447# 启7:8.“西布伦支派中受印的有一万二千”表示那些在第三层天堂的人与主的结合。这从“西布伦”和以他命名的支派代表、因而表示什么清楚可知：“西布伦”和西布伦支派是指那些在第三层天堂的人与主的结合。因为在希伯来语，“西布伦”这个名字源自一个表示同居的词，同居在灵义上表示结合，就是存在于那些彼此相爱的人中间的那种结合。此处“西布伦”表示那些在第三层天堂的人与主的结合，因为前九个支派表示所有在天堂，并进入天堂的人；有三层天堂，即至内层天堂，中间天堂和最低层天堂，除了那些与主结合的人外，没有人进入天堂；因此，最后提到的这三个支派表示与主的结合，“西布伦支派”表示那些在第三层天堂的人与主的结合，“约瑟支派”表示那些在第二层天堂的人与主的结合，“便雅悯支派”表示那些在最低层天堂的人与主的结合。
“西布伦”在至高意义上表示主里面神性本身与神性人身的合一，在内在意义上表示主与天堂并教会的结合；具体表示其中良善与真理的结合，因为主与那些在这三层天堂，以及在教会之人的结合通过这种结合实现。事实上，主以爱与仁之良善流入他们，并将这良善与他们所拥有的真理结合，由此把世人并天使与祂自己结合。这就是“同居”所表示的，也就是“西布伦”的含义。这就是“西布伦”的含义，这一点可见于《属天的奥秘》(3960, 3961节)，那里解释了他母亲利亚生他时所说的话，这些话如下：
利亚又怀孕，给雅各生了第六个儿子。利亚说，神赐我厚赏；这次我丈夫必再与我同居，因我给他生了六个儿子；于是给他起名叫西布伦。(创世记30:19–20)
从“西布伦”的这种含义可以看出在以下经文中，他表示什么。如在以色列对他儿子的预言中：
西布伦必住在海边的港口，住在停船的港口；他的极边必延到西顿。(创世记49:13)
此处“西布伦”表示良善与真理的结合，该结合被称为天上的婚姻；“住在海边的港口”表示属灵事物与属世真理的结合，因为“海”表示知识或科学，也就是属世真理；“住在停船的港口”表示与来自圣言的教义的属灵结合；“船”表示所有种类的教义和知识；“他的极边必延到西顿”表示延伸到来自属天国度的良善与真理的知识。对这些事物更充分的解释，可参看《属天的奥秘》(6382–6386节)。
在摩西对以色列儿子的预言中也一样：
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)
此处“西布伦”也表示良善与真理的婚姻，这一点可参看前文(AE 445节)，那里解释了这个预言。在士师记底波拉和拉巴的预言中同样如此：
必有立法者从玛吉下来，有持杖检点民数的从西布伦下来。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。君王都来争战，那时迦南诸王在米吉多水旁的他纳争战，却得不到银钱；众星从天上争战，从它们的轨道与西西拉交战。(士师记5:14, 18–20)
这个预言论述了来自良善的真理与来自邪恶的虚假的争战；在夏琐掌权的“迦南王”、与拉巴和底波拉交战的他的军长“西西拉”表示邪恶之虚假，“拉巴和底波拉”表示出于来自良善的真理的争战，“拿弗他利支派”表示争战，“西布伦支派”表示良善与真理的结合，所以只有这两个支派被选去参战，而其它支派没有(参看士师记4:6)。这就是这场争战所表示的，这一点可从底波拉和拉巴发出的预言清楚看出来；这个预言在灵义上论述了来自良善的真理对来自邪恶的虚假的胜利，以及对教会的洁净和改造。因此，“必有立法者从玛吉下来”表示从生活良善流出的良善的真理，因为“玛吉”与“玛拿西”具有相同的含义，玛吉是玛拿西的儿子(创世记50:23; 约书亚记13:31)；“立法者”表示那些处于良善的真理之人，在抽象意义上表示良善的真理；“有持杖检点民数的从西布伦下来”表示来自真理与良善的结合的聪明，“西布伦”在此和前面一样，表示真理与良善的结合，“检点民数的杖”表示聪明。“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”表示通过来自属灵人及其流注和结合的真理而在属世人中的争战，“田野的高处”表示属灵人的内层事物，属世人凭这些内层事物争战；“君王都来争战，那时迦南诸王争战”表示争战所针对的邪恶的虚假；“在米吉多水旁的他纳”表示这些虚假及其性质；“却得不到银钱”表示他们没有取走和带走来自良善的任何真理，“银钱”表示来自良善的真理；“众星从天上争战，从它们的轨道与西西拉交战”表示通过真理与良善的知识进行的争战，这些知识从主通过天堂而来，“众星”表示这些知识，“轨道”表示真理。
在马太福音的这些话中，“西布伦和拿弗他利”也表示通过与虚假和邪恶的争战，以及随之而来的改造所实现的真理与良善的结合：
耶稣离开拿撒勒，来到迦百农居住，那地方靠海，在西布伦和拿弗他利的边界上；为了要应验以赛亚先知所说的，说，西布伦地、拿弗他利地，沿海之路，约旦河外，外邦人的加利利；那坐在黑暗里的百姓看见了大光；坐在死荫地区的人有光照耀他们。从那时候，耶稣开始宣讲，说，你们要悔改，因为天国近了。(马太福音4:13–17; 以赛亚书9:1–2)
以赛亚书中的这些话明显论及主，因为经上说“为了要应验以赛亚先知所说的”；因此，“西布伦地、拿弗他利地，外邦人的加利利”表示教会在处于生活的良善，并接受真理，从而处于良善与真理的结合，处于与邪恶和虚假的争战的外邦人中间的建立。这表示教会的建立和这些外邦人的改造，这一点从经上说的话也明显看出来，即：“约旦河外，外邦人的加利利”，以及“那坐在黑暗里的百姓看见了大光；坐在死荫地区的人有光照耀他们。”
“西布伦和拿弗他利”在至高意义上表示通过允许进入主自己的试探，和凭祂自己的能力所获得的胜利，神性本身与主的神性人身的合一；如前面(AE 439节)所解释的诗篇68:27–29。由于“西布伦”表示这些事物，所以犹大支派，连同以萨迦支派和西布伦支派，在东边会幕周围扎营(民数记2:3–10)。因为以色列人在会幕周围的安营代表、因而表示对天堂里的天使社群的安排；在天堂，那些通过对主之爱而处于与主的结合之人住在东方。“犹大支派”代表对主之爱，“西布伦支派”代表与主的结合。
