445# “以萨迦支派中受印的有一万二千”表示信和拯救。这从“以萨迦”和“以萨迦支派”代表、因而表示什么清楚可知，“以萨迦”和“以萨迦支派”是指构成人里面的天堂和拯救之物，因为在原文，“以萨迦”表示人里面的赏赐或回报，天堂和拯救是爱和信的结果，因此两者都由“以萨迦支派”来表示。圣言经常提到“赏赐或回报”，如“他们将得到赏赐”，它被理解为永生和拯救，大多数读者把它理解为天上的喜乐；这是“赏赐或回报”在最近意义上的含义。如果一个人照主的诫命生活，那么对他来说，思想永生、拯救和天上的喜乐是允许的；但他不允许一心想着赏赐或回报，因为他若如此行，就是以赏赐或回报为目的，并且很容易陷入这种想法：他因他的生活而配得天堂和拯救，这种想法使他在每个细节上都关注自我，这种自我关注会把他从天堂中移走；因为只要人在他所做的事上关注自我，他就不关注天堂。因此，在圣言中，“赏赐或回报”表示有天堂和拯救，也就是一般来说爱和信，因而聪明和智慧在其中；拯救和天堂，因而天上的喜乐在一个人不思想回报或赏赐的程度内而在这些里面。由此可见，“以萨迦”和以萨迦支派表示什么。
此处之所以表示信，是因为“西缅支派”表示服从，“利未支派”表示善行，那些出于服从而处于善行的人就处于信；但那些出于对真理和良善的情感而处于生活良善的人处于仁爱，那些出于属天情感而处于生活良善的人处于对主之爱。在天堂，还有一种区分天使的方法：那些出于一种属天情感而处于生活良善的人在至内层或第三层天堂；那些出于一种属灵情感而处于生活良善的人在中间或第二层天堂；那些出于服从而处于善行的人在最低层或第一层天堂。说后者也有信，是因为他们照着他们的理解来相信他们从圣言的字义和牧师那里所听到的东西，但他们既看不见，也感知不到它们是不是真理，因此他们关于必须要相信的事物的思维被称为信。因为未经对其特征的理性洞察和感知而相信的东西适合被称为信，在这种情况下，这些人既能相信真理，也能相信虚假。但当看见并感知到所相信的东西时，它不是被称为信，而是被称为领悟和感知；因为被主光照的理解力会看见，意愿会被打动，行为则源于这两者。
“以萨迦”和他的支派在此表示信，是因为这三个支派，其中的每个支派受印的都有一万二千，表示所有在最低层或第一层天堂的人；那些在这层天堂的人可以说出于服从处于善行，并处于信。此外，他们当中的许多人称唯信为得救的本质，却将信与善行分离，因为他们说，主把信赋予了他们，因为他们处于善行，如果他们没有处于善行，信就不会被赋予。但那些将信与善行分离的人说，信是得救的唯一方法，他们通过它得救，无论他们如何生活，并通过他们的生活确认这一点，这些人不在最低层天堂，而是在地狱。
在以色列对他儿子的预言中，“以萨迦”表示那些由于他们所做的善行而关注回报或赏赐，从而将功德置于行为或作为的人：
以萨迦是头瘦骨嶙峋的驴，卧在重驮之间。他看安息为美好，以地为可喜悦；便屈肩背重，成为服劳役的仆人。(创世记49:14–15)
此处“以萨迦”表示由于作为或行为的赏赐或回报；“瘦骨嶙峋的驴”表示最低奴役；“卧在重驮之间”表示在作为或行为当中的生命；“他看安息为美好”表示没有回报、充满幸福的善行；“可喜悦的地”表示那些在主国度的人处于这种幸福；“ 便屈肩背重”表示然而，他们在每项工作上都辛勤劳动；“ 成为服劳役的仆人”表示为了回报或功德。对这些事进一步的解释，可参看《属天的奥秘》(6387–6394节)。
但摩西五经中的这些话表示那些没有通过关注回报或赏赐而将功德置于他们所履行的善行，而是将天堂和永生的幸福置于良好的思维和意愿，因而置于良好行为，并处于在天上的婚姻，也就是良善与真理的婚姻之中的人所拥有的对真理和良善的情感之人：
关于西布伦，他说，西布伦哪，你出外可以欢喜；以萨迦啊，你在帐棚里可以快乐。他们要召集人民到山上，在那里献公义的祭；因为他们要吸取海里的丰富，沙中埋藏的宝藏。(申命记33:18–19)
这些话论及那些处于良善和真理的婚姻，也就是在理解力和思维方面处于真理，在意愿和情感方面处于良善的人。“西布伦”表示这种婚姻，“以萨迦”表示对真理和良善的情感；“你出外可以欢喜”表示以一切纯正真理和良善为快乐，“出外”表示一切事物，因为它表示终端、结果和结论；“在帐棚里可以快乐”表示在一切敬拜中；“召集人民到山上”表示因为这些人在天堂，就是爱之良善盛行的地方；“献公义的祭”表示出于来自良善的真理的敬拜；“吸取海里的丰富”表示吸收来自圣言的教义真理，因而表示聪明；“吸取沙中埋藏的宝藏”表示隐藏在圣言字义中的属灵事物。
由于“犹大、以萨迦和西布伦支派”表示爱之良善所在的天堂，“犹大支派”表示这良善本身，“以萨迦支派”表示它的情感，“西布伦支派”表示它与真理的结合，所以这三个支派在会幕的东边扎营(民数记2:3–9)。因为在天堂，那些处于爱之良善，因而处于对良善与真理的情感，并处于它们的婚姻或结合，也就是说，在教义上处于真理，在生活上处于良善的人住在东方。
启示录7:8
445. Of the tribe of Issachar were sealed twelve thousand. That this signifies faith, and salvation, is plain from the representation and thence the signification of Issachar and his tribe, because they denote that which constitutes heaven and salvation in man. For Issachar in the original tongue signifies reward, and heaven and salvation in man are the result of love and faith, therefore both are signified by the tribe of Issachar, for in the Word "reward," is often named as that "they shall receive a reward," and by this is understood eternal life, salvation, and, by most readers, heavenly joy, these things in the proximate sense being also signified by reward. But although it is right for a man to think concerning eternal life, salvation, and heavenly joy, if he live according to the precepts of the Lord; still it is not right for him to keep his mind intently fixed on reward, for then he looks to reward as an end, and falls easily into the idea that he merits heaven and salvation by his life; this thought causes him to regard himself