444# “利未支派中受印的有一万二千”表示善行。这从“利未”和利未支派代表、因而表示什么清楚可知，“利未”和利未支派是指称为对邻之仁的属灵之爱。“利未支派”在此表示善行，是因为属灵之爱或仁爱在于行善，也就是善行。就本身而言，仁爱本身就是对真理和良善的情感，哪里有这种情感，哪里就有遵行真理和良善的生活，因为没有遵行赋予情感的真理和良善的生活，情感是不存在的。即便这种情感被视为可能并存在，它也是属世的，不是一种属灵情感。这两种情感的不同之处在于：属世情感以自我和世界为目的。因此，那时打动人的真理和良善是为他自己的名声而被爱的，以便获得荣誉和财富；在这种情况下，他照他所学的教义所过的生活只是为了表现而从自我那里披上的，因而是一种伪装的生活，内在是伪善。而属灵情感以主、天堂和永生为目的，在真理和良善中关注这些；因此，它属灵地热爱真理和良善。当一个人拥有这种情感时，他就喜欢思想并意愿这些真理和良善，因而喜欢照它们生活。照真理和良善生活就是圣言中“做或行为”所表示的，圣言经常提到的“行为”和“作为”就表示生活本身。因此，这些就是在犹太人中间的教会里，“利未”和利未支派所代表并表示的。
由于这种情感是教会的本质，所以利未支派被任命为祭司；这也是为何利未的杖在会幕中开花，结了熟杏；又为何利未支派没有像其它支派那样得到产业，而是在它们中的每一个当中都有产业。众所周知，利未支派被任命为祭司；因为不仅亚伦被立为大祭司，连继他之后他的儿子们也被立为大祭司，为了服事，所有利未人都被交给他们。摩西和亚伦就属于利未支派(可参看出埃及记6:20; 民数记18:2)；在摩西五经，利未人被立为服事亚伦和他儿子的：利未支派被派作祭司，在会幕前守尽全会众的职守，来办理帐幕的事务。利未人给了亚伦，被接受以代替一切头生的；关于他们的服事和职责(民数记3:1–51)。
祭司职分给了利未支派，是因为它代表、因而表示爱与仁。爱与仁是对良善与真理的属灵情感；因为情感论及在其延续中的爱，情感是爱的延续。这也是圣言中祭司职分及其服事所表示的；事实上，这情感是教会的本质，因为哪里有它，哪里就有教会，哪里没有它，哪里就没有教会。对良善与真理的情感是人的真正属灵生命，当人受良善和真理影响时，他在其生命上就处于良善和真理，他的思维本身只是一种不同形式的情感，因为一个人从情感中获得凡他所思想的；没有情感，没有人能思考。这就是为何利未支派被任命为祭司。在以西结书，同样的话论及利未人，那里论述了一个新地，一个新城和一个新殿(以西结书40:46; 43:19; 44:15; 48:11–12)。
由于利未支派代表、因而表示行为中的仁爱，因而代表并表示仁之良善，也就是善行，所以：
上面写有亚伦名字的利未的杖当放在会幕里法柜前时，便开了花，结了熟杏。(民数记17:2–11)
“杏”表示仁爱的良善，人里面的教会的一切事物都靠这些良善兴旺，因为当他拥有仁爱的良善时，就拥有了聪明和信，那时人处于对理解他从圣言所知道的东西的情感，以及照着他所知道的去做的意愿。由于仁之良善必须在教会的一切事物中，以便教会可以在它们里面，还由于对良善和真理的情感本身，也就是仁爱，就是那将理解力和教导赋予所有人的，所以利未支派不仅被任命为祭司，而且份额和产业不像赋予其它支派那样赋予利未支派，而是都在它们当中，这从摩西五经(民数记35:1–35; 约书亚记21:1–45)明显看出来。因此，在摩西五经，经上说：
所以利未人在他弟兄中无份无业；耶和华自己就是他的产业。(申命记10:9)
由于如我们所说的，每个人都照着他里面对良善和真理的情感而获得知识、聪明和智慧，所以在摩西五经，经上说：
耶和华神拣选了利未子孙来事奉祂，奉祂的名祝福，并且一切争讼和一切殴打都要凭他们的口。(申命记21:5)
这些话在灵义上表示对良善和真理的情感，也就是仁爱，对主的事奉，并教导那些属于教会和敬拜的事物，区分虚假和真理，邪恶和良善；因为“利未的子孙”在灵义上表示对良善与真理的情感，也就是仁爱。由此可见，利未支派被选作祭司职分，在所有支派当中都有一份产业，不是因为这个支派比其它支派更好，而是因为它代表行为中的仁爱和善行，也就是人里面的一切良善和真理的结果。
444b.在圣言中，“利未支派”表示仁爱的良善，也就是善行，这一点也可从以下经文清楚看出来。耶利米书：
在那些日子、那时候，我必使大卫公义的枝子长起来；他必在地上施行公平和公义。在那些日子，犹大必得救，以色列必安然居住；这就是他要被称呼的名字，耶和华我们的义。必不从大卫那里剪除一个坐在以色列家宝座上的人，也必不从祭司利未人那里剪除一个在我面前献燔祭、烧素祭、终日办理献祭的人。你们若要废弃我所立白日的约和黑夜的约，我与我仆人大卫所立的约也必废弃，使他没有一个儿子在他的宝座上为王；并且与事奉我的祭司利未人所立的约必废弃。正如天上的万象不能数算，海沙不能斗量，我必照样使我仆人大卫的种和事奉我的利未人多起来。(耶利米书33:15–18, 20–22)
此处论述的主题是主的降临，祂是大卫的“枝子”，被称为“耶和华我们的义”。“那时犹大必得救，以色列必安然居住”表示那时，那些处于对主之爱的人会得救；“以色列必安然居住”表示那些处于对邻之仁的人不会被邪恶和虚假侵扰；“必不从大卫那里剪除一个坐在以色列家宝座上的人”表示那时，从主发出的神性真理将在教会不断掌权；“也必不从祭司利未人那里剪除一个在我面前献燔祭、烧素祭、终日办理献祭的人”表示那时将有不断出于爱与仁之良善、出于信之真理的敬拜；“利未人”表示那些处于这种敬拜的人；“燔祭”表示出于爱之良善的敬拜，“素祭”表示出于对邻之仁的良善的敬拜；“献祭”表示出于信之真理的敬拜。
“你们若要废弃我所立白日的约和黑夜的约”表示如果他们不遵守这两样事物，即实现与主的结合的爱与仁；“约”表示结合；“白日的约”表示藉着爱的结合，“黑夜的约”表示藉着信的结合；“我与我仆人大卫所立的约也必废弃，使他没有一个儿子在他的宝座上为王；并且与事奉我的祭司利未人所立的约必废弃”表示那时他们既没有神性真理，也没有神性良善；“利未人，祭司，事奉的人”是指那些处于对主之爱的良善，和由此而来的敬拜之人；“正如天上的万象不能数算，海沙不能斗量”表示属灵人和属世人中的真理和良善的知识；“天上的万象”表示属灵人中的这些知识，“海沙”表示属世人中的这些知识；“我必照样使我仆人大卫的种和事奉我的利未人多起来”表示在那些拥有与主的结合之人里面，神性真理的增多和神性良善的结实；“祭司利未人”在此和在别处一样，表示那些处于爱与仁之良善的人，在抽象意义上表示这良善本身。
玛拉基书：
看哪，我要差遣我的使者，祂必在我前面预备道路；你们所寻求的主，就是你们所仰慕的立约的使者，必忽然进入祂的殿。因为祂如炼金之人的火，如漂布之人的碱；祂必坐着熬炼和洁净银子，必洁净利未人，炼净他们像金银一样，他们就凭公义献供物给耶和华。那时，犹大和耶路撒冷所献的供物必蒙耶和华悦纳，仿佛一个时代的日子和往昔之年。(玛拉基书3:1–4)
这些事在灵义上的含义，可参看前面的解释(AE 242d, 433b节)；那里说明，“利未人”表示所有处于仁之良善，由此处于信之良善的人。所论述的主题是将要降临的主；耶和华，主，所要降临的“祂的殿”表示祂的神性人身；“祂必熬炼和洁净利未人”表示祂会洁净那些处于仁之良善，由此处于信之良善的人。显然，所指的不是利未人，因为经上说“那时祂必熬炼和洁净利未人”、“那时，犹大和耶路撒冷所献的供物必蒙耶和华悦纳”。众所周知，主并没有熬炼和洁净利未人，犹大和耶路撒冷所献的供物也不蒙主悦纳，因为他们完全反对主，并且那时藉由祭物和供物的敬拜已经废除了。因为“犹大”在此表示所有处于对主之爱的良善之人，“耶路撒冷”表示处于教义之真理的教会(参看AE 433节)。
