439# “拿弗他利支派中受印的有一万二千”表示重生和试探。这从“拿弗他利”和他的支派代表、因而表示什么清楚可知：“拿弗他利”和他的支派是指试探和试探之后的状态。由于试探是为了重生而发生的，所以“拿弗他利”也表示重生。那些正在重生的人都经历试探(可参看《新耶路撒冷及其属天教义》，187–201节)。“拿弗他利”，因而以他命名的支派表示试探和试探之后的状态，相应地表示重生，这一点从当拉结的婢女辟拉生他时，拉结说的话清楚看出来，这些话如下：
拉结的婢女辟拉又怀孕，给雅各生了第二个儿子。拉结说，我靠神的角力与我姐姐大大相争，并且得胜；于是给他起名叫拿弗他利。(创世记30:7–8)
“神的角力”表示属灵的试探。由于拉结代表属灵的内在教会，利亚代表属世的外在教会，所以很明显，拉结与她姐姐相争并得胜表示属灵人与属世人之间的争战，一切试探都是属灵人与属世人之间的争战。事实上，属灵人热爱并意愿属于天堂的事物，因为他在天堂，而属世人热爱并意愿属于世界的事物，因为他在世界；因此，两者的渴望是对立面，这就产生了冲突或争战，这冲突或争战被称为试探。
“拿弗他利”表示试探和试探之后的状态，因而表示重生，这一点从以下经文进一步明显看出来。从他父亲以色列对他的祝福中看出来：
拿弗他利是被释放的母鹿；出嘉美的言语。(创世记49:21)
此处“拿弗他利”表示试探之后的状态，这种状态充满出于情感的喜乐，因为属灵人与属世人，并良善与真理已经结合了；它们通过试探结合在一起。“被释放的母鹿”表示属世情感的自由；“出嘉美的言语”表示心智的愉悦。对这些事物进一步的解释，可参看《属天的奥秘》(6412–6414节)。
这一点也可从摩西向拿弗他利宣布的祝福清楚看出来：
论到拿弗他利，他说，拿弗他利啊，你饱受恩惠或美意，满得耶和华的祝福，得西方和南方为业。(申命记33:23)
这段经文也描述了试探之后的状态，在这种状态下，人充满一切爱之良善和由此而来的真理。因为试探之后，他充满喜乐，在他身上良善结出果实，真理增多。“饱受耶和华的恩惠或美意”表示充满爱之良善；“满得耶和华的祝福”表示充满由此而来的真理；“得西方和南方为业”表示由此产生的对真理的情感和光照，“西方”表示对真理的情感，“南方”表示光照。经上说“得西方和南方为业”，是因为那些在接受教导之后被提升到天堂的人经由西方被带到南方，也就是经由对真理的情感被带到真理之光。
在士师记底波拉和拉巴的歌中，“拿弗他利”具有相同的含义：
西布伦人，是把灵魂献给死亡的百姓，拿弗他利人在田野的高处。(士师记5:18)
有两个支派与迦南王耶宾的军长西西拉争战，并击败了他，其他十个支派则静止不动；这代表与侵扰教会的邪恶的属灵争战，这从底波拉和拉巴的预言歌也明显看出来，该预言歌论述了这个事实。只有西布伦和拿弗他利支派争战，因为“西布伦”表示构成教会的良善与真理的结合，“拿弗他利”表示与侵扰教会，抵制良善和真理结合的邪恶和虚假的争战，因此这两者表示改造和重生。“田野的高处”表示教会的内层，争战靠内层来维持。在以赛亚书(8:22; 9:1–2)和马太福音(4:12–16) ，“西布伦和拿弗他利”一起也表示通过试探进行的改造和重生。
但在至高意义上，“西布伦和拿弗他利”表示主里面神性与人身的合一，因为至高意义只论述主，总体上论述主荣耀祂的人身，征服众地狱并安排众天堂。诗篇就提到了这层意义上的西布伦和拿弗他利：
神啊，人已经看见你行走；我的神，我的王行走在圣所中间。歌唱的行在前，奏乐的随在后，都在击鼓的童女中间。你们当在各会中祝福神，就是从以色列泉源而来的主。在那里有统管他们的小便雅悯，有犹大的首领他们一群人，有西布伦的首领，有拿弗他利的首领。你的神已经命令你的力量；神啊，愿你显出力量来；你从你在耶路撒冷的殿为我们成就了这事；列王必带贡物献给你。求你斥责芦苇中的野兽、列民的牛犊中大能者的会众；把银盘踹在脚下，祂已经赶散列民，他们渴望争战。肥畜必从埃及出来；埃塞俄比亚必急忙向神伸出手来。(诗篇68:24–31)
此处论述的主题是主的降临，祂人身的荣耀，对众地狱的征服和由此而来的拯救。“神啊，人已经看见你行走；我的神，我的王行走在圣所中间。歌唱的行在前，奏乐的随在后，都在击鼓的童女中间。你们当在各会中祝福神，就是从以色列泉源而来的主”这些话描述了由于主的降临而对祂的称颂。至于此处的细节表示什么，可参看前面的解释(AE 340a节)。“在那里有统管他们的小便雅悯”表示主的纯真，主凭纯真施行并成就一切事；“有犹大的首领他们一群人”表示来自神性良善的神性真理；“有西布伦的首领，有拿弗他利的首领”表示祂的荣耀，或神性与人身凭祂自己的能力的合一。“你的神已经命令你的力量；神啊，愿你显出力量来；你从你在耶路撒冷的殿为我们成就了这事”表示主的人身由此拥有神性能力，“殿”在此表示主的神性人身，“耶路撒冷”表示教会，祂为教会做这一切。“求你斥责芦苇中的野兽、列民的牛犊中大能者的会众；把银盘踹在脚下，祂已经赶散列民，他们渴望争战”表示对众地狱的征服；“芦苇中的野兽、大能者的会众”表示扭曲教会的真理和良善的属世人的认知能力或科学；“列民的牛犊”表示教会的良善；“银盘”表示教会的真理；“祂已经赶散列民，他们渴望争战”表示扭曲教会的真理，并推理反对它们。
征服众地狱是指征服属世人。来自地狱的邪恶都在属世人中，因为属世人里面还有对自我和世界的爱之快乐，以及确认这些快乐的知识或科学；当这些快乐被视为目的，并掌权时，它们就反对教会的良善和真理。“肥畜必从埃及出来，埃塞俄比亚必急忙向神伸出手来”表示当属世人被征服时，它就提供一致的知识或科学，也提供良善与真理的认知。“埃及”表示知识或科学方面的属世人，“埃塞俄比亚”表示良善与真理的认知方面的属世人。从这几个例子可以看出在圣言中，“拿弗他利”和他的支派表示什么，即它在至高意义上表示主自己的能力，祂凭自己的能力征服众地狱，并荣耀祂的人身，在内在意义上表示试探和试探之后的状态，在外在意义上表示属世人的抵制；因此，“拿弗他利”也表示改造和重生，因为这些是试探的结果。
