4592.“他父亲却给他起名叫便雅悯”表示属天层的属灵层的性质。这从“便雅悯”的代表清楚可知，“便雅悯”是指属天层的属灵层。这在前面（参看4585节）已经解释过了，也就是说，它是存在于属灵层与属天层，或属灵人与属天人之间的居间部分。在原文，“便雅悯”表示“右手之子”；而“右手之子”表示源于属天良善的属灵真理，因而表示能力，因为良善通过真理拥有能力（3563节）。“儿子”表示真理（参看489，491，533，1147，2623，3373节），“手”表示能力（878，3091，3563节）；因此，“右手”表示至高能力。由此可见“坐在神的右手边”表示什么，即从源于良善的真理那里所得来能力状态（3387节）；当论及主时，这句话表示全能，以及从主的神性良善发出的神性真理（如诗篇110:1；马太福音22:44；26:63，64；马可福音14:61，62；16:19；路加福音22:69）。由于它表示神性能力，故经上说“神能力（或美德）的右手边”，是指全能。
由此明显可知，“便雅悯”在真正意义上表示什么，即表示源于“约瑟”所表属天良善的属灵真理。因此，这二者一起构成属灵人和属天人之间的居间部分，如前所述（4585节）。但这良善与这真理不同于“犹大”所代表的属天层，和“以色列”所代表的属灵层；前者更高或更内在，而后者更低或更外在，因为如前所述，它们是一个居间物，或构成居间物。不过，除了被天堂之光启示的人外，没有人能对“约瑟”所代表的良善和“便雅悯”所代表的真理拥有任何概念。天使对它们拥有一个清晰的概念，因为形成其思维的一切观念都是出自主的天堂之光的产物，他们在这光中看到觉察到无穷无尽的人所不能理解，更不能说出的事物。
以下列内容为例。所有人生来都是属世的，无一例外，却都具有要么变得属天、要么变得属灵的能力；而唯独主生来属灵-属天。正因如此，主出生在伯利恒，就是便雅悯地的边界所在之地，因为“伯利恒”表示属天层的属灵层，“便雅悯”代表属天层的属灵层。之所以唯独主生来是属灵-属天的，是因为神性在祂里面。凡未居于天堂之光的人绝无可能理解这些事，因为居于尘世之光，由此拥有觉知的人几乎不知道何为真理，何为良善，更不知道什么叫逐层上升到真理与良善的更内层，因而完全不知道每个层级中真理与良善的无数事物，这些无数事物如在正午之光中那样显现在天使面前。由此明显可知，与世人的智慧相比，天使的智慧是何性质。
有六个名字经常出现在论述教会的先知书中，即：“犹大”，“约瑟”，“便雅悯”，“以法莲”，“以色列”和“雅各”。凡不知道这些名字在内义上各自表示教会良善与真理的哪个方面之人，绝无可能知道那里圣言的一个神性奥秘。他也不可能知道所指的是教会的哪个方面，除非他知道何为“犹大”所表示的属天层；何为“约瑟”所表示的属灵层的属天层；何为“便雅悯”所表示的属天层的属灵层；何为“以法莲”所表示的教会聪慧的那一面；何为“以色列”所表示的内在属灵层；何为“雅各”所表示的外在属灵层。
尤其是“便雅悯”，他代表属天层的属灵层，“约瑟”代表属灵层的属天层，因此这二者一起代表属天人与属灵人之间的居间部分。正因如此，他们联结得极其紧密，由于这个原因，他们之间的紧密联结在关于约瑟的历史中以下列细节来描述：
约瑟吩咐他的兄弟，叫他们必须把他们最小的弟弟带来，免得他们死。（创世记42:20）
当他们带着便雅悯回来，约瑟看见他的弟弟便雅悯时，他说，这就是你们最小的弟弟吗？又说，我儿啊，愿神赐恩给你。约瑟爱弟之情发动，就急忙寻找可哭之地，进入自己的屋里，在那里哭了一场。（创世记43:29-30）
他分给便雅悯的那份食物，比所有人的份都多五倍。（创世记43:34）
后来，他与他的弟兄们相认，伏在他弟弟便雅悯的颈项上，哭起来了；便雅悯也伏在约瑟的颈项上哭。（创世记45:14）
约瑟又给他们各人一套衣服，惟独给便雅悯三百锭银子和五套衣服。（创世记45:22）
由此明显可知，约瑟和便雅悯联结得最紧密，非因他们同出一母，乃因他们代表存在于“约瑟”所表良善与“便雅悯”所表真理之间的属灵联结；还因这二者是属天人与属灵人之间的居间物，或构成居间物。因此，约瑟无法与他的哥哥们联结起来，也无法与他的父亲联结起来，除非通过便雅悯；因为没有一个居间物，联结是不可能的。这就是为何约瑟没有过早地透露自己真实身份的原因。
此外，在圣言的其它地方，尤其先知部分，“便雅悯”表示属于教会的属灵真理，如摩西关于以色列儿子的预言：
论便雅悯说，耶和华所亲爱的，必同耶和华安然居住；耶和华终日遮蔽他，也住在他两肩之间。（申命记33:12）
“耶和华所亲爱的”表示源于属天良善的属灵真理。经上论到这良善说，它与那真理“安然居住”，“终日遮蔽它”，“也住在他两肩之间”，因为就内义而言，“肩”表示一切能力（1085节），良善凭真理而拥有其一切能力（3563节）。
耶利米书：
便雅悯人哪！你们要从耶路撒冷中间逃出，用号角发声，在葡萄园的房子上发预言；因为有灾祸与大毁灭从北方张望。（耶利米书6:1）
“便雅悯人”表示源于属天之物的属灵真理；“耶路撒冷”表示属灵教会；“葡萄园的房子”或“伯哈基琳”所表相同；“灾祸从北方”表示人的感官觉知和他的由此获得的记忆知识。又：
你们只以安息日为圣日，他们必从犹大城邑和耶路撒冷四围的各处，从便雅悯地、高原、山地，并南地而来，都带燔祭、平安祭、素祭和乳香，并感谢祭，到耶和华的殿去。（耶利米书17:24，26）
别处：
在山地的城邑，高原的城邑，南地的城邑，便雅悯地，耶路撒冷四围的各处和犹大的城邑，必再有羊群从数点它们的人手下经过。（耶利米书33:13）
此处“便雅悯地”也表示教会的属灵真理，因为构成教会的一切事物，从第一级到最后一级，由“犹大的城邑”、“耶路撒冷四围的各处”、“便雅悯地”、“高原”、“山地”和“南地”来表示。
何西阿书：
你们当在基比亚吹角，在拉玛吹号，在伯亚文吹出大声；便雅悯哪，在责罚的日子，在你之后，以法莲必变为荒场。（何西阿书5:8，9）
“基比亚”、“拉玛”和“伯亚文”表示“便雅悯”所表源于属天层的属灵真理的事物，因为“基比亚”是便雅悯的一部分（士师记19:14），拉玛（约书亚记18:25）和伯亚文（约书亚记18:12）也是；“吹角和吹号”，以及“大声”表示宣告“以法莲”所表示的教会聪慧的那一面已经被摧毁。
俄巴底亚书：
雅各家必成为大火，约瑟家必为火焰，以扫家必如碎秸；南地的人，必得以扫山为业；高原的人，必得非利士人之地；也得以法莲的田野和撒玛利亚的田野；便雅悯人必得基列。（俄巴底亚书1:18-19）
显而易见，此处和别处一样，名字表示属灵实物，因为若不知道“雅各家”、“约瑟家”、“以扫家”、“以扫山”、“非利士人”、“以法莲的田野”、“撒玛利亚的田野”、“便雅悯”、“基列”，以及“家”、“高原”、“山”、“田野”分别表示什么，永远不可能理解此处的任何事物。此处所描述的细节也不是真实的历史事件。但是，凡知道每句话的意思之人都会发现天上的奥秘就在其中。此处“便雅悯”也是指源于属天之物的属灵之物。
撒迦利亚书中的这些话也一样：
耶和华必作全地的王。那日耶和华必为独一无二的，祂的名也是独一无二的；全地，从迦巴直到临门，都要变成平原；她仍居本位，就是从便雅悯门到第一门之处，又到角门；并从哈楠业塔楼，直到王的酒醡。（撒迦利亚书14:9，10）
诗篇：
领约瑟如领羊群之以色列的牧者啊！坐在二基路伯上的啊！侧耳听哦！在以法莲、便雅悯、玛拿西前面施展你的大能，来救我们。（诗篇80:1，2）
在关于底波拉和巴拉的预言也是如此：
耶和华必为我在能干中间掌权；他们出自以法莲，他们的根在亚玛力人之地；便雅悯在民中跟随你；有掌权的从玛吉下来。有持杖检点民数的从西布伦出来。（士师记5:13，14）
启示录：
我听见以色列人各支派中受印的数目有十四万四千。西布伦支派中受印的有一万二千；约瑟支派中受印的有一万二千；便雅悯支派中受印的有一万二千。（启示录7:4，8）
此处“以色列支派”表示那些处于良善与真理，因而在主国度中的人；因为“支派”和“十二”，或也可说，“一万二千”表示爱与信的全部事物，或良善与真理的全部事物（577，2089，2129，2130，3272，3858，3913，3926，3939，4060节）。在启示录的这一章，各支派被分成四组，最后一组由西布伦支派中受印的一万二千、约瑟支派中受印的一万二千；便雅悯支派中受印的一万二千组成，因为“西布伦支派”表示天上的婚姻（3960，3961节），天堂，因而全部事物都在于该婚姻；“约瑟”在此表示属灵层的属天层，或真理之良善；“便雅悯”表示该良善的真理，或属天层的属灵层。这些都出自天堂所在的婚姻，故这三个支派最后被提及。
由于“便雅悯”代表教会中属天层的属灵层，或良善之真理，也就是属天良善和属灵真理之间的居间部分，故耶路撒冷可以成为便雅悯人的产业；因为在锡安在那里建立之前，“耶路撒冷”表示总体上的教会。至于耶路撒冷归于便雅悯，可参看相关经文（约书亚记18:28；以及士师记1:21）。
Potts(1905-1910) 4592