摩西五经：
摩西论利未说，你的土明和乌陵都给了你的圣人，你在玛撒曾试验他，在米利巴水与他争论；他对自己的父母说，我未曾看见他；他的弟兄，他不承认，他的儿子，他也不认识；因为他们要遵行你的话，谨守你的约。他们要将你的典章教导雅各，将你的律法教导以色列；他们要把香放在你鼻孔，把全燔祭献在你的坛上，悦纳他手里所办的事；那些起来攻击他和恨恶他的人，愿你刺透他们的腰，使他们不再起来。(申命记33:8–11)
这些话出现在摩西对以色列儿子的祝福中，这祝福论述了圣言，因为摩西在代表意义上表示圣言。“土明和乌陵”表示从神性良善闪耀出来的神性真理，因而表示圣言；“利未”在此表示对真理的属灵情感；他们在玛撒和米利巴水曾试验的“圣人”表示神性真理方面的主，因为试探发生所在的“磐石”表示主，来自这磐石的“水”表示神性真理；“他对父母说，我未曾看见他”中的“父母”表示以色列教会，该教会不承认主；教会因良善被称为“父”，因真理被称为“母”；他不承认的“弟兄”和不认识的“儿子”表示教会的良善和真理，该教会没有这些良善和真理，“弟兄”表示良善，“儿子”表示真理。
但由于“利未人”表示教会的良善和真理，一般表示对真理和良善的属灵情感，所以经上论到他们说“他们要遵行你的话，谨守你的约。他们要将你的典章教导雅各，将你的律法教导以色列”，这些话表示那些处于对真理的属灵情感的人照圣言行动，或说实行圣言，并教导教会的良善和真理；事实上，正是对真理的属灵情感实行并教导，因为主流入这种情感，并在人里面实行良善、教导真理。“圣言”在此表示神性真理，“遵行它”表示实行它；“约”表示通过它而与主的结合；“典章”表示来自圣言的教义真理；“律法”表示真理之良善；“雅各和以色列”表示教会；“把香放在鼻孔”表示出于教义真理的敬拜，“把全燔祭献在坛上”表示出于爱之良善的敬拜。“刺透他们的腰，使他们不再起来”表示真理驱散虚假；“刺透恨恶他的人的腰，使他们不再起来”表示对邪恶的驱散。这些话论及利未，是因为神性真理，也就是圣言，只能在那些处于对真理的属灵情感的人里面。对真理的属灵情感在于热爱真理本身，敬重它胜过世上的一切好处，因为人通过它拥有永生，永生只有通过真理，因而通过圣言才能被植入人，主通过圣言教导真理。主在马太福音如此描述对真理的属灵情感，也就是爱真理胜过世上的一切好处：
天国又好比一个人，就是一个寻找好珍珠的商人；发现一颗极贵重的珍珠时，就去变卖他所有的一切，买了它。(马太福音13:45–46)
“珍珠”表示真理。人只有通过从主而来的来自良善的真理才能拥有永生(可参看《新耶路撒冷及其属天教义》，24e节)。
“利未”表示爱与仁，这一点从他母亲利亚生他时所说的话明显看出来，这些话如下：
利亚又怀孕生子，说，这次我丈夫(vir)必与我联合，因为我给他生了三个儿子；于是给他起名叫利未。(创世记29:34)
“利亚又怀孕生子”表示属灵的怀孕和生产；“说，这次我丈夫(vir)必与我联合”表示属灵之爱，也就是仁爱，结合通过它实现；“因为我给他生了三个儿子”表示连续或相继之物；“于是给他起名叫利未”表示藉着爱的结合及其品质。关于对这些事进一步的解释，可参看《属天的奥秘》(3873–3877节)。“利未”表示联合，“联合”表示藉着属灵之爱的结合。利亚相继所生的这三个儿子，即“流便、西缅和利未”，表示在系列中的教会的主要和初始要素，即理解力中的真理，意愿中的真理和行为中的真理，与主的三个门徒，即彼得，雅各和约翰是一样的。因为“彼得”表示理解力中的真理，“雅各”表示意愿中的真理，“约翰”表示行为中的真理，也就是生活的良善或仁之良善。在原文，利未表示一种联合，联合表示藉着爱与仁的结合。这就是“联合”的含义(参看《属天的奥秘》，3875节)。
“利未”在至高意义上表示爱与怜悯方面的主，这一点明显可见于玛拉基书：
你们就知道我传这诫命给你们，使我与利未立约。我曾与他立生命和平安的约；我将这两样赐给存敬畏的他，他就敬畏我，因此因我的名就惊惶。真理的律法在他口中，他嘴里没有乖僻；他以平安和正直与我同行，使多人回转离开罪孽。祭司的嘴唇(当守护知识)，人也当由他口中寻求律法，因为他是万军之耶和华的使者。但你却偏离正道；竟使多人在律法上跌倒；败坏了利未的约。(玛拉基书2:4–9)
此处“利未”在至高意义上表示在其神性人身方面的主，因为经上论到利未说“真理的律法在他口中，他嘴里没有乖僻”、“祭司的嘴唇(当守护知识)，人也当由他口中寻求律法，因为他是万军之耶和华的使者”；因此，“利未的约”表示藉着爱和仁而与主的结合；“生命和平安的约”表示这结合；也论及主的“敬畏”表示爱。“祭司的嘴唇(当守护知识)，人也当由他口中寻求律法”表示教义的一切真理都来自主，并在那些处于对主之爱的人中间。他由于主在圣言中并通过圣言所教导的神性真理而被称为“耶和华的使者”；“他们偏离正道；竟使多人在律法上跌倒；败坏了利未的约”表示以色列人当中的教会败坏圣言的真理和由此而来的生活良善，从而摧毁了与主的结合；“道”表示教义的真理，“律法”表示教义的良善，“利未的约”表示与主的结合。由此可见，利未和利未支派在代表意义上表示什么，即表示仁之良善，也就是生活的良善，以及对良善和真理的属灵情感，在至高意义上表示在属灵之爱方面的主。
444c.由于圣言中的大多数事物都有反面意义，所以“利未”和利未支派也有反面意义；“利未”在反面意义上表示虚假之邪恶，也就是仁之良善的对立面，也表示没有仁爱的生活，因而表示对邻之仁的缺乏。在父亲以色列对他儿子的预言中，“利未”就表示这一点：
西缅和利未是弟兄，他们的剑是强暴的器械；愿我的灵魂不要进入他们的隐秘处；愿我的荣耀不要与他们的会众联络；因为他们在怒中杀人，任意砍断牛筋。他们的怒气因暴烈可咒；他们的烈怒因坚硬可诅。我要把他们分散在雅各中，使他们散居在以色列。(创世记49:5–7)
对这些话的解释，可参看前文(443b节)，那里论述了“西缅”。
再者，在主关于被强盗打伤之人的那个比喻中，“利未”就具有这种反面意义；此处会解释这个比喻，因为它论述了对邻之仁，还因为在那里，主从头到尾都在通过迄今为止不为人知的对应说话。路加福音：
律法师想证明自己有理，就对耶稣说，谁是我的邻舍呢？耶稣便接着说，有一个人从耶路撒冷下耶利哥去，落在强盗当中，他们剥去他的衣裳，把他打个半死，丢下他走了。偶然有一个祭司从那条路下来，看见他就从另一边过去了。又有一个利未人来到这地方，看见他，也照样从那边过去了。但有一个撒玛利亚人行路来到他那里，看见他，就动了慈心，上前包扎他的伤口，倒上油和酒，然后扶他骑上自己的牲口，带他到店里去照顾他。第二天离开的时候，他拿出二钱银子来交给店主，对他说，请你照顾他，不论余外花费多少，我回来的时候必还给你。那么，你认为这三个人中哪一个是落在强盗中那人的邻舍呢？他说，那怜悯他的。耶稣对他说，你去，照样做吧。(路加福音10:29–37)
