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443. Of the tribe of Simeon were sealed twelve thousand. That this signifies obedience, and that all those who are in obedience are in heaven, and come into heaven, is plain from the representation, and thence the signification, of the tribe of Simeon, which denotes obedience, of which we shall speak presently; and from the signification of twelve thousand sealed, which denotes all those who are in heaven and come into heaven; concerning this see above. The tribes of Simeon, Levi, and Issachar, now mentioned, which form the third class of the sealed, signify those who are in the first or ultimate heaven, and come into it. For, as was stated above, all those who are in heaven, and come into heaven, are, treated of here; and because there are three heavens, the third or inmost, the second or middle, and the first or ultimate, therefore those are treated of who are in the third, the second, and the first heaven respectively. Those who are in the third or inmost heaven, and come into that heaven, are signified by Judah, Reuben, and Gad, who, therefore, form the first class of those that are sealed; those who are in the second or middle heaven, and come into that heaven, are signified by Asher, Naphtali, and Manasseh; these, therefore, form the second class of the sealed; but those who are in the first or ultimate heaven, and come into that heaven, are signified by Simeon, Levi, and Issachar; these, therefore, form the third class of the sealed.
[2] All those pertain to the first or ultimate heaven who obey the truths and goods which are taught in the Word, or in the doctrine of the church in which they were born, or by their master or teacher, from whom they have heard that this or that is true and good, and must be done. The greater part of these are not in truths themselves, but in falsities from ignorance; these falsities are nevertheless accepted by the Lord as truths, because they have for their end the good of life, by means of which the evils that are accustomed to adhere to falsities are removed. Concerning those falsities, and those who are in them, see the Doctrine of the New Jerusalem 21). These, therefore, are in the ultimate or first heaven. But those who are in the second or middle heaven, are all in the spiritual affection of knowing and understanding truth and good, and in the affection of doing it; those, however, who are in the third or inmost heaven, are all in love. But we have treated of both of these above.
[3] Simeon and his tribe signify those who are in obedience, because Simeon, the father of the tribe, was so named from "hearing," and to hear signifies to obey, as is evident from these words of Leah his mother, when she bare him:
And Leah "conceived again, and bare a son; and said, Because Jehovah hath heard that I am hated, he hath therefore given me this [son] also, and she called his name Simeon" (Arcana Coelestia 3867-3872), and also that to hear signifies to obey (n. 2542, 3869, 4653-4660, 5017, 5471, 5475, 7216, 8361, 8990, 9311, 9397, 9926, 10061); and above (n. 14, 108, 249). Because Simeon signifies obedience, he also signifies faith, for faith becomes faith in man when he obeys and does its precepts. Before this takes place, the knowledge of those things which he has received from the Word, from the doctrine of the church, and from preaching resembles faith, but it is not faith until he does these things; previous to this it is only of the thought from the memory, in which there is nothing of the will, consequently nothing of the man, for the will is the man himself. Therefore, when a man carries it out or obeys it, then it enters the will, thus the man himself, and becomes faith.
[4] This faith, which is obedience, is also signified by Peter, when he is called Simon, and the faith which is the affection for truth, is signified by Peter when called Simon son of Jonah (as in Matthew 16:17-19, and following verses; Mark 1:16-18, 36; 14:37, 38; Luke 5:3-11; 7:40-43; 22:31-33, and following verses; 24:34; John 1:40-42; 21:15-21).
Because Simeon in Hebrew signifies hearing, and hearkening, and therefore obedience, as stated above, and the son of Jonah truth from good, but Peter, truth itself, he is therefore called by the Lord, sometimes Peter, sometimes Simon Peter, and sometimes Simon son of Jonah. That such things are signified by those names, any one may see from the fact, that he was called by the Lord at one time Peter, at another Simon, at another, son of Jonah. This was not done without a cause and meaning. What was said to him at the time proves this; as, when he confessed that the Lord was the Son of God, and, therefore, the keys of the kingdom of heaven were given to him, he is called Simon son of Jonah (Matthew 16:17, and following verses). He is called a rock [petra], as the Lord Himself is frequently called in the prophets. He was similarly called Simon son of Jonah, when the Lord said unto him, "Lovest thou me," and he answered, "I love thee;" but soon after, when he turned himself from the Lord, and was indignant because John who signifies the good of charity followed Jesus, he was called Peter (John 21:15-21); by Peter is then signified truth apart from good, or faith separated from charity.