439. Of the tribe of Naphtali were sealed twelve thousand. That this signifies regeneration and temptation, is evident from the representation, and thence the signification of Napthali and his tribe, as denoting temptation, and also the state that follows it. And because temptations take place for the sake of regeneration, regeneration also is signified by Napthali. That those who are being regenerated undergo temptations, may be seen in the Genesis 30:7, 8).
The wrestlings of God signify spiritual temptations. And because Rachel represented the internal church, which is spiritual, and Leah, the external church, which is natural, it is evident that by Rachel wrestling with her sister and prevailing signifies combat between the spiritual man and the natural, in which all temptation consists. For the spiritual man loves and wills the things pertaining to heaven, because he is in heaven, while the natural man loves and wills the things pertaining to the world, because he is in the world, and therefore the desires of each are opposite; for this reason there is a collision or combat which is called temptation.
[2] That Naphtali here signifies temptation, and the state which follows it, and thence regeneration, is further evident from the following passages; thus from the blessing by his father Israel:
"Naphtali is a hind let loose; giving goodly words" (Arcana Coelestia 6412, 6413, 6414),
[3] and also from the blessing pronounced on Napthali by Moses:
"And of Naphtali he said, O Naphtali, satisfied with favour, and full of the blessing of Jehovah; possess thou the west and the south" (Deuteronomy 33:23).
Here also the state after temptation is described, or that state in which man is filled with all the good of love, and with truths therefrom. For after temptations he is filled with joy, and the fructification of good, and the multiplication of truth then take place with him. To be filled with the good of love, is meant by being satisfied with the favour of Jehovah; and to be filled with truths thence, is signified by being full of the blessing of Jehovah; the resulting enlightenment and affection for truth, are signified by "possess thou the west and the south"; the affection of truth is signified by the west, and enlightenment by the south. It is said, "possess thou the west and the south" because those who are elevated into heaven, after instruction, are carried through the west to the south, thus through the affection for truth into the light of truth.