in everything, and cuts him off from heaven; for as far as man considers himself in what he does, so far has he no regard for heaven. For this reason reward, in the Word, signifies that in which heaven and salvation are, and thus generally love and faith, and consequently intelligence and wisdom; salvation and heaven and therefore heavenly joy are in these in the measure that a man does not think of reward. From these things it is evident what Issachar and the tribe of Issachar signify.
[2] Faith is here signified, because the tribe of Simeon signifies obedience, and the tribe of Levi good works, and those who are in good works from obedience are also in faith; but those who are in the goods of life from a spiritual affection for truth and good are in charity, and those who are in the goods of life from a celestial affection, are in love to the Lord. There is a similar distinction amongst angels in the heavens. In the inmost or third heaven are those who are in the goods of life from a celestial affection, in the middle or second heaven are those who are in the goods of life from a spiritual affection, and in the ultimate or first heaven are those who are in good works from obedience. The latter are also said to be in faith, for according to their apprehension they believe what they hear from the sense of the letter of the Word, and from preachers, but they do not see and perceive whether they are truths, therefore their thought about things which must be believed is called faith. For that which is believed without an intellectual insight and perception of its character, is properly called faith, in which case the false is believed equally with the true; but when what is believed is seen and perceived, it is not then called faith, but apperception (apperceptio) and perception; for the understanding enlightened from the Lord sees, the will is affected, and action follows from both.
[3] Issachar and his tribe here signify faith, because the three tribes now treated of, out of each of which twelve thousand were sealed, mean all those who are in the ultimate or first heaven; and those who are in this heaven are said to be in good works from obedience, and in faith. Many also of them call faith alone the essential of salvation, but still they do not separate it from good works, for they say that faith is given them by the Lord because they are in good works, and that if they were not in good works faith would not be granted. But those who separate faith from good works, saying that it is the only means of salvation, and that they can be saved by means of it, however they may live, and confirm this by their life, are not in the ultimate heaven, but in hell.
[4] Those who look to reward on account of the good works which they perform, and thus place merit in works, are meant by Issachar, in the prophecy of Israel concerning his sons:
"Issachar is a bony ass couching down between burdens; And he shall see rest that it is good; and the land that it is pleasant; and shall bow his shoulder to bear, [and become a servant unto tribute]" (Arcana Coelestia 6387-6394).