447. Of the tribe of Zebulun were sealed twelve thousand.- That this signifies the conjunction with the Lord of those who are in the third heaven is evident from the representation and thence the signification of Zebulun and the tribe named after him, as denoting the conjunction with the Lord of those who are in the third heaven. For the name Zebulun in Hebrew is derived from [a word meaning] cohabitation, and cohabitation in the spiritual sense signifies conjunction, such as exists with those who love each other. Zebulun here signifies the conjunction with the Lord of those who are in the third heaven, because the nine preceding tribes signify all those who are in the heavens and come into the heavens; and there are three heavens, the inmost, the middle, and the ultimate, and none come into heaven but those whom the Lord conjoins to Himself, therefore the three tribes last named signify conjunction with the Lord. The tribe of Zebulun signifies the conjunction with the Lord of those who are in the third heaven; the tribe of Joseph, the conjunction with the Lord of those who are in the second heaven; and the tribe of Benjamin, the conjunction with the Lord of those who are in the ultimate heaven.
[2] In the highest sense, Zebulun signifies the union of the Divine itself and the Divine Human in the Lord; in the internal sense, the conjunction of the Lord with heaven and the church, and specifically, the conjunction of good and truth therein, since this conjunction is the cause of the conjunction with the Lord of those who are in the three heavens, and in the church. For the Lord flows into them with the good of love and charity, and conjoins it to the truths which they have, and by means of it He conjoins men and angels to Himself. These are the things signified by "cohabitation," from which Zebulun is named. That these things are signified by Zebulun may be seen in the Genesis 30:19, 20).
[3] From these significations of Zebulun, it is evident what is signified by him in the following passages; as in the prophecy of Israel concerning his sons:
"Zebulun shall dwell at the haven of the seas; and he shall be for a haven of ships; and his border shall be over unto Zidon" (Arcana Coelestia 6382-6386).
[4] Similarly in the prophecy of Moses concerning the sons of Israel:
"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).
That Zebulun here also signifies the conjunction of good and truth, may be seen in a previous article (n. 5:14, 18, 19, 20).