[4] The same is signified by Naphtali, in the song of Deborah and Barak, in the book of Judges:
"Zebulun, a people that devoted the soul to die, and Naphtali upon the high places of the field" (5:18).
These were the two tribes which fought against Sisera, the captain of the army of Jabin, king of Canaan, and conquered, the other ten tribes remaining at rest; and by this was represented spiritual combat against the evils which infest the church, as is also evident from the prophetic song of Deborah and Barak, in which that fact is treated of. The tribes of Zebulun and Naphtali alone fought, because Zebulun signifies the conjunction of good and truth, which makes the church, and Naphtali, combat against the evils and falsities that infest it, and resist the conjunction of good and truth, and therefore by both are signified reformation and regeneration. The heights of the field, signify the interior things of the church, from which there is combat. Zebulun and Naphtali together, also signify reformation and regeneration by means of temptations, in Isaiah (8:22; 9:1); and thence in Matthew (4:12-16).
[5] But in the highest sense, Zebulun and Naphtali signify the union of the Divine and Human in the Lord, for in the highest sense the subject is the Lord alone in regard generally to the glorification of His Human, the subjugation of the hells, and the arrangement of the heavens by Him. In this sense Zebulun and Naphtali are mentioned in David:
"They have seen thy steps, O God; the steps of my God, my King, in the sanctuary. The singers went before, the players on instruments after, in the midst of virgins playing with timbrels, Bless ye God in the congregations, the Lord from the fountain of Israel. There is little Benjamin their ruler, the princes of Judah their council, the princes of Zebulun, and the princes of Naphtali. Thy God hath commanded thy strength; shew thyself powerful, O God; this thou hast wrought for us out of thy temple at Jerusalem. Kings shall bring presents unto thee. Rebuke the wild beast of the reed, the congregation of the mighty among the calves of the peoples, trampling down pieces of silver, he scattered the people, they desire wars. Fatlings shall come out of Egypt; Ethiopia shall stretch out her hands unto God" (340:4). There is little Benjamin their ruler, signifies the innocence of the Lord, by which He wrought and performed all things. The princes of Judah their council, signifies the Divine Truth from the Divine Good. The glorification or union of the Divine and Human, by His own power, is signified by the princes of Zebulun, and the princes of Naphtali. Thy God hath commanded thy strength; shew thyself powerful, O God; this thou hast wrought for us out of thy temple at Jerusalem, signifies that hence Divine power belongs to the Lord's Human. The temple signifies the Divine Human of the Lord, and Jerusalem the church for which He did this. Rebuke the wild beast of the reed, the congregation of the mighty among the calves of the peoples, trampling down pieces of silver, he scattered the people, they desire wars, signifies the subjugation of the hells. The wild beast of the reed and the congregation of the mighty, denote the Scientific of the natural man perverting the truths and goods of the church; the calves of the peoples denote the goods of the church; the pieces of silver the truths of the church; he scattered the people, they desire wars signifies to pervert the truths of the church and to reason against them.
[6] By the subjugation of the hells is meant the subjugation of the natural man. For in the natural man there are evils from hell, because therein are the delights of the loves of self and of the world, and the scientifics that confirm them; and these delights, when they are regarded as ends and rule, are contrary to the goods and truths of the church. That the natural man, when subjugated, supplies concordant scientifics and the knowledges of good and truth, is signified by "fatlings shall come out of Egypt"; Ethiopia shall stretch out her hands unto God. Egypt denotes the natural man in regard to scientifics, and Ethiopia, the natural man in regard to the knowledges of truth and good. From these few instances it is evident that Napthali and his tribe in the Word, signify in the highest sense, the Lord's own power, from which He subjugated the hells, and glorified His Human; in the internal sense, temptation, and the state after temptation; and in the external sense resistance from the natural man; therefore Napthali also signifies reformation and regeneration, because these are the effects of temptations.
439. Of the tribe Naphtali twelve thousand sealed, signifies regeneration and temptation. This is evident from what is represented and thence signified by "Naphtali" and his tribe, as meaning temptation and the state after it; and as temptations occur for the sake of regeneration, regeneration too is signified by "Naphtali." (That those who are regenerated undergo temptations see in Genesis 30:7, 8).
"Wrestlings of God" signify spiritual temptations; and as Rachel represented the internal church, which is spiritual, and Leah the external church, which is natural, Rachel's wrestling with her sister and prevailing signifies evidently the combat between the spiritual and the natural, since every temptation is a combat between the spiritual man and the natural; for the spiritual man loves and wills the things that are of heaven, since it is in heaven, while the natural man loves and wills the things that are of the world, since it is in the world; consequently the desires of the two are opposite, which gives rise to collision and combat, and this is called temptation.
