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Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

Arcana Coelestia

The staves shall be in the rings of the ark. That this signifies that the power shall endure from the Divine sphere of good and truth, is evident from the signification of "the rings of the ark," as being the Divine sphere of good and truth; and from the signification of "staves" as being power (of which above, n. 9498).

They shall not be removed from it. That this signifies forever without change, is evident from the signification of "not being removed," as being the coming-forth and subsistence forever and without change. For heaven came forth and was created through the Divine sphere of good and truth that encompasses and encloses heaven in general and in particular; and through the same sphere it subsists and is preserved; for subsistence is a perpetual coming-forth, and preservation is a perpetual creation. Perpetuity without change was represented by the non-removal of the staves from the ark; and the eternal protection of heaven through the Divine sphere of good and truth from the Lord was represented by the staves being under the wings of the cherubs, and by their being "covered;" as is evident from the first book of Kings: The cherubs spread forth their wings over the place of the ark, so that the cherubs covered the ark and the staves thereof from above. And the staves were drawn out, and the heads of the staves were seen from the holy place toward the faces of the sanctuary; but they were not seen without (1 Kings 8:7, 8).

And thou shalt put into the ark the Testimony. That this signifies the Divine truth which is the Lord in heaven, is evident from the signification of "the ark," as being heaven (of which above); and from the signification of "the Testimony," as being the Divine truth, and thus the Lord in heaven (of which in what follows). That Divine truth is the Lord in heaven, is because the Lord is good itself and truth itself, both of which proceed from Him, and that which proceeds from Him is Himself. Hence it is that the Lord is heaven; for the Divine truth which is from Him and is received by the angels, makes heaven; consequently the more perfectly the angels receive the Divine truth which is from the Lord, thus the more perfectly they receive the Lord, the more perfect human forms they are, and finally so perfect that their beauty surpasses belief. He who shall see, as I have, will be amazed; for they are heavenly loves and charities in form, which form is the truly human form. The reason why the angels are human forms, is that the Divine in heaven is the Lord, and they who receive from Him the Divine truth in good are images of Him. [2] As to the signification of "the Testimony," a distinction is made in the Word between "laws," "statutes," "judgments," "precepts," "testimonies," "words," "commands," "truths," and "covenants," as can be seen from very many passages; especially in David, in Psalm 119, where these are all mentioned, but "testimonies," in verses 2, 14, 31, 46, 59, 88, 95, 111, 119, 129, 138, 144, 168; and likewise in other places in David: The law of Jehovah is perfect, restoring the soul; the testimony of Jehovah is steadfast, making wise the simple. The commandments of Jehovah are right, making glad the heart; the precept of Jehovah is pure, enlightening the eyes. The judgments of Jehovah are truth, they are righteous altogether (Ps. 19:7-9); and also in Moses (Deut. 4:45; 6:17, 20); and in Jeremiah 44:23; and in many other passages. From all this it can be seen that "the Testimony" denotes the Divine truth which testifies concerning the Lord; thus the Word, for in the supreme sense the Word treats of the Lord alone, and consequently in the internal sense it testifies concerning Him; that is, it teaches Him and the truths of faith and the goods of love which are from Him. In this sense "testimony" is used also in Revelation: Who were slain for the word of God, and for the testimony which they held (Rev. 6:9). They overcame the dragon by the blood of the Lamb, and by the word of their testimony (Rev. 12:11). "The blood of the Lamb" denotes the Divine truth that proceeds from the Lord (n. 7846, 7877, 9127, 9393), and "the word of the testimony" denotes the Divine truth received by man; in like manner in Rev. 12:17; 19:10. [3] That the Divine truth which proceeds from the Lord is called "the testimony," is because it testifies concerning the Lord, as is evident from the words of the Lord Himself in John: He that cometh from heaven is above all. What He hath seen and heard, that He testifieth. He that receiveth His testimony hath set his seal to this, that God is true (John 3:31-33). I am He that testifieth of Myself, and the Father that sent Me testifieth of Me (John 8:18). Search the Scriptures, and these are they which testify of Me (John 5:39). The Paraclete, the Spirit of truth, He shall testify of Me (John 15:26). From these passages it is evident that the Divine truth is called "the testimony" for the reason that it testifies concerning the Lord. This Divine truth is the Word, for as before said, in the supreme sense the Word treats of the Lord alone; consequently the Word is Divine, and from this comes its holiness. The Ten Words also, that is, the Law promulgated from Mount Sinai, and inscribed on the two tables, and stored up in the ark, is what is here called "the Testimony" (that this Law signifies the Word, that is, the Divine truth proceeding from the Lord, in its whole complex, see n. 9416). That it is the Lord from whom comes the Divine truth, is plain from His words to Pilate: Pilate saith, Art thou a King? Jesus answered, Thou sayest I am a King. To this was I born, and for this am I come into the world, that I should give testimony to the truth (John 18:37); by "a king" in the internal sense is signified the Divine truth (n. 1672, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5068, 6148); and therefore He said "I am a king, and to this was I born, that I should give testimony to the truth," that is, that He is the Divine truth. From all this it is now plain that by "the Testimony" in the ark is signified the Divine truth, thus the Lord in heaven.

Which I shall give thee. That hereby is signified its representative, is evident from the representation of Moses, to whom it was to be given, as being the Lord as to Divine truth (see n. 9372).