[5] But those who do not place merit in the good works which they perform, by looking to reward, but place heaven and the happiness of eternal life in thinking and willing well, and therefore in acting well, and are in that spiritual affection for truth and good, which those possess who are in the heavenly marriage, the marriage of good and truth - they are meant by these words in Moses:
"And of Zebulun, he said, Rejoice, Zebulun, in thy going forth; and, Issachar, in thy tents. They shall call the people unto the mountain; there they shall sacrifice sacrifices of justice; for they shall suck the abundance of the sea, and the hidden treasures of the sand" (Deuteronomy 33:18, 19).
These things are said of those who are in the marriage of good and truth, that is, have truths in their understanding and thought, and goods in their will and affection. Zebulun signifies that marriage, and Issachar, the affection for truth and good. To rejoice in going forth, signifies that they delight in all genuine truths and goods; for going forth signifies all things, because it signifies the ultimate, the effect, and the conclusion. To rejoice in tents, signifies, in all worship. To call the people unto the mountain, signifies, because they are in heaven, where the good of love prevails. To offer sacrifices of justice, signifies worship from truths which are from good. To suck the abundance of the sea, signifies to draw truths of doctrine from the Word, and thence intelligence; and to suck the hidden treasures of the sand, signifies the spiritual things which lie concealed in the sense of the letter of the Word.
[6] Because the tribes of Judah, Issachar, and Zebulun, signified the heaven where the good of love is, the tribe of Judah, that good itself, the tribe of Issachar, its affection, and Zebulun, its conjunction with truths, therefore these three tribes encamped to the east of the tent of the assembly (Num. 2:3,
10. ). For in heaven those dwell to the east who are in the good of love, and thence in the affection for good and truth, and in their marriage or conjunction, that is to say, in truths as to doctrine, and in goods as to life.
445. Of the tribe of Issachar twelve thousand sealed, signifies faith and salvation. This is evident from the representation and consequent signification of "Issachar" and his tribe, as being that which makes heaven and salvation with man, for "Issachar" in the original means reward, and love and faith are what make heaven and salvation with man, consequently both are signified by "the tribe of Issachar." "Reward" is frequently spoken of in the Word, as "that reward is to be received," and by it is understood eternal life, salvation, and by many, heavenly joy; and in the nearest sense this is the signification of "reward." If a man is living according to the Lord's commandments, it is permissible for him to think of eternal life, salvation, and heavenly joy; but it is not permissible for him to keep his mind intent upon reward, for if he does so he has reward as an end, and easily falls into the thought that by his life he deserves heaven and salvation, and this thought causes him to have regard to self in every particular, and such regard to self removes him from heaven; for so far as man looks to self in what he does, he does not look to heaven. Because of this, "reward" signifies in the Word that in which heaven and salvation are, that is, in general, love and faith, and thence intelligence and wisdom, for in these are salvation and heaven, and consequently heavenly joy, so far as man does not think about reward. From this the signification of "Issachar" and his tribe can be seen.
[2] Here faith is signified, because "the tribe of Simeon" signifies obedience, and "the tribe of Levi" signifies good works, and they who are in good works from obedience are in faith; while such as are in the goods of life from the spiritual affection of truth and good are in charity, and they who are in the goods of life from celestial affection are in love to the Lord. This, too, is the way in which angels are distinguished in the heavens: those who are in the goods of life from a celestial affection are in the inmost or third heaven; those who are in the goods of life from a spiritual affection are in the middle or second heaven; and those who are in good works from obedience are in the lowest or first heaven, and these also are said to have faith, for the things they hear from the sense of the letter of the Word and from preachers they believe according to their apprehension, but they neither see nor perceive whether they are true, therefore their thought about what is to be believed is called faith; for that is properly called faith which is believed without intellectual sight and perception as to its being so, consequently such persons can believe falsity equally with truth. But when what is believed is seen and perceived this is not called faith, but apperception and perception; for the understanding illustrated by the Lord sees, and the will is affected, and action flows from the two.
[3] "Issachar" and his tribe here signify faith, because these three tribes, from each of which were twelve thousand sealed, mean all who are in the lowest or first heaven; and they who are in that heaven are said to be in good works from obedience, and in faith. Moreover, many of these call faith alone the essential of salvation, and yet do not separate faith from good works, for they say that faith is bestowed upon them by the Lord because they are in good works, and that if they were not in good works faith would not be given. But those who separate faith from good works, and declare it to be the sole means of salvation, and that they are saved by it howsoever they live, confirming this by their life, such are not in the lowest heaven but are in hell.