4592. And his father called him Benjamin. That this signifies the quality of the spiritual of the celestial, is evident from the representation of Benjamin, as being the spiritual of the celestial. What this is was explained above (see n. 4585), namely, that it is the intermediate which exists between the spiritual and the celestial, or between the spiritual man and the celestial man. In the original language "Benjamin" means "the son of the right hand;" and by a "son of the right hand" is signified spiritual truth which is from celestial good and the consequent power, for good has power by means of truth (n. 3563). A "son" is truth (see n. 489, 491, 533, 1147, 2623, 3373), and the "hand" is power (n. 878, 3091, 3563); hence the "right hand" is the highest power. Hence it is evident what is signified by "sitting at the right hand of God," namely, a state of power by virtue of the truth which is from good (n. 3387), which when predicated of the Lord is omnipotence, and also the Divine truth which proceeds from the Lord's Divine good (as in Ps. 110:1; Matt. 22:44; 26:63, 64; Mark 14:61, 62; 16:19; Luke 22:69); and whereas it denotes Divine power that is, omnipotent is therefore said, "at the right hand of the power" (or virtue) "of God." [2] It is manifest from this what in the genuine sense is signified by "Benjamin," namely, the spiritual truth which is from the celestial good which is "Joseph." Both together therefore are that intermediate which as before said is between the spiritual man and the celestial man (n. 4585). But this good and this truth are distinct from the celestial which is represented by "Judah," and the spiritual which is represented by "Israel," of which the former is higher or more interior, and the latter is lower or more external, for as before said they are an intermediate. But no one can have an idea of the good which is represented by Joseph, and of the truth which is represented by Benjamin, except the man who is enlightened by the light of heaven. The angels have a clear idea of them, because all the ideas of their thought are from the light of heaven which is from the Lord, in which they see and perceive illimitable things which man cannot possibly comprehend, still less utter. As an illustration take the following. [3] All men whatever are born natural, with the power of becoming either celestial or spiritual; but the Lord alone was born spiritual celestial, and for this reason He was born at Bethlehem, where is the boundary of the land of Benjamin, for by "Bethlehem" is signified the spiritual of the celestial, and by Benjamin is represented the spiritual of the celestial. The reason why the Lord alone was born spiritual celestial is that the Divine was in Him. These things cannot possibly be comprehended by anyone who is not in the light of heaven; for he who is in the light of the world, and has his perception therefrom, scarcely knows what truth is and what good is, still less what it is to ascend through degrees to the interior things of truth and good; thus he is in complete ignorance of those innumerable things of truth and good in every degree which are manifest before the angels as in noonday light. Hence it is evident of what nature is the wisdom of angels relatively to that of men. [4] There are six names which frequently occur in the prophets where the church is treated of, namely, "Judah," "Joseph," "Benjamin," "Ephraim," "Israel," and "Jacob." He who does not know what of the good and truth of the church is meant by each one of these in the internal sense cannot possibly know anything of the Divine arcana of the Word there. Nor can he know what of the church is meant, unless he knows what the celestial is which is "Judah," what the celestial of the spiritual is which is "Joseph," what the spiritual of the celestial is which is "Benjamin," what the intellectual of the church is which is "Ephraim," what the internal spiritual is which is "Israel," and what the external spiritual is which is "Jacob." [5] As regards Benjamin specifically, as he represents the spiritual of the celestial, and Joseph the celestial of the spiritual, and thus both together the intermediate between the celestial and the spiritual man, and as they are consequently most closely conjoined, therefore also their conjunction is described in the history of Joseph as follows:
