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448. Of the tribe of Joseph were sealed twelve thousand. That this signifies the conjunction with the Lord of those who are in the second heaven, is clear from the representation and thence the signification of Joseph and his tribe, as denoting the Spiritual of the kingdom and church of the Lord. Joseph here signifies the conjunction with the Lord of those who are in the second heaven because Joseph signifies the spiritual kingdom of the Lord, and this kingdom forms the second heaven. For heaven consists of two kingdoms, the celestial kingdom, and the spiritual kingdom. The celestial kingdom is formed of those who are in the third or inmost heaven, and the spiritual kingdom, of those who are in the second or middle heaven. The conjunction of those who are in the second heaven is signified by Joseph, because he signifies this heaven, and because the conjunction with the Lord of all those who are in the heavens and of those who come into the heavens is treated of in this fourth class, and this conjunction is signified by the tribe of Zebulun the first tribe of that class. And the first tribe of every class and series indicates the subject involved in the tribes which follow, and this subject they in general retain; in this case, therefore, conjunction. For this reason the tribe of Zebulun signifies the conjunction with the Lord of those who are in the third heaven, the tribe of Joseph, the conjunction with the Lord of those who are in the second heaven, and the tribe of Benjamin, the conjunction with the Lord of those who are in the first heaven.
[2] That Joseph represented, and thence in the Word signifies the Lord as to His spiritual Divine, and in the respective sense (sensu respectivo) the spiritual kingdom, is evident from everything related of Him, both in the historical and prophetical parts of the Word. In the historical part of the Word it is said of Joseph, that he dreamed a dream, and that eleven sheaves stood around his sheaf, and made obeisance to it; and that the sun and moon and eleven stars, made obeisance to him (Genesis 37:5-10). These dreams, in their most obvious sense (sensu proximo), mean that Joseph's brethren and parents should come into Egypt, and there venerate him as the lord of the land; but in the spiritual sense they signify that the church, represented by Jacob and his sons, should submit itself to the Lord. For Joseph, as stated, represents the Lord as to His spiritual Divine, and in the respective sense the spiritual kingdom of the Lord in heaven and on earth. The spiritual kingdom of the Lord on earth is the spiritual church. This church is meant in the internal sense by Jacob and his sons, when they were in Egypt.
[3] Afterwards, the establishment of the church which was to be represented by the sons of Israel is described by Joseph. Therefore Joseph was carried down into Egypt, obtained the rule over the whole land, invited his father and brethren to come there, and supported them. And so long as he was lord of the land, the land of Egypt represented the spiritual church in the Natural; and Jacob and his sons the spiritual church. But the representation by Egypt of the spiritual church in the Natural came to an end when Moses was born, and began to lead the sons of Israel out of Egypt. These things being extensive and various are explained in the Arcana Coelestia.
[4] The representation of the Lord as to the spiritual Divine, and the consequent representation of the spiritual kingdom of the Lord, is contained in these words in Moses:
"And Pharaoh said unto his servants, Can we find a man like this man, in whom the spirit of God is? And Pharaoh said unto Joseph, Forasmuch as God hath made thee to know all this, there is none intelligent and wise as thou; thou shalt be over my house, and upon thy mouth shall all my people kiss; only in the throne will I be greater than thou. And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a necklace of gold upon his neck; and he made him to ride in the second chariot which he had; and they cried before him, Bow the knee; and he set him over all the land of Egypt. And Pharaoh said unto Joseph, I am Pharaoh, without thee shall no man lift up his hand and foot in all the land of Egypt" (Arcana Coelestia 5306-5329).
[5] It is said that Joseph in the highest sense represents the Lord as to the spiritual Divine; we will therefore first explain what is meant by the spiritual Divine of the Lord. Heaven is divided into two kingdoms, one of which is called the celestial kingdom, and the other the spiritual kingdom. The Divine itself proceeding from the Lord makes heaven, and the Divine which proceeds from the Lord is Divine Good united to Divine Truth. All those in heaven who receive the Divine Good in a greater degree than the Divine Truth form the celestial kingdom of the Lord, but all those who receive the Divine Truth in a greater degree than the Divine Good form the spiritual kingdom of the Lord. Therefore the Divine of the Lord received by the angels in the celestial kingdom is called the celestial Divine, and the Divine of the Lord received by the angels of the spiritual kingdom is called the spiritual Divine. But it must be observed that the Divine which proceeds from the Lord is so called from reception, and that there are not two Divines, a celestial and a spiritual. For the Divine Good, which from reception is called the celestial Divine, and the Divine Truth, which from reception is called the spiritual Divine, go forth so united, that they are not two but one. These things are more fully explained in the Heaven and Hell 20-28), where the two kingdoms into which the three heavens are distinguished, are treated of; also n. 13, 133, 139, where the proceeding Divine, which is the Divine Good united to Divine Truth is treated of, and it is shown that they are two only in those who receive them.
[6] That the Lord, as to the spiritual Divine, and thence the spiritual kingdom, is signified by Joseph, is also evident from the following passages. In the blessing of the sons of Israel by their father:
"The son of a fruitful one is Joseph, the son of a fruitful one near a fountain, of a daughter, he walketh upon a wall. The archers shall bitterly grieve him, and shall shoot at him, and shall hold him in hatred; and he shall sit in the strength of his bow, and the arms of his hands shall be made strong by the hands of the Mighty One of Jacob. Thence the shepherd, the stone of Israel, from the God of thy father, and he shall help thee, and with Shaddai, and he shall bless thee with the blessings of heaven from above, with the blessings of the deep lying beneath, with the blessings of the breasts, and of the womb; the blessings of thy father shall prevail over the blessings of my progenitors, even to the desire of the hills of an age; they shall be for the head of Joseph, and for the crown of the head of the Nazarite of his brethren" (Arcana Coelestia 6416-6438).
[7] Again, in the blessing of the sons of Israel by Moses:
"To Joseph he said, Blessed of Jehovah be his land, for the precious things of heaven, for the dew, and for the deep that lieth beneath, and for the precious things of the produce of the sun and for the precious things of the product of the months, and for the first-fruits of the mountains of the east, and for the precious things of the hills of an age, and for the precious things of the earth and the fulness thereof, and the good pleasure of him that dwelleth in the bush; they shall come to the head of Joseph, and to the crown of the Nazarite of his brethren" (405). And for the precious things of the earth and the fulness thereof, signifies the spiritual external church, which exists with those who live according to the knowledges of truth and good, the earth denoting that church, and its fulness denoting knowledges in the external man. And for the good pleasure of him who dwelleth in the bush, signifies the Lord as to the spiritual Divine, and that all those things are from Him. They shall come to the head of Joseph, and to the crown of the Nazarite of his brethren, signifies as to things interior and exterior, as stated above.
[8] In the prophet Zechariah:
"And I will make the house of Judah powerful, and I will save the house of Joseph. And they shall be like mighty Ephraim, and their heart shall rejoice as with wine (vino)" (10:6, 7).
The house of Judah here means the church which is in love to the Lord, and which is called the celestial church; while Joseph means the church which is in the good of charity and in the truths of faith, and which is called the spiritual church. Since the truths of that church have power from good, it is therefore said, "they shall be like mighty Ephraim," for Ephraim signifies truth from good in the natural man, and power belongs to this truth. Their joy from truths is signified by their heart shall rejoice as with wine. Wine (vinum) signifies truth from good.