[4] Those who have regard to reward on account of the good works they do, and thus place merit in works, are meant by "Issachar" in the prophecy of Israel respecting his sons:
Issachar is a bony ass couching down between the burdens. And he shall see rest that it is good, and the land that it is pleasant; and he shall bow his shoulder to bear burdens, [and shall be one who serves for hire] (Arcana Coelestia 6387-6394.)
[5] But those who do not place merit in the good works they perform, by having regard for reward, but place heaven and the felicity of eternal life in thinking and willing well, and thence in acting well, and are in the spiritual affection of truth and good, which is with those who are in the heavenly marriage, that is, in the marriage of good and truth; such are meant by these words in Moses:
Of Zebulun he said, Be glad, Zebulun, in thy going out; and Issachar in thy tents. They shall call the people unto the mountain; there they shall sacrifice sacrifices of righteousness; for they shall suck the abundance of the seas, and the hidden things of the secret things of the sand (Deuteronomy 33:18, 19).
This is said of those who are in the marriage of good and truth, that is, in truths in respect to the understanding and thought, and in goods in respect to the will and affection. "Zebulun" signifies that marriage, and "Issachar" the affection of truth and good; "to be glad in thy going out" signifies to have delight in all genuine truths and goods, "going out" signifying all things, because it signifies the ultimate, the effect, and the conclusion; "to be glad in the tents" signifies in all worship; "to call the peoples unto the mountain" signifies, because such are in heaven, where there is the good of love; "to sacrifice the sacrifices of righteousness" signifies worship from truths that are from good; "to suck the abundance of the sea" signifies to imbibe the truths of doctrine from the Word, and thus intelligence; and "to suck the hidden things of the secret things of the sand" signifies the spiritual things that lie concealed in the sense of the letter of the Word.
[6] Because "the tribes of Judah, of Issachar, and of Zebulun," signified the heaven where the good of love is, "the tribe of Judah" that good itself, "the tribe of Issachar" its affection, and "Zebulun" its conjunction with truths:
These three tribes pitched to the east of the tent of meeting (Numbers 2:3-9);
for in heaven those dwell to the east who are in the good of love and thus in the affection of good and truth, and in the marriage or conjunction of these, that is, in truths in respect to doctrine and in goods in respect to life.
445 "Ex tribu lsascharis duodecim millia signati." - Quod significet fidem et salutem, constat ex repraesentatione et inde significatione "Isascharis" et ejus tribus, quod sit id quod facit caelum et salutem apud hominem, nam Isaschar in lingua originali significat mercedem, et id quod facit caelum et salutem apud hominem est amor et fides; inde utrumque hoc per "Isascharis tribum" significatur: in Verbo enim pluries nominatur "merces", ut quod "accepturi mercedem" et, per illam intelligitur vita aeterna, salus, et a plerisque gaudium caeleste; haec in sensu proximo etiam per "mercedem" significantur. Sed quia homini licet cogitare de vita aeterna, salute et gaudio caelesti, si vitam secundum praecepta Domini agit, sed usque non licet ei animum intense tenere in mercede, (tunc enim pro fine habet mercedem, et facile labitur in cogitationem quod per vitam suam mereatur caelum et salutem, et haec cogitatio facit ut intueatur semet in singulis, quae intuitio removet illum a caelo, nam homo quantum sui in factis spectat, tantum non caelum, ) inde est quod per "mercedem" in Verbo significatur id in quo caelum et salus est, ita in genere amor et fides, et inde intelligentia et sapientia; in his est salus et caelum, proinde gaudium caeleste, quantum homo non de mercede cogitat. Ex his constare potest quid per "Isascharem" et ejus tribum significatur.
[2] Quod hic significetur fides, est quia per "tribum Simeonis" significatur obedientia, et per "tribum Levi" significantur bona opera, et qui in bonis operibus ex obedientia sunt, illi in fide sunt: qui autem in bonis vitae ex affectione veri et boni spirituali sunt, illi in charitate sunt; et qui in bonis vitae ex affectione caelesti sunt, illi in amore in Dominum sunt. Ita quoque angeli distinguuntur in caelis: in intimo seu tertio caelo sunt qui in bonis vitae ex affectione caelesti sunt; in medio seu secundo caelo sunt qui in bonis vitae ex affectione spirituali sunt; ac in ultimo seu primo caelo qui in bonis operibus ex obedientia sunt. Hi quoque dicuntur in fide esse; nam credunt secundum captum suum illa quae audiunt ex Verbi sensu litterae et ex praedicatore, nec vident et percipiunt num vera sunt: quare cogitatio eorum de credendis vocatur fides; id enim proprie fides vocatur quod creditur absque visu intellectuali et perceptione num ita sit; quare possunt credere falsum aeque ac verum: at cum videtur et percipitur quod creditur, tunc non dicitur fides sed apperceptio et perceptio; intellectus enim illustratus a Domino videt, et voluntas afficitur, et actus ex utroque sequitur.