Joseph told his brethren that they must bring their youngest brother, lest they should die (Gen. 42:20). When they returned with Benjamin, and Joseph saw Benjamin his brother, he said, Is this your youngest brother? And he said, God be gracious unto thee, my son. And Joseph made haste, for his bowels did yearn toward his brother; and he sought where to weep, and he therefore entered into his chamber, and wept there (Gen. 43:29-30). He multiplied Benjamin's portion fivefold above the portions of them all (Gen. 43:34). After he had made himself known to his brethren, he fell upon his brother Benjamin's necks and wept; and Benjamin wept upon his necks (Gen. 45:14). He gave changes of garments to them all, but to Benjamin he gave three hundred pieces of silver, and five changes of garments (Gen. 45:22). [6] From all this it is evident that Joseph and Benjamin were most closely conjoined, not because they were of one mother, but because by them is represented the spiritual conjunction which exists between the good which is "Joseph" and the truth which is "Benjamin," and because both are intermediate between the celestial and the spiritual man. For this reason Joseph could not be conjoined with his brethren, nor with his father, except by means of Benjamin, for without an intermediate no conjunction is possible, and this was the reason why Joseph did not reveal himself sooner. [7] Moreover, by "Benjamin" in other parts of the Word, especially the prophetic, is signified the spiritual truth which is of the church, as in the prophecy of Moses concerning the sons of Israel:
To Benjamin he said, The beloved of Jehovah, He shall dwell confidently upon him, covering upon him all the day, and He shall dwell between his shoulders (Deut. 33:12);
"the beloved of Jehovah" is spiritual truth which is from celestial good; it is said of this good that it "dwells confidently" with that truth, "covers it the whole day," and also "dwells between its shoulders," for in the internal sense the "shoulders" denote all power (n. 1085), and good has all its power by means of truth (n. 3563). [8] In Jeremiah:
Flee ye sons of Benjamin out of the midst of Jerusalem, and sounding sound with the trumpet, and take up a prophecy upon the house of the vineyard; for evil looks forth from the north, and a great shattering (Jer. 6:1);
"the sons of Benjamin" denote spiritual truth from the celestial; "Jerusalem" denotes the spiritual church; the "house of the vineyard," or "Bethhaccherem," the same; the "evil out of the north," man's sensuous and the derivative memory-knowledge. Again:
It shall come to pass if ye hallow the sabbath day they shall enter in from the cities of Judah, and from the circuits of Jerusalem, and from the land of Benjamin, and from the plain, and from the mountain, and from the south, offering burnt-offering and sacrifice, and meat-offering, and frankincense, and offering thanksgiving, unto the house of Jehovah (Jer. 17:24, 26). [9] And again elsewhere:
In the cities of the mountain, in the cities of the plain, in the cities of the south, and in the land of Benjamin, and in the circuits of Jerusalem, and in the cities of Judah, shall the flocks yet pass over beside the hands of him that numbereth them (Jer. 33:13);
here also the "land of Benjamin" denotes the spiritual truth of the church; for all the things of the church, from the first degree to the last, are signified by the "cities of Judah," the "circuits of Jerusalem," the "land of Benjamin," the "plain," the "mountain," and the "south." [10] In Hosea:
Sound ye with the horn in Gibeah, with the trumpet in Ramah, shout ye Bethaven, after thee Benjamin, Ephraim shall become solitudes in the day of rebuke (Hos. 5:8, 9);
"Gibeah," "Ramah," and "Bethaven" denote the things of that spiritual truth from the celestial which is "Benjamin," for Gibeah was in Benjamin (Judges 19:14), and Ramah also (Josh. 18:25), and likewise Bethaven (Josh. 18:12); "to sound with the horn and with the trumpet," and "to shout," denote to announce that the intellectual of the church, which is "Ephraim," is made desolate. [11] In Obadiah:
The house of Jacob shall become a fire, and the house of Joseph a flame, the house of Esau for stubble; and they of the south shall inherit the mountain of Esau, and those who are in the plain the Philistines; and they shall inherit the field of Ephraim, and the field of Samaria; and Benjamin, Gilead (Obad. 1:18-19);