[5] From these considerations it is evident, that Simon, when Peter is so named, has a similar signification to Simeon the son of Jacob, that is, obedience, the faith of charity, the affection for truth, and, in general, truth from good. For Simon in Hebrew signifies hearing, hearkening, and obedience, and Jonah in the same tongue signifies a dove, which, in the spiritual sense, signifies the good of charity and the son of Jonah, the truth of that good, or the faith of charity. But "rock" [petra], from which he is named Peter, signifies truth and faith, and in the opposite sense, falsity and the want of faith. See above (n. 411).
[6] That Simeon the son of Jacob, and the tribe named from him, signify obedience, and truth in the will, and thence faith, is also evident from the opposite sense, in which he signifies disobedience, and falsity in the will, and thence faith separated from the will, which is not faith; for most things in the Word have also an opposite sense, in which they signify contrary things. It is in this sense that Simeon is mentioned by his father Israel in the prophecy concerning his sons, in these words,
"Simeon and Levi are brethren; weapons of violence are their swords; into their secret let not my soul come, in their congregation let not my glory be united; because in their anger they slew a man (vir), and in their good pleasure they unstrung an ox; 1Cursed be their anger, for it was fierce; and their wrath, for it was hard; I will divide them in Jacob, and scatter them in Israel" (Arcana Coelestia 6351-6361).
[7] The first three sons, namely, Reuben, Simeon, and Levi, were rejected and cursed by their father Israel, because in that prophecy the establishment of the church is treated of, and the church cannot be established by faith separated from charity, but by truth and good, which are from the Lord. For the church had fallen, even at that time, into the error, that merely to know the Word, and acknowledge its holiness, was the essential of the church, and not life or charity; and that the God of heaven and earth was some other than the Lord; therefore in that prophecy the first three sons, Reuben, Simeon, and Levi, were rejected, because Reuben signifies faith alone, Simeon, faith without charity, and Levi, the absence of the good of charity, consequently, by those three in a series, is signified the non-existence of the church. For when faith alone is regarded as the essential of salvation, then charity is at once rejected and looked upon as of no value or importance in the work of salvation. And because those three signified those three things, therefore Israel their father, who signifies the church, rejected them. These three also destroyed the representative of a church, Reuben, by lying with Bilhah, the handmaid and concubine of his father (Arcana Coelestia 4426-4522).
[8] Hence also Simeon is passed over in the blessing of Moses (Deuteronomy xxxiii.), and instead of him, Ephraim and Manasseh are mentioned, who signify the truth and good of the church. But although Simeon and Levi were such, yet they elsewhere signify the faith of charity, and charity; Simeon, the faith of charity, and Levi, charity. In fact, the tribe of Levi was appointed to the priesthood. For the character of the person who represents is of no importance, provided he be in external worship according to the laws and statutes, representation looking not to the person, but to the thing and nothing more is required in the person than the external in worship; concerning this see Arcana Coelestia 665, 1097, 1361, 3147, 3670, 3881, 4208, 4281, 4288, 4292, 4309, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806, 9229). The tribe of Simeon, therefore, in this passage of the Apocalypse, and also elsewhere in the Word, signifies obedience, the faith of charity, the affection for truth, and, in general, truth from good, as stated above. That Simeon and his tribe, when mentioned in a good sense, signify in the highest sense, providence; in the internal sense, faith in the will; in the interior sense, obedience; and in the external sense, hearing, may be seen in the Arcana Coelestia 3869).