[2] That "Naphtali" signifies temptation and the state after it, and thence regeneration, is further evident from the following passages. From the blessing he received from his father Israel:
Naphtali is a hind let loose; giving sayings of elegance (n. 6412-6414.)
[3] Again, from the blessing he received from Moses:
And of Naphtali he said, O Naphtali, satisfied with the good pleasure and full of the blessing of Jehovah; possess thou the west and the south (Deuteronomy 33:23).
This, too, describes the state after temptation, in which man is filled with every good of love and with truths therefrom; for after temptations he is filled with joy, and good bears fruit, and truth is multiplied with him; to be filled with the good of love is meant by "satisfied with the good pleasure of Jehovah;" and to be filled with truths therefrom is signified by "full of the blessing of Jehovah;" the consequent affection of truth and illustration are signified by "possess thou the west and the south," the affection of truth is signified by "the west," and illustration by "the south." It is said "possess thou the west and the south," because those who are raised up into heaven after having been instructed are carried through the west to the south, that is, through the affection of truth into the light of truth.
[4] "Naphtali" has a similar signification in the song of Deborah and Barak, in the book of Judges:
Zebulun, a people that devoted their soul to death, and Naphtali upon the heights of the field (Judges 5:18).
These were the two tribes that fought against Sisera, the captain of the host of Jabin, king of Canaan, and conquered him, the other ten tribes remaining quiet; and this represented the spiritual combat against the evils that infest the church; as is evident also from the prophetic song of Deborah and Barak, of which this is the subject. Only the tribes of Zebulun and Naphtali fought, because "Zebulun" signifies the conjunction of good and truth which constitutes the church, and "Naphtali" the combat against the evils and falsities that infest it and that resist the conjunction of good and truth, consequently the two signify reformation and regeneration; "the heights of the field" signify the interiors of the church, from which combat is maintained. Again "Zebulun and Naphtali" together also signify reformation and regeneration by means of temptations (in Isaiah 8:22; 9:1, 2; also in Matthew 4:12-16).
[5] In the highest sense however "Zebulun and Naphtali" signify the uniting of the Divine and the Human in the Lord, for the highest sense treats solely of the Lord, in general of the glorification of His Human, and the subjugation of the hells, and the arranging of the heavens by Him. In this sense Zebulun and Naphtali are mentioned in David:
They have seen Thy goings, O God; the goings of my God, my King in the midst of the sanctuary. The singers went before, the minstrels after, in the midst of the maidens playing on timbrels. Bless ye God in the assemblies, the Lord from the fountain of Israel. There little Benjamin is set over them, the princes of Judah their company, the princes of Zebulun, the princes of Naphtali. Thy God hath commanded thy strength; put on strength, O God; this Thou hast wrought for us out of Thy temple at Jerusalem; kings shall bring oblations to Thee. Rebuke the wild beast of the reed, the congregation of the mighty among the calves of the peoples; trampling upon the plates of silver, He hath scattered the peoples, they desire combats. Those that are fat shall come out of Egypt. Ethiopia shall hasten her hands unto God (340.) The innocence of the Lord, by which He wrought and accomplished all things, is signified by "there little Benjamin is set over them;" Divine truth from Divine good is signified by "the princes of Judah their company;" His glorification, or the uniting of the Divine and Human by His own power, is signified by "the princes of Zebulun and the princes of Naphtali;" that from this the Lord's Human has Divine power is signified by "thy God hath commanded thy strength; put on strength, O God; this Thou hast wrought for us out of Thy temple at Jerusalem," "temple" meaning here the Lord's Divine Human, and "Jerusalem" the church for which He did this. The subjugation of the hells is signified by "rebuke the wild beast of the reed, the congregation of the mighty, among the calves of the peoples; trampling upon the plates of silver, He hath scattered the peoples, they desire combats;" "the wild beast of the reed and the congregation of the mighty" mean the knowing faculty of the natural man perverting the truths and goods of the church; "the calves of the people" mean the goods of the church; "the plates of silver" mean the truths of the church; "He hath scattered the people, they desire combats," signifies to pervert truths and reason against them.