The subject in this prophecy is the combat of truth from good against falsity from evil. The king of Canaan, who reigned in Hazor, and Sisera, the chief of his army, who fought against Barak and Deborah, signify the falsity of evil; Barak and Deborah, the truth of good. And because the tribes of Naphtali and Zebulun signified combat from the truth which is from good, the tribe of Naphtali, combat, and the tribe of Zebulun, the conjunction of good and truth, therefore these two tribes only and not the other tribes were chosen to go into the combat (Judges 4:6). That this combat signified such things, is evident from the prophecy pronounced by Deborah and Barak, which treats in the spiritual sense of the victory of truth from good over falsity from evil, and of the purification and reformation of the church. Here therefore, Out of Machir shall come down legislators, signifies, that the truths of good shall flow from the good of life, for Machir has a signification similar to that of Manasseh, for he was the son of Manasseh (Genesis 50:23; Josh. 13:31); and legislators signify those who are in the truths of good, and in the abstract, the truths of good itself. And out of Zebulun they who handle the staff of the scribe, signifies intelligence from the conjunction of truth and good, for Zebulun signifies here, as above, the conjunction of truth and good, and the staff of the scribe, intelligence. Zebulun a people that devoted the soul to die, and Naphtali upon the high places of the field, signifies combat in the natural man by means of truths from the spiritual man, and from its influx and conjunction; the high places of the field signify the interior things of the spiritual man, from which the natural man fights. The kings came, they fought, then fought the kings of Canaan, signifies the falsities of evil against which there is combat. In Taanach by the waters of Megiddo, signifies those falsities and their nature. They took no gain of silver, signifies that they took and carried away nothing of truth from good, silver denoting truth from good. They fought from heaven, the stars in their courses fought against Sisera, signifies combat by means of the knowledges of truth and good, which come through heaven from the Lord, stars denoting such knowledges, and courses denoting truths.
[5] Zebulun and Naphtali also signify the conjunction of truth and good by combat against falsities and evils, and consequent reformation, in these words in Matthew:
Jesus "leaving Nazareth, came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zebulun and Naphtali; that it might be fulfilled which was spoken by the prophet, saying, The land of Zebulun, and the land of Naphtali, by the way of the sea, beyond Jordan, Galilee of the Gentiles; the people which sat in darkness saw a great light; and to them which sat in the region and shadow of death light is sprung up. From that time Jesus began to preach, and to say, Repent; for the kingdom of heaven is at hand" (4:13-17; Isaiah 9:1, 2).
That these words in Isaiah were spoken concerning the Lord, is evident, for it is said, that it might be fulfilled which was spoken by the prophet "wherefore the land of Zebulun and the land of Naphtali, also Galilee of the Gentiles," signify the establishment of the church with the Gentiles, who are in the good of life and receive truths, and are thus in the conjunction thereof, and in combat against evil and falsities. That the establishment of the church and the reformation of such Gentiles are there meant, is also evident from the statement that it was "beyond Jordan, Galilee of the Gentiles," and also that the people who sat in darkness saw a great light, and that to them that sat in the region and shadow of death light sprang up.
[6] Zebulun and Naphtali, in the highest sense, signify the union of the Divine itself with the Divine Human of the Lord by means of temptations admitted into Himself, and the victories which He obtained by His own power; as in David (Psalm 68:27-29) explained above (no. 439:5). Because such things were signified by Zebulun, therefore, the tribe of Judah, together with the tribes of Issachar and Zebulun, encamped to the east about the tent of the congregation (Num. 2:3-10). For the encampments of the sons of Israel around the tent of the congregation represented and thence signified the arrangement of the angelic societies in heaven; and those who are in conjunction with the Lord through love to Him are there in the east. The tribe of Judah represented love to the Lord, and the tribe of Zebulun, conjunction with Him.
447. Verse 8. Of the tribe of Zebulun twelve thousand sealed, signifies the conjunction with the Lord of those who are in the third heaven. This is evident from the representation and consequent signification of "Zebulun" and the tribe named from him, as meaning the conjunction with the Lord of those who are in the third heaven; because "Zebulun" in the Hebrew means cohabitation, and cohabitation signifies in the spiritual sense conjunction, such as exists with those who love each other. Here "Zebulun" signifies the conjunction with the Lord of those who are in the third heaven, because the nine preceding tribes signify all those who are in the heavens and who come into the heavens; and there are three heavens, the inmost, the middle, and the lowest, and no one comes into heaven except those whom the Lord conjoins to Himself; therefore the three tribes last mentioned signify conjunction with the Lord, "the tribe of Zebulun" the conjunction with the Lord of those who are in the third heaven, "the tribe of Joseph" the conjunction with the Lord of those who are in the second heaven, and "the tribe of Benjamin" the conjunction with the Lord of those who are in the lowest heaven.
