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431. We have so far shown that twelve signifies all things, and that it is used of truths from good; we shall now show that the twelve tribes signify all things of the church, and each tribe some universal and essential of the church. As a representative church was to be established with the sons of Jacob, it was therefore provided by the Lord that his sons should be twelve in number, and that significative names should be given to them, in order that the twelve tribes descended from them, and distinguished by the same names, might signify everything pertaining to that church which they represented, and each tribe some universal and essential of it. What therefore each tribe signified and represented will be explained in what follows. And because all things of the church have reference to truths from good, therefore also the twelve tribes signify truths from good in their whole extent. The reason why they were called tribes was, that the two words used in the original or Hebrew tongue to express tribes, signify a sceptre, and a staff, and by a sceptre is signified the Divine Truth as to sovereignty, and by a staff, the Divine Truth as to power.
[2] In consequence of this derivation and signification, it was commanded, when the people were murmuring against Moses and Aaron, on account of their authority and power over them, that the princes of all the tribes should place their staves in the tabernacle of the congregation, and in the midst of them the staff of Levi upon which the name of Aaron was written, and which yielded almonds (313), and almonds signify the goods of life.
[3] Because the twelve tribes signified all things of the church, or truths from good in their whole extent, therefore the breastplate of Aaron, called the Urim and Thummim, was composed of twelve precious stones, on which were the names of the twelve tribes, or the twelve sons of Israel (1042, 1043, 1053, 1624, 3993, 4530, 4742, 4922); thus, that they are appearances of truth from good, and signify such things as relate to intelligence and wisdom (n. 4530, 4677, 4922, 9466). That colours, in proportion as they arise from red, signify good, and in proportion as they are from white, truth (n. 9476). That in general stones signify truths (n. 643, 1298, 3720, 6426, 8609, 10376). That precious stones signify truths from good, thus, that twelve precious stones signify all truths from good in heaven and in the church (n. 9863, 9865, 9868, 9873, 9905). That the breast-plate of judgment which was upon the ephod, and was called the Urim and Thummim, signifies in general truths shining forth from Divine Good (n. 9823). That Urim denotes fire shining, and Thummim brilliant lustre, in the angelic tongue, but in the Hebrew tongue integrity (n. 9905). That, therefore, the Urim and Thummim from correspondence signify the brilliancy of Divine Truth from Divine Good in ultimates (n. 9905). That responses were thence given by the variations of light from the precious stones, and at the same time either by a living voice or by tacit perception (n. 3862). That the names of the twelve tribes were engraved thereon, because they signified all the Divine truths of heaven and the church (n. 3858, 6335, 6640, 9863, 9865, 9873, 9874, 9905); besides further particulars (n. 9863, 9864, 9866, 9891, 9895).
[4] Since in truths from good, or in good by means of truths there is all power, therefore the names of the twelve tribes were also engraved upon the two onyx stones six upon each, and they were placed upon the two shoulders of the ephod worn by Aaron (209, 333); and in Heaven and Hell 228-233). That shoulders signify power of every kind, see Arcana Coelestia 4931-4937, 9836).
[5] That tribes signify all things of the church is evident from the following passages.
In Matthew:
"Then shall appear the sign of the Son of Man; and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven with power and glory" (37-39). By all the tribes of the earth wailing, is signified that all truths from good will perish, and that falsities from evil will take their place, the tribes of the earth denoting all who are of the church, and also all things of the church.
[6] In Matthew:
"Jesus said" to His disciples, "Verily I say unto you, that ye who have followed me in the regeneration, when the Son of man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel" (19:28).
And in Luke:
"Ye shall eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel" (22:30).
These words cannot be understood unless the meaning of apostles, thrones, and the tribes of Israel be known from the spiritual sense. Who cannot see that the apostles are not to be judges, but the Lord alone? For every man is judged according to his life, and no one knows the lives of all men, but the Lord alone, and the apostles did not know the life even of one. But the twelve apostles in the spiritual sense, signify all truths from good, sitting upon thrones signifies judgment, and the twelve tribes of Israel signify all who are of the church. These words therefore signify that the Lord will judge everyone from Divine Truth, and according to its reception in good.
[7] This signification of the apostles, and of the tribes of Israel, is very clear from these words in the Apocalypse.
The new Jerusalem "had a wall great and high, having twelve gates, and above the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the sons of Israel. And the wall had twelve foundations, and in them the names of the twelve apostles of the Lamb" (21:12, 14).
The New Jerusalem, does not mean any new Jerusalem, neither do its wall and gates mean a wall and gates, nor do the twelve tribes and apostles mean twelve tribes and apostles. That things entirely different are signified by each expression, is evident from this fact alone, that the New Jerusalem means a church new in doctrine; therefore angels, tribes, and apostles, signify such things as belong to that new church, all of which have reference to truth and good, and their conjunction, consequently to truths from good. But these things may be seen explained in the following pages; they are also concisely set forth in the work on The Doctrine of the New Jerusalem.
[8] In David:
"Jerusalem is builded as a city that is compact together; whither the tribes go up, the tribes of Jah, the testimony of Israel, to confess to the name of Jehovah" (Psalm 122:3, 4).
Here also, by Jerusalem is signified the church as to doctrine, which is said to be built as a city that is compact together, when all its doctrines agree and harmonize one with another, and when they mutually point to the Lord and to love towards Him from Him, as their beginning and their end. It is said to be built as a city, because a city signifies doctrine. The truths of doctrine which point to the Lord are signified by the tribes, the tribes of Jah, for tribes signify truths, and the tribes of Jah, truths from good, and these are from the Lord; worship therefrom is signified by confessing to the name of Jehovah.
