9594.“你要作居所”表第二层或中间天堂。这从“居所”的含义清楚可知，“居所”当论及神性时，是指天堂，尤指中间或第二层天堂。众所周知，天堂有三层，即：至内层、中间层和最低层，或说第三层、第二层和第一层。所有这些天堂都由帐幕来代表：法版所在的柜子代表至内层或第三层天堂；脸饼或陈设饼的桌子和灯台所在的居所代表中间层或第二层天堂；院子代表最低层或第一层天堂。天堂有三层的原因是，人里面有三个层级（因为死后成为天使的人构成天堂；天使并非来自其它源头，天堂也并非来自其它源头）。人生命的至内层级是为至内层天堂而存在的，其生命的中间层级是为中间天堂而存在的；最低层则是为最低层天堂而存在的。由于人就是这样，或就是如此形成的，并且天堂来自人类，所以天堂有三层。
人里面的生命的这三个层级是按连续阶段打开的。第一个层级通过照公平和公义生活而打开；第二个层级通过照取自圣言的信之真理，以及随之照对邻之仁的良善生活而打开；第三个层级则通过照相爱的良善和对主之爱的良善而打开。这些美德是手段，人里面生命的这三个层级，因而他里面的三层天堂按连续阶段通过它们打开。不过，要知道，一个人越远离生活中的良善，趋向生活中的邪恶，这些层级就越关闭，也就是说，他里面的天堂就越关闭；因为正如生活中的良善打开它们，生活的邪恶则关闭它们。正因如此，凡沉浸于邪恶的人都在天堂之外，因而在地狱中。还要知道，由于如前所述，天堂照着一个人生活中的良善而在他里面相继打开，所以在有些人里面，第一层天堂打开了，第二层天堂没有打开；在有些人里面，第二层天堂打开了，第三层天堂没有打开；第三层天堂只在那些处于源于对主之爱的生活良善之人里面打开。一个人就是一个最小形式的天堂，他照着天堂和世界的形像而被造（参看9279节所提到的地方）。
因此，有一个至内层天堂由法柜来代表，它是前一章论述的主题；有一个中间天堂由居所来代表，它是本章论述的主题；还有一个最低层天堂由院子来代表，它是下一章论述的主题。天堂被称为“神的居所”是由于以下事实：主的神性住在那里；因为构成天堂的，正是从主的神性良善发出的神性真理，事实上，这真理将生命赋予那里的天使。由于主与天使同住在来自祂自己的事物中（9338e节），所以天堂被称为“神的居所”，天使或天使社群是发自神性良善的神性真理本身的接受者，这神性真理本身也被称为祂的“居所”；如在下列经文：
求你发出你的亮光和真理；让它们引导我，带我到你的圣山，到你的居所；我就走到神的祭坛，到神那里。（诗篇43:3-4）
诗篇：
有一道河，它的支流使神的城，就是至高者的圣所欢喜。（诗篇46:4）
又：
他们亵渎你名的居所于地。（诗篇74:7）
又：
耶和华啊，你的居所何等可爱！（诗篇84:1）
从主的神性人身发出的神性事物尤其被称为祂的“居所”，天堂本身由此而被称为祂的“居所”，这一点也明显可见于诗篇：
他怎样向耶和华起誓，向雅各的大能者许愿，我不容我的眼睛睡觉，直等我为耶和华觅得地方，为雅各的大能者找到居所。看哪，我们听说祂在以法他，我们在森林的田野里找到祂；我们要进祂的居所。（诗篇132:2，4-7）
“雅各的大能者”是指主的神性人身（6425节）；找到祂的地方，即“以法他”是指祂出生所在的伯利恒（创世记35:19；48:7；弥迦书5:2；马太福音2:4-6）；“森林的田野”是指构成外邦人当中的教会的良善。
以西结书：
他们必住在我赐给我仆人雅各的地上。他们和他们的子孙，并子孙的子孙，都永远住在那里。我的仆人大卫必永远作他们的首领。并且我要与他们立平安的约；它必作与他们所立的永约。我也要在他们中间设立我的圣所，直到永远。我的居所必在他们中间。（以西结书37:25-27）
“必作他们首领的大卫”表示主（1888节）；“圣所”表示主的神性人身，因为神圣的一切皆来自祂，或说祂是一切神圣的源头（3210，9229节）；因此，祂的“居所”表示主所在的天堂和教会。
耶利米书：
耶和华如此说，看哪，我必带回雅各被掳去的帐棚，也必顾惜他的居所。城必建造在山丘上。（耶利米书30:18）
“带回雅各被掳去的帐棚”表示恢复被毁坏的外在教会的良善和真理；“必顾惜他的居所”表示恢复内在教会的真理，“必建造在山丘上的城”表示关于真理的教义（2449，2943，3216，4492，4493节）。
至于主以哪种方式住在众天堂，这一点从前面关于主的说明可以看出来，即：主的神性人身是太阳，这太阳是天堂里的热和光的源头。从显为太阳的主发出的热是爱，而光是信。主由此而与那些从祂接受爱之良善和信之真理的人同住，而爱之良善和信之真理就是生命的热和光；祂同在的程度则取决于他们接受的程度。
Potts(1905-1910) 9594
9594. And thou shalt make the Habitation. That this signifies the second or middle heaven, is evident from the signification of "the Habitation," when said of the Divine, as being heaven, in particular the middle or second heaven. It is known that there are three heavens: the inmost, the middle, and the ultimate; or the third, the second, and the first. All these heavens were represented by the tabernacle: by the ark, where the Testimony was, the inmost or third heaven; by the Habitation, where were the table for the breads of faces and the lampstand, the middle or second heaven; and by the court, the ultimate or first heaven. That there are three heavens is because there are three degrees of life in man (for the man who becomes an angel after death constitutes heaven; from no other source are the angels, from no other is heaven). The inmost degree of the man's life is for the inmost heaven; the middle degree of his life is for the middle heaven; and the ultimate degree is for the ultimate heaven. Man being such, or so formed, and heaven being from the human race, there are therefore three heavens. [2] These three degrees of life in man are opened successively; the first degree by a life in accordance with what is equitable and just; the second degree by a life in accordance with the truths of faith from the Word, and in accordance with the consequent goods of charity toward the neighbor; and the third degree by a life in accordance with the good of mutual love and the good of love to the Lord. These are the means whereby are successively opened these three degrees of life in man, thus the three heavens in him. But be it known that in proportion as a man recedes from the good of life, and accedes to the evil of life, these degrees are closed, that is, the heavens are closed in him; for just as the good of life opens them, so the evil of life closes them. It is from this that all who are in evil are outside of heaven, thus are in hell. And because, as before said, the heavens are successively opened in a man according to the good of his life, be