehudae" sunt bona Verbi et bona ecclesiae, nam per "Jehudam" significatur Verbum, et quoque ecclesia quoad bonum amoris in Dominum.
[17] In Threnis,
Dominus "tetendit arcum..sicut hostis, constitit dextra Ejus sicut inimicus, et occidit omnia desiderabilia oculorum; in tabernacula Zionis effudit sicut ignem iram suam" (2:4):
haec de devastatione ecclesiae quoad vera et quoad bona; devastatio quoad vera ejus, significatur per "Occidit omnia desiderabilia oculorum"; et devastatio quoad bona, per "Effudit iram sicut ignem in tabernacula Zionis"; "desiderabilia" in Verbo dicuntur de veris, et "oculi" de intellectu veri, "tabernacula" dicuntur de bonis, ac "ira sicut ignis" de vastatione boni, "filia Zionis" significat ecclesiam quae in affectione veri ex amore boni est.
Apud Davidem,
"Soli posuit tabernaculum in" caelis (Psalms 19:5 [B.A. 4]):
per "solem" ibi intelligitur Dominus quoad Divinum Amorem; quia in bono amoris sui habitat in caelis, ideo dicitur, "Soli posuit tabernaculum in caelis"; "tabernaculum" ibi est caelum Domini ex bono amoris.
[18] Apud eundem,
"Jehovah...altissimum posuisti habitaculum tuum, non incurret in te malum, et plaga non appropinquabit ad tabernaculum tuum" (Psalms 91:9, 10):
per "habitaculum Jehovae" et per "tabernaculum Ipsius" significatur caelum et ecclesia, per "habitaculum" caelum et ecclesia quoad vera, et per "tabernaculum" caelum et ecclesia quoad bona; remotio et tutatio a malis et a falsis mali, significatur per quod "altissimum posuerit habitaculum suum, non incurret malum, et non plaga appropinquabit." Apud eundem,
"Evellet te e tabernaculo, et eradicabit te e terra viventium" (Psalms 52:7 [B.A. 6]):
haec de Doeg Edomita: quod expulsus erit ab omni bono ecclesiae, significatur per "Evellet te e tabernaculo"; quod etiam a veris ecclesiae, significatur per "Eradicabit te e terra viventium"; "terra" est ecclesia, et "viventes" dicuntur qui in veris ex bono sunt.
[19] Per "tabernaculum" significatur ecclesia quoad bonum, seu bonum ecclesiae, etiam in sequentibus locis:
Quod Jehovah posuerit tabernaculum in medio illorum, ambulaturus in medio illorum, ut esset illis in Deum (Leviticus 26:11, 12);
hoc inter benedictiones erat.
Postquam Dominus transformatus est coram Petro, Jacobo et Johanne, dixit Petrus, "Domine, bonum est nos hic esse; si vis, faciamus hic tria tabernacula, Tibi unum, et Mosi unum, et Eliae unum" (Matthaeus 17:4; Marcus 9:5; Luc. 9:33 4
);
"Audivi vocem magnam e caelo dicentem, Ecce tabernaculum Dei cum hominibus, qui habitabit cum illis" (Apocalypsis 21:3);
"Deseruit tentorium Schiluntis, tabernaculum, in quo habitavit inter homines" (Psalms 78:60);
"Repudiavit tentorium Josephi" (Psalms 78:67).
Quod "tentorium" significet ecclesiam quoad vera doctrinae, constat ex locis in Verbo
ubi "tentorium" et "tentoria" dicuntur (Ut Esaias 22:16; 5
Jerem. 9:18 [B.A. 19] : Ezechiel 25:4; Amos 9:11; Habakuk 1:6; Psalms 43:3; Psalms 46:5 [B.A. 4] ; Psalms 74:7).
[20] Quoniam "tabernaculum" significabat caelum et ecclesiam quoad doctrinam boni amoris, et "tentorium" illam quoad doctrinam veri ex illo bono, et hoc ex sancto cultu Domini ab antiquissimis, ut in praemissis hujus articuli dictum est, ideo placuit Domino ut tabernaculum a Mose erigeretur, in quo cultus repraesentativus perageretur, quod describitur in Exodo (26:7-15; 36:8-37): et postea mandatum est,
Ut omnes tribus Israelis circum illud castrametarentur, et Levitae, qui custodiam ejus custodirent, juxta illud (Numeri 1:10-54; 3:7-39).
Et quoque quod proficiscerentur cum illo (Numeri 9:15, seq.).
Quod tabernaculum illud repraesentativum caeli et ecclesiae fuerit, patet manifeste ex eo,
Quod forma ejus ostensa sit Mosi super Monte Sinai (Exodus 25:9; 26:30);
et quicquid in forma sistitur videndum in caelo et e caelo, id repraesentativum est. Quod illud fuerit repraesentativum ipsius caeli, ubi Dominus, et inde quoque ecclesiae, constare potest ex sanctitate ejus,
Quod non liceret alicui in id intrare, nisi quam Aharoni et filiis ejus, et quod si populus accederet, morerentur (Numeri 17:27, 28 [B.A. 12, 13] ; cap. 18:1, 22, 23; 19:14-19):
tum
Quod super illo fuerit nubes interdiu, ac species ignis noctu (Exodus 40:38; Numeri 9:15; Esaias 4:5, 6):
et deinde
Quod festum celebraretur, quod Festum Tabernaculorum vocabatur, ac laetarentur ex proventu areae et torcularis (Leviticus 23:39-44; Deuteronomius 16:13, 14; Sacharia 14:16, 18, 19):
[21] per "proventum areae" significabatur omne bonum ecclesiae, simile quod per "panem" et "frumentum"; et per "proventum torcularis" significabatur omne verum boni ecclesiae, simile quod per "vinum", et per "laetari" tunc significabatur jucundum amoris caelestis et spiritualis ex illis. Quod omnia tabernaculi, sicut arca, propitiatorium cum cherubis super illo, velum, mensa super qua panes, altare suffitus, candelabrum, aulaea, tegumenta, asseres et columnae, funes, clavi, et reliqua, fuerint repraesentativa caeli et ecclesiae, videatur in Arcanis Caelestibus super Exodo, in quibus omnia illa explicata sunt; ubi etiam ostensum est quod sanctitas omnium illorum fuerit ex Lege reposita in arca, nam per "Legem" significabatur Verbum, et repraesentabatur Dominus qui est Verbum.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.
4. The editors made a correction or note here.
5. The editors made a correction or note here.