[9] Since Israel signifies the church which is in truths from good, therefore in the Word Israel is called "the tribes of the inheritance" (Isaiah 63:17; Jeremiah 10:16; 51:19; Psalm 74:2). And because Egypt signifies scientific truths in the natural man, upon which truths from good are founded, these being the truths of the spiritual man, therefore Egypt is called "the corner-stone of the tribes" (Isaiah 19:13); the corner-stone signifies the foundation (as may be seen above, n. Num. 26:5-56; 34:17-28; Joshua xv. seq.). This is also clear from what is said in Ezekiel, where a new earth is the subject, by which is signified a new church to be established by the Lord; how it will be distributed for an inheritance, according to the twelve tribes of Israel, is foretold and described (47:13, 20); and these tribes are also recounted by name (48:1 to end). That it is not meant that the twelve tribes of Israel should inherit the earth, nor that any tribe there named should do so, is very evident; for eleven of the tribes were dispersed, and everywhere intermingled with the Gentiles and yet the particular quarter of the earth that should be inherited by Dan, Asher, Naphtali, Manasseh, Ephraim, Reuben, Judah, Benjamin, Simeon, Isaachar, Zebulun, and Gad is stated. From this it is plain, that by the earth or land is there meant the church; by the twelve tribes are meant all things of the church, and by each of the tribes is signified some universal and essential of the church.
The case is similar with the twelve tribes named in this chapter of the Apocalypse, where it is said that twelve thousand were sealed and saved out of every tribe. That by twelve thousand are there signified all persons and all things may be seen in the preceding article; but what universal essential of the church is signified by each tribe will be hereafter explained.
[10] An almost similar statement is made in Moses concerning the church among the ancients, which existed before the Israelitish church.
"Remember the days of eternity, consider the years of many generations; ask thy father and he will show thee; thy elders, and they will tell thee. When the Most High divided to the nations their inheritance, when He separated the sons of men, He set the bounds of the peoples according to the number of the sons of Israel" (Doctrine of the New Jerusalem 247). The Most Ancient Church which existed before the flood, and which was a celestial church, or a church in the good of love to the Lord, is meant by the days of eternity, when the Most High divided to the nations their inheritance, when He separated the sons of men; for nations signify those who are in the good of love, see above (n. 331), and the sons of men, those who are in truths from good, see also above (n. 63, 151). The Ancient Church, which existed after the flood, and was a spiritual church, is meant by the years of many generations, when the Most High set the bounds of the peoples according to the number of the sons of Israel; for peoples signify those who are in spiritual good, which is the good of charity towards the neighbour, see above (n. 331); and the number of the sons of Israel signifies the same as the twelve tribes, according to which the inheritances were distributed, as above in Ezekiel.
[11] Two interior truths concerning the twelve tribes must here be noted. (i) That their arrangement represented the arrangement of the angelic societies in the heavens; and that therefore they represented all things of the church, for heaven and the church act as one. (ii) That the representation of heaven and of the church is determined according to the order in which they are named; and that the first name, or first tribe, is the index that determines those things that follow and consequently the things of heaven and of the church with variety.
(i) That the arrangement of the twelve tribes of Israel represented the arrangement of the angelic societies in the heavens, and consequently heaven, since heaven consists of angelic societies, is evident from this fact, that every tribe represented and thence signified some universal essential of the church, and that the twelve tribes taken together represented all things of the church, and that the church among the sons of Israel was a representative church; therefore the whole nation, distributed into twelve tribes, represented the church in its entirety, consequently heaven also, for the same goods and the same truths which make the church also make heaven, or those which make heaven also make the church, as may be seen in Heaven and Hell 57).
[12] The arrangement of the twelve tribes of Israel, according to the arrangement of the angelic societies of heaven, consequently according to the form of heaven, is evident in their encampments, as described by Moses. To the east were encamped the tribes of Judah, Issachar, and Zebulun; to the south, the tribes of Reuben, Simeon, and Gad; to the west, the tribes of Ephraim, Manasseh, and Benjamin; and to the north, the tribes of Dan, Asher, and Naphtali; and the tribe of Levi in the midst of the camp; they also went forward in the same order (Heaven and Hell 141-153).
[13] Because the encampments of the sons of Israel represented the arrangement of angelic societies in heaven, therefore Balaam, when he saw their encampments, saw in spirit as it were heaven, and prophesied and blessed them. Concerning this it is said in Moses,
"And Balaam set his faces towards the wilderness and when he lifted up his eyes, and saw Israel dwelling according to their tribes, the spirit of God came upon him. And he took up his parable, and said, How goodly are thy tabernacles, O Jacob, thy dwelling-places, O Israel! As the valleys are they spread forth, as gardens by the river" (200-212).
[14] (ii) That the representation of heaven and of the church is determined according to the order in which the tribes are named, and that the first name, or first tribe, is the index which determines all things that follow, consequently the things of heaven and of the church with variety. This interior truth can scarcely be comprehended by any one unless he be in a spiritual idea. Still it shall be briefly explained. For example, let the tribe of Judah be the first that is named. Because this tribe signifies the good of love, then from the good of love as their beginning the significations of the rest of the tribes which follow are determined, and this with variety according to the order in which they are named. For each of the tribes signifies some universal of the church, and a universal admits into itself specific varieties, thus a variety from the first [principle] from which it descends. Therefore, all things there in a series derive their spiritual sense specifically from the good of love, signified by the tribe of Judah. If the tribe of Reuben be first named by which truth in the light, and the understanding of truth are signified, the rest of the tribes which follow derive their significations therefrom and these harmonize and agree with the universal which each signifies. The case here may be compared with that of colours that appear tinged with the primary colour which diffuses itself into the other colours, and varies their appearance.