[9] In Ezekiel:
Jehovah said, "Son of man, take thee one stick, and write upon it, For Judah, and for the sons of Israel his companions; then take one stick and write upon it, For Joseph, the stick of Ephraim, and of all the house of Israel. And afterwards join them one to another into one stick, that they may both be one in mine hand. Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and of the tribes of Israel his companions, and I will place them upon the stick of Judah, and will make them into one stick, and they shall be one in my hand; and I will make them into one nation in the earth in the mountains of Israel; and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all" (433:6).
[10] In David:
O God, "thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph" (440). To redeem them with His arm, signifies to save them by His Omnipotence, for such were saved by the Lord by His coming into the world, and could not otherwise have been saved.
[11] In Obadiah:
"In Mount Zion shall be deliverance, and there shall be holiness; and the house of Jacob shall be the heir of their inheritances; and the house of Jacob shall become a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle them, and devour them; and there shall not be any remaining of the house of Esau" (ver.
[17,] 18),
Esau and his house here mean those who believe themselves to be intelligent and wise, not from the Lord, but from themselves; for in ver. 8 of that chapter, it is said, "Shall I [not] in that day, saith Jehovah, destroy the wise ones out of Edom, and the intelligent out of mount Esau?" These are they who have confirmed themselves from the sense of the letter of the Word in such things as favour their own loves. The house of Jacob and the house of Joseph mean those who are in the good of life according to the truths of doctrine. The house of Jacob means those who are in the good of life, and the house of Joseph, those who are in truths of doctrine. Mount Zion, where there shall be deliverance and holiness, signifies love to the Lord, from whom come salvation and Divine Truth. That the house of Jacob shall be the heir of the inheritances of the house and mountain of Esau, and the house of Jacob a fire, and the house of Joseph a flame, signifies that in the place of those meant by Esau, shall succeed those who are in the good of life according to truths of doctrine. For in the spiritual world, it comes to pass that those who have been proud of their own intelligence, and have confirmed themselves from the Word in such things as favour the love of self, and the love of the world, occupy regions and mountains, and make to themselves an appearance of heaven, imagining that heaven belongs to them more than others; but at the appointed time they are cast out of their places, and those succeed them who are in the good of a life, according to truths of the doctrine from the Lord. Upon this subject consult the small work called the Last Judgment. What is signified in the internal sense by the house of Jacob being the heir of their inheritances, and a fire, and by the house of Joseph being a flame, and the house of Esau for stubble, is therefore evident.
[12] Again, in Amos:
"Who chant to the sound of the psaltery, and devise for themselves instruments of music like David; that drink out of bowls of wine, and anoint themselves with the firstfruits of oils; but they are not grieved at the breach of Joseph" (6:5, 6).
These words treat of those who make a pretence of good affections in externals, and adduce many things for the purpose of corroboration from the Word, and yet are interiorly evil. To make a pretence of good affections in externals, is signified by chanting to the sound of the psaltery, devising for themselves instruments of music, and anointing themselves with the first-fruits of oils. To adduce corroborations from the Word is signified by drinking out of bowls of wine. That they would care nothing about the truths of the doctrine of the church, if even the church perished by falsities, is signified by not being grieved at the breach of Joseph, Joseph denoting the spiritual church, which is with those who are in truths of doctrine.
[13] In David:
"Give ear, O shepherd of Israel, thou that leadest Joseph like a flock; thou that sittest upon the cherubim, shine forth. Before Ephraim, Benjamin and Manasseh stir up thy strength, and come and save us" (440:6).
[14] Again, in Amos:
"Thus saith Jehovah unto the house of Israel, seek ye me, and ye shall live; lest, like fire, he break through the house of Joseph, and devour, and there be none to quench. Hate the evil, and love the good, and establish judgment in the gate; it may be that Jehovah of hosts will be merciful unto the remnant of Joseph" (5:4, 6, 15).
The house of Israel signifies the spiritual church, and the house of Joseph, that church as to truths of doctrine. Lest, like fire, he break through the house of Joseph means that the truths of doctrine would perish unless they were in the affection of truth and good, and in a life in agreement with them. That He would preserve with them the truths of doctrine that remained is meant by Jehovah would be merciful to His remnant. Hate the evil, and love the good, and establish judgment in the gate means if they live according to truths and goods from the Word.
[15] Again, in David:
"Lift up a song, and bring the timbrel, the pleasant harp with the psaltery. Blow the trumpet in the new moon, at the time appointed on the day of our solemn festival. For this was a statute for Israel. This he ordained in Joseph for a testimony, when he went forth against the land of Egypt; I heard a language that I knew not" (Psalm 81:2-6).
By lifting up a song, and bringing the timbrel, the pleasant harp with the psaltery are meant confession from spiritual and celestial truths, and the delights of the affection for truth and good (see above, n. Exodus 1:8); wherefore also the Egyptians, together with Pharaoh, who pursued the sons of Israel, were drowned in the Sea Suph (Red Sea).
[16] That by Joseph in the highest sense is meant the Lord as to the spiritual Divine, is also evident in David:
"Joseph was sold for a servant; whose feet they hurt with fetters; his soul came into iron; until the time that his word came; and the saying of Jehovah tried him. The king sent and loosed him; the ruler of the peoples let him go free. He made him lord of his house and ruler over all his possessions; to bind his princes at pleasure; and teach his elders wisdom. Israel also came into Egypt, and Jacob became a sojourner in the land of Ham" (Psalms 105:17-23).
Here the Lord is described by Joseph, and it is shown how He was received when He came into the world, and how He was tempted; and then that He became Lord of heaven and earth, that He subjugated the hells, reduced the heavens to order, and established the church. How He was received and tempted, is described by the words "He was sold for a servant; they hurt his feet with fetters; and his soul came into iron." His being sold for a servant signifies that He was esteemed as vile; His feet being hurt with fetters, signifies that He was as it were bound and in prison, because there was no longer any natural good; His soul coming into iron, signifies that there was no longer any natural truth, but falsity. That He conquered the hells by means of the Divine Truth from His Divine is described by the words "until the time that his word came, and the word of Jehovah tried him." His word signifies the Divine Truth, and the saying of Jehovah the Divine Good from which is Divine Truth. That thus the Lord from His Divine gained power for His Human over all things of heaven and earth, is described by the words, "The king sent and loosed him; the ruler of the peoples, let him go free. He made him lord of his house, and ruler over all his possessions." The king who sent, and the ruler of the people who let him go free, signify the Divine Truth and the Divine Good, which were in Him and from Him; king signifies the Divine Truth, and ruler, the Divine Good. For in the Word the Lord is called King from Divine Truth, and Lord and Ruler from Divine Good. The house over which he was made lord, signifies heaven and the church as to good; and possessions, signify heaven and the church as to truth. The signification here is similar to that of the words of the Lord Himself, that all things which the Father hath are His, and all of His are the Father's; and that all power was given to Him over heaven and earth (John 17:10; Matthew 28:16).