[2] "Zebulun" signifies in the highest sense the union of the Divine Itself and the Divine Human in the Lord, in the internal sense the Lord's conjunction with heaven and the church; and in particular, the conjunction of good and truth therein, for by this conjunction the conjunction with the Lord of those who are in the three heavens and in the church is effected; for with such the Lord flows in with the good of love and charity, and conjoins that good to the truths that are with them, and thereby conjoins man and angel to Himself. This is what is signified by "cohabitation," which is the meaning of "Zebulun." That this is the meaning of "Zebulun" can be seen in the Genesis 30:19, 20).
[3] From this signification of "Zebulun" what is signified by him in the following passages can be seen. As in the prophecy of Israel respecting his sons:
Zebulun shall dwell at the haven of the seas; and he shall dwell at a haven of ships; and his side shall be unto Zidon (Arcana Coelestia 6382-6386.)
[4] The like is meant in the prophecy of Moses respecting the sons of Israel:
Of Zebulun he said, Be glad, Zebulun; in thy going out, and Issachar in thy tents. They shall call the peoples 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).
Here, too, "Zebulun" signifies the marriage of good and truth, as may be seen in the preceding article n. Judges 5:14, 18-20).
This prophecy treats of the combat of truth from good against falsity from evil; "the king of Canaan" who reigned in Hazor, and "Sisera" the captain of his army who fought against Barak and Deborah, signify the falsity of evil, and "Barak and Deborah" the truth of good; and as "the tribes of Naphtali and Zebulun" signify combat from truth that is from good, "the tribe of Naphtali" combat, and "the tribe of Zebulun" the conjunction of good and truth, therefore these two tribes only, and not the other tribes, were taken to fight (See Judges 4:6). That this was what this combat signified can be seen from the prophecy uttered by Barak and Deborah, which treats in the spiritual sense of the victory of truth from good over falsity from evil, and of the purification and reformation of the church. So here "Out of Machir shall come down lawgivers" signifies that the truths of good shall flow forth from the good of life, for "Machir" has a like signification as "Manasseh," because Machir was the son of Manasseh (Genesis 50:23; Joshua 13:31); and "lawgivers" signify those who are in the truths of good, and in an abstract sense the truths of good; "and out of Zebulun they that draw the staff of the scribe" signifies intelligence from the conjunction of truth and good, "Zebulun" signifying here, as above, the conjunction of truth and good, and the "staff of the scribe" intelligence. "Zebulun was a people that devoted the soul to death, and Naphtali upon the heights of the field," signifies combat in the natural man by means of truths from the spiritual man and from its influx and conjunction, "the heights of the field" signifying the interior things that are of the spiritual man, from which the natural man combats; "the kings came, they fought, then fought the kings of Canaan" signifies the falsities of evil against which is combat; "in Taanach by the waters of Megiddo" signifies those falsities and of what quality they are; "they took no gain of silver" signifies that they took and carried away nothing of truth from good, "silver" meaning truth from good; "they fought from heaven, the stars from their courses fought with Sisera" signifies combat by means of the knowledges of truth and good, which are from the Lord through heaven, "stars" meaning such knowledges, and "courses" truths.
[5] Again, "Zebulun and Naphtali" signify the conjunction of truth and good through combat against falsities and evils, and consequent reformation. In Matthew:
Jesus leaving Nazareth, came and dwelt in Capernaum, which is by the sea, in the borders of Zebulun and Naphtali; that it might be fulfilled which was spoken through Isaiah the prophet, saying, The land of Zebulun and the land of Naphtali, by the way of the sea, beyond Jordan, Galilee of the nations; the people sitting in darkness saw a great light; and to those sitting in the region and shadow of death to them did light spring up. From that time Jesus began to preach, and to say, Repent ye, for the kingdom of the heavens hath come nigh (Matthew 4:13-17; Isaiah 9:1, 2).
In Isaiah this was evidently said respecting the Lord, for it is said "that it might be fulfilled which was spoken through the prophet;" therefore "the land of Zebulun and the land of Naphtali, and Galilee of the nations," signify the establishment of the church with the Gentiles that are in the good of life and that receive truths and are thus in the conjunction of good and truth, and in combat against evils and falsities. That this means the establishment of the church and the reformation of such nations is evident also from its being said "beyond Jordan, Galilee of the nations," and also "the people sitting in darkness saw a great light, and to those sitting in the region and shadow of death did light spring up."