[15] From these things it is evident why responses were given upon every thing by means of the Urim and Thummim, for by means of the precious stones there was a brilliant lustre from the origin of colour from that stone upon which some tribe [was named], and from which the determination commenced. The colours also of those stones corresponded to the universals signified by the inscribed tribes. He who knows this, and at the same time what the universal is which each tribe signifies, may in some measure perceive, if he be in spiritual illustration, what the different tribes signify in their series, in agreement with which they are named in the Word; thus, what they signify, in the order in which the tribes were born which is as follows:- Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, Benjamin (Gen. xxix. and xxx. and Arcana Coelestia 3862, 3926, 3939, 4603, and following numbers, 6640, 10335). But what they signify in the series, in which they are named in this chapter of the Apocalypse, will be shown below. The order according to which they are here named is this: Judah, Reuben, Gad, Asher, Naphtali, Manasseh, Simeon, Levi, Issachar, Zebulun, Joseph, Benjamin; Dan and Ephraim being passed by, or not named.
431. It has been shown thus far that "twelve" signifies all things, and that it is predicated of truths from good; it shall now be shown that "the twelve tribes" signify all things of the church, and each tribe some universal and essential of the church. Because a representative church was to be instituted with the sons of Jacob it was provided by the Lord that his sons should be twelve in number, and that significative names should be given to them, and the twelve tribes from these, known by the same names, should signify all things of the church which they represented, and each tribe some universal essential of it. What, then, each tribe signified and represented will be told in what follows. As all things of the church have relation to truths from good, so "the twelve tribes" signify truths from good in the whole complex. They were called "tribes" because the two words in the original or Hebrew tongue rendered "tribe" mean a scepter and a rod; and a "scepter" signifies Divine truth in relation to government, and a "rod" Divine truth in relation to power.
[2] Because of this derivation and signification, when the people murmured against Moses and Aaron on account of the government and power exercised over them, it was also commanded that:
The princes of all the tribes should lay up their rods in the Tent of meeting, and in the midst of them the rod of Levi with the name of Aaron written upon it, and this blossomed with almonds (313), and "almonds" signifying the goods of life.
[3] Because "the twelve tribes" signified all things of the church, or truths from good in the whole complex:
A breastplate was made for Aaron, which was called the Urim and Thummim, composed of twelve precious stones, on which were the names of the twelve tribes, or of the twelve sons of Israel (1042, 1043, 1053, 1624, 3993, 4530, 4742, 4922; thus that they are the appearances of truth from good, and signify such things as belong to intelligence and wisdom, n. 4530, 4677, 4922, 9466; that so far as colors are derived from red they signify good, and so far as they are from white they signify truth, n. 9467; that "stones" in general signify truths, n. 643, 1298, 3720, 6426, 8609, 10376; that "precious stones" signify truths from good; thus "the twelve precious stones" all truths from good in the church and in heaven, n. 9863, 9865, 9868, 9873, 9905; that "the breastplate of judgment" which was upon the ephod, and was called the Urim and Thummim, signifies in general truth shining forth from Divine good, n. 9823; that "Urim" means a shining fire, and "Thummim" resplendence in the angelic tongue, but integrity in the Hebrew tongue, n. 9905; that therefore "Urim and Thummim" signifies from correspondence the resplendence of Divine truth from Divine good in ultimates, n. 9905; that answers were there given by variegations of light from the precious stones, and at the same time then by a living voice or by silent perception, n. 3862; that the names of the twelve tribes were engraved thereon, because they signified all Divine truths of heaven and the church, n. 3858, 6335, 6640, 9863, 9865, 9873, 9874, 9905; besides further particulars, n. 9863, 9864, 9866, 9891, 9895)
[4] Because truths from good, or good through truths, has all power, so:
The names of the twelve tribes were engraved upon the two onyx stones, six names upon each, and they were placed on the two shoulders of the ephod which Aaron wore (209, 333, and in the work on Heaven and Hell 228-233; that "shoulders" signify power of every kind, see Arcana Coelestia 4931-4937, 9836.)
[5] That "tribes" signify all things of the church can be seen from the following passages. In Matthew:
Then shall appear the sign of the Son of man; and then shall all the tribes of the earth lament; and they shall see the Son of man coming in the clouds of heaven with power and glory (2 37-39); that "all the tribes of the earth shall lament" signifies that all truths from good will perish, and falsities from evil will take their place; "the tribes of the earth" meaning all who are of the church, and also all things of the church.
[6] In Matthew:
Jesus said to the disciples, Verily I say unto you, that ye who have followed Me in the regeneration, when the Son of man shall sit on the throne of His glory ye also shall sit upon twelve thrones, judging the twelve tribes of Israel (Matthew 19:28).
And in Luke:
Ye shall eat and drink at My table in My kingdom, and shall sit on thrones judging the twelve tribes of Israel (Luke 22:30).
This no one can understand unless he knows from the spiritual sense what is meant by "apostles," by "thrones," and by "the tribes of Israel." Who cannot see that the apostles are not to judge, but the Lord alone? For every man is judged according to his life, and no one except the Lord knows the lives of all, the apostles not knowing even the life of a single person. But in the spiritual sense, "the twelve apostles" signify all truths from good; "to sit upon thrones" signifies judgment, and "the twelve tribes of Israel" signify all who are of the church; these words signify, therefore, that the Lord is to judge all from Divine truth, and according to the reception of it in good.
[7] This signification of "apostles" and of the "tribes of Israel" is clearly seen in these words in Revelation:
The New Jerusalem had a wall great and high, having twelve gates, and above the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the sons of Israel. And the wall had twelve foundations, and on them the names of the twelve apostles of the lamb (The Doctrine of the New Jerusalem 1.)
[8] In David:
Jerusalem is builded as a city that is conjoined together; thither the tribes go up, the tribes of Jah, a testimony to Israel, to make confession to the name of Jehovah (Psalms 122:3, 4).
Here, too, "Jerusalem" signifies the church in respect to doctrine, which is said to be "builded as a city that is conjoined together," when all things of its doctrine are accordant and unanimous, and when the Lord and love to Him from Him are mutually regarded as the beginning and the end. It is said to be "builded as a city," because a "city" signifies doctrine; the truths of doctrine which thus look to the Lord are signified by "the tribes, the tribes of Jah;" "tribes" signifying truths, and "tribes of Jah" truths from good that are from the Lord; worship therefrom is signified by "making confession to the name of Jehovah."