[3] Quod per "Isascharem" et ejus tribum hic significetur fides, est quia per tres has tribus, ex quibus singulis duodecim millia signati sunt, intelliguntur omnes qui in ultimo seu primo caelo sunt; et qui in hoc caelo sunt, dicuntur in bonis operibus ex obedientia, et in fide esse: multi etiam ex illis vocant fidem solam essentiale salutis; sed usque illam non separant a bonis operibus; dicunt enim quod eis detur fides a Domino quia in bonis operibus sunt, et si non in his essent quod non daretur fides: qui autem fidem a bonis operibus separant, et dicunt illam esse unicum salutis medium, et quod salventur per illam utcunque vivunt, et hoc confirmant per vitam, illi non in ultimo caelo sunt, sed in inferno.
[4] Qui spectant animo mercedem propter bona quae faciunt, et sic ponunt meritum in operibus, intelliguntur per "Isascharem" in prophetico Israelis de filiis suis:
"Isaschar asinus osseus, cubans inter sarcinas, et videbit quietem quod bona, et terram quod amoena, et inclinabit humerum suum ad bajulandum [, et erit tributo serviens] " (Genesis 49:14, 15):
"Isaschar" ibi significat mercedem seu remunerationem propter opera; "asinus osseus" significat servitium infimum; "cubans inter sarcinas" significat vitam inter opera; "et videbit quietem quod bona" significat opera boni absque remuneratione plena felicitate; "et terram quod amoena" significat quod in illa felicitate sint qui in regno Domini; "et inclinabit humerum suum ad bajulandum" significat quod usque omni opera laboret; "et erit tributo serviens" significat ut mereatur. (Sed haec amplius explicata in Arcanis Caelestibus n 6387-6394, videantur.)
[5] Illi autem qui non in bonis, quae praestant, ponunt meritum spectando ad mercedem sed caelum et felicitatem vitae aeternae ponunt in cogitando et volendo bene et inde in agendo bene, ac in affectione veri et boni spirituali quae est apud illos qui in conjugio caelesti sunt, hoc est, in conjugio boni et veri, illi intelliguntur per haec apud Mosen,
"Sebuloni dixit, Laetare Sebulon in exitu tuo, et Isaschar in tentoriis tuis; populos in montem vocabunt; ibi sacrificabunt sacrificia justitiae, quia affluentiam maris sugent, et obtecta occultorum arenae" (Deuteronomius 33:18, 19):
haec dicta sunt de illis qui in conjugio boni et veri sunt, nempe in veris quoad intellectum et cogitationem, ac in bonis quoad voluntatem et affectionem: "Sebulon" illud conjugium significat, et "Isaschar" affectionem veri et boni: "laetari in exitu" significat quod eis jucundum sit in omnibus genuinis veris ac bonis ("exitus" significat omnia, quia ultimum, effectum et conclusum); "laetare in tentoriis" significat in omni cultu; "vocare populos in montem "significat quia illi sunt in caelo ubi bonum amoris; "sacrificare sacrificia justitiae" significat cultum ex veris quae ex bono; "affluentiam maris sugere" significat ex Verbo haurire vera doctrinae, et inde intelligentiam; "et obtecta occultorum arenae sugere" significat spiritualia quae latent in sensu litterae Verbi.
[6] Quoniam "tribus Jehudae, Isascharis et Sebulonis" significabant caelum ubi bonum amoris, "tribus Jehudae" ipsum illud bonum, "tribus Isascharis" affectionem ejus, et "Sebulon" conjunctionem ejus cum veris, ideo
Illae tres tribus castrametabantur ad orientem Tentorii conventus (Numeri 2:3-10);
"ad orientem" enim in caelo habitant qui in bono amoris sunt, et inde in affectione boni et veri, ac in conjugio seu conjunctione eorum, nempe in veris quoad doctrinam et in bonis quoad vitam.