that names signify things is very evident here, as in other places, for unless it is known what is signified by the "house of Jacob," the "house of Joseph," the "house of Esau," the "mountain of Esau," the "Philistines," the "field of Ephraim," the "field of Samaria," "Benjamin," and "Gilead," and moreover what by "them of the south," by a "house," a "plain," a "mountain," and a "field," nothing here can possibly be comprehended; nor were the things done that are here historically related. But the man who knows what each expression involves, will find heavenly arcana therein. Here also "Benjamin" is the spiritual from the celestial. [12] In like manner these words in Zechariah:
Jehovah shall be king upon the whole earth; in that day there shall be one Jehovah, and His name one; the whole earth shall encompass as a plain from Gibeah even to Rimmon, and she shall dwell under herself thence from Benjamin's gate even unto the place of the first gate, even unto the gate of the corners, and from the tower of Hananeel even unto the king's wine presses (Zech. 14:9, 10). So in David:
Give ear, O Shepherd, Thou that leadest Joseph like a flock, Thou that sittest upon the cherubim; before Ephraim, and Benjamin, and Manasseh, stir up Thy power, and come to save us (Ps. 80:1, 2). So in the prophecy of Deborah and Barak:
Jehovah shall rule for me among the mighty; out of Ephraim whose root is in Amalek, after thee Benjamin in thy peoples, out of Machir shall come down lawgivers, and out of Zebulun they that draw the scepter of the scribe (Judges 5:13, 14). [13] In John:
I heard the number of the sealed, a hundred and forty-four thousand sealed out of every tribe of Israel; of the tribe of Zebulun were sealed twelve thousand, of the tribe of Joseph were sealed twelve thousand, of the tribe of Benjamin were sealed twelve thousand (Rev. 7:4, 8);
where by the "tribes of Israel" are signified those who are in goods and truths, and therefore in the Lord's kingdom; for "tribes" and "twelve," or what is the same, "twelve thousand," are all things of love and faith, or all things of good and truth (n. 577, 2089, 2129, 2130, 3272, 3858, 3913, 3926, 3939, 4060). These things are here distributed into four classes, the last of which is the twelve thousand sealed of Zebulun, and of Joseph, and of Benjamin, because by the tribe of Zebulun is signified the heavenly marriage (n. 3960, 3961), in which is heaven, thus in which are all things; "Joseph" here is the celestial of the spiritual, or the good of truth; and "Benjamin" is the truth of this good, or the spiritual of the celestial. This is the conjugial in heaven, and therefore these are named last. [14] As Benjamin represented the spiritual of the celestial in the church, or the truth of good, which is the intermediate between celestial good and spiritual truth, therefore Jerusalem fell as an inheritance to the sons of Benjamin; for before Zion was built there, "Jerusalem" signified the church in general. (That Jerusalem fell to Benjamin may be seen in Joshua 18:28; and also in Judges 1:21.)
Elliott(1983-1999) 4592
4592. 'And his father called him Benjamin' means the nature of the spiritual of the celestial. This is clear from the representation of 'Benjamin' as the spiritual of the celestial. What this is has been explained above in 4585, namely the intermediate part between the spiritual and the celestial, or between the spiritual man and the celestial man. In the original language Benjamin means Son of the right hand, and by 'son of the right hand' is meant spiritual truth which springs from celestial good, and consequent power; for good receives power through truth, 3563. 'Son' means truth, 489, 491, 533, 1147, 2623, 3373, and 'hand' means power, 878, 3091, 3563, 'right hand' therefore meaning supreme power. From this one may see what is meant by 'sitting at God's right hand', namely a state of power received from truth that springs from good, 3387. When used in reference to the Lord this phrase denotes omnipotence, and also Divine Truth which proceeds from the Lord's Divine Good, as in Ps 110:1; Matt 22:44; 26:63, 64; Mark 14:61, 62; 6:19; Luke 22:69. And since it is Divine power, that is, omnipotence, that is meant, the phrase 'at the right hand of God's power (or virtuea)' is used in these places.