Verses 17-22. And thou shalt make a propitiatory [mercy seat] of pure gold; two cubits and a half the length thereof, and a cubit and a half the breadth thereof. And thou shalt make two cherubs, of solid gold shalt thou make them, at the two ends of the propitiatory [mercy seat]. And make one cherub at the one end, and one cherub at the other end; out of the propitiatory [mercy seat] shall ye make the cherubs upon the two ends thereof. And the cherubs shall spread out their wings upward, covering with their wings over the propitiatory [mercy seat], and their faces a man to his brother; toward the propitiatory [mercy seat] shall be the faces of the cherubs. And thou shalt put the propitiatory [mercy seat] upon the ark from above; and into the ark thou shalt put the Testimony that I shall give unto thee. And there I will meet with thee, and I will speak with thee from above the propitiatory [mercy seat], from between the two cherubs which are over the Ark of the Testimony, all that I shall command thee for the sons of Israel. "And thou shalt make a propitiatory [mercy seat] of pure gold," signifies the hearing and reception of all things that belong to worship from the good of love; "two cubits and a half the length thereof," signifies all in respect to good; "and a cubit and a half the breadth thereof," signifies full in respect to truth; "and thou shalt make two cherubs," signifies no admission and approach to the Lord except through the good of love; "of solid gold shalt thou make them," signifies a representative of this good; "at the two ends of the propitiatory [mercy seat]," signifies celestial good and spiritual good; "and make one cherub at the one end, and one cherub at the other end," signifies an approach for celestial good and an approach for spiritual good; "out of the propitiatory [mercy seat] shall ye make the cherubs upon the two ends thereof," signifies the reception of all things of worship from these goods; "and the cherubs shall spread out their wings upward," signifies elevation by means of the truth of faith; "covering with their wings over the propitiatory [mercy seat]," signifies the spiritual things that cover; "and their faces a man to his brother," signifies the conjunction of truth and good; "toward the propitiatory [mercy seat] shall be the faces of the cherubs," signifies the interiors continually looking to good, and thus to the Lord; "and thou shalt put the propitiatory [mercy seat] upon the ark from above," signifies thus the hearing and reception of all things of worship that are from the good of love; "and unto the ark thou shalt put the Testimony," signifies from the Lord in heaven; "that I shall give thee," signifies the representative; "and there I will meet with thee," signifies hearing and reception; "and I will speak with thee from above the propitiatory [mercy seat]," signifies conjunction; "from between the two cherubs," signifies where celestial good and spiritual good have been conjoined; "which are over the ark of the Testimony," signifies with the Lord in heaven; "all that I shall command thee for the sons of Israel," signifies the worship of the representative church.

And thou shalt make a propitiatory [mercy seat] of pure gold. That this signifies the hearing and reception of all things that belong to worship from the good of love is evident from the signification of "a propitiatory [mercy seat]" as being a cleansing from evils, or the forgiveness of sins, consequently the hearing and reception of all things that belong to worship (of which in what follows); and from the signification of "gold" as being the good of love (see n. 113, 1551-1552, 5658, 6917). That "the propitiatory [mercy seat]" denotes a cleansing from evils and the forgiveness of sins is evident from the passages in the Word where "propitiation" or "expiation" is mentioned. [2] That it also denotes the reception of all things of worship is because those only are heard who have been propitiated or expiated, that is, cleansed from evils; and their worship alone is received by the Lord; but those are not heard who are in evils, that is, who have not been expiated or propitiated. On this account also Aaron was not allowed to approach the propitiatory [mercy seat] until he had cleansed and expiated himself and the people. That for this reason "the propitiatory [mercy seat]" denotes the hearing and reception of all things of worship is also evident from the fact that Jehovah spoke with Moses over the propitiatory [mercy seat] between the two cherubs. That it is worship from the good of love that is received is because no one is admitted into heaven, thus to the Lord, except one who is in good, namely, in the good of love to the Lord and in the good of charity toward the neighbor (see n. 8516, 8539, 8722, 8772, 9139, 9227, 9230, 9274); consequently no one else is heard, and his worship received. For this reason also cherubs were over the propitiatory [mercy seat]; for by "the cherubs" is signified guard and providence lest the Lord be approached except through the good of love, thus lest any enter into heaven except those who are in good, and also lest those who are in heaven be approached and injured by those who are in hell. From all this it can be seen what was signified by the propitiatory [mercy seat] being upon the ark, and by the cherubs being over the propitiatory [mercy seat]; and further by the propitiatory [mercy seat] and the cherubs being of pure gold; for "gold" signifies the good of love, and "the ark" signifies heaven where the Lord is. [3] That "the propitiatory [mercy seat]" signifies cleansing from evils, thus the forgiveness of sins, is evident from the passages in the Word where "propitiation" or "expiation" is mentioned; as in the following passages: O Jehovah, expiate our sins for Thy name's sake (Ps. 79:9). He, being merciful, expiated their iniquity (Ps. 78:38). Thou shalt expiate me with hyssop, and I shall be made clean; Thou shalt wash me, and I shall be made whiter than snow (Ps. 51:7). Evil shall come upon thee, which thou shalt not know how to avert by prayer; calamity shall fall upon thee, which thou shall not be able to expiate (Isa. 47:11). Sing, ye nations, His people; who will avenge the blood of His servants, and will make expiation for His land, for His people (Deut. 32:43). [4] Expiations were made by means of sacrifices, and after they had been made, we read, "The priest shall expiate him from sin, and he shall be forgiven" (Lev. 4:26, 31, 35; 5:6, 10, 13, 16, 18; 9:7; 15:15, 30). Expiation was also made by means of silver (Exod. 30:16; Ps. 49:8). Therefore there was a day of expiations before the feast of tabernacles (Lev. 23:27-32). But be it known that these expiations were not real cleansings from evils, nor forgivenesses of sins, but represented them; for every ritual with the Israelitish and Jewish nation was merely representative of the Lord, of His kingdom and church, and of such things as belong to heaven and the church. (In what manner the representations presented such things before the angels in heaven, see in n. 9229.) [5] As cleansing from evils and forgiveness of sins were signified by "the propitiatory [mercy seat]," there were also signified by it the hearing and reception of all things that belong to worship; for he who has been cleansed from evils is heard, and his worship is received. This was represented by Jehovah speaking above the propitiatory [mercy seat] with Moses, and commanding what the sons of Israel should do, as is evident from verse 22 of the present chapter, where it is said, "There I will meet with thee, and I will speak with thee from above the propitiatory [mercy seat], from between the two cherubs that are over the ark of the testimony, all that I shall command thee for the sons of Israel." In like manner in another place: "When Moses spoke with Jehovah, he heard the voice speaking from above the propitiatory [mercy seat] that was upon the ark of the testimony, from between the two cherubs" (Num. 7:89). That a man would be heard and his worship received after he had been cleansed from evils, was represented by Aaron's not entering into the holy of holies within the veil before the propitiatory [mercy seat] until he had first expiated himself and the people, which was effected by means of washing, sacrifices, incense, and blood; and it is said, "So shall he expiate the holy place from the uncleannesses of the sons of Israel, and from their transgressions as to all their sins" (Lev. 16:16); "and that Jehovah would appear there in a cloud" (verse 2). "In a cloud" denotes in Divine truth accommodated to the reception and apprehension of men, such as is the Word in the sense of the letter (n. 4060, 4391, 5922, 6343, 6752, 8106, 8443, 8781).