[9] Because "Israel" signifies the church that is in truths from good, Israel is called in the Word:
The tribes of inheritance (Isaiah 63:17; Jeremiah 10:16; 51:19; Psalms 74:2).
And as "Egypt" signifies true knowledges (scientifica) which are in the natural man, and upon these are founded truths from good, which are the truths of the spiritual man, Egypt is called:
The cornerstone of the tribes (Isaiah 19:13);
the "cornerstone" signifying the foundation (See above, n. Numbers 26:5-56; 34:17-28; 15:1, et seq.). This, too, is clearly evident in Ezekiel, where a new land is treated of, which signifies a new church to be established by the Lord; and it is foretold and described how it is to be distributed for an inheritance according to the twelve tribes of Israel (Ezekiel 47:13, 20); and these tribes are enumerated by name (Ezekiel 48:1-35 end). Evidently it is not there meant that the twelve tribes of Israel are to inherit the land, or any one tribe there named; for eleven of the tribes were scattered, and mingled with the nations everywhere, and yet it is told what portion of the land the tribe of Dan was to inherit, what Asher, Naphtali, Manasseh, Ephraim, Reuben, Judah, Benjamin, Simeon, Issachar, Zebulun, and Gad; from which it is plain that the "land" there means the church, and "the twelve tribes" all things of the church, and each tribe some universal essential of the church. It is similar with the twelve tribes enumerated in this chapter of Revelation, that "twelve thousand were sealed out of each tribe," and were saved. That "twelve thousand" here signifies all persons and all things may be seen in the preceding article; but what universal essential of the church is signified by each tribe will be told in what follows.
[10] Of the church among the ancients, which preceded the Israelitish church, nearly the same is said in Moses:
Remember the days of eternity, consider the years of generation and generation; ask thy father and he will tell thee; thy elders, and they will say it unto thee; when the Most High gave to the nations an inheritance, when He separated the sons of man, He set the bounds of the peoples according to the number of the sons of Israel (The Doctrine of the New Jerusalem 247.) The Most Ancient Church, which was before the flood, and was a celestial church, or a church that was in the good of love to the Lord, is meant by "the days of eternity, when the Most High gave to the nations an inheritance, when He separated the sons of man," "nations" signifying those who are in the good of love (See above, n. 331), and "the sons of man" those who are in truths from good (See also above, n. 63, 151). The Ancient Church, which was after the flood, and was a spiritual church, is meant by "the years of generation and generation, when the Most High set the bounds of the peoples according to the number of the sons of Israel;" "peoples" signifying those who are in spiritual good, which is the good of charity towards the neighbor (See above, n. 331); and "the number of the sons of Israel" having a like signification as "the twelve tribes" according to which the inheritances were given (as above in Ezekiel).
[11] Here two arcana respecting the twelve tribes shall be mentioned:
1. Their arrangements represented the arrangements of the angelic societies in the heavens; and for this reason they represented all things of the church, for heaven and the church act as one.
2. The representation of heaven and of the church is determined according to the order in which the tribes are named; and the first name or the first tribe is the guide that determines the things that follow, and accordingly the things of heaven and of the church, with variations.
1. The arrangements of the twelve tribes of Israel represented the arrangements of the angelic societies in the heavens, and therefore heaven itself, since heaven consists of angelic societies, as can be seen from this, that each tribe represented and thence signified some universal essential of the church, and the twelve tribes taken together represented all things of the church, and the church that was instituted among the sons of Israel was a representative church; consequently the whole nation divided into twelve tribes, represented the church in the whole complex and therefore also heaven; for the same goods and the same truths that make the church make heaven also, or the same that make heaven make the church also (See in the work on Heaven and Hell 57).
[12] The arrangements of the twelve tribes of Israel according to the arrangements of the angelic societies of heaven, consequently according to the form of heaven, are represented in their encampments, as described in Moses, namely:
To the east the tribes of Judah, Issachar, and Zebulun were encamped; and to the south the tribes of Reuben, Simeon, and Gad; to the west the tribes of Ephraim, Manasseh, and Benjamin; to the north the tribes of Dan, Asher, and Naphtali; and the tribe of Levi in the midst of the camp; and in the same order they went forward (Heaven and Hell 141-153.)
[13] It was because the encampments of the sons of Israel represented the arrangements of the angelic societies in heaven, that when Balaam saw their encampments he in the spirit saw heaven, as it were, and prophesied and blessed them, respecting which it is said in Moses:
Balaam set his face towards the wilderness, and when he lifted up his eyes, he saw Israel dwelling according to their tribes; and the spirit of God was upon him. And he took up his prophetic enunciation, and said, How good are thy tents, O Jacob, thy habitations, O Israel! As valleys are they planted, as gardens by the river (200-212).
[14] 2. The representation of heaven and the church is determined according to the order in which the tribes are named, and the first name or the first tribe is the guide that determines all things that follow, and accordingly all things of heaven and of the church, with variations. This arcanum can hardly be comprehended by anyone unless he is in spiritual thought, nevertheless it shall be briefly explained. If, for example, the tribe of Judah is the first tribe that is named, as this tribe signifies the good of love, then from the good of love as the beginning, the significations of the other tribes that follow are determined, and this with variations according to the order in which they are named; for each tribe signifies some universal of the church, and the universal admits into itself specific variations, thus some specific variation derived from the first from which it descends; so in this case, all things in the series derive their specific spiritual sense from the good of love, which is signified by the tribe of Judah. So if the tribe of Reuben, which signifies truth in the light and the understanding of truth, is named first, from this the other tribes that follow derive their significations, agreeing and coinciding with the universal which each signifies. It is comparatively as with colors, that are seen tinged by the primary color which diffuses itself into the other colors and varies their appearance.