That from His Divine He withholds the heavens from falsities, and keeps them in truths, and thus gives them intelligence and wisdom, is described by His binding the princes at his pleasure and teaching his elders wisdom, princes denoting those who are in truths, and elders those who are in intelligence and wisdom. The establishment of the church in the earth by Him is meant by "Then Israel also came into Egypt." Israel signifies the church, for the establishment of the church by the Lord was represented by the sons of Israel coming into Egypt, as well as by the Lord's being carried down into Egypt when He was an infant (Matthew 2:14, 15; Hosea 11:1). That Jacob became a sojourner in the land of Ham signifies that everything of the church perished at that time. Jacob signifies the church with all those who are in the good of life, and the land of Ham the church destroyed.
[17] Israel and Jacob in this and other passages of the Word, do not mean the sons of Israel and the posterity of Jacob, but all those in whom the church is, wherever they were and are, just as Judah in the Word does not mean the Jewish nation, but the church, formed of those who are in love to the Lord (see above, n. 433). For there was not any church with the sons of Israel, or the posterity of Jacob, the church being merely represented; therefore all who are of the church are signified by them, and not only in the prophetical parts of the Word, but also in its historical parts, as shown in the preceding pages. Consequently Joseph and his tribe do not mean Joseph and his tribe, but in the highest sense, the Lord as to the spiritual Divine, and thence, in the respective sense (in sensu respectivo), the spiritual kingdom of the Lord in the heavens and in the world, as well as those things which make that kingdom, which are the truths of doctrine.
[18] Since the new spiritual church to be established by the Lord is described in Ezekiel, and this church with its doctrine is meant by the new city, the new temple, and the new earth, therefore it is said, "This is the border unto which you shall inherit the land, according to the twelve tribes of Israel, the cords to Joseph" (47:13). Here, Joseph signifies the spiritual church, and cords signify conjunction, and proclamation from that tribe to the rest, and from the rest to it; and the twelve tribes of Israel signify everything pertaining to that church.
448. Of the tribe of Joseph twelve thousand sealed, signifies the conjunction with the Lord of those who are in the second heaven. This is evident from the representation and consequent signification of "Joseph" and his tribe, as being the spiritual of the Lord's kingdom and church; here "Joseph" signifies the conjunction with the Lord of those who are in the second heaven, because "Joseph" signifies the spiritual kingdom of the Lord, and this kingdom constitutes the second heaven. For there are two kingdoms of which heaven consists, the celestial kingdom and the spiritual kingdom; the celestial kingdom consisting of those who are in the third or inmost heaven, and the spiritual kingdom of those who are in the second or middle heaven. The conjunction with the Lord of those who are in this heaven is signified by "Joseph," because "Joseph" signifies this heaven and because this fourth class of the tribes treats of the conjunction with the Lord of all who are in the heavens and who come into the heavens, and this conjunction is signified by "the tribe of Zebulun," the first tribe of this class; for the first tribe of each class and series indicates the subject treated of in what follows, and the tribes that follow continue the same subject in general; here, therefore, conjunction. This is why "the tribe of Zebulun" signifies the conjunction with the Lord of those who are in the third heaven, "the tribe of Joseph" the conjunction with the Lord of those who are in the second heaven, and "the tribe of Benjamin" the conjunction with the Lord of those who are in the first heaven.
[2] That "Joseph" in the Word represented and thence signifies the Lord in relation to the Divine spiritual, and in a relative sense the spiritual kingdom, can be seen from all that is related and told of him in the Word, both in the histories and prophecies. In the historical Word it is said of Joseph:
That he dreamed a dream that eleven sheaves came round about his sheaf, and bowed themselves down to it; also that the sun and the moon and eleven stars bowed themselves down to him (Genesis 37:4-11).
This means in the nearest sense that his brethren and parents were to come into Egypt and there do homage to him as the lord of the land; but in the spiritual sense it signifies that the church which was represented by Jacob and his sons would submit itself to the Lord; for "Joseph," as was said, represents the Lord in relation to the Divine spiritual, and in a relative sense the Lord's spiritual kingdom in heaven and on earth. The Lord's spiritual kingdom on earth is the spiritual church; this church is what is meant in the internal sense by Jacob and his sons when they were in Egypt.
[3] Afterwards by "Joseph" the establishment of a church that was to be represented by the sons of Israel is described; and this also is why Joseph was carried down into Egypt, and obtained dominion over the whole land, and invited thither his father and brethren, and supported them; and so long as he was lord of the land, the land of Egypt represented the spiritual church in the natural, and Jacob and his sons the spiritual church; but the representation of the spiritual church in the natural by Egypt was ended when Moses was born and he began to lead the Israelites out of Egypt. (These things, as they are many and various, are explained in the Arcana Coelestia.)
[4] The representation of the Lord in relation to the Divine spiritual, and thence the representation of the Lord's spiritual kingdom, is contained in these words in Moses (which may be seen explained in Arcana Coelestia, Gen. 41:38-44).
[5] Since it is said that "Joseph" in the highest sense represents the Lord in relation to the Divine spiritual, it shall first be told what is meant by the Lord's Divine spiritual. Heaven is divided into two kingdoms, one of which is called the celestial kingdom, and the other the spiritual kingdom. The Divine Itself proceeding from the Lord makes heaven, and the Divine proceeding from the Lord is Divine good united to Divine truth. All those in heaven who receive more of Divine good than of Divine truth constitute the Lord's celestial kingdom, while all who receive more of Divine truth than of Divine good constitute the Lord's spiritual kingdom; therefore the Divine of the Lord that is received by the angels in the Lord's celestial kingdom is called the Divine celestial, and the Divine of the Lord that is received by the angels in the Lord's spiritual kingdom is called the Divine spiritual. But it is to be known that the Divine proceeding from the Lord is so called from its reception, and that there are not two Divines, a celestial and a spiritual proceeding; for the Divine good, which from reception is called the Divine celestial, and the Divine truth, which from reception is called the Divine spiritual, proceed so united as to be not two but one. (These things may be seen more fully explained in the work on Heaven and Hell 20-28 where The Two Kingdoms into which the Three Heavens are Divided are treated of; also n. 13, 133, 139, which treat of the Divine proceeding, which is the Divine good united to Divine truth, and that they are two only in the recipients.)
[6] That the Lord in relation to the Divine spiritual and thence the spiritual kingdom is signified by "Joseph" can be seen also from the following passages. In the blessing of the sons of Israel by their father:
The son of a fruitful one is Joseph, the son of a fruitful one by a fountain; the daughters (she walketh upon a wall), and they shall embitter him and shall shoot at him, the archers shall hate him; and he shall sit in the strength of his bow, and the arms of his hands shall be strengthened by the hands of the Mighty One of Jacob; thence is he the shepherd, the stone of Israel; from the God of thy father, and He shall help thee; and with Shaddai, and He shall bless thee with blessings of heaven from above, with the blessings of the deep that lieth below, with blessings of the breasts and of the womb. The blessings of thy father shall prevail over the blessings of my progenitors, even to the desire of the hills of an age; they shall be for the head of Joseph, and for the crown of the head of the Nazirite of his brethren (Arcana Coelestia 6416-6438.)