Two cubits and a half the length thereof. That this signifies all in respect to good, is evident from what was shown above (n. 9487).

And a cubit and a half the breadth thereof, signifies full in respect to truth, as may also be seen above (n. 9488).

And thou shalt make two cherubs. That this signifies no admission and approach to the Lord except through the good of love, is evident from the signification of "cherubs," as being guard and providence lest the Lord should be approached except through the good of love. As this was signified by the "cherubs," they were placed over the propitiatory [mercy seat] that was upon the ark, and therefore they were made of solid gold; for by the "ark" is signified heaven where the Lord is (see n. 9485), and by "gold," the good of love (n. 9490). That there is no approach to the Lord except through the good of love, is because love is spiritual conjunction, and all good is of love. Therefore those who are in the good of love to the Lord are brought in to Him in heaven, because they are conjoined with Him; and so are those who are in the good of love toward the neighbor, for the neighbor is the good of one's fellow citizen, the good of our country, the good of the church, the good of the whole kingdom of the Lord, and in the supreme sense, the Lord Himself, because from Him is this good with man. [2] During regeneration man has two states, one after the other. The first one is when the man is led by means of the truths of faith to the good of love. The second is when he is in the good of love; and when he is in this, he is in heaven with the Lord. From this it is evident that this good is heaven itself with man, because this good is the Lord with him, for it is from the Lord. (Concerning these two successive states with the man who is being regenerated, see n. 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8643, 8648, 8658, 8685, 8690, 8701, 9224, 9227, 9230, 9274; and that a man comes into heaven when he is in good, that is, when he is led by the Lord by means of good, n. 8516, 8539, 8722, 8772, 9139.) [3] That the "cherubs" signify guard and providence lest the Lord and also heaven be approached except through the good of love, that is, except by those who are in the good of love; and also lest the good which is from the Lord in heaven and with man be injured; is evident from the passages in the Word where "cherubs" are mentioned; as in Genesis: And He cast out the man; and He caused to dwell at the east of the garden of Eden cherubs, and the flame of a sword that turned itself, to guard the way of the tree of lives (Gen. 3:24); that "the cherubs" here are guards is evident, for it is said "to guard the way of the tree of lives." "The tree of lives" denotes the good of love which is from the Lord, thus the Lord; and it is guarded by its not being approached except through the good of love. [4] It is believed that the Lord can be approached through the truths of faith; but He cannot be approached through these truths when they are separated from the good of love; nor indeed can heaven; but as soon as truths separated wish to enter, heaven is closed against them, thus the way to the Lord; and as truth cannot enter by virtue of itself, unless good is in it, and it thereby becomes the truth of good, so neither can the understanding, and still less can memory-knowledges separated from the good of the will. [5] As guard and providence lest the Lord be approached, and also heaven, except through the good of love, is signified by "the cherubs," therefore in the Word Jehovah is said "to sit on the cherubs," and also "to ride" and "to dwell upon the cherubs," as in the following passages: Give ear, O Shepherd of Israel, Thou that sittest upon the cherubs, shine forth (Ps. 80:1). Jehovah shall reign; the peoples shall shake. He sitteth on the cherubs (Ps. 99:1). Jehovah rode upon a cherub, and did fly (Ps. 18:10). Jehovah Zebaoth, that dwellest on the cherubs (Isa. 37:16). And for this reason there were cherubs on the curtains of the Habitation, and on the veil (Exod. 26:1, 31; 36:35); and also upon the walls of the temple round about, and upon the doors thereof (1 Kings 6:23-29, 31-35); and in like manner in the new temple described in Ezekiel (41:18-20). That there were cherubs upon the curtains of the Habitation, upon the veil, upon the walls of the temple, and upon the doors of it, signified the guard of the Lord lest the holy Divine should be approached except through the good of love; and that there were cherubs upon the ark signified that the Lord Himself was not to be approached except through this good. Therefore also the cherubs were made of solid gold, and in the temple at Jerusalem were made of wood of oil, for by "gold" and by "oil" is signified the good of love. [6] This guard and providence of the Lord is described by the four animals, each of which had four faces, under the throne on which the Lord was, in Ezekiel (1, 10); and also by the four animals round about the throne on which the Lord was, in Revelation (4:6-10; 5:6, 8, 9, 14). By "the four animals" is signified under various aspects the good that proceeds from the Lord, and guarding and protecting lest there be admitted anything else except the good of love to the Lord, and the good of love toward the neighbor; by the "throne" upon which the Lord was, is signified heaven.

Of solid gold shalt thou make them. That this signifies a representative of this good, is evident from the signification of "gold," as being the good of love (see n. 113, 1551, 1552, 5658, 6917); that gold is not the good of love, but the representative of it, is manifest; in like manner the olive-wood of which the cherubs in the temple at Jerusalem were made (1 Kings 6:23). (That "olive-wood" denotes the good of love, see n. 886; and also the "oil" itself, n. 3728, 4582, 4638.)

At the two ends of the propitiatory [mercy seat]. That this signifies celestial good and spiritual good, is evident from the signification of the "cherub" at one end, as being the approach through celestial good; and from the signification of the "cherub" at the other end, as being the approach through spiritual good. The same is here signified by "the two ends" as by the Lord's right and left hands; by His "right hand" is signified the good of celestial love, which is the good of love to the Lord; and by His "left hand" the good of spiritual love, which is the good of love toward the neighbor. From this also all things on man's right side correspond to celestial good; and those on his left side to spiritual good; for all things with man correspond to heaven. Those who are in these goods are meant by "sitting on the Lord's right and left hands" in Mark: To sit on My right hand, and on My left hand, is not Mine to give; except to those for whom it hath been prepared (Mark 10:40); "to give to those for whom it hath been prepared" signifies to bestow from mercy upon those who are in the good of life and of faith (see n. 9305), thus on those who are in celestial good and in spiritual good.

And make one cherub at the one end, and one cherub at the other end. That this signifies the approach for celestial good and for spiritual good, is evident from the signification of a "cherub," as being admission and approach to the Lord through the good of love (of which above, n. 9509); and from the signification of "at the one end and at the other end," as being celestial good and spiritual good (of which just above, n. 9511).