[15] When this is understood it can be seen how it was that answers were given in respect to any matter through the Urim and Thummim, for there was a shining forth through the precious stones from the origin of color out of that stone under which was the name of some tribe, from which the determination began. Moreover, the colors of these stones corresponded to the universals signified by the tribes inscribed on them. When anyone knows this, and knows also what the universal is that each tribe signifies, if he is in spiritual illustration he can in some measure perceive what the tribes signify in their sequence, as they are named in the Word; as what they signify in the sequence in which the sons of Jacob were born, in which the order is as follows:
Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, Benjamin (Arcana Coelestia 3862, 3926, 3939, 4603, et seq., 6337, 6640, 10335.) It shall be told in what follows what they signify in the sequence in which they are named in this chapter of Revelation, where they are named in the following order: Judah, Reuben, Gad, Asher, Naphtali, Manasseh, Simeon, Levi, Issachar, Zebulun, Joseph, Benjamin; and Dan and Ephraim are left out or not named.
431. Hactenus ostensum est quod "duodecim" significent omnia, ac quod dicantur de veris ex bono; quod autem "duodecim tribus" significent omnia ecclesiae, et unaquaevis tribus aliquod universale et essentiale ecclesiae, hic ostendetur. Quoniam apud filios Jacobi instituenda erat EccleSia Repraesentativa, ideo provisum est a Domino, ut filii ejus numero duodecim essent, ac illis darentur nomina significativa, ex quibus duodecim tribus similibuS nominibus insignitae significarent omnia ecclesiae quam repraesentarent, ac unaquaevis tribus aliquod universale essentiale ejus; quid itaque unaquaevis tribus significabat et repraesentabat, dicetur in sequentibus: et quia omnia ecclesiae se referunt ad vera ex bono, ideo etiam per "duodecim tribus" significantur vera ex bono in omni complexu. Quod dictae fuerint "tribus", erat ex causa, quia per binas illas voces, ex quibus "tribus" in lingua originali seu Hebraea nominantur, significatur "sceptrum" et "baculus"; et per "sceptrum" significatur Divinum Verum quoad regimen, et per "baculum" Divinum Verum quoad potentiam;
[2] propter illam derivationem et significationem etiam mandatum est, quando populus murmurabat contra Mosen et Aharonem de regimine et de potentia super illos, ut
Principes omnium tribuum ponerent baculos suos in Tentorio conventus, ac in medio eorum baculum Levi, super quo scriptum nomen Aharonis, qui florebat amygdalis (Numeri 17:18-23 [B.A. 3-8]):
per "baculos" enim, ut dictum est, simile significatur quod per "tribus"; ac per "baculum Levi", cui inscriptum nomen Aharonis, simile quod per "tribum Levi"et quod per "Aharonem" ut Summum Sacerdotum, nempe bonum charitatis erga proximum ac bonum amoris in Dominum, per "tribum Levi" bonum charitatis et per "Aharonem Sacerdotem" bonum amoris; quapropter is baculus in medio ponebatur, et florebat amygdalis; "in medio" poni significat inde omnia (videatur supra, n. 1
313), et "amygdalae" significant bona vitae.
[3] Quoniam "duodecim tribus" significabant omnia ecclesiae, seu vera ex bono in omni complexu, ideo
Factum est pectorale Aharoni, quod Urim et Thummim vocabatur, ex duodecim lapidibus pretiosis, sub quibus nomina tribuum, seu duodecim filiorum Israelis (Exodus 28:15-30; 39:8-21, 29):
quod per illud responsa e caelo data fuerint, notum est, sed ex qua origine, nondum revelatum est; quare dicetur. Omnis lux in caelo angelico procedit a Domino ut Sole; quare illa lux in sua essentia est Divinum Verum, ex quo est omnis intelligentia et sapientia angelis, et quoque hominibus in rebus spiritualibus. Illa lux in caelo modificatur in varios colores secundum vera ex bono quae recipiuntur; inde est quod in Verbo "colores" ex correspondentia significent vera ex bono; quare etiam responsa dabantur per exsplendescentiam ex coloribus lapidum qui in Urim et Thummim, et simul tunc vel per vivam vocem vel per tacitam perceptionem correspondentem exsplendescentiae. Inde patet, quod "duodecim tribus", quarum nomina insculpta fuerunt, similia significent. (Sed de his videantur quae in Arcanis Caelestibus dicta et ostensa sunt: quod nempe colores in caelo sint ex luce ibi, et quod sint ejus modificationes et variegationes secundum receptionem, n. 1042, 1043, 1053, 1624, 3993, 4530, 4922, 4742: ita quod sint apparentiae veri ex bono, ac significent talia quae sunt intelligentiae et sapientiae, n. 4530, 4922, 4677, 9466:
quod colores quantum trahunt a rubro significent bonum, et quantum ex albo verum, n. 2
9467.
Quod "lapides" in genere significent vera, n. 643, 1298, 3720, 6426, 8609, 10376:
quod "lapides pretiosi" significent vera ex bono, ita "duodecim lapides pretiosi" omnia vera quae ex bono in ecclesia et caelo, n. 9863, 9865, 9868, 9873, 3
9905.
Quod "pectorale judicii", quod super ephodo et Urim et Thummim vocabatur, in genere significet Verum elucens ex Divino Bono, n. 9823:
quod "Urim" sit ignis lucens, ac "Thummim" exsplendescentia in lingua angelica, at integritas in lingua Hebraea, n. 9905:
quod inde "Urim at Thummim" ex correspondentia significet exsplendescentiam Divini Veri ex Divino Bono in ultimis, n. 9905:
quod ibi responsa data fuerint per lucis variegationes ex lapidibus pretiosis, et simul tunc per vivam vocem, vel per tacitam perceptionem, n. 3862:
quod insculpta fuerint nomina duodecim tribuum, quia per has significata sunt omnia vera Divina caeli et ecclesiae, n. 3858, 6335, 6640, 9863, 9865, 9873, 9874, 9905: praeter plura, n. 9863, 9864, 9866, 9891, 9895.)