Footnotes:
1. "They unstrung an ox (bovem)." This is the reading of the R.V., with the exception of "houghed" for "unstrung." The R.V. agrees with the Septuagint, which has eneurokopeisan tauron. The A.V. translates "digged down a wall." The difference of reading between the A.V. and the R.V. depends on a simple question of the pointing of the Hebrew.
443. Verse 7. Of the tribe of Simeon twelve thousand sealed, signifies obedience, and that all who are in obedience are in heaven, and come into heaven. This is evident, from the representation and consequent signification of "the tribe of Simeon," as being obedience (of which presently); and from the signification of "twelve thousand sealed," as being all who are in heaven and who come into heaven (of which above). The tribes of Simeon, Levi, and Issachar, which are now mentioned, and which constitute the third class of the sealed, signify those who are in the first or lowest heaven, and who come into that heaven. For, as was said above, all who are in heaven, and who come into heaven are here treated of; and as there are, three heavens, the third or inmost, the second or middle, and the first or lowest, those who are in the third, in the second, and in the first are separately treated of. Those who are in the third or inmost heaven and who come into that heaven are signified by "Judah, Reuben, and Gad," these constituting the first class of those sealed; those who are in the second or middle heaven and who come into that heaven are signified by "Asher, Naphtali, and Manasseh," these, therefore, constituting the second class of those sealed; but those who are in the first or lowest heaven and who come into that heaven are signified by "Simeon, Levi, and Issachar," these constituting the third class of those sealed.
[2] Those belonging to this first or lowest heaven are all obedient in doing the truths and goods that are commanded in the Word or in the doctrine of the church in which they were born, or that they have heard from some master or religious teacher, from whom they have heard that this or that is true and good, and ought to be done. Most of these are not in truths themselves, but in falsities from ignorance, nevertheless these falsities are accepted by the Lord as truths because they have the good of life for their end, and by this the evils that usually cling to falsities are removed (respecting these falsities, and those who are in them, see in The Doctrine of the New Jerusalem 21). Such, then, are in the lowest or first heaven. But in the second or middle heaven are all such as are in the spiritual affection of knowing and understanding truth and good, and in the affection of doing it; while in the third or inmost heaven are all such as are in love; but these two classes have already been spoken of above.
[3] "Simeon" and his tribe signify those who are in obedience, because Simeon, the father of the tribe, was named from the word that means "to hear," and "to hear" signifies to obey. This can be seen from the words of Leah his mother when she bare him, which are these:
And Leah conceived again and bare a son, and said, Because Jehovah hath heard that I was hated He hath therefore given me this one also; and she called his name Simeon (Arcana Coelestia 3867-3872; and that "to hear" signifies to obey there, n. 2542, 3869, 4653-4660, 5017, 5471, 5475, 7216, 8361, 8990, 9311, 9397, 9926, 10061; and above, n. 14, 108, 249.) Because "Simeon" signifies obedience he also signifies faith, for faith becomes faith in man when he obeys and does the commandments; before this is done the knowledge of such things as man has drawn from the Word, from the doctrine of the church and from preaching, appears as faith, but this is not faith until man does these things; until then it is merely a matter of thought from the memory, in which there is nothing of the will, consequently nothing of the man, for the will is the man himself; it is therefore when a man does this, that is, obeys, that it enters the will, thus the man himself and becomes faith.