Out of the propitiatory [mercy seat] shall ye make the cherubs upon the two ends thereof. That this signifies the reception of all things of worship from these goods, is evident from the signification of "the propitiatory [mercy seat]" as being the hearing and reception of all things of worship from the good of love (see n. 9506); from the signification of "the cherubs," as being admission and approach to the Lord through this good (n. 9509); and from the signification of "the two ends" as being celestial good and spiritual good (n. 9511). From this it is plain that by, "out of the propitiatory [mercy seat] shall ye make the cherubs on the two ends thereof" is signified the reception of all things of worship from these goods. (What celestial good is, and what spiritual good, and what the difference between them, may be seen from these citations in n. 9277.)

And the cherubs shall spread out their wings upward. That this signifies the elevation effected by the truth of faith, is evident from the signification of "wings," as being the truths of faith (of which in what follows); and from the signification of "spreading out the wings upward," as being to be elevated; for in the spreading out of the wings upward there is the endeavor to elevate one's self, the act of which is elevation. From this it is plain that by "the wings of the cherubs being spread out upward" is signified the elevation of good to the Lord by means of the truths of faith; for by "the cherubs" is signified approach to Him through good. It shall here be briefly stated how the case is with the elevation of good by means of the truths of faith. There are two things to which all things in heaven, and also all things in the world, bear relation, namely, good and truth. Good without truth is not good, and truth without good is not truth; for good without truth has no quality, and truth without good has no being; for truth is the very form of good, and there must be form in order that there may be quality; and good is that very being the manifestation [existere] of which is truth. [2] Good is to truth exactly as the will is to the understanding, for the will has been allotted to the reception of good, and the understanding to the reception of truth. The will receives its quality from the understanding, and the understanding its being from the will; for the will is formed in the understanding, and thus puts on quality. Good also is to truth as the body is to the arms and feet, and in the case of flying creatures, as the body is to the wings. A body without arms and feet, or without wings, cannot move itself, but with their aid it moves itself. Moreover, in the Word the body corresponds to good, and the arms and wings to truths, and also to the powers of good through truths. From these comparisons, which are also correspondences, it may be known how the case is with the elevation of good by means of the truths of faith, which in general are called "spiritual" things. (That "wings" denote the truths of faith has been shown in n. 8764.)

Covering with their wings over the propitiatory [mercy seat]. That this signifies the spiritual things that cover (or protect), is evident from the signification of "covering over the propitiatory [mercy seat]" as being to cover the good through which there is an approach to the Lord; and from the signification of "wings," as being the truths of faith, or things spiritual (of which just above, n. 9514, and n. 8764). Spiritual things are said to "cover," because the celestial, which is the good of love, is presented in heaven as naked; but as clothed, by means of spiritual things, which are the truths of faith.

And their faces a man's to his brother. That this signifies the conjunction of truth and good, is evident from the signification of the "face," as being the interiors, here looking to, and conjunction (for when two look at each other they conjoin themselves as to their interiors, and by the "face" are signified the interiors, n. 1999, 2434, 3527, 3573, 4066, 4796-4805, 5102, 5165, 5168, 5695, 9306); and from the signification of "a man to his brother," as being mutually (n. 4725), thus the conjunction of truth with good, for "man" signifies truth (n. 3134, 3309, 3459, 4725, 7716, 9007), and "brother" signifies good (n. 367, 2360, 3303, 3803, 3815, 4121, 4191, 5409, 5686, 5692, 6756).

Toward the propitiatory [mercy seat] shall be the faces of the cherubs. That this signifies the interiors continually looking to good, and thus to the Lord, is evident from the signification of "the propitiatory, [mercy seat]" as being the good of love, from which is the hearing and reception of all things of worship (see above, n. 9506), and thus also the Lord, because all the good of love is from the Lord, and is the Lord Himself with angel and man; from the signification of "faces," as being the interiors (of which just above, n. 9516); and from the signification of "the cherubs," as being a guard from providence lest the Lord be approached except through the good of love (n. 9509). [2] The case herein is this. Heaven and the church, or the angels of heaven and the men of the church, are guarded by the Lord by means of the elevation of their interiors to Himself; and when they are elevated, they are in the good of love to Him and in the good of love toward the neighbor. Elevation to the Lord is attended with this; and in this way, as before said, the angels of heaven and the men of the church are guarded. They who are elevated by the Lord, continually turn their faces to Him, because, by means of the good of love, the Lord keeps them conjoined with Himself; whereas those who are not elevated turn their faces away from the Lord. From all this it can be seen what is signified by "the faces of the cherubs being toward the propitiatory [mercy seat]." But concerning this turning to the Lord, of the Lord's Divine mercy more shall be told from experience elsewhere.

And thou shalt put the propitiatory [mercy seat] upon the ark from above. That this signifies thus the hearing and reception of all things of worship that are from the good of love, is evident from the signification of "the propitiatory [mercy seat]" as being the hearing and reception of all things of worship that are from the good of love (see n. 9506); and from the signification of the ark," as being heaven where the Lord is (of which above). From this it is plain that by the joining together of the propitiatory [mercy seat] with the ark is signified the hearing and reception of all things of worship from the good of love by the Lord in heaven.

And unto the ark thou shalt put the Testimony. That this signifies from the Lord in heaven, namely, the hearing and reception of all things that belong to worship from the good of love, is evident from the signification of "the ark," as being heaven; and from the signification of "the Testimony," as being the Lord (see n. 9503).

That I shall give unto thee. That this signifies the representative, may be seen above (n. 9504).

And there I will meet with thee. That this signifies hearing and reception, is evident from the signification of "meeting with," when said by Jehovah, as being hearing and reception.

And I will speak with thee from above the propitiatory [mercy seat]. That this signifies conjunction, is evident from signification of "speaking," when by Jehovah, as being influx (see n. 2951, 5481, 5743, 5797, 7270), thus also conjunction; for where there is influx, there is conjunction.

From between the two cherubs. That this signifies where celestial good and spiritual good have been conjoined, is evident from the signification of "the two cherubs," as being celestial good and spiritual good, by means of which there is approach to the Lord (see above, n. 9511). That there is approach where celestial good and spiritual good have been conjoined, is because celestial good flows into spiritual good, and in this way is communicated.

Which are over the ark of the Testimony. That this signifies with the Lord in heaven, is evident from the representation of the ark, as being heaven; and from the signification of "the Testimony," as being the Divine truth, thus the Lord in heaven (see n. 9503).