[2] From this it is evident what 'Benjamin' means in the genuine sense, namely spiritual truth which springs from celestial good, meant by 'Joseph'. Both together therefore constitute that which lies between the spiritual man and the celestial man, as stated above in 4585. But this good and this truth are distinct and separate from the celestial represented by 'Judah' and from the spiritual represented by 'Israel', the former entity being higher or more interior, the latter one lower or more exterior, for as stated they constitute that which lies between. But no one can have any conception of the good represented by 'Joseph' or of the truth represented by 'Benjamin' except him who has been enlightened by the light of heaven. Angels have a clear conception of them because all the ideas forming their thought are products of the light of heaven which comes from the Lord, a light in which they see and perceive an unending number of things which man cannot possibly understand, let alone speak about.
[3] Take the following as an illustration. All without exception are born natural yet with the capacity to become either celestial or spiritual, whereas the Lord alone was born spiritual-celestial. It was for this reason that He was born in Bethlehem, where the border of the land of Benjamin ran. Indeed 'Bethlehem' means the spiritual of the celestial, and 'Benjamin' represents the same. The reason He alone was born spiritual-celestial is that the Divine dwelt within Him. These are matters which no one can possibly comprehend who does not dwell in the light of heaven; for one who dwells in the light of the world, and relies for his perception on that light, hardly knows what truth is or what good is, still less what it is to rise up by degrees to more interior levels of truth and good, and so hardly knows anything at all about the countless manifestations of truth and good in every degree which are visible to angels in light as clear as that shining at midday. This shows the nature of angers' wisdom in comparison with men's.
[4] There are six names which occur frequently [in the Word] - in the prophetical sections, where the Church is the subject. These are Judah, Joseph, Benjamin, Ephraim, Israel, and Jacob. Anyone who does not know which aspect of good or truth of the Church each of these is used to mean in the internal sense cannot know a single one of the Divine arcana of the Word in those sections. Nor can he know which aspect of the Church is meant unless he knows what the celestial is, meant by 'Judah'; what the celestial of the spiritual is, meant by 'Joseph'; what the spiritual of the celestial is, meant by 'Benjamin'; what the intellectual side of the Church is, meant by 'Ephraim'; what the internal spiritual is, meant by 'Israel'; and what the external spiritual is, meant by 'Jacob'.
[5] As regards 'Benjamin' in particular, he represents the spiritual of the celestial, while 'Joseph represents the celestial of the spiritual; and both together accordingly represent the intermediate part between the celestial man and the spiritual man. This being so they are linked together very closely, and for this reason that close link between them is also described by the following details in the historical narratives about Joseph,
Joseph told his brothers to bring their youngest brother, so as not to die. Gen 42:20.
When they resumed with Benjamin, and Joseph saw Benjamin his brother, he said, Is this your youngest brother, of whom you told me? And he said, God be kind to you, my son. And Joseph hastened, for his bowels were stirred with emotion for his brother, and he sought to weep, and therefore went into his room and wept there. Gen 43:29, 30.
He multiplied Benjamin's portion five times more than the portion of any of the others. Gen 43:34.
After disclosing who he was to his brothers he fell on the neck of Benjamin his brother and wept; and Benjamin wept on his neck. Gen 45:14.
He gave changes of clothing to them all, but to Benjamin three hundred pieces of silver and five changes of clothing. Gen 45:22.
[6] From these places it is evident that Joseph and Benjamin were linked very closely together, not because they had the same mother but because the spiritual link that exists between the good meant by 'Joseph' and the truth meant by 'Benjamin' is represented by them. And because these two constitute that which lies between the celestial man and the spiritual man Joseph and his brothers could not be brought together, nor he and his father brought together, except by means of Benjamin; for without that intermediary no such bringing together is possible. This was the reason why Joseph did not reveal his true identity before he did.
[7] Elsewhere in the Word, especially the prophetical part, there are other places where Benjamin means the spiritual truth which is the Church's, as in Moses' prophecy regarding the sons of Israel,
To Benjamin he said, Beloved of Jehovah, he will dwell in confidence upon him, covering him all the day, and he will dwell between his shoulders. Deut 33:12.
'Beloved of Jehovah' means spiritual truth springing from celestial good. The presence of this good with that truth is referred to as 'dwelling in confidence', 'covering it the whole day', and also 'dwelling between his shoulders', for in the internal sense 'the shoulders' means all power, 1085, and all power which good possesses is expressed by means of truth, 3563.
[8] In Jeremiah,
Flee, sons of Benjamin, out of the midst of Jerusalem, and sound the trumpet, and take up a prophecy over the house of the vine; for evil stares from the north, and greet destruction. Jer 6:1.
'Sons of Benjamin' stands for spiritual truth springing from what is celestial. 'Jerusalem' stands for the spiritual Church, as does 'the house of the vine' or Beth Hakkerem. 'Evil from the north' stands for man's sensory perception and his knowledge acquired through this. In the same prophet,
It will happen if you keep the sabbath day holy, that people will come in from the cities of Judah and from places surrounding Jerusalem, and from the land of Benjamin, and from the plain, and from the mountain, and from the south, bringing burnt offering and sacrifice, and minchah, and frankincense, and bringing thanksgiving, to the house of Jehovah. Jer 17:24, 26.
[9] And elsewhere in the same prophet,
In the mountain cities, in the cities of the plain, and in the cities of the south, and in the land of Benjamin, and in the places surrounding Jerusalem, and in the cities of Judah, flocks will again pass under the hands of him who counts them. Jer 33:13.
Here 'the land of Benjamin' too stands for spiritual truth which is the Church's, for all things that constitute the Church, from the first to the final degree of these, are meant by 'the cities of Judah', 'the places surrounding Jerusalem', 'the land of Benjamin', 'the plain', 'the mountain', and 'the south'.