这些话所论述的主题是对邻之仁和善行，仁爱通过善行而在自己的结果和完全中。此处“耶路撒冷”表示有真教义的教会，“耶利哥”表示有真理和良善的知识的教会；所以“祭司”表示那些没有对主之爱的人，“利未人”表示那些没有对邻之仁的人，这是那时那些在耶路撒冷的人的特征；但“撒玛利亚人”表示处于仁之良善的外邦人或各民族；“从耶路撒冷下耶利哥去的人”表示那些愿意在教会的真理和知识上接受教导的人；他所落入其中的“强盗”表示那时在败坏的教会，如那时的犹太教会中的人；“他们剥去他的衣裳，把他打个半死，丢下他走了”表示他们剥夺了他的真理，向他灌输虚假，在属灵生命上将他伤害到几乎没有任何属灵生命存留的地步；在圣言中，“剥”表示剥夺真理，“打”表示通过虚假伤害心智和属灵生命，“半死”表示直到几乎丧失属灵生命；“动了慈心”表示来自里面的怜悯与仁爱，因为怜悯与仁爱形成一体；“包扎伤口，倒上油和酒”表示通过在爱之良善和信之真理上教导他而提供一种补救办法来对抗伤害他生命的虚假；在圣言中，“油”表示爱之良善，“酒”表示信之良善和真理；“扶他骑上自己的牲口”表示照着他的理解力，“牲口”在此和“马”具有相同的含义，都表示理解力；“带他到店里去照顾他”表示把他带到那些在良善和真理的知识上接受更好教导的人那里，“店”是指买到饮食的地方，这些饮食表示良善和真理的知识，因而表示通过教导所给予的属灵营养；“第二天离开的时候，他拿出二钱银子，对他说，请你照顾他，不论余外花费多少，我回来的时候必还给你”表示照着一个人的能力和力量做仁爱的一切事。由此可见，“利未”、“利未支派”和“利未人”表示在两种意义上分别表示什么。关于“利未”和以他命名的支派代表、因而表示什么，详情可参看《属天的奥秘》(3875–3877, 4497, 4502, 4503, 6352, 10017节)。
444. Of the tribe of Levi were sealed twelve thousand.- That this signifies good works, is evident from the representation, and hence signification, of Levi and his tribe, as denoting spiritual love which is called charity towards the neighbour. The tribe of Levi here signifies good works, because spiritual love or charity consists in doing goods, which are good works. Charity itself, considered in itself, is the affection for truth and good, and where that affection is, there a life according to truths and goods is found, for affection without a life according to the truths and goods by which it is bestowed has no existence; if it be thought to exist and to be present, it is a natural, not a spiritual affection. These two affections differ in this, that natural affection has for its end self and the world. Therefore the truths and goods with which a man is then affected he loves for his own reputation's sake, in order to obtain honours and wealth, in which case the life which he lives, according to the doctrinals he had learned, is merely put on from self for the sake of appearance and therefore is a life of pretence and interior hypocrisy. But spiritual affection has for its end the Lord, heaven, and eternal life, which it looks to in truths and goods, and so loves truths and goods spiritually. When a man possesses this affection he then loves to think and to will those things, consequently to live according to them. To live according to goods and truths is meant in the Word by doing, and the life itself, by the deeds and works so frequently mentioned in the Word. These things, therefore, are represented and signified by Levi and his tribe in the church with the Jews.
[2] Because this affection is the very essential of the church, therefore the tribe of Levi was made the priesthood; and the staff of Levi in the tent of the assembly blossomed with almonds; and for the same reason, an inheritance was not given to that tribe as to the other tribes, but [it was] amongst each of them. That the tribe of Levi was made the priesthood, is well known; for not only was Aaron made the chief priest, but also his sons succeeded him, and all the Levites were given them for the purpose of ministering. That Moses and Aaron were of the tribe of Levi, may be seen in Exodus (6:20); Numbers (18:2); and that the Levites were appointed to be ministers of Aaron and his sons, is seen in Moses. The tribe of Levi was chosen for the priesthood to keep the charge of the whole assembly before the tent of the congregation to do the service of the Tabernacle; and the Levites were given to Aaron, and taken instead of all the first-born.
