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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.