[7] In the blessing of the sons of Israel by Moses:
Of Joseph he said, Blessed of Jehovah be his land, for the precious things of heaven, for the dew, and for the deep that lieth beneath, and for the precious things of the increase of the sun, and for the precious things of the produce of the months, and for the firstfruits of the mountains of the east, and for the precious things of the hills of an age, and for the precious things of the earth and of the fullness thereof; and the good pleasure of him that dwelleth in the bush; they shall come to the head of Joseph, and to the crown of the head of the Nazirite of his brethren (405.) "And for the precious things of the earth and of the fullness thereof" signifies the external spiritual church, which is with those who live according to the knowledges of truth and good; the "earth" meaning that church, and "fullness" the knowledges in the external man; "and the good pleasure of him that dwelleth in the bush," signifies the Lord in respect to the Divine spiritual, that all these things are from Him; "they shall come to the head of Joseph, and to the crown of the head of the Nazirite of his brethren" signifies in respect both to interiors and to exteriors (as above).
[8] In Zechariah:
And I will make the house of Judah mighty, and I will save the house of Joseph; and they shall be as the mighty Ephraim, and their heart shall be glad as if with wine (Zechariah 10:6, 7).
"The house of Judah" here means the church that is in love to the Lord, which is called the celestial church; and "Joseph" means the church that is in the good of charity and in the truths of faith, which is called the spiritual church; because the truths of that church have power from good, it is said, "they shall be as the mighty Ephraim," for "Ephraim" signifies truth from good in the natural man, which truth has power; the joy of such from truths is signified by "their heart shall be glad as if with wine," "wine" signifying truth from good.
[9] In Ezekiel:
Jehovah said, Son of man, take thee one stick, and write upon it, For Judah and for the sons of Israel, his companions; then take thee one stick, and write upon it, For Joseph, the stick of Ephraim, and of all the house of Israel; and then join them for thee one to another into one stick, that the two may be one in thy 1hand. I will take the stick of Joseph, which is in the hand of Ephraim, and of the tribes of Israel his companions, and I will add them upon the stick of Judah, and will make them into one stick, and they shall be one in My hand. And I will make them into one nation in the land, in the mountains of Israel; and one king shall be for a king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms anymore at all (433.)
[10] In David:
O God, Thou hast with Thine arm redeemed Thy people, the sons of Jacob and of Joseph (440.) "To redeem them with His arm," signifies to save them by omnipotence, for those who had been such were saved by the Lord through His coming into the world, and could not have been saved otherwise.
[11] In Obadiah:
In Mount Zion there shall be escape, and there shall be holiness; and the house of Jacob shall be heir to their inheritances; and the house of Jacob shall become a fire and the house of Joseph a flame, and the house of Esau for stubble, that they may kindle them and devour them, that there be no residue of the house of Esau (verses 17, 18).
"Esau and his house" mean those who believe themselves to be intelligent and wise not from the Lord but from self; for in the eighth verse of this chapter it is said "I will destroy the wise out of Edom, and the intelligent out of the mount of Esau," [Obadiah 1:9], meaning those who from the letter of the Word have confirmed themselves in such things as favor their own loves. "The house of Jacob and the house of Joseph" mean such as are in the good of life according to the truths of doctrine, "the house of Jacob" meaning those who are in the good of life, and "the house of Joseph" those who are in the truths of doctrine; "Mount Zion," where there will be escape and holiness, signifies love to the Lord, from whom is salvation and from whom is Divine truth; "the house of Jacob shall be heir to the inheritances of the house and mountain of Esau," and "the house of Jacob shall be to him a fire, and the house of Joseph a flame," signifies that in place of those meant by "Esau" those will succeed who are in the good of life according to the truths of doctrine. In the spiritual world this so occurs, that those who have been in pride from self-intelligence, and have confirmed themselves from the Word in such things as favor the loves of self and the world, occupy certain tracts and mountains, and make for themselves a semblance of heaven, believing that heaven belongs to them more than to others; but when the time has been fulfilled they are cast out of their places, and those succeed them who are in the good of life according to the truths of doctrine from the Lord. (See respecting this in the small work on The Last Judgment.) This makes clear what is signified in the internal sense by "the house of Jacob shall be heir to their inheritances, and shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble."
[12] In Amos:
Who play upon the psaltery, and devise for themselves instruments of music like David; who drink out of bowls of wine, and anoint themselves with the firstfruits of the oils, but are not grieved over the breach of Joseph (Amos 6:5, 6).
This treats of those who counterfeit good affections in externals, and bring together for confirmation many things from the Word, and yet are interiorly evil. To counterfeit good affections in externals is signified by "playing upon the psaltery, devising for themselves instruments of music, and anointing themselves with the firstfruits of the oils;" to bring forth many things from the Word for the sake of appearance is signified by "drinking out of bowls of wine;" that they have no regard for the truths of doctrine of the church, even though the church should perish by falsities, is signified by "they are not grieved over the breach of Joseph," "Joseph" meaning the spiritual church, which is with those who are in the truths of doctrine.
[13] In David:
Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that sittest upon the cherubim, shine forth. Before Ephraim, Benjamin, and Manasseh stir up Thy might, and come for salvation to us (440.
[14] In Amos:
Thus said Jehovah unto the house of Israel, Seek ye Me, and ye shall live; lest He fall like fire upon 2the house of Joseph, and He shall devour and there shall be none to quench. Hate evil, and love good, and place judgment in the gate; it may be that Jehovah the God of Hosts will be gracious unto the remnant of Joseph (Amos 5:4, 6, 15).
"The house of Israel" signifies the spiritual church, and "the house of Joseph" that church in respect to the truths of doctrine. That truths of doctrine will perish unless they are in the affection of truth and good and a life according to them, is meant by "lest He fall like fire upon the house of Joseph;" and "Jehovah will be gracious to his remnant" means that He will preserve with them the remaining truths of doctrine, provided they live according to the goods and truths from the Word, which is meant by "hate evil and love good, and place judgment in the gate."
[15] In David:
Lift up a psalm, and strike the timbrel, the pleasant harp with the psaltery. Sound with the trumpet in the new moon, in the fixed time at the day of our feast. For this was a statute of Israel. He appointed a testimony for Joseph, in His going out against the land of Egypt; I heard a lip that I knew not (Psalms 81:2-5).
To "lift up a psalm, to strike the timbrel, the pleasant harp with the psaltery," signifies confession from spiritual and celestial truths and the delights of the affection of truth and good (See above, n. Exodus 1:8);
and consequently the Egyptians with Pharaoh, who pursued the sons of Israel, were drowned in the Red Sea.
[16] That "Joseph" means in the highest sense the Lord in respect to the Divine spiritual, is evident also in David:
Joseph was sold for a servant; his foot they hurt with a fetter, his soul came into the iron; until the time that his word came, and the saying of Jehovah explored him. Then the king sent and loosed him; the ruler of the nations let him go free. He set him as a lord to his house and ruler over all his possessions, to bind his princes according to his will, and that he might instruct his elders. Then Israel came into Egypt, and Jacob became a sojourner in the land of Ham (Psalms 105:17-23).