[10] In Hosea,
Sound the trumpet (buccina) in Gibeah, the trumpet (tuba) in Ramah. Cry out, Beth Aven; after you, Benjamin. Ephraim will become lonely places on the day of reproach. Hosea 5:8, 9.
'Gibeah', 'Ramah', and 'Beth Aven' stand for aspects of the spiritual springing from the celestial meant by 'Benjamin', for Gibeah was part of Benjamin, Judg 19:14, as also was Ramah, Josh 18:25, as well as Beth Aven, Josh 18:12. 'Sounding the trumpets (buccina et tuba)' and 'crying out' stand for declaring that the intellectual side of the Church, meant by 'Ephraim', has been destroyed.
[11] In Obadiah,
The house of Jacob will become fire, and the house of Joseph a flame, the house of Esau stubble; and those in the south will inherit the mountain of Esau, and those who are in the plain the Philistines; and they will inherit the field of Ephraim and the field of Samaria, and Benjamin [will inherit] Gilead. Obad. verses 18, 19.
Here, as in other places, it is quite evident that the names used mean spiritual realities, for unless one knows what is meant by 'the house of Jacob', 'the house of Joseph', 'the house of Esau', 'the mountain of Esau', 'the Philistines', 'the field of Ephraim', 'the field of Samaria', 'Benjamin', and 'Gilead', and in addition to these what is meant by 'those in the south', 'the house', 'the plain', 'the mountain', and 'the field', one will never understand anything here. Nor did the details described here as historical events actually take place. But anyone who knows what each individual expression implies will discover heavenly arcana within this particular use of them. Here also 'Benjamin' stands for what is spiritual springing from that which is celestial.
[12] Similarly the following in Zechariah,
Jehovah will be King over all the earth; in that day there will be one Jehovah, and His name one. Round about the whole land will be as the plain from Geba even to Rimmon. And [Jerusalem] will dwell in her own place, from the Gate of Benjamin even to the place of the first gate, to the corner gate,b and the tower of Hananel, even to the king's winepresses. Zech 14:9, 10.
Similarly in David,
Turn Your ear, O Shepherd, You who leadc Joseph like a flock, who are seated on the cherubim; before Ephraim and Benjamin and Manasseh, stir up Your power and come to save us. Ps 80:1, 2.
Similarly in the prophecy of Deborah and Barak,
Jehovah will have dominion for me among the strong. Out of Ephraim whose root is in Amalek, following you, Benjamin, among your peoples, out of Machir lawgivers will come down, and out of Zebulun those who carry the sceptre of the scribe. Judg 5:13, 14.
[13] In John,
I heard the number of the sealed, a hundred and forty-four thousand sealed out of every tribe of Israel - twelve thousand sealed out of the tribe of Zebulun, twelve thousand sealed out of the tribe of Joseph, twelve thousand sealed out of the tribe of Benjamin. Rev 7:4, 8.
By 'the tribes of Israel' here are meant those with whom goods and truths exist and who as a consequence are in the Lord's kingdom. For 'the tribes' and 'twelve', or what amounts to the same 'twelve thousand', mean all aspects of love and faith, or all aspects of good and truth, 577, 2089, 2129, 2130, 3272, 3858, 3913, 3926, 3939, 4060. In that chapter of the Book of Revelation the tribes are divided into four groups, the last group being made up of twelve thousand sealed out of Zebulun, twelve thousand out of Joseph, and twelve thousand out of Benjamin, because 'the tribe of Zebulun' means the heavenly marriage, 3960, 3961, in which marriage heaven and so all things consist. 'Joseph' in this case means the celestial of the spiritual, or the good of truth, while 'Benjamin' means the truth of that good, or the spiritual of the celestial. These form the marriage in which heaven consists, and this is why these three tribes are mentioned last.
[14] Because 'Benjamin' was to represent the spiritual of the celestial of the Church, or the truth of good, which is the intermediate part between celestial good and spiritual truth, Jerusalem was therefore allowed to the children of Benjamin as an inheritance; for before Zion was built there Jerusalem meant the Church in general. For the allotment of Jerusalem to Benjamin, see Josh 18:28 and Judg 1:21.