All that I shall command thee for the sons of Israel. That this signifies the worship of the representative church, is evident from the signification of "commanding," when by Jehovah unto Moses, as being the things that belong to worship, for all the things Jehovah commanded Moses for the sons of Israel were such as concerned worship; and from the representation of the sons of Israel, as being the spiritual church (n. 9340), here the spiritual church represented; for all things instituted among the sons of Israel were external things that represented the internal things of the church; but they were not the internal things themselves in their essence (on which subject see the citations in n. 9320).

Verses 23-30. And thou shalt make a table of shittim wood; two cubits the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof. And thou shalt overlay it with pure gold, and make thereto a border of gold round about. And thou shalt make unto it a closure of a handbreadth round about, and thou shalt make a border of gold for the closure thereof round about. And thou shalt make for it four rings of gold, and shalt put the rings upon the four corners that are on the four feet thereof. Over against the closure shall the rings be, for houses for the staves to carry the table. And thou shalt make the staves of shittim wood, and overlay them with gold, and the table shall be carried with them. And thou shalt make the little dishes thereof and the cups thereof, and the salvers thereof, and the little brooms thereof, with which it shall be covered; of pure gold shalt thou make them. And thou shalt set upon the table the bread of faces, unto My faces continually. "And thou shalt make a table," signifies a receptacle of the celestial things that belong to the good of love; "of shittim wood," signifies from mercy; "two cubits the length thereof," signifies all in respect to conjunction with good; "and a cubit the breadth thereof," signifies somewhat in respect to conjunction with truth; "and a cubit and a half the height thereof," signifies full in respect to degrees; "and thou shalt overlay it with pure gold," signifies what is representative of this good from mercy; "and make thereto a border of gold round about," signifies a fixing of the bounds of the sphere of good by the Divine good of the Lord; "and thou shalt make unto it a closure of a handbreadth round about," signifies conjunction there with truth from the Divine; "and thou shalt make a border of gold for the closure thereof round about," signifies a fixing of the bounds of the sphere of Divine good; "and thou shalt make for it four rings of gold," signifies the ultimate receptacle of the heavenly marriage, which is of Divine good with Divine truth; "and shalt put the rings upon the four corners," signifies the consequent stability; "that are on the four feet thereof," signifies in the natural sphere; "over against the closure shall the rings be, for houses for the staves," signifies the consequent power; "to carry the table," signifies for coming-forth and subsistence; "and thou shalt make the staves of shittim wood," signifies the power of truth from good; "and overlay them with gold," signifies what is representative of good; "and the table shall be carried with them" signifies the consequent endurance; "and thou shalt make the little dishes thereof, and the cups thereof, and the salvers thereof, and the little brooms thereof, with which it shall be covered," signifies the knowledges of celestial good and truth; "of pure gold shalt thou make them," signifies that which is from good; "and thou shalt set upon the table the bread of faces," signifies the Lord there as to celestial good; "unto My faces continually," signifies thus the presence of the Lord with peace and with heavenly joy from mercy.

And thou shalt make a table. That this signifies a receptacle of celestial things, is evident from the signification of the "table," as being heaven, in respect to the reception of such things as are from the Lord there, which are the good of love and the good of faith, and the consequent blessedness and happiness. These things are signified by a "table," because by "foods" are signified the celestial things that belong to the good of love and of faith, and the consequent wisdom and intelligence, which even in common speech are called heavenly foods, and are likewise meant by "foods" in the Word (see n. 56-58, 680, 681, 1480, 4459, 4792, 5293, 5340, 5342, 5576, 5579, 5915, 8562, 9003). Moreover, these things are sometimes exhibited representatively in heaven by a table upon which are foods of every kind. From this it is plain that by the "table" is signified a receptacle of celestial things, thus heaven in respect to the reception of such things as are from the Lord. These things are likewise signified by a "table" in the following passages: Jesus said, I appoint unto you, even as My Father appointed unto Me My kingdom, that ye may eat and drink at My table in My kingdom (Luke 22:29, 30). Many shall come from the east and from the west, and shall recline with Abraham, and Isaac, and Jacob, in the Kingdom of the heavens (Matt. 8:11). I will fear no evil; Thou wilt set out a table before me in the presence of mine enemies; Thou wilt make fat my head with oil; my cup shall run over; goodness and mercy shall follow me (Ps. 23:4-6). But in the opposite sense a "table" signifies a receptacle of such things as are in hell; as in the following passages: They go astray through strong drink; they wander about among those that see, they stagger in judgment. All tables are full of vomit. Whom shall He teach knowledge? And whom shall He make to understand what he hath heard? (Isa. 28:7-9). Ye that forsake Jehovah, that set out a table for Gad, and a drink-offering to Meni (Isa. 65:11). They gave me gall for my meat; and in my thirst they gave me vinegar to drink. Let their table before them become a snare (Ps. 69:21, 22).

Of shittim wood. That this signifies from mercy, is evident from the signification of "shittim wood," as being the good of merit which is of the Lord alone (see n. 9472, 9486); and because the good of merit is mercy, therefore this also is signified by "shittim wood." For from pure love, and thus from pure mercy, the Lord assumed the Human, and endured the most grievous temptations, and finally the passion of the cross, that He might save the human race; whereby merit and righteousness became His. From this it is clear that the good of merit is mercy. Mercy is the Divine love toward those who are set fast in a state of misery. (That the Lord underwent the most grievous temptations, and thereby reduced heaven and hell into order, and that He fought from Divine love to save those who receive Him with love and faith, see n. 1266, 1663, 1668, 1676, 1690, 1691, 1737, 1787, 1789, 1812, 1813, 1820, 1921, 2083, 2159, 2574, 2649, 2776, 2795, 2813, 2816, 3318, 4180, 4286, 4295, 5078.)

Two cubits the length thereof. That this signifies all in respect to conjunction with good, is evident from the signification of "two," as being conjunction, and as being each and all things (that it denotes conjunction, see n. 1686, 5194, 8423, and from this each and all things, n. 9166); and from the signification of "length," as being good (n. 9487). Consequently by "a length of two cubits" is signified all in respect to conjunction with good. By conjunction with good is meant the conjunction of the receptacle, which is signified by "the table," with the good of love, which is signified by "the breads of faces" upon the table (of which below). For the receptacle must be accommodated to the things to be received, and the things to be received bear relation to good and to truth. Accommodation and the consequent conjunction are described by the numbers by which the length and breadth are marked out. (That in the Word real things are described by means of numbers, see n. 9488.)