[4] This faith, which is obedience, is signified also by Peter, when he is called "Simon;" and the faith that is the affection of truth is signified by Peter when he is called "Simon son of Jonah" (as in Matthew 16:17-19, et seq.; Mark 1:16-18, 36; 14:37, 38; Luke 5:3-11; 7:40-43; 22:31-33, et seq.; Luke 24:34; John 1:40-42; 21:15-21). Because "Simeon" in the Hebrew signifies hearing and hearkening, and thence obedience, as was said above, and "the son of Jonah" signifies truth from good, but "Peter" truth itself, Peter is called by the Lord sometimes "Peter," sometimes "Simon Peter," and sometimes "Simon son of Jonah." That these names have such a signification anyone can see from Peter's having been called by the Lord now "Peter," now "Simon," now "son of Jonah," which was not done without cause or meaning. What was said to him at the time makes clear what is meant; thus when he confessed that the Lord was the Son of God, and in consequence the keys of the kingdom of the heavens were given to him, he is called "Simon son of Jonah" (Matthew 16:17, et seq.) and is also called a rock (petra), as the Lord Himself often is in the Prophets. Again, he is called "Simon son of Jonah" when the Lord said to him, "Lovest thou Me," and he answered, "I love Thee;" but when he presently turned himself away from the Lord and was indignant because John, who signifies the good of charity, was following Jesus, he is called "Peter" (John 21:15-21), "Peter" here signifying truth without good, or faith separate from charity.
[5] From this it can be seen that "Simon," when Peter is so named, has a similar signification as "Simeon" the son of Jacob, namely, obedience, the faith of charity, the affection of truth, and in general, truth from good; for in the Hebrew Simon means hearing, hearkening, and obedience, and Jonah in the Hebrew means a dove, which signifies in the spiritual sense the good of charity; and "the son of Jonah" signifies the truth of that good, or the faith of charity; while "rock" [petra], from which he is named Peter, signifies truth and faith, and in the contrary sense, falsity and absence of faith (See above, n. 411).
[6] That "Simeon" the son of Jacob, with the tribe named from him, signifies obedience, and truth in the will, and thence faith, can also be seen from the contrary sense, in which he signifies non-obedience, and falsity in the will, and thus faith separate from the will, which is no faith; for most things in the Word have also a contrary sense, in which they signify the opposite things. It is in this sense that Simeon is mentioned by Israel his father in the prophecy respecting his sons, where it is said:
Simeon and Levi are brethren; instruments of violence are their swords; into their secret let not my soul come; in their assembly let not my glory be united. For in their anger they slew a man, and in their good pleasure 1they houghed an ox. Accursed be their anger, for it is fierce, and their fury, for it is hard. I will divide them in Jacob, and scatter them in Israel (Arcana Coelestia 6351-6361.)
[7] The first three sons, Reuben, Simeon, and Levi, were rejected and condemned by their father Israel because that prophecy describes the establishment of the church, and the church is not established by faith separate from charity, but by truth and good from the Lord; for the church, even at that time, had fallen into the error that merely knowing the Word, and saying that it is holy, is the essential of the church, and not life or charity, and that the God of heaven and earth is some other than the Lord. For this reason in that prophecy the three sons born first, Reuben, Simeon, and Levi, were rejected, because "Reuben" there signifies faith alone, "Simeon" faith without charity, and "Levi" the absence of the good of charity; consequently these three in the series signify no church; for when faith alone is assumed as the essential of salvation, charity is immediately rejected and regarded as nonessential and of no value in respect to salvation; and because these three things were signified by these three sons, therefore they were rejected by Israel their father, who signified the church. Moreover, each of these three destroyed the representative of the church, Reuben:
By lying with Bilhah, the maidservant and concubine of his father (Arcana Coelestia 4426-4522.)
[8] And for this reason Simeon was passed by in the blessing of Moses (Arcana Coelestia 665, 1097, 1361, 3147, 3670, 3881, 4208, 4281, 4288, 4292, 4309, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806, 9229.) For this reason "the tribe of Simeon" in this passage of Revelation and elsewhere in the Word signifies obedience, the faith of charity, the affection of truth, and in general, truth from good, as has been said above. (That "Simeon" and his tribe, when mentioned in a good sense, signify in the highest sense providence, in the internal sense faith in the will, in the interior sense obedience, and in the external sense hearing, may be seen in Arcana Coelestia 3869.)