[6] The subjugation of the hells means the subjugation of the natural man; for evils from hell are in the natural man, for in it, too, are the delights of the love of self and of the world and the knowledges [scientifica] that confirm these delights; and when these delights are regarded as ends and become dominant they are against the goods and truths of the church. That when the natural man has been subjugated it supplies accordant knowledges [scientifica)], and also cognitions of truth and good, is signified by "those that are fat shall come out of Egypt, Ethiopia shall hasten her hands unto God." "Egypt" meaning the natural man in respect to knowledges [scientifica], and "Ethiopia" the natural man in respect to cognitions of good and truth. From these few instances the signification of "Naphtali" and his tribe in the Word can be seen, namely, that it signifies in the highest sense the Lord's own power, by which He subjugated the hells and glorified His Human, in the internal sense temptation and the states after temptation, and in the external sense resistance by the natural man; therefore "Naphtali" signifies also reformation and regeneration, because these are results of temptations.
439. "Ex tribu Naphthali duodecim millia signati." - Quod significet regenerationem et tentationem, constat ex repraesentatione et inde significatione "Naphthali" et ejus tribus, quod sit tentatio et status post illam; et quia tentationes fiunt propter regenerationem, etiam regeneratio per "Naphthali" significatur. (Quod qui regenerantur tentationes subeant, videatur in Doctrina Novae Hierosolymae, n. 187-201).
Quod "Naphthali" et inde tribus ab illo nominata significet tentationem et statum post illam, proinde etiam regenerationem, constare potest ex Rachelis verbis quando Bilha ancilla ejus peperit illum, quae haec sunt:
"Et concepit adhuc et peperit Bilha ancilla Rachelis filium secundum Jacobo: et dixit Rachel, Luctationibus Dei luctata sum cum sorore mea, et valui; et vocavit nomen ejus Naphthali" (Genesis 30:7, 8):
"luctationes Dei" significant tentationes spirituales; et quia Rachel repraesentabat ecclesiam internam quae spiritualis, et Leah ecclesiam externam quae naturalis, patet quid significatur per quod Rachel luctata sit cum sorore sua et quod valuerit, quod nempe Spiritualis homo cum naturali pugnaverit; omnis enim tentatio est pugna inter spiritualem hominem et naturalem; spiritualis enim homo amat et vult illa quae caeli sunt, nam ille est in caelo, ac naturalis homo amat et vult illa quae mundi sunt, nam ille est in mundo; inde desideria utriusque sunt opposita; ex eo est collisio et pugna quae vocatur tentatio.
[2] Quod "Naphthali" significet tentationem et Statum post illam, et inde regenerationem, constare adhuc potest ex sequentibus locis:Ex benedictione ejus ab Israele patre,
"Naphthali cerva demissa, dans sermones elegantiae" (Genesis 49:21):
"Naphthali" hic significat statum post tentationem, qui status est plenus gaudio ex affectione quod spirituale et naturale ac bonum et verum conjuncta sint, conjunguntur enim per tentationes; "cerva demissa" significat liberum affectionis naturalis; "dans sermones elegantiae" significat laetitiam mentis. (Sed haec amplius explicata videantur in Arcanis Caelestibus, n. 6412-6414.)
[3] Et quoque ex benedictione ejus a Mose,
"Et Naphthali dixit, Naphthali satur beneplacito, et plenus benedictione Jehovae; occidentem et meridiem posside" (Deuteronomius 33:23):
etiam hic describitur status post tentationem, quod nempe impleantur omni bono amoris et veris inde; nam post tentationes homo impletur gaudio, ac apud illum fructificatur bonum et multiplicatur verum; impleri bono amoris intelligitur per "satur beneplacito Jehovae"; et impleri veris inde, per "plenus benedictione Jehovae": quod inde affectio veri ac illustratio, significatur per "Occidentem et meridiem posside", affectio veri per "occidentem", et illustratio per "meridiem"; quod dicatur "Occidentem et meridiem posside", est quia illi qui post instructiones in caelum elevantur, per occidentem feruntur ad meridiem, ita per affectionem veri in lucem veri.
[4] Simile significatur per "Naphthali" in Cantico Deborae et Baraki, in Libro Judicum,
"Sebulon, populus devovit animam [suam] ad moriendum, et Naphthali, super altitudinibus agri" (5:18):
erant illae binae tribus quae pugnarunt contra Siseram, principem exercitus Jabini regis Canaanis, et vicerunt, quiescentibus decem reliquis tribubus; et per id repraesentabatur pugna spiritualis contra mala quae infestant ecclesiam, ut quoque constat ex cantico prophetico Deborae et Baraki, in quo de illa re agitur; quod solum tribus Sebulonis et Naphthali pugnaverint, erat causa quia per "Sebulonem" significatur conjunctio boni et veri quae facit ecclesiam, et per "Naphthali" pugna contra mala et falsa infestantia illam et resistentia conjunctioni boni et veri; et inde per utrumque significatur reformatio et regeneratio: per "altitudines agri" significantur interiora ecclesiae, e quibus pugna.