[3] Concerning their ministry and offices see Numbers (3:1 to end). The priesthood was given to the tribe of Levi, because it represented, and thence signified, love and charity.
Love and charity are the affection for spiritual good and truth; for affection is the term used of love in its continuity, affection being the continuity of love. The same is also signified in the Word by the priesthood and its ministry. For this affection is the essential of the church, since where that is, there is the church, and where it does not exist the church does not exist. For the affection for good and truth is the very spiritual life of man, because when man is affected with good and truth, he is then in good and truth as to his life; his very thought is then nothing but affection in a varied form, for a man draws whatever he thinks, from his thought, since no one can think without affection. This then is the reason why the tribe of Levi was appointed to the priesthood. A similar thing is related of the Levites in Ezekiel, where a new earth, a new city, and a new temple are treated of (40:46; 43:19; 44:15; 48:11, 12).
[4] Because the tribe of Levi represented, and thence signified, charity in act, thus the goods of charity, which are good works, therefore the staff of Levi upon which was written the name of Aaron, and which was placed in the tent of the congregation, bloomed with almonds (Num. 17:2-11). Almonds signify the goods of charity, for all things of the church in man flourish from these, because when he possesses the goods of charity, he possesses intelligence and faith, being in the affection of understanding what he knows from the Word, and in the will to act according to what he knows. Since it is necessary for the good of charity to be in all things of the church, in order that the church may be in them, and because the very affection for good and truth, which is charity, gives the power to understand, and instructs all, therefore the tribe of Levi was not only appointed to the priesthood, but also neither lot nor inheritance was granted to that tribe as to the rest, but it was amongst all, as is evident in Moses (Num. 35:1 to end; and in Joshua 21:1 to end). On this account it is said in Moses,
"Levi hath no part nor inheritance with his brethren; Jehovah is his inheritance" (Deuteronomy 10:9).
[5] And because, as we have stated, every man acquires knowledge, intelligence and wisdom, according to his affection for good and truth, therefore it is also said in Moses,
"Jehovah God hath chosen" the sons of Levi "to minister unto him, and to bless in his name; and according to their mouth shall every controversy and every stroke be" (Deuteronomy 21:5).
These words, in the spiritual sense, signify that the affection for good and truth, which is charity, ministers to the Lord, and teaches the things pertaining to the church and worship, and distinguishes falsities from truths, and evils from goods; for "the sons of Levi," in the spiritual sense, signify the affection for good and truth, which is charity. From these observations it is evident that the tribe of Levi was chosen for the priesthood, and had an inheritance among all the tribes, not because that tribe was better than the rest, but because it represented charity in act, and good works, which are the effects of all good and truth in man.
[6] That the tribe of Levi signifies in the Word the goods of charity, which are good works, is also evident from the following passages.
In Jeremiah:
"In those days, and at that time, will I cause a just branch of David to grow up; and he shall execute judgment and justice in the land. In those days shall Judah be saved, and Israel shall dwell safely; and this is the name whereby He shall be called, Jehovah our Justice. There shall not be cut off from David a man sitting upon the throne of the house of Israel; and from the priests, the Levites there shall not be cut off a man from before my faces to offer the burnt-offering, and to kindle the meat-offering, and to do sacrifice continually. If ye shall render vain my covenant of the day, and my covenant of the night, then will also my covenant become of no effect with David my servant, that he shall not have a son to reign upon his throne; and with the Levites the priests, my ministers. As the host of the heavens is not numbered, neither the sand of the sea measured; so will I multiply the seed of David my servant, and the Levites my ministers" (Jeremiah 33:15-17, [18,] 20-22).
Here the subject is the coming of the Lord, who is the branch of David, and is called Jehovah our Justice. That Judah shall then be saved, and Israel dwell safely, signifies that then those will be saved who are in love to the Lord. That Israel shall dwell safely signifies that then those who are in charity towards their neighbour will not be infested by evils and falsities. There shall not be cut off from David a man sitting upon the throne of the house of Israel, signifies that then Divine Truth proceeding from the Lord shall reign continually in the church, the throne of the house of Israel denoting the church where it reigns. And from the priests the Levites there shall not be cut off a man from before my faces to offer the burnt-offering, and to kindle the meat-offering, and to do sacrifice continually, signifies, that then there shall be worship continually from the good of love and charity, and from the truths of faith.
[7] The Levites signify those who are in such worship; the burnt-offering signifies worship from the good of love; the meat-offering worship from the good of charity towards the neighbour; and the sacrifice, worship from the truths of faith. If ye shall render vain my covenant of the day, and my covenant of the night signifies if they did not observe these two things, which make conjunction with the Lord, love and faith; covenant denotes conjunction; the covenant of the day, conjunction by love, and the covenant of the night, conjunction by faith. Then will also my covenant become of no effect with David my servant, that he shall not have a son to reign upon his throne; and with the Levites the priests my ministers, signifies that then they would have neither Divine truth, nor Divine Good. The Levites the priests and ministers are those who are in the good of love to the Lord, and in worship thence. As the host of the heavens is not numbered, neither the sand of the sea measured, signifies the knowledges of truth and good in the spiritual and natural man, the host of heaven denoting those knowledges in the spiritual man, and the sand of the sea the same in the natural man. So will I multiply the seed of David my servant, and the Levites my ministers, signifies the multiplication of Divine Truth, and the fructification of Divine Good, in those who have conjunction with the Lord. The Levites, the priests, here and elsewhere in the Word, signify those who are in the good of love and charity, and in the abstract sense that good itself.
[8] In Malachi:
"Behold, I send my angel, who shall prepare the way before me; and the Lord whom ye seek shall suddenly come to his temple, and the angel of the covenant whom ye desire; for he is as a refiner's fire, and as fuller's soap; and he shall sit refining and purifying the silver, and he shall purify the sons of Levi, and shall purge them as gold and silver, that they may offer to Jehovah a meat-offering in justice. Then shall the meat-offering of Judah and Jerusalem be pleasant to Jehovah, according to the days of an age, and according to the former years" (242:9 and 433:12), where it is shown that by the sons of Levi are meant all those who are in the good of charity, and thence in the good of faith. The subject is the coming of the Lord. His Divine Human is meant by His temple, to which Jehovah the Lord shall come; and that He would purify those who are in the good of charity, and thence in the good of faith, is meant by His purifying and purging the sons of Levi. That the sons of Levi themselves are not meant is evident, for it is said that He shall then purify and purge them, and that the meat-offering of Judah and Jerusalem shall then be pleasant to Jehovah. It is known that the Lord did not purify and purge the Levites; nor was the meat-offering of Judah and Jerusalem pleasant to the Lord, for they were altogether against the Lord, and worship by sacrifices and meat-offering was at that time abrogated. For by Judah there, is meant all who are in the good of love to the Lord, and by Jerusalem the church which is in truths of doctrine; see above (n. 433).