[4] Quoniam omnis potentia est veris ex bono, seu bono per vera, ideo quoque
Super duobus lapidibus schoham sculpta erant nomina duodecim tribuum, sex super quovis, et ponebantur super binis humeris ephodi quo superindutus Aharon (cap. 28:9-14; 39:6, 7);
per quod significabatur potentia Divini Veri ex Divino Bono, et inde potentia illis qui recipiunt Divinum Verum in bono amoris; per "lapides schoham" enim significabantur vera ex bono amoris, per "humeros" potentia, et per "duodecim tribus" omnes qui in veris ex bono sunt. (Quod omnis potentia sit Divino Vero ex Divino Bono, et inde potentia illis qui recipiunt, videatur supra, n. 209, 333; et in opere De Caelo et Inferno 228-233:
quod "humeri" significent potentiam omnimodam, in Arcanis Caelestibus, n. 4931-4937, 9836.)
[5] Quod "tribus" significent omnia ecclesiae, constare potest ex sequentibus his locis:
Apud Matthaeum,
"Tunc apparebit signum Filii hominis et tunc plangent omnes tribus terrae; et videbunt Filium hominis venientem in nubibus caeli cum virtute et gloria.." (24:30):
et in Apocalypsi,
"Ecce venit cum nubibus, et videbit Ipsum omnis oculus, et qui Ipsum transfixerunt, et plangent super Ipsum omnes tribus terrae" (1:7);
per quae significatur quod Dominus in fine ecclesiae Se revelaturus sit in Verbo per sensum internum, ac quod agnituri omnes qui in veris ex bono sunt, et quod etiam visuri illi qui in falsis ex malo (videatur supra, n. 37-39); quod "plangent omnes tribus terrae" significat quod peritura omnia vera ex bono, et successura falsa ex malo; "tribus terrae" sunt omnes qui ab ecclesia, et quoque omnia ecclesiae.
[6] Apud Matthaeum,
"Jesus dixit" discipulis, "Amen dico vobis, quod vos qui secuti estis Me in regeneratione, quando sedebit Filius hominis super throno gloriae suae, sedebitis etiam vos super duodecim thronis, judicantes duodecim tribus Israelis" (19:28):
et apud Lucam,
"Comedetis et bibetis super mensa mea in regno meo, et sedebitis super thronis judicantes duodecim tribus Israelis" (22:30):
nemo haec intellecturus esset, nisi ex sensu spirituali sciret quid intelligitur per "apostolos", quid per "thronos", quid per "tribus Israelis." Quis non scire potest quod non apostoli judicaturi sint, sed quod solus Dominus? quisque enim judicatur secundum vitam suam, ac vitam omnium nemo scit nisi solus Dominus, ac apostoli ne quidem vitam unius. At in sensu spirituali per "duodecim apostolos" significantur omnia vera ex bono, per "sedere super thronis" significatur judicium, et per "duodecim tribus Israelis" significantur omnes qui ab ecclesia; quare per illa verba significatur quod Dominus judicaturus sit omnes ex Divino Vero et secundum receptionem ejus in bono.
[7] Quod illa per "apostolos" et per "tribus Israelis" significentur, patet manifeste ex his in Apocalypsi,
Nova Hierosolyma "habebat murum magnum et altum, habentem portas duodecim, et super portis angelos duodecim, et nomina scripta quae sunt duodecim tribuum filiorum Israelis;.... et murus habebat fundamenta duodecim, et in his nomina duodecim apostolorum Agni" (21:12, 14);
per "Novam Hierosolymam" nec intelligitur aliqua nova Hierosolyma, nec per "murum" et "portas" ejus intelliguntur murus et portae, nec per duodecim tribus" et "apostolos" duodecim tribus et apostoli; quod prorsus alia per singula significentur, patet solum ex eo, quod per "Novam Hierosolymam" intelligatur nova ecclesia quoad doctrinam; quare "angeli", "tribus" et "apostoli" significant talia quae novae illius ecclesiae sunt, quae omnia se referunt ad verum et ad bonum, et ad conjunctionem eorum, proinde ad vera ex bono. (Sed haec videbuntur explicata in sequentibus; in summa autem explicata sunt in opusculo De Doctrina Novae Hierosolymae, n. 1)
[8] Apud Davidem,
"Hierosolyma aedificata est sicut urbs quae cohaeret sibi una; eo ascendunt tribus, tribus Jah, testimonium Israeli, ad confitendum nomini Jehovae" (Ps. cxxii. [3,] 4)
per "Hierosolymam" etiam hic significatur ecclesia quoad doctrinam, quae dicitur "aedificata sicut urbs quae cohaeret sibi una", cum omnia doctrinae ejus consentientia et unanima sunt, et cum mutuo spectant Dominum ac amorem in Ipsum ab Ipso ut principium et finem: dicitur "aedificata sicut urbs", quia "urbs" significat doctrinam; vera doctrinae quae spectant, significantur per "tribus, tribus Jah"; per "tribus" significantur vera, et per "tribus Jah" vera ex bono quae a Domino; cultus inde significatur per "confiteri nomini Jehovae."
[9] Quoniam per "Israelem" significatur ecclesia quae in veris ex bono est, ideo Israel in Verbo vocatur
"Tribus hereditatis" (Esaias 63:17; Jeremias 10:16; 51:19; Psalms 74:2).