it known that for this reason in some the first heaven is opened and not the second; and in some the second heaven is opened and not the third; and that the third heaven is opened in those only who are in the good of life from love to the Lord. (That a man is heaven in the least form, and that he was created after the image both of heaven and of the world, may be seen in the passages cited in n. 9279). [3] Therefore it is the inmost heaven which is represented by the ark of the Testimony, treated of in the preceding chapter; it is the middle heaven which is represented by the Habitation, treated of in this chapter; and it is the ultimate heaven which is represented by the court, treated of in the following chapter. Heaven is called "the Habitation of God" from the fact that the Divine of the Lord dwells there; for it is the Divine truth proceeding from the Lord's Divine good that makes heaven, for this gives the life of an angel who is there. And because the Lord dwells with the angels in that which is from Himself (n. 9338e), therefore heaven is called "the Habitation of God," and the Divine truths themselves from the Divine good, of which the angels or the angelic societies are the receptions, are called His "Habitations; as in the following passages:
O send out Thy light and Thy truth; let these lead me; let them lead me unto the mountain of holiness, and to Thy habitations; that I may go in unto the altar of God, unto God (Ps. 43:3-4). There is a river, the streams whereof shall make glad the city of God, the holiness of the habitations of the Most High (Ps. 46:4). They have profaned the habitation of Thy name to the earth (Ps. 74:7). How lovely are Thy habitations, O Jehovah (Ps. 84:1). [4] That the Divine things which proceed from the Lord's Divine Human are what are in particular called His "Habitations," and that from this, heaven itself is called His "Habitation" is also evident in David:
He swore to Jehovah, he vowed to the Mighty One of Jacob, I will not give sleep to mine eyes until I have found out a place for Jehovah, habitations for the Mighty One of Jacob. Lo, we heard of Him in Ephrathah, we found Him in the fields of the forest; we will go into His Habitations (Ps. 132:2, 4-7). "The Mighty One of Jacob" denotes the Lord as to the Divine Human (n. 6425); "Ephrathah," where He was to be found, is Bethlehem, where He was born (Gen. 35:19; 48:7; Micah 5:2; Matt. 2:4-6); "the fields of the forest" denote the goods of the church among the Gentiles. [5] In Ezekiel:
They shall dwell upon the land that I have given to Jacob My servant; they shall dwell upon it, they and their sons' sons forever; and David My servant shall be prince to them forever. I will make a covenant of peace with them; it shall be an everlasting covenant with them, and I will set My sanctuary in the midst of them forever. So shall My habitation be with them (Ezek. 37:25-27). "David," who was to be "prince to them" denotes the Lord (n. 1888); "the sanctuary" denotes the Lord's Divine Human, because from Him is all that is holy (n. 3210, 9229); thus His "Habitation" denotes heaven and the church where the Lord is. [6] In Jeremiah:
Thus said Jehovah, Behold I bring back the captivity of Jacob's tents, and have compassion on his habitations, that the city shall be built upon its heap (Jer. 30:18). "To bring back the captivity of Jacob's tents" denotes to restore the goods and truths of the external church which had been destroyed; "having compassion on his habitations" denotes to restore the truths of the internal church; "the city which shall be built upon its heap" denotes the doctrine of truth (n. 2449, 2943, 3216, 4492, 4493). [7] In what way the Lord dwells in the heavens, can be seen from what has been shown already concerning the Lord; namely, that the Lord as to the Divine Human is the Sun from which are the heat and light in the heavens. The heat from the Lord as the Sun is love, and the light is faith. From this the Lord dwells with those who receive from Him the good of love and the truth of faith, thus the heat and light of life. His presence is according to the degrees of the reception.