[9] Again, in Moses:
"And of Levi he said, thy Thummim and thy Urim, to thy holy man whom thou didst prove in Massah, and with whom thou didst strive, at the waters of Meribah; who said to his father and to his mother, I have not seen you; neither did he acknowledge his brethren, nor know his sons; for they shall guard thy word, and they shall keep thy covenant. They shall teach Jacob thy judgments, and Israel thy law; they shall put incense to thy nostril, and whole burnt-sacrifice upon thine altar. And accept the work of his hands; smite through the loins of them that rise against him, and of them that hate him, that they rise not again" (Deuteronomy 33:8-11).
These words occur in the blessing of the sons of Israel by Moses, in which the subject treated of is the Word, which in the representative sense is signified by Moses. By Urim and Thummim is signified Divine Truth shining forth from Divine Good, therefore the Word; and by Levi is meant the spiritual affection for truth. The holy man whom they tempted in Massah, and at the waters of Meribah, means the Lord as to Divine Truth, for the rock at which that temptation took place signifies the Lord, and the waters issuing thence signify Divine truths. The father and mother to whom he said, "I have not seen you," signify the Israelitish church, which did not acknowledge the Lord, the church being called father from good, and mother from truth. His brethren whom he did not acknowledge, and his sons whom he knew not, mean the goods and truths of the church, which that church did not possess, brethren denoting goods, and sons denoting truths.
[10] But because the sons of Levi signify the goods and truths of the church, and generally, the spiritual affection for truth and good, it is therefore said of them, they shall guard thy word, and keep thy covenant; they shall teach Jacob thy judgments, and Israel thy law. This signifies that those who are in the spiritual affection for truth act according to the Word, and teach the goods and truths of the church, for it is the spiritual affection for truth that itself acts and teaches, because the Lord flows into that affection, doing the good in man, and teaching truth in him. The Word in this passage is the Divine Truth, and "to guard it" means to act, covenant denoting conjunction with the Lord by means of it. Judgments are truths of doctrine from the Word; the law is the good of truth; Jacob and Israel are the church. They shall put incense to thy nostril, signifies worship from the truths of doctrine; and whole burnt-sacrifice upon thine altar, signifies worship from the good of love. Smite through the loins of them that rise against him, signifies the dissipation of falsities by truths; and smite through the loins of them that hate him, that they rise not again, signifies the dissipation of evils. These things are said concerning Levi, because Divine Truth, which is the Word, is in those only who are in the spiritual affection for truth. The spiritual affection for truth is love for the truth itself, and esteem for it above every good of the world, because by means of it man has eternal life, which can be implanted in him only by means of truths, therefore by means of the Word, for the Lord teaches truths by the Word. The spiritual affection for truth, which is love for truths above every good of the world, is thus described by the Lord in Matthew:
"The kingdom of the heavens is like unto a merchant man, seeking goodly pearls; who, when, he had found one pearl of great price, went and sold all that he had and bought it" (Doctrine of the New Jerusalem 24, to the end).
[11] That Levi signifies love and charity is evident from the words of his mother Leah when she bare him, which are these:
And Leah "conceived again, and bare a son; and said, Now this time will my man (vir) adhere unto me, because I have borne him three sons; therefore she called his name Levi" (Arcana Coelestia 3873-3877). Levi signifies adhesion, and adhesion signifies conjunction by means of spiritual love. The three sons of Leah, Reuben, Simeon, Levi, born in the order named, signify in their series the chief and primary essentials of the church, truth in the understanding, truth in the will, and truth in act, like the three disciples of the Lord, Peter, James, and John. For Peter signifies truth in the understanding, James, truth in the will, and John, truth in act, which is the good of life, or the good of charity; and adhesion, which in the original tongue is called Levi, signifies conjunction by means of love and charity. That adhesion has this signification may be seen in the Arcana Coelestia 3875).
[12] That Levi in the highest sense signifies the Lord as to love and mercy, is evident in Malachi:
"And ye shall know that I have sent this commandment unto you, that my covenant may be with Levi. My covenant of life and peace was with him; which I gave to him in fear, that he might fear me, therefore on account of my name he hath feared for himself. The law of truth was in his mouth, and perversity was not found in his lips; he walked with me in peace and uprightness, and did turn many away from iniquity; the lips of the priest shall seek [the law] from his mouth; for he is the messenger (angelus) of Jehovah of hosts. But ye are departed out of the way; ye have caused many to stumble in the law; ye have corrupted the covenant of Levi" (Malachi 2:4-7,
[8]).
Here Levi, in the highest sense, means the Lord as to His Divine Human, for it is said of Levi, that "the law of truth was in his mouth, and perversity was not found in his lips," that "the lips of the priest shall seek [the law] from his mouth, for he is the messenger of Jehovah of Hosts." The covenant, therefore, of Levi means conjunction with the Lord by means of love and charity; the covenant of life and peace signifies that conjunction, and the fear which is also stated of Him, signifies love. The lips of the priest shall seek [the law] from his mouth "signifies, that all the truth of doctrine is from Him, and with those who are in love to Him. He is called the Angel of Jehovah from the Divine Truth which the Lord teaches in the Word and by means of the Word. Their departing out of the way, and causing many to stumble in the law, and corrupting the covenant of Levi, signifies that the church with the Israelites perverted the truths of the Word, and thence the goods of life, and therefore destroyed conjunction with the Lord; way signifying the truths of doctrine, the law, the goods thereof, and the covenant of Levi, conjunction with the Lord. From these things the signification of Levi and his tribe in the representative sense is evident, namely, the good of charity, which is the good of life, also the spiritual affection for good and truth, and, in the highest sense, the Lord as to spiritual love.
[13] Since most things in the Word have also an opposite sense, so have Levi and his tribe, and in this sense Levi signifies the evil of falsity, which is contrary to the good of charity; and also a life without charity, consequently, the absence of charity towards the neighbour. This is signified by Levi in the prophecy of Israel concerning his sons:
"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, and in their good pleasure they unstrung an ox. Cursed 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" (4436).
[14] This opposite sense is also meant by the Levite in the Lord's parable concerning the man wounded by robbers. This parable shall be explained here, because it treats of charity towards the neighbour, and because the Lord spoke therein from beginning to end by correspondences, which have not hitherto been known.
A lawyer "willing to justify himself, said unto Jesus, Who is my neighbour? Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among robbers, which stripped him of his raiment, and wounded him, and departed, leaving him half dead, and by chance there came down a certain priest that way; and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was; and when he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two-pence (denarii), and gave them to the host, and said, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three thinkest thou, was neighbour unto him that fell among the robbers? And he said, He that showed mercy unto him. Then said Jesus unto him, Go, and do thou likewise" (Arcana Coelestia 3875, 3876, 3877, 4497, 4502, 4503, 6352, 10017).