Footnotes:
1. The photolithograph has "wrath," the Hebrew "good pleasure" is found on p. 1117, and in AC.
443. [Vers. 7.] "Ex tribu Simeonis duodecim millia signati." - Quod significet obedientiam, et quod omnes qui in illa, in caelo sint et in caelum veniant, constat ex repraesentatione et inde significatione "tribus Simeonis", quod sit obedientia (de qua sequitur); et ex significatione "duodecim millium signatorum", quod sint omnes qui in caelo sunt et in caelum veniunt (de qua supra). Tribus Simeonis, Levi et Isascharis, qui nunc recensentur et tertiam classem signatorum constituunt, significant illos qui in primo seu ultimo caelo sunt et in id veniunt: nam, sicut supra dictum est agitur hic de omnibus qui in caelo sunt et in caelum veniunt; et quia caeli tres sunt, tertium seu intimum, secundum seu medium, ac primum seu ultimum, ideo agitur distincte de illis qui in tertio, qui in secundo, et qui in primo sunt. Illi qui in tertio seu intimo caelo sunt et in id veniunt, significantur per "Jehudam, Reubenem et Gadem", qui ideo primam classem signatorum constituunt; illi qui in secundo seu medio caelo sunt et in id veniunt, significantur per "Ascherem, Naphthalin et Menassen", qui ideo secundam classem signatorum conStituunt; illi autem qui in primo seu ultimo caelo sunt et in id veniunt, significantur per "Simeonem, Levin et Isascharem", qui ideo nunc tertiam classem signatorum constituunt.
[2] Hi qui ad primum seu ultimum caelum pertinent, sunt omnes in obedientia faciendi vera et bona, quae praecepta sunt in Verbo, aut in doctrina ecclesiae in qua nati sunt, aut a magistro seu antistite a quo audiverunt hoc aut illud verum, et bonum esse, et quod faciendum. Sunt plerique ex illis non in ipsis veris, sed in falsis ex ignorantia; quae tamen falsa acceptantur a Domino sicut vera, quia bonum vitae pro fine habent, et per id absterserunt mala quae falsis solent adhaerere; (de his falsis, et de illis qui in illis sunt, videatur in Doctrina Novae Hierosolymae, n. 21); hi itaque sunt in ultimo seu primo caelo. At qui in medio seu secundo caelo sunt, illi omnes sunt in affectione spirituali sciendi et intelligendi verum et bonum, et in affectione faciendi illud; qui autem in intimo seu tertio caelo sunt, illi omnes sunt in amore: sed de his et de illis supra actum est.
[3] Quod per "Simeonem" et ejus tribum significentur qui in obedientia, est quia Simeon, pater tribus, nominatus est ab audire, et "audire" significat obedire: ut constare potest ex verbis Leae matris ejus cum illum peperit, quae haec sunt:
Et Leah "concepit adhuc et peperit filium, et dixit, Quia audivit Jehovah quod exosa ego, et dedit mihi etiam hunc; et vocavit nomen ejus Simeon" (Genesis 29:33).
(Quae explicata videantur in Arcanis Caelestibus, n. 3867-3872: et quod "audire" significet obedire, ibi, n. 2542, 3869, 4653-4660, 5017, 5471, 5475, 7216, 8361, 8990, 9311, 9397, 9926, 10061; et supra, n. 14, 108, 249.) Quoniam per "Simeonem" significatur obedientia, etiam significatur fides, nam fides fit fides apud hominem quando obedit et facit praecepta; antequam hoc fit, apparet cognitio talium quae homo hausit ex Verbo, ex doctrina ecclesiae et ex praedicatione, sicut fides, sed non est fides priusquam homo facit illa; antea est modo cogitationis ex memoria, in qua nihil voluntatis est; proinde nihil hominis, voluntas enim est ipse homo: quare cum homo facit id seu obedit, tunc intrat voluntatem, ita ipsum hominem, et fit fides.