And a cubit the breadth thereof. That this signifies somewhat in respect to conjunction with truth, is evident from the signification of "a cubit," or of "one cubit," as being somewhat, for it is the half of the former number, and when the double signifies all, half of it signifies somewhat, consequently somewhat for conjunction; and from the signification of "breadth," as being truth (see n. 9487-9488).

And a cubit and a half the height thereof, signifies full in respect to degrees (as above, n. 9489).

And thou shall overlay it with pure gold. That this signifies what is representative of this good from mercy, is evident from the signification of "overlaying with gold," as being a representative of good; for by "gold" is signified the good of love (see n. 113, 1551, 1552, 5658, 6914, 6917). Wherefore this good was represented by "gold," when this was overlaid. That it denotes from mercy, is because all the good of love is from mercy; which also is signified by "shittim wood," in that it was overlaid with gold (n. 9528).

And make thereto a border of gold round about. That this signifies a bounding of the sphere of good by the Divine good of the Lord, is evident from the signification of "a border of gold round about," as being a fixing of the bounds of the sphere of good by the Lord, lest they be approached and injured by the evil (of which above, n. 9492).

And thou shalt make unto it a closure of a handbreadth round about. That this signifies conjunction there with truth from the Divine, is evident from the signification of "a closure," as being the ultimate of the bounding, because it was outside the border, and thus it signifies conjunction with truth from the Divine. That this is signified by the "closure" cannot be known unless it is known how the case is with the extension and the bounding by the Lord of the sphere of good which compasses and thus protects heaven. (That the sphere of Divine good encompasses heaven and all the societies in heaven, and thus protects them from the breaking in of evils from hell, see above, n. 9490, 9492, 9498.) [2] This Divine sphere extends even into the hells, and likewise guards them. Hence it is that the Lord reigns also in the hells, but with this difference, that the Divine sphere which encompasses and protects heaven is a sphere of Divine truth conjoined with Divine good; whereas the sphere which guards hell is a sphere of Divine truth separate from Divine good. That this is the sphere in hell, is because all who are there reject Divine good; thus the Lord's mercy. Such a sphere reigns in hell in the external form, but still in the internal form there reigns the sphere of Divine truth conjoined with Divine good; by which latter sphere those there are guarded lest one do evil to another beyond measure. [3] From this it is evident that the sphere of Divine good in the external form ceases where heaven ceases; and that the sphere of Divine truth separate from Divine good begins where hell begins; and that in the interval between them there is conjunction, which is signified by "the closure of a handbreadth round about."

And thou shalt make a border of gold to the closure thereof round about. That this signifies the bounding of the sphere of Divine good, is evident from the signification of "a border of gold," as being the fixing of the bounds by the Divine good (see above, n. 9533); and from the signification of "the closure thereof," as being conjunction with truth from the Divine (according to what was shown just above, n. 9534).

And thou shalt make for it four rings of gold. That this signifies the ultimate receptacle of the heavenly marriage, which is that of Divine good with Divine truth, is evident from the signification of the "four rings of gold," as being Divine truth conjoined with Divine good everywhere round about (of which above, n. 9493), thus the ultimate receptacle of the heavenly marriage, which is that of Divine good with Divine truth.

And thou shall put the rings upon the four corners thereof. That this signifies the consequent stability, is evident from the signification of "the rings," as being stability (see above, n. 9494), namely, from the conjunction of Divine truth with Divine good in ultimates, which is signified by "the four rings of gold" (n. 9536).

That are on the four feet thereof. That this signifies in the natural sphere, is evident from the signification of "four," which involves conjunction (see n. 1686, 8877); and from the signification of "feet," as being the natural (n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328). That there is stability in the natural sphere, is because everything spiritual comes to a close in what is called natural truth, and everything celestial in what is called natural good, and there they subsist. From this it is that the natural is a foundation, and consequently a support to them. That this is so is as yet known to few; and therefore of the Lord's Divine mercy it shall be told elsewhere from experience.

Over against the closure shall the rings be, for houses for the staves. That this signifies the consequent power, is evident from the signification of "the closure over against which the rings were to be," as being the conjunction in ultimates with truth from the Divine (see n. 9534); from the signification of "the rings," as being the receptacle thereof (of which also above, n. 9536); and from the signification of "the staves," as being power (n. 9496). It is said "for houses," because the subject treated of is celestial good and the power of its receptacle; for this good is signified by the "bread of faces," and its receptacle by the "table" on which this bread was set; by "houses" also is signified this good in ultimates (that a "house" denotes good, see n. 2233, 2234, 2559, 3652, 3720, 4982, 7848, 7929).

To carry the table. That this signifies for comingforth and subsistence, is evident from the signification of "carrying," as being to hold together in a state of good, thus to come forth and subsist (see n. 9500).

And thou shalt make the staves of shittim wood. That this signifies the power of truth from good, may be seen above (n. 9496), where the like words occur.

And shall overlay them with gold. That this signifies that which is representative of good, may also be seen above (n. 9532).

And the table shall be carried with them. That this signifies the consequent endurance, is evident from the signification of "to be carried," as being to come forth and subsist (see n. 9540), thus also endurance; and from the signification of "the table," as being a receptacle of celestial things (n. 9527). Thus is described the inmost or third heaven in respect to the reception of good from the Lord. For "the breads of faces" denote the celestial good that is from the Lord; and "the table" on which these breads were, denotes the receptacle of this good. But it is not allowable to set forth every detail as it really is, because very many things in the celestial kingdom of the Lord do not fall into any idea of human thought, and scarcely into the idea of the thought of the angelic spirits who are in the ultimate heaven. For all things in the Lord's celestial kingdom are founded upon the good which is of love, and not on the truth which is of faith. Moreover, they speak together by means of the goods which are of love, and not by means of the truths which are of faith, as do those who are in the Lord's spiritual kingdom (see what is cited in n. 9277). [2] The Lord's celestial kingdom is the inmost or third heaven, in which as is known are things incomprehensible and unutterable, that is to say which have never entered into the mind of anyone, and eye hath not seen, nor ear heard. And therefore the things that come forth in this heaven are presented to view before the spirits below by means of representatives, from which some idea may be formed of the incomprehensible and unutterable things which are there. The same were represented in the world by the ark, the propitiatory [mercy seat], the cherubs, the table on which were the breads of faces, and by the lampstand. By means of these are presented all things in that kingdom; and by means of the Habitation and the court of the tent, and by means of the curtains and veils therein, were represented the things in the Lord's spiritual kingdom, which is the second or middle heaven.