444. Of the tribe of Levi twelve thousand sealed, signifies good works. This is evident from the representation and consequent signification of "Levi" and his tribe, as being spiritual love, which is called charity towards the neighbor. "The tribe of Levi" here signifies good works because spiritual love or charity consists in doing things that are good, and these are good works. Charity, itself, viewed in itself, is the affection of truth and good, and where that affection is, there is a life according to truths and goods, for there is no affection without a life according to the truths and goods for which there is affection. If such affection is thought to be possible and to be present, it is a natural not a spiritual affection. These two kinds of affection differ in this, that natural affection has self and the world for an end; thus the truths and goods by which it is affected are loved 1for the sake of reputation, that honors and wealth may be acquired, and then a life according to the doctrinals that have been learned is put on merely from self for the sake of appearance, which is thus a feigned life and inwardly hypocritical; while spiritual affection has the Lord, heaven, and eternal life for an end, and has regard to these in truths and goods; thus it loves truths and goods spiritually. When this affection is with man he loves to think and to will these truths and goods, and consequently to live according to them. To live according to truths and goods is what is meant in the Word by "doing," and the life itself is meant by "deeds" and "works" which are so often mentioned in the Word; these, therefore, are what were represented and signified by "Levi" and his tribe in the church with the Jews.
[2] Because this affection is the very essential of the church, the tribe of Levi was assigned to the priesthood; this, too, is why Levi's staff in the tent of meeting blossomed with almonds; and this is why no inheritance was given to that tribe as to the other tribes, but among them all. It is known that the tribe of Levi was appointed to the priesthood; for not only was Aaron made high priest, but also his sons after him, and all the Levites were made ministers to them. That Moses and Aaron were of the tribe of Levi may be seen in Exodus 6:20; Numbers 18:2; and that the Levites were made ministers to Aaron and his sons, in Moses:
The tribe of Levi was taken for the priesthood, to keep the charge of the whole congregation before the tent of meeting, to serve the service of the tabernacle. And the Levites were given to Aaron, and accepted in place of all the firstborn; and further respecting their ministries and functions (Numbers 3 end).
[3] The priesthood was given to this tribe because it represented and thence signified love and charity. Love and charity are the spiritual affection of good and truth; since affection is predicated of love in its continuity, for affection is the continuation of love. This, too, is what the priesthood and its ministry signify in the Word, for this affection is the essential of the church, for where it is there the church is, and where it is not there the church is not; for the affection of good and truth is the very spiritual life of man, and when man is affected by good and truth he is in good and truth in respect to his life, and his thought itself is nothing but affection in a different form, for whatever a man thinks he derives from affection; no one can think without affection. This is why the tribe of Levi was appointed to the priesthood. The like is said of the Levites in Ezekiel, where a new land, a new city, and a new temple are treated of (Ezekiel 40:46; 43:19; 44:15; 48:11, 12).
[4] Because the tribe of Levi represented and thence signified charity in act, thus the goods of charity, which are good works, therefore:
The rod of Levi, upon which was written the name of Aaron, when placed in the tent of meeting before the testimony, blossomed with almonds (Numbers 17:2-11);
"almonds" signifying the goods of charity, since by these all things of the church flourish in man, for when the goods of charity are with man there are also intelligence and faith, for man is then in the affection of understanding what he knows from the Word, and in the will to do according to what he knows. Because the good of charity must be in all things of the church that the church may be in them, and because the affection itself of good and truth, which is charity, is what gives understanding and instruction to all, so not only was the tribe of Levi appointed to the priesthood, but there was no lot and inheritance granted to that tribe like that granted to the other tribes, but was among them all (as is evident in Moses, Numbers 21 and in Joshua 21:1 to the end). So it is said in Moses:
Therefore no part or inheritance with his brethren fell to Levi; Jehovah Himself is his inheritance (Deuteronomy 10:9).
[5] And because (as has been said) every man acquires knowledge (scientia), intelligence, and wisdom, according to the affection of good and truth that is in him, it is said in Moses:
Jehovah God hath chosen the sons of Levi to minister unto Him and to bless in His name, and according to their mouth shall be every controversy and every stroke (Deuteronomy 21:5).
This signifies in the spiritual sense that the affection of good and truth, which is charity, ministers to the Lord, and teaches those things that are of the church and worship, and discerns between falsities and truths, and between evils and goods; for "the sons of Levi" signify in the spiritual sense the affection of good and truth, which is charity. From this it can be seen that the tribe of Levi was chosen for the priesthood, and an inheritance was given to it among all the tribes, not because that tribe was better than the others, but because it represented charity in act, and good works, which are the effects of all good and truth in man.
[6] That "the tribe of Levi" signifies in the Word the goods of charity, which are good works, can be seen also from the following passages. In Jeremiah:
In those days and at that time I will cause a righteous shoot to sprout up unto David; and He shall do judgment and righteousness in the land. In those days shall Judah be saved, and Jerusalem 2shall dwell safely; and this is the name whereby He shall be called, Jehovah our righteousness. There shall not be cut off from David a man to sit on the throne of the house of Israel, and from the priests the Levites there shall not be cut off a man from before My faces to offer up the burnt-offering and to burn the meal-offering, and to do sacrifice all the days. If ye shall have rendered void My covenant of the day and My covenant of the night, My covenant also with David My servant shall become void that he shall not have a son to reign, and with the Levites, the priests My ministers. As the host of the heavens is not numbered, neither the sand of the sea measured, 3so will I multiply the seed of David My servant and the Levites My ministers (Jeremiah 33:15-18, 20-22).
This treats of the coming of the Lord, who is "the shoot of David," and who shall be called "Jehovah our Righteousness." "Judah shall then be saved, and Israel shall dwell safely," signifies that then those who are in love to the Lord shall be saved; "Israel shall dwell safely" signifying that those who are in charity towards the neighbor shall not be infested by evils and falsities; "there shall not be cut off from David a man to sit upon the throne of the house of Israel" signifies that Divine truth proceeding from the Lord is then to reign perpetually in the church, "the throne of the house of Israel" meaning the church wherein Divine truth reigns; "and from the priests the Levites there shall not be cut off a man from before My faces to offer up the burnt-offering and to burn the meal-offering, and to do sacrifice" signifies that then there shall be worship perpetually from the good of love and charity, and from the truths of faith; "Levites" signifying those who are in such worship; "burnt-offering" the worship from the good of love, "meal-offering" worship from the good of charity towards the neighbor; and "sacrifice" worship from the truths of faith.
[7] "If ye shall have rendered void My covenant of the day and My covenant of the night," signifies if they did not observe the two things, love and faith, that effect conjunction with the Lord; "covenant" meaning conjunction; "covenant of the day" conjunction by love, and "covenant of the night" conjunction by faith; "My covenant also with David My servant shall become void, that he shall not have a son to reign, and with the Levites the priests, My ministers," signifies that they shall then have neither Divine truth nor Divine good; "Levites, priests, ministers," are such as are in the good of love to the Lord and in worship therefrom; "as the host of the heavens is not numbered, neither the sand of the sea measured," signifies the knowledges of truth and good in the spiritual and in the natural man; "host of the heavens" meaning such knowledges in the spiritual man, and "sand of the sea" meaning such knowledges in the natural man; "so will I multiply the seed of David My servant, and the Levites My ministers," signifies the multiplication of Divine truth, and the fructification of Divine good in those who have conjunction with the Lord; here as elsewhere "the Levites, the priests," signify those who are in the good of love and charity, and in an abstract sense, that good itself.