Et quoniam per "Aegyptum" significantur vera scientifica quae in naturali homine, et super illis fundantur vera ex bono quae sunt vera spiritualis hominis, ideo Aegyptus vocatur
"Angularis lapis tribuum" (Esaias 19:13);
"lapis angularis" significat fundamentum (videatur supra, n. 417 [b]). Et quoniam per "terram Canaanem" significatur ecclesia, et per "duodecim tribus" omnia ecclesiae, ac per unamquamvis tribum aliquod universale et essentiale ecclesiae, ideo illa terra divisa est inter tribus (Numeri 26:5-56; 34:17-28: Josuae, cap. 15, seq.). Etiam hoc manifeste patet apud Ezechielem, ubi agitur de nova terra, per quam significatur nova ecclesia a Domino instauranda, ac praedicitur et designatur quomodo illa distribuetur in hereditatem secundum duodecim tribus Israelis (cap. 47:13, 20); quae tribus etiam quoad sua nomina recensentur (cap. 48:1 ad fin. ). Quod non duodecim tribus Israelis ibi intelligantur quae hereditaturae terram, nec aliqua tribus ibi nominata, manifeste patet; dissipatae enim sunt undecim tribus, et cum gentibus ubique commixtae, et tamen dicitur quem plagam terrae hereditatura sit tribus Dan, quam Ascher, Naphthali, Menasse, Ephraim, Reuben, Jehudah, quam Benjamin, Simeon, Isaschar, Sebulon, Gad; ex quibus constat quod per "terram" ibi intelligatur ecclesia, ac per duodecim tribus intelligantur omnia ecclesiae, et per unamquamvis tribum aliquod universale essentiale ecclesiae. Simile est cum "duodecim tribubus" in hoc capite Apocalypseos recensitis, quod "duodecim millia ex unaquavis tribu signarentur" et salvarentur: quod per "duodecim millia" ibi significentur omnes et omnia, videatur in praecedente articulo; quodnam autem universale essentiale ecclesiae significatur per unamquamvis tribum, dicetur in sequentibus.
[10] Simile paene dicitur de Ecclesia apud Antiquos, quae ante Ecclesiam Israeliticam, apud Mosen:
"Memento dierum aeternitatis, intelligite annos generationis et generationis; interroga patrem tuum qui indicabit tibi, seniores tuos qui dicent tibi, quum hereditatem daret Altissimus gentibus, quum separaret filios hominis, constituit terminos populorum juxta numerum filiorum Israelis" (Deuteronomius 32:7, 8):
haec dicta sunt de ecclesiis quae fuerunt ante ecclesiam apud filios Israelis institutam (de quibus ecclesiis videatur in Doctrina Novae Hierosolymae, n. 247) Ecclesia Antiquissima quae fuit ante diluvium, quae fuit ecclesia caelestis seu ecclesia quae in bono amoris in Dominum, intelligitur per "dies aeternitatis", "quum hereditatem daret Altissimus gentibus, quum separaret filios hominis"; per "gentes" significantur qui in bono amoris sunt (videatur supra, n. 331), et per "filios hominis qui in veris ex bono sunt (etiam supra, n 63, 151): et Ecclesia Antiqua, quae fuit post diluvium, et fuit ecclesia spiritualis, intelligitur per "annos generationis et "cum Altissimus constituit terminos populorum juxta numerum filiorum Israelis"; per "populos" significantur qui in bono spirituali, quod, est bonum charitatis erga proximum (videatur etiam supra, n. 331), et per "numerum filiorum Israelis" significatur simile quod per "duodecim tribus", secundum quas datae sunt hereditates (ut supra, apud Ezechielem).
[11] Hic duo arcana de duodecim tribubus memoranda sunt:-
(1) Quod ordinationes earum repraesentaverint ordinationes societatum angelicarum in caelis; unde est quod repraesentaverint omnia ecclesiae; nam ecclesia et caelum unum agunt.
(2) Quod repraesentatio caeli et ecclesia cadat secundum ordinem in quo nominantur: et quod primum nomen seu prima tribus sit index, ex quo determinantur illa quae sequuntur, proinde res caeli et ecclesiae cum varietate.
(1) Quod ordinationes duodecim tribuum Israelis repraesentaverint ordinationes societatum angelicarum in caelis, proinde caelum, quoniam caelum ex societatibus angelicis consistit, constare potest ex eo, quod unaquaevis tribus repraesentaverit et inde significaverit aliquod universale essentiale ecclesiae, et quod duodecim tribus simul sumptae repraesentaverint omnia ecclesiae, et quod ecclesia apud filios Israelis instituta fuerit ecclesia repraesentativa; quare tota gens in duodecim tribus distributa repraesentavit ecclesiam in toto complexu, consequenter etiam caelum; nam eadem bona et eadem vera quae faciunt ecclesiam etiam faciunt caelum, seu quae faciunt caelum etiam faciunt ecclesiam (videatur in opere De Caelo et Inferno 57).
[12] Ordinationes duodecim tribuum Israelis secundum ordinationes societatum angelicarum caeli, proinde secundum formam caeli, exstant in castrametationibus earum descriptis apud Mosen, quod nempe
Ad ortum castrametatae fuerint tribus Jehudae, Isascharis et Sebulonis; ad meridiem tribus Reubenis, Simeonis, Gadis; ad occidentem tribus Ephraimi, Menasses et Benjaminis; et ad septentrionem tribus Danis, Ascheris et Naphthali; ac tribus Levi in medio castrorum: quod etiam simili ordine profectae fuerint (Numeri 2:1 ad fin. ).