[4] Haec fides, quae est obedientia, etiam significatur per "Petrum", quando nominatur "Simon"; ac fides quae est affectio veri, per "Petrum" cum nominatur
"Simon filius Jonae" (Ut Matthaeus 16:17-19, seq.: Marcus 1:16-18, 36; 14:37, 38; Luca 5:3-11; 7:40-43; 22:31-33, seq.; cap. 24:34; 1
Joh. 1:41-43 [B.A. 40-42] ; cap. 21:15-21 2
).
Quoniam per Simeonem in lingua Hebraea significatur auditio et auscultatio et inde obedientia, ut supra dictum est, ac per "filium Jonae" significatur verum ex bono, per "Petrum" autem ipsum verum; ideo nunc vocatur a Domino "Petrus", nunc "Simon Petrus", nunc "Simon filius Jonae": quod talia per illa nomina significentur, quisque potest videre ex eo, quod appellatus sit a Domino nunc "Petrus", nunc "Simon", nunc "filius Jonae", quod non factum est absque causa et significatione: ipse sermo ad illum tunc id manifestat; prout quando confessus est Dominum esse Filium Dei, et ei ideo dati sunt claves regni caelorum, vocatur "Simon filius Jonae" ( 3
Matth. 16:17, seq.); ac vocatur "Petra", sicut Ipse Dominus saepius apud Prophetas: similiter vocatur "Simon filius Jonae" cum Dominus ad illum dixit, "Amasne Me?" et ille respondit, "Amo Te": at mox cum se avertit a Domino, et indignatus quod Johannes, per quem significatur bonum charitatis, secutus Jesum, vocatur "Petrus" (Johannes 21:15-21); per "Petrum" tunc significatur verum absque bono, seu fides separata a charitate.
[5] Ex his constare potest quod simile per "Simonem", cum Petrus ita nominatur, significetur, quod per "Simeonem" filium Jacobi, nempe obedientia, fides charitatis, affectio veri, et in genere verum ex bono: Simon enim in lingua Hebraea significat auditionem, auscultationem et obedientiam; et Jona in eadem lingua columbam, quae in sensu spirituali significat bonum charitatis, et "filius Jonae" verum boni illius, seu fidem charitatis; "petra" autem, ex qua Petrus nominatus est, significat verum ac fidem, et in opposito sensu falsum et non fidem (videatur supra, n. 411).
[6] Quod "Simeon" filius Jacobi, ac tribus ab illo nominata significet obedientiam, ac verum voluntate et inde fidem, constare etiam potest ex sensu opposito, in quo significat non obedientiam ac falsum voluntate, et inde fidem separatam a voluntate, quae non est fides; nam pleraque in Verbo etiam sensum oppositum habent, in quo significant contraria. In hoc sensu nominatur Simeon ab Israele patre in prophetia de filiis suis, his verbis,
"Simeon et Levi fratres, instrumenta violentiae machaerae eorum: in secretum eorum ne veniat anima mea, in congregatione eorum ne uniatur gloria mea; quia in ira sua occiderunt virum, et in beneplacito suo enervarunt bovem: maledicta ira eorum quia vehemens, et excandescentia eorum quia dura: dividam eos in Jacobo, et dispergam eos in Israele" (Genesis 49:5-7):
"Simeon et Levi fratres" hic significant fidem separatam a charitate; "instrumenta violentiae machaerae eorum" significat quod doctrinalia serviant ad destruendum opera charitatis, ita ipsam charitatem; "in secretum eorum ne veniat anima mea" significat quod bonum spirituale non scire velit mala quae voluntatis eorum; "in congregatione eorum ne uniatur gloria mea" significat quod nec verum spirituale scire velit falsa cogitationis eorum; "quia in ira sua occiderunt virum" significat quod se averterint prorsus a veris, et in aversione exstinxerint fidem; "et in beneplacito suo enervarunt bovem" significat quod ex prava voluntate prorsus debilitaverint bonum externum quod charitatis; "maledicta ira eorum quia vehemens" significat aversionem gravem a bono et inde damnationem; "et excandescentia eorum quia dura" significat aversionem a vero inde; "dividam eos in Jacobo" Significat quod illa fides ab ecclesia externa sit exterminanda; "et dispergam eos in Israele" significat quod ab ecclesia interna. (Sed haec plenius explicata videantur in Arcanis Caelestibus, n. 6351-6361.)