Elliott(1983-1999) 9594
9594. 'And you shall make the dwelling-place' means the second or middle heaven. This is clear from the meaning of 'the dwelling-place', when it refers to the Divine, as heaven - the middle or second heaven, strictly speaking. It is well known that there are three heavens, namely the inmost, middle, and lowest, or third, second, and first. All these heavens were represented by the tabernacle; the inmost or third heaven was represented by the ark where the Testimony was, the middle or second heaven by the dwelling-place where the table for the loaves of the Presence and the lampstand were, and the lowest or first heaven by the court. The reason why there are three heavens is that there are three degrees of life with the human being. (Human beings, who become angels after death, constitute heaven; angels have no other beginning, and the heavens spring from no other source.) The inmost degree of his life exists for the inmost heaven, the middle degree of life for the middle heaven, and the lowest for the lowest heaven. And because the human being is like this, or has been so formed, and heaven springs from the human race, there are three heavens.
[2] These degrees of life with a person are opened up in successive stages. The first degree is opened up by a life led in accord with what is right and fair, the second degree by a life in accord with the truths of faith drawn from the Word and with forms of the good of charity towards the neighbour that follow on from those truths, and the third degree by a life in accord with the good of mutual love and the good of love to the Lord. These virtues are the means by which those three degrees of life with a person, and so the three heavens with him, are opened up in successive stages. But it should be recognized that to the extent that a person departs from good in life and moves towards evil in life those degrees are closed, that is, the heavens with him are closed; for just as good in life opens them, so evil in life closes them. This being so, all who are steeped in evil are outside heaven, thus are in hell. It should also be recognized that with some people - since the heavens with a person are opened up in successive stages according to the good present in his life, as stated above - the first heaven and not the second is opened up; that with some others the second heaven and not the third is opened up; but that the third heaven is opened up solely with those governed by good in life springing from love to the Lord. For the human being is heaven in its smallest form, and has been created so as to conform to an image of heaven and of the world, see the places referred to in 9279.
[3] There is therefore an inmost heaven, represented by the ark of the Testimony, which was the subject in the previous chapter; a middle heaven, represented by the dwelling-place, which is the subject in the present chapter; and a lowest heaven, represented by the court, which is the subject in the next chapter. Heaven is called God's dwelling-place because what is Divine and the Lord's dwells there; for Divine Truth emanating from the Lord's Divine Good is what makes heaven, indeed gives life to the angels there. And since the Lord dwells with angels in that which comes from Him, 9338(end), heaven is called God's dwelling-place, and the actual Divine Truths emanating from Divine Good, which angels or angelic communities are recipients of, are called dwellings, as in David,
Send out Your light and Your truth; let them lead me, let them lead me to [Your] holy mountain and to Your dwellings, that I may go in to the altar of God, to God ... Ps 43:3, 4.
In the same author,
There is a river whose streams will make glad the city of God, the holy place of the dwellings of the Most High. Ps 46:4.
In the same author,
Down to the grounda they have profaned the dwelling-place of Your name. Ps 74:7.