Latin(1748-1756) 4592
4592. `Et pater illius vocavit illum Benjamin': quod significet quale spirituale caelestis, constat ex repraesentatione `Benjaminis' quod sit spirituale caelestis; quid hoc sit, explicatum est supra n. 4585, quod nempe sit intermedium quod est inter spirituale et caeleste, seu inter hominem spiritualem et caelestem; Benjamin in lingua originali significat filium dextrae, et per `filium dextrae' significatur spirituale verum quod a caelesti bono, et inde potentia, bono enim est potentia per verum, n. 3563; `filius' est verum, n. 489, 491, 533, 1147, 2623, 3373, et `manus' potentia, n. 878, 3091, 3563; inde `dextra' est summa potentia; ex eo patet quid significat `sedere ad dextram Dei', quod nempe sit status potentiae ex vero quod a bono, n. 3387; quod cum praedicatur de Domino, est omnipotentia, et quoque Divinum Verum quod procedit a Divino Bono Domini, ut Ps. cx 1; Matth xxii 42 [A.V. 44]; xxvi 63, 64; Marc. xiv 61, 62; xvi 19; Luc. xxii 69; et quia est Divina potentia, hoc est, omnipotentia, ideo ibi dicitur `ad dextram potentiae' seu `virtutis Dei'. [2] Quid `Benjamin' in genuino sensu significat, inde patet quod nempe verum spirituale quod a caelesti bono, quod est `Josephus'; ambo itaque simul sunt id intermedium quod est inter hominem spiritualem et hominem caelestem, ut supra n. 4585 dictum; sed hoc bonum et hoc verum distincta sunt a caelesti quod repraesentatur per `Jehudam,' et a spirituali quod repraesentatur per `Israelem,' illud enim est superius seu interius, et hoc est inferius seu exterius, nam sunt, ut dictum, intermedium: sed ideam illius boni quod repraesentatur per `Josephum,' et illius veri quod per `Benjaminem,' non aliquis habere potest quam qui illustratus est a luce caeli; angeli de illis {1} claram habent, quia eorum ideae cogitationis omnes sunt a luce caeli quae a Domino, in qua indefinita vident et percipiunt quae homo nusquam comprehendere potest, minus effari; illustrationi sit hoc: [3] omnes homines quotcumque sunt, nascuntur naturales cum potentia ut fieri possint vel caelestes vel spirituales, Dominus autem solus natus est spiritualis caelestis, et quia ita, natus est in Bethlehem ubi terminus terrae Benjaminis; per `Bethlehem' enim significatur spirituale caelestis, et per `Benjaminem' repraesentatur spirituale caelestis; quod solus natus spiritualis caelestis, est quia Divinum in Ipso fuit; haec nusquam aliquis qui non est in luce caeli, comprehendere potest, qui enim in luce mundi est et ex illa perceptionem habet, vix scit quid verum et quid bonum, minus quid ascendere ad interiora veri et boni {2} per gradus, ita nequaquam aliquid de innumerabilibus eorum in unoquovis gradu quae coram {3} angelis in luce sicut meridiana patent; inde patet {4} qualis sapientia est angelorum respective ad homines. [4] Sunt sex nomina quae in propheticis ubi agitur de Ecclesia, frequenter occurrunt, nempe Jehudah, Josephus, Benjamin, Ephraim, Israel, et Jacob; qui non scit quid boni et veri Ecclesiae per unumquemvis in sensu interno intelligitur, nequaquam scire potest aliquid ex arcanis Divinis Verbi ibi, nec scire potest quid Ecclesiae intelligitur nisi sciat quid caeleste quod est `Jehudah', quid caeleste spiritualis quod est `Josephus', quid spirituale caelestis quod est `Benjamin', quid intellectuale Ecclesiae quod est `Ephraim', quid spirituale internum quod est `Israel', et quid spirituale externum quod est `Jacob'. [5] Quod in specie `Benjaminem' attinet, quia is repraesentat spirituale caelestis, et `Josephus' caeleste spiritualis, (c)et sic uterque simul intermedium inter caelestem et spiritualem hominem, et inde quia conjunctissimi, ideo quoque {5} conjunctio illorum in historicis de Josepho describitur per haec, quod {6} Josephus dixerit ad fratres suos, quod fratrem minimum adducerent, ne moriantur, Gen. xiii 20:cum redirent cum Benjamine, et Josephus viderit Benjaminem fratrem suum {7}, quod dixerit, Num hic frater vester minimus est [de quo dixistis ad me], et dixit, Deus propitius esto tibi, fili mi; et festinavit Josephus, quia commota sunt viscera ejus erga fratrem suum, et quaesivit flere, et ideo intravit in conclave, et flevit ibi, Gen. xliii 29, 30 Quod multiplicaret portionem Benjaminis prae portione omnium quintuplum, Gen. xliii 34:
postquam aperuit se fratribus, Quod ceciderit super colla Benjaminis fratris sui et fleret, et Benjamin fleret super collis ejus, Gen. xiv 14:
Quod dederit omnibus mutatorias vestes, Benjamini vero trecentos argenti, et quinque mutatorias vestes, Gen. xlv 22;
[6] ex illis patet {8} quod Josephus et Benjamin conjunctissimi fuerint, non quia {9} ex una matre, sed quia {9} per illos repraesentatur conjunctio spiritualis quae est inter bonum quod `Josephus' et verum quod `Benjamin', et quia utrumque est intermedium inter caelestem et spiritualem hominem, ideo Josephus {10} non {11} cum fratribus suis nec cum patre suo conjungi potuit nisi per Benjaminem, absque enim intermedio non datur conjunctio;
haec causa fuit {12} quod Josephus non prius se revelaverit. [7] Praeterea etiam alibi per Benjaminem in Verbo imprimis prophetico, significatur spirituale verum quod est Ecclesiae; ut in prophetico Mosis de filiis Israelis, Benjamini dixit, Dilectus Jehovae, habitabit confidenter super illum, obtegens super illum omni die, et inter humeros illius habitabit, Deut. xxxiii 12;