Qui scit quinam sunt et quales qui in plaga orientali in caelo habitant, ac quinam et quales qui in plaga meridionali, occidentali et septentrionali, et simul qui scit quinam sunt et quales qui per unamquamvis tribum significantur, scire potest arcanum cur ad orientem castrametatae fuerint tribus Jehudae, Isascharis et Sebulonis; cur ad meridiem tribus Reubenis, Simeonis et Gadis, et sic porro; ad illustrationem solum dicetur de tribubus Jehudae, Isascharis et Sebulonis, qui castrametati ad orientem. Per "tribum Jehudae" significatur bonum amoris in Dominum, per "tribum Isascharis" significatur verum illius boni, et per "tribum Sebulonis" conjugium boni et veri, quod etiam conjugium caeleste vocatur. Illi etiam qui in orientali plaga in caelo habitant, omnes sunt in bono amoris in Dominum, et in veris ex illo bono, et inde in conjugio caelesti: similiter intelligendae sunt reliquae tribus. (Quod omnes in caelo habitent secundum quale suum in quatuor plagis, et quod plagae ibi non sint sicut plagae in mundo nostro solari, videatur in opere De Caelo et Inferno 141-153,)
[13] Quoniam castrametationes filiorum Israelis repraesentaverunt ordinationes societatum angelicarum in caelo, ideo Bileamus cum vidit castrametationes eorum, in spiritu vidit sicut caelum, ac prophetavit et benedixit illis; de qua re ita apud Mosen,
"Bileamus...direxit versus desertum facies suas, cumque tolleret oculos suos, et Videret Israelem habitantem juxta tribus suas, venit super eum spiritus Dei, et edidit enuntiatum propheticum, dixitque, .... Quam bona sunt tabernacula tua, Jacobe, habitacula tua, Israel; sicut valles plantantur, sicut horti juxta fluvium", etc. (Numeri 24:1-4, seq.):
quod tunc viderit castrametationes filiorum Israelis secundum tribus ordinatas ut supra, patet, nam dicitur quod "direxerit facies suas versus desertum, ac viderit Israelem habitantem .juxta tribus suas"; et quia tunc vidit ordinem caeli in illis, ideo venit super eum spiritus Dei, prophetavit et dixit, "Quam bona sunt tabernacula tua, Jacobe, et habitacula tua, Israel": "tabernacula" et "habitacula" significant habitationes quales sunt in caelis, "tabernacula" habitationes illorum qui in bono amoris sunt, et "habitacula" illorum qui in veris ex illo bono; fructificationes boni et multiplicationes veri, ac inde intelligentia et sapientia, significantur per "Sicut valles plantantur, sicut horti juxta fluvium" nam omne bonum et inde omne verum fluit secundum formam caeli (ut videri potest ex illis quae in opere De Caelo et Inferno, De Forma Caeli, secundum quam Consociationes et Communicationes ibi, n. 200-212, ostensa sunt).
[14] (2) Quod repraesentatio caeli et ecclesiae cadat secundum ordinem in quo tribus nominantur; et quod primum nomen seu prima tribus sit index, ex quo determinantur omnia quae sequuntur, proinde caeli et ecclesiae cum varietate.-Sed hoc arcanum aegre in intellectum alicujus, nisi in idea spirituali sit, cadere potest; at usque paucis dicetur. Sit pro exemplo tribus Jehudae prima tribus quae nominatur: quia per illam tribum significatur bonum amoris, inde ex bono amoris ut principio determinantur significationes reliquarum tribuum quae sequuntur, et hoc cum varietate secundum ordinem quo nominantur (unaquaevis enim tribus aliquod universale ecclesiae significat, ac universale admittit in se varietates specificas, ita illam a primo a quo descendit); quare omnia ibi in serie trahunt ex bono amoris, quod significatur per "tribum Jehudae", suum sensum spiritualem in specie. Si tribus Reubenis primo loco nominatur, per quam significatur verum in luce ac intellectus veri, inde trahunt reliquae tribus, quae sequuntur, significationes concordantes et coincidentes cum universali quod quaelibet significat. Hoc comparative se habet sicut colores, qui tincti apparent a colore primo, qui se diffundit in reliquas et variegat facies.
[15] Ex his intellectis constare potest unde erat quod responsa ad quamcunque rem data fuerint per Urim et Thummim; erat enim exsplendescentia per lapides pretiosos ab origine coloris ex illo lapide sub quo aliqua tribus, ex qua determinatio incepit; colores etiam lapidum istorum correspondebant universalibus significatis per tribus inscriptas. Qui hoc scit, et simul universale quod unaquaevis tribus significat, percipere aliquantum potest, si in illustratione spirituali est, quid significant tribus in sua serie in qua in Verbo nominantur; ut quid significant in serie qua nati sunt, in qua hoc ordine sequuntur,
Reuben, Simeon, Levi, Jehudah, Dan, Naphthali, Gad, Ascher, Isaschar, Sebulon, Joseph, Benjamin (Gen. cap. 29 et 30; tum 35:18):
quid significant in serie dum profecti sunt in Aegyptum, in qua hoc ordine recensentur,
Reuben, Simeon, Levi, Jehudah, Isaschar, Sebulon, Gad, Ascher, Joseph, Benjamin, Dan, Naphthali (Genesis 46:9-21):
quid significatur per illas in serie in qua benedicuntur a Patre Israele, ubi nominantur in hoc ordine,
Reuben, simeon, Levi, Jehudah, Sebulon, Isaschar, Dan, Gad, Ascher, Naphthali, Joseph. Benjamin (Gen. 41):
aliter cum benedicuntur a Mose, in hoc ordine,
Reuben, Jehudah, Levi, Benjamin, Joseph, Ephraim, Menasse, Sebulon, Gad, Dan, Naphthali, Ascher (Deutr. 33),
ubi desunt Simeon et Isaschar, ac loco eorum sunt Ephraim et Menasse: et quid significatur per illas tribus in serie alibi (Ut Genesis 35:23-26; Numeri 1:5-16; 7:1 ad fin. ; cap. 13:4-15; 26:5-56; 34:17-28; Deuteronomius 27:12, 13; Josuae, cap. 15 ad cap. 19: et Ezechiel 48:1 ad fin. ). (Quod duodecim tribus varia significent secundum ordinem in quo nominantur, ac ita quoque omnia caeli cum varietate, videatur in Arcana Caelestibus, n. 3862, 3926, 3939, 4603, seq, 6337, 6640, 10335.) Quid autem significant in serie in qua nominantur in nunc sequentibus in hoc capite Apocalypseos, infra dicetur; nominantur enim hoc ordine, Jehudah, Reuben, Gad, Ascher, Naphthali, Menasse, Simeon, Levi, Isaschar, Sebulon, Joseph, Benjamin; ac praetereuntur seu non nominantur Dan et Ephraim.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.