In the same author,
How lovely are Your dwellings, O Jehovah! Ps 84:1.
[4] The fact that the Divine realities which emanate from the Lord's Divine Human are what are rightly called 'dwellings', as a result of which heaven itself is called 'the dwelling-place', is also clear in David,
He swore to Jehovah, he made a vow to the Mighty One of Jacob, Surely I will not give sleep to my eyes, until I find a place for Jehovah, the dwelling-places for the Mighty One of Jacob. Behold, we heard of Him in Ephrathah, we found Him in the fields of the wood. We will enter His dwelling-places. Ps 132:2, 4-7.
'The Mighty One of Jacob' is the Lord's Divine Human, 6425. 'Ephrathah', where He was to be found, is Bethlehem where He was born, Gen 35:19; 48:7; Micah 5:2; Matt 2:5, 6. 'The fields of the wood' are the forms of good composing the Church among gentiles.
[5] In Ezekiel,
They will dwell in the land which I gave to My servant Jacob. They will dwell in it, they [and their sons] and their sons' sons forever. And David My servant will be their prince forever. I will make with them a covenant of peace; it will be an eternal covenant with them. And I will set My sanctuary in their midst forever; so shall My dwelling-place be among them. Ezek 37:25-27.
'David, who will be their prince forever' stands for the Lord, 1888; 'the sanctuary' (sanctuarium) stands for the Lord's Divine Human, since He is the source of all holiness (sanctum), 3210, 9229, so that 'dwelling-place' stands for heaven and for the Church, where the Lord is.
[6] In Jeremiah,
Thus said Jehovah, Behold, I will bring back the captivityb of the tents of Jacob, and will have compassion on his dwellings, that the city may be built upon its mound. Jer 30:18.
'Bringing back the captivity of the tents of Jacob' stands for restoring the external Church's forms of good and truths which had been destroyed, 'having compassion on his dwellings' for restoring the internal Church's truths, 'the city which was to be built upon its mound' for doctrinal teachings about the truth, 2449, 2943, 3216, 4492, 4493.
[7] How the Lord dwells in the heavens may be seen from what has been shown previously regarding the Lord, that is to say, where it has been shown that the Lord's Divine Human is the Sun, the source of heat and light in the heavens. The heat radiating from the Lord as the Sun is love, while the light is faith. The Lord therefore dwells with those who receive from Him the good of love and the truth of faith, which are the heat and light of life; and how fully He is present depends on their degree of receptivity.
Latin(1748-1756) 9594
9594. `Et habitaculum facies': quod significet caelum alterum seu medium, constat ex significatione `habitaculi' cum de Divino, quod sit caelum, proprie caelum medium seu secundum. Notum est quod tres caeli sint, intimum, medium, et ultimum, seu tertium, secundum, et primum; omnes illi caeli repraesentati sunt per tabernaculum; per arcam ubi testimonium, caelum intimum seu tertium, per habitaculum ubi mensa pro panibus facierum et candelabrum, caelum medium seu secundum, et per atrium {1}, caelum ultimum seu primum. Quod tres caeli sint, causa est quia tres gradus vitae sunt apud hominem; (homo enim, qui (x)fit angelus post mortem, caelum constituit, non aliunde sunt angeli, nec aliunde caeli;) intimus ejus vitae gradus est pro caelo intimo, medius vitae gradus pro caelo medio, et ultimus pro caelo ultimo; et quia homo talis est, seu ita formatus, et ex humano genere caelum, ideo tres caeli sunt. 2 Gradus illi vitae apud hominem aperiuntur successive; primus gradus per vitam secundum aequum et justum, alter gradus per vitam secundum vera fidei ex Verbo et secundum bona charitatis erga proximum inde, et tertius gradus per vitam secundum bonum amoris mutui et bonum amoris in Dominum; haec media sunt per quae aperiuntur successive illi tres gradus vitae apud hominem, ita tres caeli apud illum. Sed sciendum est quod quantum