How the Lord was received when He came into the world, and how He was tempted and then became Lord of heaven and earth, and subjugated the hells, reduced the heavens to order and established the church is described by the story of Joseph; how He was received and tempted is described by "he was sold for a servant, his foot they hurt with a fetter, and his soul came into iron;" "he was sold for a servant" signifying that the Lord was held in low esteem; "his foot they hurt with a fetter" signifying that He was as it were bound and in prison because there was no longer any natural good; "his soul came into the iron" signifying that it was so because there was no longer any natural truth but only falsity. The Lord's conquering the hells through Divine truth from 3His Divine is described by "until the time that his word came, and the saying of Jehovah explored him;" "his word" signifying Divine truth, and "the saying of Jehovah" Divine good from which is Divine truth. That the Lord thus acquired power over all things of heaven and earth for His Human from His Divine is described by "the king sent and loosed him, the ruler of the nations let him go free; he set him as a lord to his house, and ruler over all his possession;" the "king who sent," and the "ruler of the nations who let him go free," signifying Divine truth and Divine good which were in Him and from Him, "king" Divine truth, and "ruler" Divine good; for the Lord is called "King" in the Word from Divine truth, and "Lord" and "Ruler" from Divine good.
The "house over which he was set" signifies heaven and the church in respect to good, and "possession" heaven and the church in respect to truth. This has a similar signification as the words of the Lord Himself, that all things of the Father are His and all His are the Father's; and that all power over heaven and earth was given to Him (John 17:10; Matthew 28:18). That the Lord from His Divine withholds the heavens from falsities and keeps them in truths, and thus gives them intelligence and wisdom, is described by "he bound the princes according to his will, and that he might instruct his elders," "princes" signifying those who are in truths, and "elders" those who are in intelligence and wisdom. That the Lord then established the church on the earth is meant by "then Israel came into Egypt;" "Israel" signifying the church, for the establishment of the church by the Lord was represented by the sons of Israel coming into Egypt, as also by the Lord's being carried into Egypt when He was an infant (Matthew 2:14, 15; Hosea 11:1). That all things of the church then perished is meant by "Jacob became a sojourner in the land of Ham;" "Jacob" signifying the church with all who are in the good of life, and "the land of Ham" signifying the church destroyed.
[17] Here and elsewhere in the Word "Israel and Jacob" do not mean the sons of Israel and the posterity of Jacob, but all those with whom is the church, wherever they were and wherever they are; as "Judah" in the Word does not mean the Jewish nation, but the church consisting of such as are in love to the Lord (of which above, n. 433). For with the sons of Israel or the posterity of Jacob there was no church, but the church was merely represented; therefore they signify all who are of the church, and this not only in the prophecies of the Word but also in its histories, as has been shown in what precedes. So, too, "Joseph" and his tribe do not mean Joseph and his tribe, but in the highest sense the Lord in respect to the Divine spiritual, and thence in a relative sense the Lord's spiritual kingdom in the heavens and on the earths, likewise the things that constitute that kingdom, which are the truths of doctrine.
[18] In Ezekiel there is a description of a new spiritual church to be established by the Lord, and this church with its doctrine is meant by "the new city, the new temple, and the new earth," therefore it is said:
This is the border unto which ye shall inherit the land, according to the twelve tribes of Israel, to Joseph cords [portions] (Ezekiel 47:13).
"Joseph" signifies the spiritual church, and "cords" signify conjunction, and preaching from that tribe to the rest, and from the rest to it; and "the twelve tribes of Israel" signify all things of that church.
Footnotes:
1. The photolithograph has "my," the Hebrew "thy."
2. The photolithograph has "devour," the Hebrew "fall upon" (invadat) is found in AC 3969.
3. The photolithograph has "and."
448. "Ex tribu Josephi duodecim millia signati." - Quod significet conjunctionem illorum qui in secundo caelo cum Domino, constat ex repraesentatione et inde significatione "Josephi" et ejus tribus, quod sit spirituale regni et ecclesiae Domini; quod hic per "Josephum" significetur conjunctio eorum qui in secundo caelo cum Domino, est quia per "Josephum" significatur regnum spirituale Domini, et hoc regnum constituit secundum caelum: sunt enim duo regna, ex quibus caelum, regnum caeleste et regnum spirituale; regnum caeleste consistit ex illis qui in tertio seu intimo caelo, et regnum spirituale ex illis qui in secundo seu medio caelo. Quod conjunctio eorum qui in eo sunt, per "Josephum" significetur, est quia id caelum per "Josephum" significatur, et quia in hac quarta classe tribuum agitur de conjunctione omnium qui in caelis sunt et in caelos veniunt cum Domino, et illa conjunctio significatur per "tribum Sebulonis", quae est prima tribus illius classis; et prima tribus cujusvis classis et seriei indicat rem de qua agitur in sequentibus, quam etiam in genere sequentes retinent, hic itaque conjunctionem: inde est quod "tribus Sebulonis" significet conjunctionem illorum qui in tertio caelo cum Domino, "tribus Josephi" conjunctionem illorum qui in secundo caelo cum Domino, et "tribus Benjaminis" conjunctionem illorum qui in primo caelo cum Domino.
[2] Quod "Josephus" repraesentaverit et inde in Verbo significet Dominum quoad Divinum spirituale, et in sensu respectivo regnum spirituale, constare potest ex omnibus illis quae in Verbo tam Historico quam Prophetico de illo memorata et dicta sunt: in Verbo Historico de Josepho dicitur
Quod somniaverit somnium, quod undecim manipuli circumdederint ejus manipulum, et incurvaverint se ei: tum quod sol et luna, et undecim stellae, ei se incurvaverint (Genesis 37:4-11);
per quae in sensu proximo intelligitur quod fratres ejus ac parentes venturi in Aegyptum, ac ut dominum terrae ibi veneraturi; sed in sensu spirituali per illa significatur quod ecclesia quae per Jacobum et per filios ejus repraesentabatur, se submissura Domino; nam per "Josephum", ut dictum est, repraesentatur Dominus quoad Divinum spirituale, et in sensu respectivo regnum spirituale Domini in caelo et in terra: regnum spirituale Domini in terra est ecclesia spiritualis; haec ecclesia est quae in sensu interno intelligitur per Jacobum et per ejus filios, quando fuerunt in Aegypto.
[3] Postea per "Josephum" describitur instauratio ecclesiae quae a filiis Israelis repraesentanda erat; quare etiam Josephus delatus est in Aegyptum, et dominatum super totam illam terram obtinuit, et illuc invitavit patrem suum et fratres suos, ac nutrivit eos; et quamdiu dominus terrae fuit, per terram Aegypti repraesentabatur ecclesia spiritualis in naturali, ac per Jacobum et filios ejus ecclesia spiritualis: sed finis repraesentationis ecclesiae spiritualis in naturali per Aegyptum fuit cum Moses natus est, ac incepit filios Israelis ex Aegypto educere. (Sed haec, quia plura sunt et varia, exposita sunt in Arcanis Caelestibus.)