[8] In Malachi:
Behold I send My messenger, and He shall prepare the way before Me; and the Lord whom ye seek shall suddenly come to His temple, even the angel of the covenant, whom ye desire. For He is like a refiner's fire, and like fuller's soap; and He shall sit refining and purifying silver, and shall purify the sons of Levi, and shall purge them as gold and silver, that they may bring to Jehovah an offering in righteousness. Then shall the offering of Judah and Jerusalem be sweet unto Jehovah; according to the days of an age and according to former years (242, and 4433); and that "the sons of Levi" here mean all who are in the good of charity, and thence in the good of faith. This treats of the Lord who was to come; His Divine Human is what is meant by "His temple" to which Jehovah the Lord was to come; that He will purify those who are in the good of charity, and thence in the good of faith, is meant by "He shall purify and purge the sons of Levi." Evidently the sons of Levi are not meant, for it is said that "He shall then purify and purge them," and that "the offering of Judah and Jerusalem shall then be sweet unto Jehovah," and it is known that the Lord did not purify and purge the Levites, and that the offering of Judah and Jerusalem was not sweet to the Lord, for they were utterly opposed to the Lord, and worship by sacrifices and offerings was then abrogated. For "Judah" here means all who are in the good of love to the Lord, and "Jerusalem" the church that is in the truths of doctrine (See above, n. 433).
[9] In Moses:
Moses said of Levi, Thy Thummim and Thy Urim for Thy holy man, whom thou didst tempt in Massah, with whom thou didst strive at the waters of Meribah; who said to his father and to his mother, I have not seen him; 5and his brethren he did not recognize, and his sons he did not know; they shall keep Thy word and they shall observe Thy covenant. They shall teach Jacob Thy judgments, and Israel Thy law; they shall put incense in Thy nostrils, and whole burnt offering upon Thine altar, and accept the work of his hands; smite through the loins of them that rise against him and of them that hate him, that they rise not again (Deuteronomy 33:8-11).
This is in the blessing of the sons of Israel by Moses, which treats of the Word, because this is signified in the representative sense by "Moses;" and "Urim and Thummin" signify the Divine truth shining forth from Divine good, thus the Word; and "Levi" here means the spiritual affection of truth; the "holy man whom they tempted in Massah and at the waters of Meribah" means the Lord in respect to Divine truth, for the "rock" at which that temptation took place signifies the Lord, and the "waters" from it signify Divine truths; "the father and mother to whom he said I have not seen you" signify the Israelitish church, which did not acknowledge the Lord; the church is called "father" from good, and "mother" from truth; "his brethren whom he did not recognize, and his sons whom he did not know," mean the goods and truths of the church, which were not with them, "brethren" meaning goods, and "sons" truths.
[10] But as "the sons of Levi" signify the goods and truths of the church, and in general the spiritual affection of truth and good, it is said of them "they shall keep Thy Word, they shall observe Thy covenant; they shall teach Jacob Thy judgments, and Israel Thy law," which signifies that those who are in the spiritual affection of truth do the Word and teach the goods and truths of the church, for the spiritual affection of truth is what does and teaches, since it is into that affection that the Lord flows, doing the good with man and teaching the truth with him; "the Word" here means Divine truth, and "to keep it" means to do it; "covenant" means conjunction thereby with the Lord; "judgments" mean the truths of doctrine from the Word; the "law" means the good of truth; "Jacob and Israel" mean the church; "to put incense in the nostrils" signifies worship from the truths of doctrine, and "to put whole burnt offering upon the altar" signifies worship from the good of love. The dispersion of falsities by truth is signified by "smiting through the loins of them that rise against him;" and the dispersion of evils by "smiting through the loins of them that hate him, that they rise not again." This is said of Levi, because Divine truth, which is the Word, can only be with those who are in the spiritual affection of truth. The spiritual affection of truth consists in loving the truth itself, and esteeming it above every good of the world, because through it man has eternal life, and the only means by which eternal life is implanted in man are truths, consequently the Word, for through the Word the Lord teaches truths. The spiritual affection of truth, which is to love truths above every good of the world, is thus described by the Lord in Matthew:
The kingdom of the heavens is like unto a man that is a merchant seeking beautiful pearls; who, when he had found one pearl of great price, going away, sold all that he had and bought it (The Doctrine of the New Jerusalem 24 at the end.)
[11] That "Levi" signifies love and charity is evident from the words of his mother Leah when she bare him, which are these:
Leah conceived again and bare a son, and said, Now this time will my husband (vir) cleave unto me, because I have borne him three sons; therefore she called his name Levi (Arcana Coelestia 3873-3877.) "Levi" means a cleaving, and "to cleave" signifies conjunction by spiritual love. The three sons of Leah born in succession, "Reuben, Simeon, and Levi" signify in series the first and chief essentials of the church, namely, truth in the understanding, truth in the will, and truth in act; the same as the three disciples of the Lord, "Peter, James, and John," "Peter" signifying truth in the understanding, "James" truth in the will, and "John" truth in act, which is the good of life or the good of charity. In the original tongue Levi means a cleaving, which signifies conjunction through love and charity. (That this is the signification of "cleaving," see Arcana Coelestia 3875.)
[12] That "Levi" in the highest sense signifies the Lord in relation to love and mercy, is evident in Malachi:
That ye may know that I have sent this commandment unto you, that My covenant may be with Levi. My covenant with him was of life and peace; which I gave to him in fear, that he might fear Me, therefore because of My name he was dismayed. The law of truth was in his mouth, and perversity was not found in his lips; he walked with Me in peace and uprightness, and did turn many away from iniquity. The priest's lips, they shall seek the law from his mouth, for he is the messenger of Jehovah of Hosts. But ye have turned aside out of the way; ye have caused many to stumble in the law; ye have corrupted the covenant of Levi (Malachi 2:4-8).
Here "Levi" in the highest sense means the Lord in respect to His Divine Human, for it is said of Levi, that "the law of truth was in his mouth, and perversity was not found in his lips," and that "the priest's lips they shall seek the law from his mouth, for he is the messenger of Jehovah of Hosts;" therefore "the covenant of Levi" means conjunction with the Lord through love and charity; "the covenant of life and peace" signifies that conjunction; "fear," which is also predicated of Him, signifies love. "The priest's lips they shall seek the law from his mouth" signifies that all truth of doctrine is from the Lord, and is with such as are in love to Him. He is called "the messenger of Jehovah" because of the Divine truth that the Lord teaches in the Word and through the Word; "they turned aside out of the way and caused many to stumble in the law, they corrupted the covenant of Levi," signifies that the church that was among the Israelites perverted the truths of the Word and the goods of life therefrom, and thus destroyed conjunction with the Lord; "way" signifying the truths of doctrine, "law" its goods, and the "covenant of Levi" conjunction with the Lord. From this what is signified in the representative sense by Levi and his tribe can be seen, namely, the good of charity, which is the good of life, also the spiritual affection of good and truth, and in the highest sense, the Lord in relation to spiritual love.