[6] "Zebulun and Naphtali" signify in the highest sense the union of the Divine Itself and the Lord's Divine Human by means of temptations admitted into Himself, and victories gained by His own power; as in David, Psalms 68:27-29 (which may be seen explained above, n. Numbers 2:3-10);
for the encampments of the sons of Israel about the tent of meeting represent and thence signify the arrangements of the angelic societies in heaven; and to the east in heaven are those who are in conjunction with the Lord through love to Him; for "the tribe of Judah" represented love to the Lord, and "the tribe of Zebulun" conjunction with Him.
447. [Vers. 8.] "Ex tribu Sebulonis duodecim millia signati." - Quod significet conjunctionem illorum qui in tertio caelo cum Domino, constat ex repraesentatione et inde significatione "Sebulonis" et tribus ab illo nominatae, quod sit conjunctio illorum qui in tertio caelo cum Domino; Sebulon enim in lingua Hebraea dictus est a cohabitatione, et "cohabitatio" in sensu spirituali significat conjunctionem, qualis est illorum qui se amant: quod hic "Sebulon" significet conjunctionem illorum qui in tertio caelo cum Domino, est quia per novem tribus praecedentes significantur omnes illi qui in caelis sunt et in caelos veniunt: ac caeli sunt tres, intimum, medium et ultimum, ac nemo in caelum venit nisi quem Dominus Sibi conjungit; quare per has tres tribus ultimo memoratas significatur conjunctio cum Domino, per "tribum Sebulonis" conjunctio illorum qui in tertio caelo cum Domino, per "tribum Josephi" conjunctio illorum qui in secundo caelo cum Domino, et per "tribum Benjaminis" conjunctio illorum qui in ultimo caelo cum Domino.
[2] "Sebulon" in supremo sensu significat unionem ipsius Divini ac Divini Humani in Domino; in sensu interno, conjunctionem Domini cum caelo et cum ecclesia, et in specie conjunctionem boni et veri ibi, nam haec conjunctio facit conjunctionem illorum qui in tribus caelis sunt et in ecclesia cum Domino; Dominus enim influit apud illos cum bono amoris et charitatis, et conjungit id veris quae apud illos, et per id conjungit Sibi angelum et hominem: haec sunt quae per "cohabitationem", ex qua Sebulon dictus est, significantur. Quod haec per "Sebulonem" significentur, videri potest in Arcanis Caelestibus (n. 3960, 3961), ubi explicata sunt Leae matris ejus verba cum illum peperit, quae haec sunt,
"Et concepit Leah, et peperit filium sextum Jacobo; et dixit Leah, Dotavit me Deus dote bona; vice hac cohabitabit mihi vir meus, quia peperi illi sex filios; et vocavit nomen ejus Sebulon" (Genesis 30:19, 20).
[3] Ex his significationibus "Sebulonis" constare potest quid per illum significatur in sequentibus locis:
Ut in prophetia Israelis de filiis suis,
"Sebulon ad portum marium habitabit, et is ad portum navium, et latus ejus super ad Sidonem" (Genesis 49:13):
per "Sebulonem " ibi significatur conjunctio boni et veri, quae etiam conjugium caeleste vocatur; "habitare ad portum marium" significat conjunctionem spiritualium cum veritatibus naturalibus ("maria" sunt scientifica quae sunt veritates naturales): "habitare ad portum navium" significat conjunctionem spiritualem cum doctrinalibus ex Verbo ("naves" sunt doctrinalia et cognitiones omnium generum); "latus super ad Zidonem" significat extensionem ad cognitiones boni et veri ex caelesti regno. (Sed haec amplius explicata videantur in Arcanis Caelestibus n. 6382-6386.)