[7] Quod tres primi filii, nempe Reuben, Simeon et Levi, a patre Israele rejecti et damnati fuerint, est causa quia in prophetia illa agitur de instauratione ecclesiae; et ecclesia non instauratur per fidem separatam a charitate, sed a vero et bono quae a Domino: lapsa enim erat ecclesia etiam eo tempore in errorem quod solum scire Verbum, ac dicere quod id sanctum sit, esset essentiale ecclesiae, et non vita seu charitas; et quod Deus caeli et terrae alius esset quam Dominus: ideo in prophetia illa rejiciuntur tres filii primogeniti Reuben, Simeon et Levi, quoniam per "Reubenem" significatur sola fides, per "Simeonem" fides absque charitate, et per "Levin" non bonum charitatis; proinde per illos tres in serie, non ecclesia: quando enim assumitur sola fides pro essentiali salutis, tunc illico rejicitur charitas, et spectatur sicut nullius essentiae et valoris quoad salutem; et quia illi tres haec tria significaverunt, ideo rejecti sunt ab Israele patre, per quem significatur ecclesia. Tres illi etiam perdiderunt repraesentativum eccleSiae; Reuben per id,
Quod concubuerit cum Bilha ancilla et concubina patris sui (Genesis 35:22);
ac Simeon et Levi, per
Quod occiderint Chamorem, filium ejus Sechemum, ac totam urbem, quae erat gens ex Chamore, ex sola causa quia amavit sororem eorum Dinam (Genesis 34:1 ad fin. );
per quod factum in sensu spirituali significatur quod illi duo filii Jacobi, hoc est, id ecclesiae quod per binos illos repraesentatum est, exstinxerint verum et bonum Ecclesiae Antiquae, quae ecclesia adhuc superstes erat apud Chamoris gentem; per id factum enim in Sensu spirituali significabatur quod fides separata a charitate extinguat omne verum et bonum ecclesiae: id itaque est, quod in specie intelligitur per Israelis verba, "In secretum eorum ne veniat anima mea, in congregatione eorum ne uniatur gloria mea, quia in ira sua occiderunt virum, et in 4
beneplacito suo enervarunt bovem"; per "virum" enim in Verbo significatur verum ac intelligentia, et per "bovem" bonum morale et naturale. (Sed haec amplius explicata videantur in Arcanis Caelestibus, n. 4426-4522.)
[8] Et ideo quoque Simeon praeteritur in Benedictione Mosis (Deutr. 33); et loco ejus memorantur Ephraim et Menasche, per quos significantur verum et bonum ecclesiae. Sed tametsi Simeon et Levi tales fuerunt, usque alibi significant fidem charitatis et charitatem, Simeon fidem charitatis et Levi charitatem; immo tribus Levi facta est sacerdotium: nam nihil refert qualis persona est quae repraesentat, modo in cultu externo sit secundum leges et statuta, nam repraesentatio non spectat personam sed rem, et apud personam non plus requirit quam externum in cultu (de qua re videatur in Arcanis Caelestibus, n. 665, 1097, 1361, 3147, 3670, 3881, 4208, 4281, 4288, 4292, 4309, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806, 9229) quare etiam "tribus Simeonis" in hoc loco Apocalypseos, et quoque alibi in Verbo, significat obedientiam, fidem charitatis, affectionem veri, et in genere verum ex bono, ut supra dictum est.
(Quod "Simeon" et ejus tribus, dum in bono sensu nominatur, significet in supremo sensu providentiam, in interno fidem voluntate, in interiori obedientiam, et in externo auditum, videatur in Arcanis Caelestibus, n. 3869.)
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