[4] Representatio Domini quoad Divinum spirituale, et inde repraesentatio regni spiritualis Domini, continetur in his verbis apud Mosen,
"Dixit Pharao ad servos suos, Num inveniemus sicut hunc virum, in quo spiritus Dei? Et dixit Pharao ad Josephum, Postquam cognoscere fecit Deus tibimet omne hoc, nemo intelligens et sapiens sicut tu; tu eris super domo mea, et super ore tuo osculabitur omnis populus meus; tantum solio magnus ero prae te. Et dixit Pharao ad Josephum, vide, dedi te super omnem terram Aegypti: et removit Pharao annulum suum super manu sua, et dedit illum super manum Josephi, et vestivit eum vestibus byssi; et posuit torquem auri super collum ejus, et vehi fecit eum in curru secundario qui sibi, et clamaverunt ante eum Abrech, et dando eum super omnem terram Aegypti: et dixit Pharao ad Josephum, Ego Pharao; praeter te non extollet vir manum suam et pedem suum in omni terra Aegypti" (Genesis 41:38-44);
(quae explicata in Arcanis Caelestibus, a n. 1
[5] Dicitur quod per Josephum in supremo sensu repraesentetur Dominus quoad Divinum spirituale: quare primum dicetur quid per Divinum spirituale Domini intelligitur. Caelum distinguitur in duo regna, quorum unum vocatur regnum caeleste, et alterum regnum spirituale. Ipsum Divinum procedens a Domino facit caelum, et Divinum procedens a Domino est Divinum Bonum unitum Divino Vero. Omnes in caelo qui recipiunt Divinum Bonum plus quam Divinum Verum, illi constituunt regnum caeleste Domini; omnes autem qui recipiunt Divinum Verum plus quam Divinum Bonum, illi constituunt regnum spirituale Domini: quare Divinum Domini quod recipitur ab angelis in caelesti regno Domini, vocatur Divinum caeleste, ac Divinum Domini quod recipitur ab angelis in regno spirituali Domini, vocatur Divinum spirituale; at sciendum est quod Divinum a Domino procedens ita dicatur ex receptione, et non quod duo Divina, caeleste et spirituale, procedant; nam Divinum Bonum, quod a receptione vocatur Divinum caeleste, ac Divinum Verum, quod a receptione vocatur Divinum spirituale, ita unita procedunt ut non sint duo sed unum. (Verum haec amplius exposita videantur in opere De Caelo et Inferno 20-28, ubi actum est De duobus Regnis, in quae tres Caeli distincti sunt: et n. 13, 133, 139, ubi actum est de Divino procedente, quod sit Divinum Bonum unitum Divino Vero, et quod duo sint modo apud recipientes.)
[6] Quod Dominus quoad Divinum spirituale, et inde regnum spirituale significetur per "Josephum", constat adhuc ex sequentibus his locis: - In benedictione filiorum Israelis a patre,
"Filius fecundae Josephus, filius fecundae juxta fontem, filiae, incedit super murum; et exacerbabunt illum, et jaculabuntur, et odio habebunt illum sagittarii; et sedebit in valido arcus sui, et roborabuntur brachia manuum illius a manibus potentis Jacobi; inde Pastor Lapis Israelis a Deo patris tui, et juvabit te, et cum Schaddai, et benedicet tibi benedictionibus caeli desuper, benedictionibus abyssi jacentis infra, benedictionibus uberum et uteri: benedictiones patris tui praevalebunt super benedictionibus genitorum meorum, usque ad desiderium collium saeculi; erunt capiti Josephi, et vertici Naziraei fratrum illius" (Genesis 49:22-26):
"filius fecundae Josephus" significat regnum spirituale et ecclesiam spiritualem Domini, ac in supremo sensu Dominum quoad Divinum spirituale; "filius fecundae supra fontem", significat fructificationem a veris quae ex Verbo ("filius fecundae" est fructificatio a veris, et "fons" est Verbum): "filiae, incedit super muro", significat ad pugnandum ex veris quae ex bono contra falsa quae ex malo; "murus" est verum tutans: "et exacerbabunt illum" significat resistentiam a falsis; "et jaculabuntur" significat quod ex falsis pugnabunt; "et odio habebunt illum sagittarii" significat quod omni hostilitate a falsis doctrinae, "jacula" enim et "sagittae", ita "jaculatores" et "sagittarii", significant pugnam ex veris contra falsa doctrinae, hic autem ex falsiS doctrinae contra vera: "et sedebit in valido arcus", significat quod tutus erit ex veris doctrinae pugnantibus contra falsa; "arcus" est doctrina: "et roborabuntur brachia manuum ejus" significat potentiam virium pugnandi; "a manibus potentis Jacobi" significat ab omnipotentia Divini Humani Domini: "exinde Pastor Lapis Israelis" significat quod inde omne bonum et verum spirituale in regno; "a Deo patris tui" significat quod Deus Antiquae Ecclesiae; "et cum Schaddai?" significat Dominum benefactorem post tentationes; "et benedicet tibi benedictionibus caeli desuper" significat bonis et veris ab interiori; "benedictionibus abyssi cubantis infra" significat cognitionibus veri et boni, ac scientificis confirmantibus, ab exteriori; "benedictionibus uberum et uteri" significat affectiones earum spirituales et conjunctionem: "benedictiones patris tui praevalebunt super benedictionibus genitorum meorum" significat quod ecclesia illa, quae per "Josephum" significatur, sit ex vero et bono spirituali; "usque ad desiderium collium saeculi" significat ex amore mutuo caelesti; "erunt capiti Josephi" significat quod illa quoad interiora; "et vertici Naziraei fratrum ejus" significat et quoad exteriora. (Sed haec amplius explicata in Arcanis Caelestibus n. 6416-6438, videantur.)
[7] In benedictione filiorum Israelis a Mose,
"Josepho dixit, Benedicta a Jehovah terra illius, de pretiosis caeli, de rore, de abysso etiam jacente infra, et de pretiosis proventuum solis, et de pretiosis producti mensium, et de primitiis montium orientis, et de pretiosis collium saeculi, et de pretiosis terrae et plenitudinis ejus; et beneplacitum habitantis in rubo, venient capiti Josephi, et vertici Naziraei fratrum ejus" (Deutr, 33:13-17):
describitur ibi ecclesia spiritualis Domini apud illos qui in doctrina veri sunt ex Verbo, et in vita secundum illam: "terra Josephi" significat illam ecclesiam; "benedicta de pretiosis caeli, de rore, de abysso etiam jacente infra", significat ex Divinis veris ex Verbo in spirituali homine, et ex influxu ejus in naturalem: "pretiosa caeli" sunt Divina vera spiritualia seu quae in spirituali homine, "ros" significat influxum inde, et "abyssus jacens infra" significat naturalem hominem ubi cognitiones veri et boni ad perceptionem, ac scientifica confirmantia: "de pretiosis proventuum solis, et de pretiosis producti mensium", significat ex veris profluentibus ex caelesti regno Domini, et ex veris profluentibus ex spirituali regno Domini; "pretiosa solis" sunt vera ex regno caelesti, "pretiosa mensium" sunt vera ex regno spirituali, "proventus" et "productum" sunt quae profluunt: "de primitiis montium orientis, et de pretiosis collium saeculi", significat vera genuina qualia fuerunt in Antiquissima Ecclesia, et qualia in Antiqua; "montes orientis" significant Antiquissimam Ecclesiam quae fuit in amore in Dominum; illa ecclesia describitur per "montes orientis", quia "mons" significat amorem et "oriens" Dominum; "colles saeculi" significant Antiquam Ecclesiam quae fuit in charitate erga proximum; haec ecclesia describitur per "colles saeculi", quia "colles" significant charitatem erga proximum: (quod "montes" et "colles" illa significent, videatur supra, n. 405): "et de pretiosis terrae et plenitudinis ejus" significat ecclesiam externam spiritualem, quae est apud, illos qui vivunt secundum cognitiones veri ac boni; "terra est ecclesia illa, et "plenitudo" sunt cognitiones in externo homine: "et beneplacitum habitantis in rubo" significat Dominum quoad Divinum spirituale, quod ab Ipso illa omnia: "venient capiti Josephi, et vertici Naziraei fratrum ejus", significat quoad interiora et quoad exteriora (ut supra).