And thou shalt make the little dishes thereof, and the cups thereof, and the salvers thereof, and the little brooms thereof, with which it shall be covered. That this signifies the knowledges of celestial good and truth, is evident from the signification of "vessels" in general, as being knowledges (see n. 3068, 3079). Thus the particular vessels here enumerated denote the knowledges of celestial good and truth. Celestial good is the good of love to the Lord, and celestial truth is the good of mutual love; the knowledges of these goods are signified by the vessels in question. And as knowledges are signified, and knowledges belong to the memory of the natural man, and the natural is external, therefore it is said, "with which the table shall be covered;" for as the natural is without, or beneath, and covers and closes that which is within or above, it is called a "covering" (n. 6377). The use of these vessels may be seen in Leviticus 24:6, 7, and in Numbers 4:7, 8.

And thou shalt set upon the table the bread of faces. That this signifies the Lord there in respect to celestial good, is evident from the signification of "the table," as being a receptacle of celestial things; from the signification of "the bread," as being in the supreme sense the Lord, and in the relative sense the good of love which is from Him, thus the Lord in respect to celestial good (see n. 2165, 2177, 3464, 3735, 3813, 4211, 4217, 4735, 4976, 5915); (that by "bread" is signified all heavenly food in general, that is, the food which nourishes man's spiritual life, see n. 3478, 6118, 8410, 9323); and from the signification of "faces," when said of the Lord, as being all that is from the Divine love; such as innocence, peace, joy; and thus heaven itself with man and angel (see n. 222, 223, 5585, 9306).

Unto My faces continually. That this signifies thus the presence of the Lord with peace and with heavenly joy from mercy, is evident from the signification of the "faces of Jehovah," or of the Lord, as being all things of the Divine love or mercy, such as innocence, peace, joy, and thus heaven itself with those who receive it. For by "faces," when said of man and angel, are signified the interiors which are of the will and thence of the understanding, thus which are of love and thence of faith (see n. 1999, 2434, 3527, 3573, 4066, 4796, 4798, 5102, 5165, 5168, 5585, 5592, 6604, 6848, 6849, 9306). From this it can be seen that by "faces," when said of Jehovah or the Lord, are signified the things of the Divine love or mercy, thus all celestial good (n. 222, 223, 5585, 9306).

Verses 31-39. And thou shalt make a lampstand of pure gold; solid shall the lampstand be made, its shaft, and its reed, its cups, its pomegranates, and its flowers, shall be out of it; and there shall be six reeds going out of the sides thereof; three reeds of the lampstand out of the one side thereof, and three reeds of the lampstand out of the other side thereof; three almond-shaped cups in one reed, a pomegranate and a flower; and three almond-shaped cups in one reed, a pomegranate and a flower; so for the six reeds, going out of the lampstand; and in the lampstand four almond-shaped cups, its pomegranates, and its flowers; and a pomegranate under two reeds out of it, and a pomegranate under two reeds out of it, and a pomegranate under two reeds out of it, for the six reeds going out of the lampstand. Their pomegranates and their reeds shall be out of it, all of them, one solid of pure gold. And thou shalt make the lamps thereof, seven; and it shall make its lamps go up, to give light over against the faces of it. And the tongs thereof, and the basins thereof shall be of pure gold. Of a talent of pure gold shall it be made, with all these vessels. "And thou shalt make a lampstand" signifies the spiritual heaven; "of pure gold" signifies that it is from celestial good; "solid shall the lampstand be made," signifies that all is from good; "its shaft, and its reed, its cups," signifies spiritual things in the natural; "its pomegranates," signifies the memory-knowledges of good; "and its flowers," signifies the memory-knowledges of truth; "shall be out of it," signifies that they shall be from the spiritual which is from celestial good; "and there shall be six reeds going out of the sides thereof," signifies all things of truth from good in the complex; "three reeds of the lampstand out of the one side thereof, and three reeds of the lampstand out of the other side thereof," signifies full in respect to good and truth; "three almond-shaped cups," signifies full in respect to memory-knowledges from good; "in one reed," signifies the power of truth from good; "a pomegranate and a flower," signifies the memory-knowledge of good and the memory-knowledge of truth; "and three almond-shaped cups in the other reed, a pomegranate and a flower," signifies the like things; "so for the six reeds going out of the lampstand," signifies the power of truth from good in respect to all things in the spiritual heaven; "and in the lampstand," signifies the middle of it through which there is conjunction, and from which are powers; "four almond-shaped cups," signifies the memory-knowledges of truth from good; "its pomegranates, and its flowers," signifies the memory-knowledges of good and of truth; "and a pomegranate under two reeds out of it, and a pomegranate under two reeds out of it, and a pomegranate under two reeds out of it," signifies the memory-knowledge of good for all the several truths; "for the six reeds going out of the lampstand," signifies the power of truth from good in respect to all things in the spiritual heaven; "their pomegranates and their reeds shall be out of it; all of it," signifies that the memory-knowledges of good and the powers shall be from the Divine spiritual which is from the Lord; "one solid of pure gold," signifies entire and perfect because from the same good; "and thou shalt make the lamps thereof, seven," signifies holy spiritual things from thence; "and it shall make its lamps go up," signifies the light of the spiritual heaven; "and it shall give light over against the faces of it," signifies from the Divine good of the Divine Human of the Lord; "and the tongs thereof, and the basins thereof," signifies the purifiers and evacuators in the natural; "shall be of pure gold," signifies also from good; "of a talent of pure gold shall it be made, with all these vessels," signifies celestial good from which is spiritual good together with its memory-knowledges.