homo a bono vitae recedit, et ad malum vitae accedit, tantum claudantur illi gradus, hoc est, tantum claudantur caeli apud illum; nam sicut bonum vitae aperit illos, ita malum vitae claudit illos; inde est quod omnes qui in malo sunt extra caelum sint, {2}ita in inferno; (m)et quia caeli apud hominem successive aperiuntur secundum bonum vitae ejus, ut supra dictum est, sciendum quod ideo apud quosdam {3} aperiatur caelum primum et non alterum, et apud quosdam {4} aperiatur caelum alterum {5}et non tertium; et quod apud illos solum qui in bono vitae sunt ex amore in Dominum, caelum tertium aperiatur;(n) quod homo sit caelum in minima forma, et quod ad imaginem et caeli et mundi creatus sit, {6}videatur in locis citatis n. 9279. Est itaque intimum caelum, quod repraesentatur per arcam 3 testimonii, de qua in capite praecedente; medium caelum, quod per habitaculum, de quo in hoc capite; et ultimum caelum, quod per atrium, de quo in capite sequente. Caelum dicitur habitaculum Dei ex eo quod Divinum Domini ibi habitet; est enim Divinum Verum procedens a Divino Bono Domini quod facit caelum, quippe id dat vitam {7}angelis qui ibi; et quia Dominus in eo quod ex Se apud angelos habitat, n. 9338 fin., ideo caelum dicitur habitaculum Dei, et ipsa Divina Vera ex Divino Bono, quorum receptiones sunt angeli seu societates angelicae, vocantur habitacula, ut apud Davidem, Mitte lucem Tuam et veritatem Tuam; hae ducant me, ducant me ad montem sanctitatis et ad habitacula Tua, ut ingrediar ad altare Dei ad Deum, Ps. xliii (x)3, 4:apud eundem, Fluvius, cujus rivi laetificabunt urbem Dei, sanctum habitaculorum Altissimi, Ps. xlvi 5 [A.V. 4]:
apud eundem, In terram profanarunt habitaculum nominis Tui, Ps. lxxiv 7:
apud eundem, Quam amabilia sunt habitacula Tua, Jehovah! Ps. lxxxiv 2 [A.V. 1]. Quod sint Divina quae procedunt a Divino Humano Domini, 4 quae proprie vocantur habitacula, et inde ipsum caelum vocatur habitaculum, constat etiam apud Davidem, Juravit Jehovae, vovit forti Jacobi, Si dedero somnum oculis meis usque dum invenero locum Jehovae, habitacula forti Jacobi; ecce audivimus de Ipso in Ephrata, invenimus Ipsum in agris silvae; intrabimus in habitacula Ipsius, Ps cxxxii 2, 4-7;
`fortis Jacobi' est Dominus quoad Divinum Humanum, n. (x)6425, `Ephrata' {8}ubi inveniretur, est (x)Bethlechem ubi natus, Gen. xxxv 19, xlviii 7; Mich. v 1 [A.V. 2]; Matth. ii (x)5, 6; `agri silvae' sunt bona 5 Ecclesiae apud gentes; apud Ezechielem, Habitabunt super terra quam dedi servo Meo Jacobo, habitabunt super ea ipsi et filii filiorum eorum in aeternum; et David servus Meus princeps illis in aeternum; pangam illis foedus pacis, foedus aeternitatis erit cum illis, et ponam sanctuarium Meum in medio eorum in aeternum; sic erit habitaculum Meum apud illos, xxxvii 25-27;
`David qui princeps illis' pro Domino, n. 1888, `sanctuarium' pro Divino Humano Domini, quoniam ab Ipso omne sanctum, n. 3210, 9229, ita `habitaculum' pro caelo, et pro Ecclesia ubi Dominus: 6 apud Jeremiam, Sic dixit Jehovah, Ecce Ego reducens captivitatem tentoriorum Jacobi, et habitaculorum ejus miserebor, ut aedificetur urbs super cumulo suo, xxx 18;
reducere captivitatem tentoriorum Jacobi' pro restaurare bona et vera Ecclesiae externae quae {9}deperdita, `habitaculorum ejus misereri' pro restaurare vera Ecclesiae internae, `urbs quae aedificaretur super cumulo suo' pro doctrina veri, n. (x)2449, 2943, 3216, 4492, 4493. 7 Quomodo Dominus in caelis habitat, constare potest ex illis quae de Domino prius ostensa sunt, quod nempe Dominus quoad Divinum Humanum sit Sol ex quo calor et lux in caelis; calor ex Domino ut Sole est amor, et lux est fides; Dominus inde habitat apud illos qui ab Ipso recipiunt bonum amoris et verum fidei, ita calorem et lucem vitae; praesentia Ipsius est secundum gradus receptionis. @1 i seu tentorium conventus$ @2 hoc est,$ @3 i modo$ @4 i etiam$ @5 sed$ @6 videantur loca citata$ @7 angeli IT$ @8 quo$ @9 abducta et perdita$