Per "Sebulonem et Naphthali" simul, significatur etiam reformatio et regeneratio per tentationes, Apud Esaiam, cap. 8:22, 23 [B.A. 8:22, cap. 9:1] ; cap. 9:1 [B.A. 2] : et inde apud Matthaeum, cap. 4:12-16.
[5] In supremo autem sensu per "Sebulonem et Naphthali" significatur unitio Divini ac Humani in Domino; in supremo enim sensu agitur unice de Domino, in genere de glorificatione Humani Ipsius, ac de subjugatione infernorum et ordinatione caelorum ab Ipso: in hoc sensu nominantur Sebulon et Naphthali apud Davidem,
"Viderunt gressus tuos, Deus, gressus Dei mei, Regis mei in sanctuario; praecesserunt cantantes post pulsantes in medio virginum tympanizantium; in congregationibus benedicite Deo, Domino e fonte Israelis; ibi Benjamin parvus praeest illis; principes Jehudae coetus eorum; principes Sebulonis, principes Naphthali: praecepit Deus tuus robur tuum; indue robur, Deus: hoc fecisti nobis e Templo tuo super Hierosolymam; Tibi adducent reges munus. Increpa feram arundinis, congregationem fortium, inter vitulos populorum; conculcans laminas argenti, dispersit populos, bella desiderant. Venient pingues ex Aegypto; Aethiopia accelerabit manus suas Deo" (Psalms 68:25-32 [B.A. 24-31]):
agitur ibi in sensu spirituali de adventu Domini, ac de glorificatione Humani Ipsius, tum de subjugatione infernorum, ac de salvatione inde. Celebratio Domini propter adventum Ipsius describitur in his verbis, "Viderunt gressus tuos, Deus, gressus Dei mei, Regis mei in sanctuario; praecesserunt cantantes post pulsantes in medio virginum tympanizantium; in congregationibus benedicite Deo, Domino e fonte Israelis ": (quid autem singula haec significant, explicata videantur supra, n. 340 [a]): innocentia Ipsius, ex qua omnia operatus est et peregit, significatur per "Benjamin parvus praeest illis"; Divinum Verum ex Divino Bono, significatur per "principes Jehudae coetus eorum"; glorificatio, seu unitio Divini et Humani ex propria potentia, per "principes Sebulonis et principes Naphthali"; quod inde Divina potentia Humano Domini, per "Praecepit Deus tuus robur tuum; indue robur, Deus; hoc fecisti nobis e Templo tuo super Hierosolymam"; per "Templum" ibi intelligitur Divinum Humanum Domini, et per "Hierosolymam" ecclesia pro qua: subjugatio infernorum significatur per "Increpa feram arundinis, congregationem fortium, inter vitulos populorum, conculcans laminas argenti, dispersit populos, bella desiderant"; "fera arundinis, et congregatio fortium" est scientificum naturalis hominis pervertens vera et bona ecclesiae; "vituli populorum" sunt bona ecclesiae; "laminae argenti" sunt vera ecclesiae; "dispersit populos, bella desiderant", significat pervertere et ratiocinari contra illa.
[6] Per subjugationem infernorum intelligitur subjugatio naturalis hominis, nam ibi sunt mala ex inferno; sunt enim ibi jucunda amoris sui et mundi, et sunt scientifica confirmantia illa; quae jucunda, quando pro fine sunt et praedominantur, sunt contra bona et vera ecclesiae: quod naturalis homo, quando subjugatus est, subministret scientifica concordantia, ac cognitiones veri et boni, significatur per quod "venient pingues ex Aegypto, Aethiopia accelerabit manus suas Deo"; "Aegyptus" est naturalis homo quoad scientifica, et "Aethiopia" est naturalis homo quoad cognitiones boni et veri. Ex his paucis constare potest quid significatur per "Naphthali" et ejus tribum in Verbo, quod nempe in supremo sensu propria potentia Domini, ex qua subjugavit inferna, et glorificavit Humanuum suum; in sensu interno tentatio, et status post tentationem; ac in sensu externo resistentia a naturali homine; inde quoque per "Naphthali" significatur reformatio et regeneratio, quia hae sunt effectus tentationum.