[8] Apud Sachariam,
"Potentem faciam domum Jehudae, et domum Josephi salvabo;.... hinc erunt sicut potens Ephraim, et laetabitur cor eorum sicut vino" (10:6, 7):
per "domum Jehudae" hic intelligitur ecclesia quae in amore in Dominum, quae vocatur ecclesia caelestis; et per "Josephum" intelligitur ecclesia quae in bono charitatis et veris fidei, quae vocatur ecclesia spiritualis; quoniam vera illius ecclesiae potentiam ex bono habent, ideo dicitur quod "erunt sicut potens Ephraim", nam "Ephraim" significat verum ex bono in naturali homine, cui vero est potentia: gaudium eorum ex veris significatur per quod "laetabitur cor eorum sicut vino"; "vinum" significat verum ex bono.
[9] Apud Ezechielem,
Jehovah dixit, "Fili hominis, sume tibi lignum unum, et scribe super illud, Jehudae et filiis Israelis et sociis ejus: deinde sume tibi lignum unum, et scribe super illud, Josephi, lignum Ephraimi, et omnis domus Israelis.... ; postea conjunge illa unum cum altero tibi in lignum unum, ut sint unum ambo in manu 2
mea. .... Ego accepturus lignum Josephi quod in manu Ephraimi et tribuum Israelis sociorum ejus, et addam illos super lignum Jehudae, et faciam eos in lignum unum, et erunt unum in manu mea et faciam eos in gentem unam in terra, in montibus Israelis, et Rex unus erit omnibus illis in Regem, et non erunt amplius duae gentes, et non dividentur amplius in duo regna iterum" (37:16, 17, 19, 22):
per "Jehudam" etiam hic significatur ecclesia caelestis quae in bono amoris, et per "Josephum" ac "Ephraimum" significatur ecclesia spiritualis quae in bono charitatis et in veris fidei: quod binae illae ecclesiae apud Dominum una ecclesia erunt, sicut bonum et verum sunt, intelligitur per "Faciam eos in lignum unum, et unum erunt in manu mea, et faciam eos in gentem unam in terra, et Rex unus erit omnibus illis in Regem; et non erunt amplius duae gentes, et non dividentur amplius in duo regna." (Sed etiam haec videantur explicata supra, n. 433 [b] .)
[10] Apud Davidem,
Deus "redemisti brachio tuo populum tuum, filios Jacobi et Josephi" (Psalms 77:16 [B.A. 15]):
per "filios Jacobi et Josephi" intelliguntur illi qui in bono vitae secundum religiosum suum sunt; per "Jacobum", in Verbo intelligitur ecclesia externa, quae est apud illos qui in bono vitae sunt; et per "Josephum" hic intelliguntur Menasseh et Ephraim, nam dicitur "Redemisti filios Josephi", per quos intelliguntur qui quoad externum hominem in bono et vero Sunt, ita quoad vitam; (quod Menasseh et Ephraim, qui "filii Josephi", illos significent, videatur supra, n. 440); "redimere illos brachio" significat ex omnipotentia salvare, nam illi qui tales fuerunt, salvati sunt a Domino per adventum Ipsius in mundum; non enim aliter salvari potuerunt.
[11] Apud Obadiam,
"In monte Zionis erit ereptio, et erit sandtitas; tunc heres erit domus Jacobi hereditatum eorum; et fiet domus Jacobi ignis, et domus Josephi flamma, et domus Esavi in stipulam, ut accendant hos et comedant hos, ut non sit residuus domui Esavi" (vers. [17,] 18, 18):
per "Esavum" et ejus "domum" intelliguntur illi qui credunt se intelligentes et sapientes esse non ex Domino sed ex semet; nam in versu octavo in eo capite dicitur, "Perdam sapientes ex Edomo, et intelligentes ex monte Esavi"; qui sunt qui se confirmaverunt in talibus quae favent amoribus suis ex sensu litterae Verbi: per "domum Jacobi" et per "domum Josephi" intelliguntur qui in bono vitae secundum vera doctrinae sunt; per "domum Jacobi" qui in bono vitae, et per "domum Josephi" qui in veris doctrinae: per "montem Zionis" ubi erit "ereptio et sanctitas", significatur amor in Dominum, a quo salvatio et a quo Divinum Verum: quod "domus Jacobi heres erit hereditatum domus et montis Esavi", et quod "domus Jacobi erit illi ignis, et domus Josephi flamma", significat quod loco illorum qui per "Esavum" intelliguntur successuri qui in bono vitae secundum vera doctrinae sunt; nam in mundo spirituali fit ita, quod qui in fastu ex propria intelligentia fuerunt, et se confirmaverunt ex Verbo in talibus quae favent amoribus sui et mundi, occupent tractus et montes, et sibi faciunt ibi instar caeli, credentes quod caelum illis sit prae aliis; sed exacto tempore ejiciuntur locis suis, et ibi succedunt qui in bono vitae secundum vera doctrinae ex Domino sunt (de qua re videatur opusculum De Ultimo Judicio); inde constare potest quid in sensu interno significatur per quod "domus Jacobi erit heres hereditatum eorum", et quod "erit ignis, domus Josephi flamma, et domus Esavi stipula."
[12] Apud Amosum,
"Qui modulantur super nablio, sicut David excogitant sibi instrumenta cantus, qui bibunt ex scyphis vini, et primitiis oleorum se ungunt, sed super confractione Josephi non afficiuntur dolore" (6:5, 6):
agitur ibi de illis qui affectiones bonas in externis simulant, et ex Verbo plura adducunt ad confirmandum, et tamen interius mali Sunt; simulare in externis affectiones bonas significatur per "modulari super nablio, excogitare sibi instrumenta cantus, ac primitiis oleorum se ungere"; adducere plura ex Verbo ut appareant, significatur per "bibere ex scyphis vini"; quod nihil curent vera doctrinae ecclesiae, si vel ecclesia per falsa periret, significatur per "super confractione Josephi non afficiuntur dolore"; per "Josephum" intelligitur ecclesia spiritualis, quae est apud illos qui in veris doctrinae sunt.
[13] Apud Davidem,
"Pastor Israelis, adverte aurem, ducens sicut gregem Josephum; insidens cherubis, effulge; coram Ephraim, Benjamin et Menasse ex- cita potentiam tuam, ac ito in salutem nobis" (Psalms 80:2, 3 [B.A. 1, 2]):
per "Josephum" etiam hic significatur ecclesia spiritualis, quae est apud illos qui in veris ex bono sunt, hoc est, in veris doctrinae etiam quoad vitam: quid per "Ephraim", "Benjamin" et "Menasse" ibi intelligitur, explicatum est supra (n. 440 [b]).