And thou shalt make a lampstand. That this signifies the spiritual heaven, is evident from the signification of the "lampstand," as being the Divine spiritual in heaven and in the church from the Lord. That by the "lampstand" is signified the Divine spiritual is because by "the table on which were the breads of faces" is signified the Divine celestial, as was shown in what goes before. The Divine celestial is the good of love, and the Divine spiritual is the truth of faith thence derived; both proceeding from the Lord. That the "lampstand" denotes the Divine spiritual is from its illumination, for the Divine truth which proceeds from the Divine good of the Lord is what gives light in heaven, nor have the angels light from any other source. Hence it is that in the Word the Lord is called "the Light," and by "light" is signified faith, also the intelligence of truth and the wisdom of good, which are from the Lord alone (see n. 1053, 1521-1533, 1619-1632, 2776, 3094, 3138, 3167, 3190, 3195, 3222, 3223, 3337, 3339, 3341, 3636, 3643, 3862, 3993, 4060, 4180, 4302, 4408, 4414, 4415, 4419, 4527, 4598, 5400, 6032, 6313, 6315, 6608, 6907, 7174, 8644, 8707, 8861, 9399, 9407). [2] That the "lampstand" denotes the spiritual heaven from the Divine truth which is from the Lord, thus also the church; and that a "lamp" denotes faith, also the intelligence of truth and the wisdom of good, which are from the Lord alone; is evident from passages in the Word where a "lampstand," and a "lamp," are mentioned; as in John: I saw seven golden lampstands, and in the midst of the seven lampstands one like unto the Son of man. The seven lampstands are the seven churches (Rev. 1:12, 13, 20). I will remove thy lampstand out of its place, except thou repent (Rev. 2:5). The church is here called a "lampstand" from the Divine truth which is there from the Lord; for it is said, "the seven lampstands are the seven churches;" that the church is from the Divine truth is plain from its being said, "I will remove thy lampstand except thou repent;" that it is from the Lord is also plain, for it is said, "in the midst of the lampstands was one like unto the Son of man." (That the Lord is called "the Son of man" from Divine truth, see n. 2803, 2813, 3704.) [3] In the same: I will give unto My two witnesses that they shall prophesy a thousand two hundred and sixty days. These are the two olive-trees and the two lampstands that stand before the God of the earth (Rev. 11:3, 4); the "two witnesses" denote the Word of both Testaments in respect to its witnessing concerning the Lord; it is called an "olive-tree" from the Divine good, and a "lampstand" from the Divine truth, which are from the Lord. [4] In Zechariah: The angel said unto the prophet, What seest thou? to whom I said, I see, and behold a lampstand all of gold, with its flask upon the top of it, and its seven lamps thereon, and seven funnels to the lamps. Two olive-trees near it, one on the right side of the flask, and one on the left side thereof (Zech. 4:2, 3); this is said of Zerubbabel, who was about to lay the foundation of the house of God and to complete it, by whom is represented the Lord in that He would come and restore the spiritual heaven and church, which are the "lampstand," and the holy truths therein, which are the "seven lamps." [5] That a "lamp" denotes faith, also the intelligence of truth and wisdom of good, which are from the Lord alone, is evident in these passages: The holy Jerusalem hath no need of the sun, neither of the moon, to shine in it; the glory of God shall lighten it, and the Lamb is the light thereof. The nations which are saved shall walk in His light (Rev. 21:23, 24). There shall be no night there; and they need no lamp, neither light of the sun; for the Lord God giveth them light (Rev. 22:5). In the former passage "the lamp" denotes the Divine truth which is from the Lord; and "the light," faith, thus also intelligence and wisdom. Again: The light of a lamp shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee (Rev. 18:23). [6] And in Jeremiah: I will take away the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of the millstones, and the light of the lamp; that the whole land shall be a desolation and a devastation (Jer. 25:10, 11); speaking of the extinction of faith and thereby of intelligence in spiritual things, which is meant by "the lamp which shall no longer be, and by the light of the lamp which shall be taken away." [7] In like manner in the following passages: How oft is the lamp of the wicked put out, and destruction cometh upon them (Job 21:17). Thou lightest my lamp; Jehovah my God maketh my darkness to shine (Ps. 18:28; also 2 Sam. 22:29). From Thy commands I am become intelligent, Thy Word is a lamp to my foot, and a light to my path (Ps. 119:104, 105). When God maketh His lamp to shine upon my head, by His light I walked in darkness (Job 29:3). The lamp of the body is the eye; if thine eye be upright, thy whole body is full of light. But if thine eye be evil, thy whole body shall be darkened. If therefore the light that is in thee be darkness, how great is the darkness (Matt. 6:22, 23; also Luke 8:16; 11:33-36); by "the eye" is here meant faith and the intelligence from it (that these things are meant in the internal sense by "the eye," see n. 4403-4421, 4523-4534, 9051). From this it is plain what is signified by "the whole body being full of light if the eye be upright, and by the whole body being darkened if the eye be evil." As faith and the derivative intelligence and wisdom are signified by a "lamp," therefore the kings of Judah are called "lamps for David" (1 Kings 11:36; 15:4; 2 Kings 8:19); and David is called "the lamp of Israel" (2 Sam. 21:16, 17); not that the kings of Judah, nor David, were lamps, but that by a "king" is signified the Divine truth which is from the Lord (n. 6148); and by "David," the Lord as to Divine truth, from which are faith, intelligence, and wisdom (n. 1888).

Of pure gold. That this signifies that it is from celestial good, is evident from the signification of "gold," as being the good of love, or celestial good (see n. 113, 1551, 1552, 5658, 6914, 6917). It shall here be briefly stated why the lampstand was to be of pure gold. By "the lampstand" is signified the Divine spiritual, or the Divine truth which is from the Lord in heaven and in the church (n. 9548); and because this truth comes forth from the Divine good, the lampstand was of gold, for as before said, "gold" signifies good. This is further manifest from the influx of the Lord into the heavens. The inmost or third heaven is celestial; the middle or second heaven is spiritual. The Lord flows through the celestial heaven, which is in the good of love to Him, into the spiritual heaven, which is in the truth of faith in Him. From this it is evident why the whole lampstand was to be of pure gold, as also the ten lampstands in the temple built by Solomon (1 Kings 7:49. See also below, n. 9550, 9568).

Solid shall the lampstand be made. That this signifies that all is from good, is evident from the signification of "solid," as being wholly, thus all from good, which is signified by "gold." For all the spiritual (which is signified by "the lampstand"), insofar as it illumines, comes forth from the celestial, and also continually subsists through the same, as all truth does from good; for if good is withdrawn, truth is extinguished in a moment, because good is the soul of truth. The case herein is like that of the affection of love in regard to thought; if the affection of love is withdrawn, thought is instantly extinguished; for affection is the very life or soul of thought. All the affection that is of love is of good, and all the thought from it is of truth. The truth which is from good is called the spiritual, and the good from which is truth is called the celestial.