`dilectus Jehovae' est verum spirituale quod ex caelesti bono;
(o)hoc bonum apud id verum praedicatur `habitare confidenter,' id {13} `obtegere toto die', ut et `inter humeros ejus habitare';
humeri enim in sensu interno sunt omne potentiae, n. 1085, et omne potentiae bono est per verum, n. 3563: apud Jeremiam, Fugite filii Benjaminis e medio Hierosolymae, et in clangendo clangite buccina, et super domum vineae tollite propheticum, quia malum prospicit e septentrione, et confractio magna, vi 1;
`filii Benjaminis' pro vero spirituali ex caelesti; `Hierosolyma' pro Ecclesia spirituali, etiam `domus vineae' seu Beth Kerem;
`malum e septentrione' pro ex hominis sensuali et inde scientifico:
apud eundem, Fiet, ... si sanctificatis diem sabbati, ... intrabunt ex urbibus Jehudae, et ex circuitibus Hierosolymae, et e terra Benjaminis, et ex planitie, et ex monte, et ex meridie, offerentes holocaustum et sacrificium, et minham, et tus, et offerentes eucharisticum, domum Jehovae, xvii 24, 26:
[9] et alibi apud eundem, In urbibus montis, in urbibus planitiei, [et] in urbibus meridiei, et in terra Benjaminis, et in circuitibus Hierosolymae, et in urbibus Jehudae, adhuc transibunt greges juxta manus numerantis, xxxiii 13;
ibi `terra Benjaminis' etiam pro spirituali vero quod est Ecclesiae; omnia enim quae sunt Ecclesiae a {14} primo gradu ad ultimum significantur per `urbes Jehudae, circuitus Hierosolymae, terram Benjaminis, planitiem, montem et meridiem': [10] apud Hosheam, Clangite buccina in Gibeah, tuba in Ramah, vociferamini Bethaven, post te Benjamin, Ephraim in solitudines erit, in die conceptionis, v 8, 9;
`Gibeah, Ramah et Bethaven' pro illis quae sunt veri spiritualis (c)a caelesti quod (o)est `Benjamin', Gibeah enim erat Benjaminis, Jud. xix 14, etiam Ramah, Jos. xviii 25, ut et Bethaven, Jos. xviii 12; `clangere buccina et tuba ac vociferari' pro annuntiare quod intellectuale Ecclesiae, quod est `Ephraim', desolatum sit: apud Obadiam, Fiet domus Jacobi ignis, et domus Josephi flamma, domus Esavi in stipulam,... et hereditabunt meridionales montem Esavi, et qui in planitie Philistaeos, et hereditabunt agrum Ephraimi, et agrum Samariae, et Benjamin Gileadem, vers. 18, 19;
quod nomina significent res, hic ut alibi manifeste patet, nam nisi sciatur quid significant `domus Jacobi, domus Josephi, domus Esavi, mons Esavi, Philistaei, ager Ephraimi, ager Samariae, Benjamin et Gilead', et praeterea quid `meridionales, domus, planities, mons ager', nusquam aliquid ibi comprehendetur, quae historice dicta (o)sunt ibi, nec facta sunt; sed qui novit quid singula involvunt, inibi arcana caelestia comperiet; est ibi etiam `Benjamin' spirituale ex caelesti: similiter (o)haec apud Zachariam, Jehovah erit in regem super totam terram, in die illo erit Jehovah unus, et nomen Ipsius unum; circum erit tota terra sicut planities a Gibea usque ad Rimmonem,... et habitabit sub se, inde a porta Benjaminis usque ad locum portae primae, usque ad portam angulorum, et turrim Hananeel, usque ad torcularia regis, xiv 9, 10:
similiter apud Davidem, Pastor adverte aurem, Qui ducit sicut gregem Josephum, Qui sedes super cherubim, coram Ephraim, et Benjamine, et Menashe, excita potentiam Tuam, et ito in salutem nobis, Ps. lxxx 2, 3 [A.V. 1, 2] similiter in prophetico Deborae et Baraki, Jehovah dominabitur mihi inter fortes, ex Ephraimo quorum radix in Amalek, post te Benjamin in populis tuis, ex Machir descendent legislatores, et ex Zebulun trahentes sceptrum scribae, Jud. v 13, 14:
[13] apud Johannem, Audivi numerum obsignatorum centum quadraginta quatuor millia obsignati ex omni tribu Israelis;... ex tribu Zebulun duodecim millia obsignati, ex tribu Josephi duodecim millia obsignati, ex tribu Benjaminis duodecim millia obsignati, Apoc. vii 4, 8;
ibi per `tribus Israelis' significantur illi qui in bonis et veris sunt, et inde in regno Domini; `tribus' enim et `duodecim' seu {15} quod idem `duodecim millia' sunt omnia amoris et fidei, seu omnia boni et veri, n. 577, 2089, 2129, 2130, 3272, 3858, 3913, 3926, 3939, 4060; haec in quatuor classes ibi partita sunt, quarum ultima est duodecim millia obsignati ex Zebulone, et ex Josepho, et ex Benjamine, quia per `Zebulonis tribum' significatur conjugium caeleste, n. 3960, 3961, in quo (o)est caelum, ita in quo omnia;
`Josephus' ibi est caeleste spiritualis seu bonum veri, et `Benjamin' est verum illius boni seu spirituale caelestis'; hoc conjugiale est in caelo, inde est quod illi ultimo nominentur. [14] Quia per `Benjaminem' spirituale caelestis Ecclesiae, seu verum boni, quod (o)est intermedium inter bonum caeleste et verum spirituale, repraesentaretur, ideo cessit Hierosolyma filiis Benjaminis in hereditatem, Hierosolyma enim antequam Zion ibi aedificata, significabat Ecclesiam in genere; quod Hierosolyma cesserit Benjamini, videatur Jos. xviii 28, et Jud. i 21. @1 eo$ @2 vera et bona$ @3 i tamen$ @4 constat$ @5 ideo quoque quia conjunctissimi$ @6 i ut$ @7 cum Josephus sustulit oculos suos et vidit Benjaminem fratrem suum, filium matris suae$ @8 i locis$ @9 quod$ @10 i etiam$ @11 nec$ @12 est$ @13 i et bonum$ @14 quoad vera$ @15 et$