[14] Apud Amosum,
"Sic dixit Jehovah domui Israelis, Quaerite Me et vivetis;.... ne 3
invadat sicut ignis domum Josephi, et comedet et nemo exstinguens:.... odio habete malum, et diligite bonum, et stabilite in porta judicium, forte miserebitur Jehovah [Deus] Zebaoth reliquiarum Josephi" (5:4, 6, 15):
per "domum Israelis" significatur ecclesia spiritualis, et per "domum Josephi" ecclesia illa quoad vera doctrinae; quod peritura sint vera doctrinae nisi in affectione boni et veri sint et in vita secundum illa, intelligitur per. "ne 4
invadat sicut ignis domum Josephi"; et [per] quod "Jehovah miserturus sit reliquiarum ejus", [intelligitur] et conservaturus apud illos vera doctrinae residua; si vivunt secundum bona et vera ex Verbo, intelligitur per "odio habete malum, diligite bonum, et stabilite in porta judicium."
[15] Apud Davidem,
"Extollite cantum, et date tympanum, citharam amoenam cum nablio, clangite in mense buccina, in feria ad diem festi nostri; quia statutum Israeli hoc, .... testimonium Josepho posuit, in exeundo illo contra terram Aegypti; labia non noveram audivi" (Psalms 81:3-6 [B.A. 2-5]):
"extollere cantum, dare tympanum, citharam amoenam cum nablio", significat confessionem ex veris spiritualibus et caelestibus, et jucunda affectionis veri et boni (videatur supra, 323 [b] 326 [d]): "clangite in mense buccina, in feria ad diem festi nostri", significat cultum ex jucundo affectionum illarum; "statutum Israeli hoc, et testimonium Josepho posuit" significat quod illa essent novae ecclesiae apud filios Israelis institutae quae in veris doctrinae; "in exeundo Illo contra terram Aegypti, labia non noveram audivi", significat quando vetus ecclesia destructa est, in qua tunc falsa doctrinae ("labia non nota" significant falsa doctrinae): Aegyptus enim, quando Josephus erat dominus ibi, repraesentabat ecclesiam quae in cognitionibus veri et boni, et in scientiis confirmantibus; at cum incipiebant filios Israelis odio habere et male tractare, tunc repraesentabat Aegyptus ecclesiam destructam, in qua mere falsa; nam dicitur quod
Surrexerit rex novus super Aegyptios, qui non novit Josephum (Exodus 1:8):
quare etiam Aegyptii cum Pharaone, qui persecuti sunt filios Israelis, submersi sunt in mare Suph.
[16] Quod per "Josephum" in sensu supremo intelligatur Dominus quoad Divinum spirituale, constat etiam apud Davidem,
"In servum Venditus est Josephus, afflixerunt in compede pedem ejus, in ferrum venit anima ejus, usque ad tempus quo veniret verbum ejus, et sermo Jehovae probavit eum; misit rex et solvit eum, dominator gentium aperuit eum; posuit in dominum domui suae, et dominantem in omnem possessionem suam, ad vinciendum principes illius juxta arbitrium suum, et seniores illius ut erudiret: tunc Venit Israel in Aegyptum, et Jacob peregrinus factus est in terra Chami" (Psalms 105:17-23):
describitur per "Josephum" Dominus, quomodo cum in mundum venit receptus est, et quomodo tentatus, et dein quod factus sit Dominus caeli et terrae, ac subjugaverit inferna, ordinaverit caelos et instauraverit ecclesiam: quomodo receptus et tentatus, describitur per quod "in servum venditus sit", "afflixerint in compede pedem ejus", et quod in "ferrum veniret anima ejus"; quod "in servum venditus sit" significat quod tam vilis aestimatus sit; quod "afflixerint [in] compede pedem ejus" significat quod sicut vinctus et in carcere quia non amplius bonum naturale; quod "in ferrum veniret anima ejus" significat quod ita quia non amplius verum naturale sed falsum: quod vicerit inferna per Divinum Verum 5
ex Divino suo, describitur per "usque ad tempus quo veniret verbum ejus, et sermo Jehovae probavit eum"; "verbum illius" significat Divinum Verum, et "sermo Jehovae" Divinum Bonum ex quo Divinum Verum: quod sic Dominus comparaverit Humano suo ex Divino suo potestatem super omnia caeli et terrae, describitur per quod "misit rex et solvit eum, dominator gentium aperuit eum, posuit in dominum domui suae, et dominantem in omnem possessionem suam"; per "regem" qui misit et per "dominatorem gentium", qui aperuit, significatur Divinum Verum ac Divinum Bonum quae in Ipso et ab Ipso; per "regem" Divinum Verum et per "dominatorem Divinum Bonum"; nam Dominus ex Divino Vero in Verbo vocatur "Rex", et ex Divino Bono "Dominus", tum "Dominator": per "domum" super qua positus, significatur caelum et ecclesia quoad bonum, et per "possessionem" caelum et ecclesia quoad verum: (per haec simile significatur quod per Ipsius Domini verba, quod omnia Patris sua sint et omnia sua Patris, et quod data sit Ipsi potestas super caelum et terram, Johannes 17:10; Matth. 28:18 6
): quod ex Divino suo detineat caelos a falsis et teneat in veris, et sic det 7
illis intelligentiam et sapientiam, describitur per quod "vinciret principes ad arbitrium, et seniores illius erudiret"; per "principes" significantur illi qui in veris, et per "seniores" qui in intelligentia et sapientia: quod tunc ecclesia in terris ab Ipso instaurata sit, intelligitur per "tunc venit Israel in Aegyptum"; per "Israelem" significatur ecclesia, instauratio enim ecclesiae a Domino repraesentata est per filios Israelis quod venirent in Aegyptum, tum quod Dominus cum infans in Aegyptum deductus sit (Matthaeus 2:14, 15; Hoschea 11:1): quod omnia ecclesiae tunc perierint, intelligitur per quod "Jacob peregrinus factus sit in terra Chami"; per "Jacobum" significatur ecclesia apud omnes qui in bono vitae sunt, et per "terram Chami" significatur ecclesia destructa.
[17] Hic et alibi in Verbo per "Israelem" et "Jacobum" non intelliguntur filii Israelis et posteri Jacobi, sed omnes illi, ubicunque erant et sunt, apud quos ecclesia; sicut per "Jehudam" in Verbo non intelligitur gens Judaica, sed ecclesia ab illis qui in amore in Dominum sunt (de qua re supra, n. 433); nam apud filios Israelis seu posteros Jacobi non fuit aliqua ecclesia, sed solum repraesentabatur ecclesia; quare per illos significantur omnes qui ab ecclesia sunt, et hoc non solum in propheticis Verbi sed etiam in historicis ejus, ut in praecedentibus ostensum est: quare etiam per "Josephum" et ejus tribum non Josephus et Josephi tribus intelligitur, sed in supremo sensu Dominus quoad Divinum spirituale, et inde in sensu respectivo regnum spirituale Domini in caelis et in terris, tum quoque illa quae faciunt regnum illud, quae sunt vera doctrinae.
[18] Quoniam apud Ezechielem describitur nova ecclesia Spiritualis a Domino instauranda, quae ecclesia cum ejus doctrina intelligitur per "novam urbem", "novum templum", et "novam terram", ideo dicitur,
"Hic terminus ad quem hereditabitis terram, juxta duodecim tribus Israelis, Josepho funes" (47:13):
per "Josephum" significatur Ecclesia spiritualis, et per "funes" conjunctio, et praedicatio ex illa tribu ad reliquas, et reliquarum ad illam; ac per "duodecim tribus Israelis" significantur omnia ecclesiae illius.
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