[4] Similiter in prophetia Mosis de filiis Israelis,
"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);
quod "Sebulon" etiam hic conjugium boni et veri significet, videatur in superiori articulo (n. 445), ubi haec prophetia explicata est. Similiter in prophetia Deborae et Baraki in Libro Judicum,
"Ex Machir descendent legislatores, et ex Sebulone trahentes sceptrum scribae:.... Sebulon populus qui devovit animam ad moriendum, et Naphthali super altitudinibus agri: venerunt reges, pugnarunt, tunc pugnarunt reges Canaanis in Thaanach juxta aquas Megiddo; quaestum argenti non ceperunt; e caelo pugnarunt, stellae de Viis pugnarunt cum Sisera" (5:14, 18-20):
agitur in hoc prophetico de pugna veri ex bono contra falsum ex malo; per "regem Canaanis" regnantem in Chazor, et per "Siseram" ejus exercitus principem, qui contra Barakum et Deboram pugnabant, significatur falsum mali, et per "Barakum et Deboram" verum boni; et quia "tribus Naphthali et Sebulonis" significabant pugnam ex vero quod ex bono, "tribus Naphthali" pugnam, et "tribus Sebulonis" conjunctionem boni et veri, ideo solum hae binae tribus ad pugnandum assumptae sunt, et non reliquae (videatur Judicum 4:6): quod haec pugna talia significaverit, constare potest a prophetia a Barako et Debora enuntiata, quae in sensu spirituali agit de victoria veri ex bono supra falsum ex malo, ac de purificatione et reformatione ecclesiae:
hic itaque "Ex Machir descendent legislatores", significat quod vera boni profluant ex bono vitae, "Machir" enim simile significat cum "Menasse", quoniam Machir erat filius Menassis (Genesis 50:23; Joshua 13:31);
et "legislatores" 1
significant illos qui in veris boni sunt, et abstracte vera boni: "et ex Sebulone trahentes sceptrum scribae" significat ex conjunctione veri et boni intelligentiam; "Sebulon " significat hic ut supra conjunctionem veri et boni, et "sceptrum scribae" intelligentiam: "Sebulon populus qui devovit animam suam ad moriendum, et Naphthali super altitudinibus agri", significat pugnam per vera in naturali homine, quae ex spirituali et ejus influxu et conjunctione; "altitudines agri" significant interiora quae sunt spiritualis hominis, ex quibus naturalis homo pugnat: "venerunt reges, pugnarunt, tunc pugnarunt reges Canaanis, significat falsa mali contra quae pugna; "in Thaanach juxta aquas Megiddo" significat falsa illa, et quale eorum: "quaestum argenti non ceperunt" significat quod nihil veri ex bono ceperint et abstulerint ("argentum" est verum ex bono): "e caelo pugnarunt, stellae de viis Suis pugnarunt cum Sisera", Significat pugnam per cognitiones veri et boni, quae per caelum a Domino ("stellae" sunt cognitiones illae, et "viae" sunt vera).
[5] Per "Sebulonem et Naphthali" etiam significatur conjunctio veri et boni per pugnam contra falsa et mala, et inde reformatio, apud Matthaeum,
Jesus "relinquens Nazarethum, Veniens habitavit in Kapernaum maritima, et in finibus Sebulonis et Naphthali: ut impleretur quod dictum est per [Esaiam] prophetam dicentem, Terra Sebulonis et terra Naphthali ad viam maris trans Jordanem, Galilaea gentium; populus sedens in tenebris vidit lumen magnum, et sedentibus in regione et umbra mortis lux exorta [illis] est. Ex hoc incepit Jesus praedicare et dicere, Poeniteat vos, appropinquavit enim regnum caelorum " ( 2
Matthaeum 4:13-17: Esaias 6:23 [B.A. 9:1] ; cap. 9:1 [B.A. 2]):
quod haec apud Esaiam dicta sint de Domino, patet, nam dicitur, "Ut impleretur quod dictum est per [Esaiam] prophetam"; quare "terra Sebulonis et terra Naphthali, atque Galilaea gentium", significant instaurationem ecclesiae apud gentes quae in bono vitae sunt et recipiunt vera, ita in conjunctione eorum, ac in pugna contra mala et falsa; quod instauratio ecclesiae et reformatio gentium talium per illa intelligatur, etiam patet ex eo, quod dicatur "trans Jordanem, Galilaea gentium", et quoque "populus sedens in tenebris vidit lumen magnum, et sedentibus in regione et umbra mortis lux exorta est."
[6] Per "Sebulonem et Naphthalin" in supremo sensu significatur unio ipsius Divini ac Divini Humani Domini per tentationes in Se admissas et victorias ex propria potentia, apud Davidem, 68:27-29 (quae explicata videantur supra, n. 439). Quia talia per "Sebulonem" significabantur, ideo
Tribus Jehudae, una cum tribu Isascharis et cum tribu Sebulonis castrametabantur ad Orientem circum Tentorium conventus (Numeri 2:3-10);
castrametationes enim filiorum Israelis circum Tentorium conventus repraesentabant et inde significabant ordinationes societatum angelicarum in caelo, et ad orientem in caelo sunt qui in conjunctione cum Domino per amorem in Ipsum; tribus enim Jehudae repraesentabat amorem in Dominum, et tribus Sebulonis conjunctionem cum Ipso.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.