4606.“还有西缅，利未，犹大，以萨迦，西布伦”表这些的本质特征，也就是说，外在神性良善与真理的本质特征。这从这些儿子各自的代表清楚可知，即：“西缅”在至高意义上是指天意或主的旨意（Providence，暂译），在内在意义上是指意愿中的信，在外在意义上是指顺从（参看3869-3872节）；“利未”在至高意义上是指爱与怜悯，在内在意义上是指仁爱或属灵之爱，在外在意义上是指联结（3875，3877节）；“犹大”在至高意义上是指主之爱的神性，在内在意义上是指主的属天国度，在外在意义上是指属天教会所拥有的出自圣言的教义（3881节）；“以萨迦”在至高意义上是指与真理结合的神性良善和与良善结合的真理，在内在意义上是指天上的婚姻之爱，在外在意义上是指相爱（3956，3957节）；“西布伦”在至高意义上是指主的神性本身和祂的神性人身，在内在意义上是指天上的婚姻，在外在意义上是指婚姻之爱（3960，3961节）。这些就是在主的外在神性良善与真理里面的本质特征；但除了居于天堂之光的人外，没有人能解释得了这些各自如何存在于他们里面。因为这些事物在这光里面看似在乌陵与土明中通过光与火的闪烁所给出的答复，并从主所给出的答复中被觉察到。事实上，乌陵与土明含有与以色列十二支派相应的十二样宝石。
Potts(1905-1910) 4606
4606. And Simeon, and Levi, and Judah, and Issachar, and Zebulun. That these signify the essential things of these, that is, of the external Divine goods and truths, is evident from the representation of each one; namely, of Simeon, as being in the supreme sense Providence, in the internal sense faith in the will, and in the external sense obedience (see n. 3869-3872); of Levi as being in the supreme sense Love and Mercy, in the internal sense charity or spiritual love, and in the external sense conjunction (n. 3875, 3877); of Judah, as being in the supreme sense the Divine of the Lord's love, in the internal sense the Lord's celestial kingdom, and in the exterior sense that doctrine from the Word which is of the celestial church (n. 3881); of Issachar, as being in the supreme sense the Divine good of truth and truth of good, in the internal sense celestial conjugial love, and in the external sense mutual love (n. 3956, 3957); and from the representation of Zebulun, as being in the supreme sense the Lord's Divine Itself and His Divine Human, in the internal sense the heavenly marriage, and in the external sense conjugial love (n. 3960, 3961). These are the essential things which are in the external Divine goods and truths of the Lord, but no one can unfold how each of these is within them unless he is in heavenly light, for therein these things appear like the answers given in the Urim and Thummim by means of flashings out of light and flame, and a consequent perception from the Lord. For in the Urim and Thummim there were twelve precious stones according to the twelve tribes of Israel.
Elliott(1983-1999) 4606
4606. 'And Simeon, and Levi, and Judah, and Issachar, and Zebulun' means the essential characteristics of these, that is to say, of external Divine Goods and Truths. This is clear from the representation of each of these sons - from the representation of 'Simeon' in the highest sense as providence, in the internal sense faith within the will, and in the external sense obedience, dealt with in 3869-3872; of 'Levi' in the highest sense as love and mercy, in the internal sense charity or spiritual love, and in the external sense a joining together, dealt with in 3875, 3877; of 'Judah' in the highest sense as the Divinity of the Lord's Love, in the internal sense the Lord's celestial kingdom, and in the more exterior sense doctrine from the Word which the celestial Church has, dealt with in 3881; of 'Issachar' in the highest sense as Divine Good wedded to Truth, and Truth wedded to Good, in the internal sense heavenly conjugial love, and in the external sense mutual love, dealt with in 3956, 3957; and from the representation of 'Zebulun' in the highest sense as the Lord's Divine itself and His Divine Human, in the internal sense the heavenly marriage, and in the external sense conjugial love, dealt with in 3960, 3961. These are the essential characteristics within the Lord's external Divine Goods and Truths; but no one is able to explain how each one is present within them except him who dwells in heavenly light. For in that light they reveal themselves like the replies seen in the Urim and Thummim as flashes of light and fire, from which answers given by the Lord were perceived. For the Urim and Thummim contained twelve precious stones in conformity with the twelve tribes of Israel.
Latin(1748-1756) 4606
4606. `Et Shimeon, et Levi, et Jehudah, et Jisaschar, et Zebulun': quod significent essentialia illorum, nempe Divinorum bonorum et verorum externorum, constat ex repraesentatione cujusvis, nempe `Shimeonis' quod sit in supremo sensu providentiam, in interno fides voluntate, in externo oboedientia> de qua n. 3869-3872: `Levi' quod sit in supremo sensu amor et misericordia, in interno charitas seu amor spiritualis, in externo conjunctio, de qua n. 3875, 3877: `Jehudae' quod sit in supremo sensu Divinum Amoris Domini, in interno caeleste regnum Domini, in exteriore doctrina e Verbo quae est Ecclesiae caelestis, de qua n. 3881:
`Jisascharis' quod sit in supremo sensu Divinum Bonum veri et Verum boni, in interno amor conjugialis caelestis, in externo amor mutuus, de qua n. 3956, 3957 et ex repraesentatione `Zebulonis' quod sit in supremo sensu Ipsum Divinum Domini et Divinum Humanum Ipsius, in interno conjugium caeleste, et in externo amor conjugialis, de qua n. 3960, 3961: haec sunt essentialia quae in Divinis bonis et veris externis Domini; at singula explicare quomodo insunt, nemo potest nisi qui in luce caelesti est, nam ibi apparent illa sicut responsa in Urim et Thummim per lucis et flammae evibrationes, et inde perceptionem a Domino; (m)in Urim enim et Thummim erant duodecim lapides (o)pretiosi secundum duodecim tribus Israelis.(n)