[13] As most things in the Word have also a contrary sense, so has "Levi" and his tribe; and in this sense "Levi" signifies the evil of falsity, which is the opposite of the good of charity; also life apart from charity, consequently no charity towards the neighbor. This is signified by "Levi" in the prophecy of Israel the father respecting his sons:
Simeon and Levi are brethren; instruments of violence are their swords; into their secret let not my soul come; unto their assembly let not my glory be united; for in their anger they slew a man, and in their good pleasure they houghed an ox. Accursed be their anger, for it is strong, and their fury, for it is hard. I will divide them in Jacob, and scatter them in Israel (443, where "Simeon" is treated of.
[14] Again, the "Levite" in the Lord's parable of the man wounded by robbers has this contrary signification; and that parable shall here be explained, because it treats of charity towards the neighbor, and because the Lord there spoke from beginning to end by correspondences, which have heretofore been unknown. In Luke:
The lawyer wishing to justify himself, said unto Jesus, And who is my neighbor? And Jesus continuing said, A certain man was going down from Jerusalem into Jericho, and he fell among robbers, who both stripped him and smote him, and departed leaving him half dead. And by chance a certain priest was going down that way; and seeing him he passed by. And in like manner a Levite, when he was at the place, came and saw and passed by. But a certain Samaritan, as he journeyed, came to him; and when he saw him he was moved with compassion, and coming near he bound up his wounds, pouring in oil and wine, and then setting him on his own beast he led him to an inn and took care of him. And on the morrow when he departed he took out two denaries and gave them to the host, and said to him, Take care of him, and whatsoever thou spendest more, when I come back again I will repay thee. Which now of these three seems to thee to have been a neighbor unto him that fell among the robbers? He said, He that showed mercy unto him. And Jesus said unto him, Go, and do thou likewise (Arcana Coelestia 3875-3877, 4497, 4502, 4503, 6352, 10017.)
Footnotes:
1. The photolithograph has "it is."
2. The photolithograph has "Israel," the Hebrew has "Jerusalem."
3. The photolithograph has "numbered."
4. The photolithograph has "to."
5. The photolithograph has "you."
444. "Ex tribu Levi duodecim millia signati." - Quod significet bona opera, constat ex repraesentatione et inde significatione "Levi" et ejus tribus, quod sit amor spiritualis, qui vocatur charitas erga proximum.
Quod "tribus Levi" hic significet bona opera, est quia amor spiritualis seu charitas consistit in bonis praestandis, quae sunt bona opera. Ipsa charitas in se spectata est affectio veri et boni; et ubi illa affectio est, ibi est vita secundum vera et bona, nam affectio absque vita secundum vera et bona, quibus afficitur, non datur: si putatur dari et adesse, est affectio naturalis et non spiritualis; quae affectiones in eo differunt, quod affectio naturalis pro fine habeat se et mundum (quare vera et bona, quibus afficitur, 1
amat propter sui famam, ut lucretur honores et opes; et tunc vita secundum doctrinalia quae didicerat, est modo a semet assumpta ut appareat, et sic simulata ac interius hypocritica), at affectio spiritualis pro fine habet Dominum, caelum et vitam aeternam, quae spectat in veris et bonis, ita amat vera et bona spiritualiter: et cum haec affectio apud hominem est, tunc homo amat cogitare illa et velle illa, proinde vivere secundum illa; vivere secundum vera et bona intelligitur in Verbo per "facere", ac ipsa vita per "facta" et "opera", quae toties memorantur in Verbo: haec itaque sunt quae per "Levin" et ejus tribum in ecclesia apud Judaeos repraesentata et significata sunt.
[2] Quia haec affectio est ipsum essentiale ecclesiae, ideo tribus Levi sacerdotium facta est; ac ideo ejus baculus in Tentorio conventus floruit amygdalis; et ideo illi tribui non data est hereditas sicut reliquis tribubus, sed inter singulas. Quod tribus Levi sacerdotium facta sit, notum est, nam non modo Aharon factus est summus sacerdos, sed etiam filii ejus post eum, et omnes Levitae dati sunt illis ad ministrandum. Quod Moses et Aharon fuerint ex tribu Levi, videatur Exodus 6:20; 2
Numeri 18:2; et quod Levitae facti sint ministri Aharonis et ejus filiorum, apud Mosen,
Acceptata est tribus Levi in sacerdotium, ut custodirent custodiam totius congregationis coram Tentorio conventus, ad serviendum servitium Habitaculi: ac dati sunt Levitae Aharoni, et acceptati loco omnis primogeniti. Et porro de ministeriis et functionibus eorum (Numeri 3:1 ad fin. ).
[3] Quod sacerdotium isti tribui datum fuerit, erat causa quia repraesentabat amorem et charitatem, et inde amorem et charitatem significabat; amor et charitas est affectio boni et veri spiritualis, nam affectio dicitur de amore in suo continuo, est enim affectio continuum amoris. Simile etiam in Verbo significatur per "sacerdotium" et "ministerium" ejus; illa enim affectio est essentiale ecclesiae, nam ubi illa est ibi est ecclesia, et ubi illa non est ibi nec est ecclesia: nam affectio boni et veri est ipsa vita spiritualis hominis, quando enim homo afficitur bono et vero, tunc est in bono et vero quoad vitam; ipsa cogitatio ejus tunc non est nisi affectio in varia forma, nam quicquid homo cogitat hoc trahit ex affectione; cogitare absque affectione nemo potest. Inde nunc est quod tribus Levi facta sit sacerdotium. Simile dicitur de Levitis apud Ezechielem, ubi agitur de nova terra, nova urbe, et novo templo (cap. 40:46; 43:19; 44:15; 48:11, 12).
[4] Quoniam "tribus Levi" repraesentabat et inde significabat charitatem actu, ita bona charitatis, quae sunt bona opera, ideo
Baculus Levi, super quo scriptum fuit nomen Aharonis, positus in Tentorio conventus coram Testimonio florebat amygdalis (Numeri 17:17-26 [B.A. 2-11]):
per "amygdalas" enim significantur bona charitatis; ex his enim apud hominem florent omnia ecclesiae; nam cum bona charitatis sunt apud hominem, est intelligentia et fides, est enim homo in affectione intelligendi quod scit ex Verbo, et in voluntate faciendi secundum quod scit. Quoniam omnibus rebus ecclesiae inerit bonum charitatis ut in illis sit ecclesia, et quia ipsa affectio boni et veri, quae est charitas, dat intelligere, ac instruit omnes, ideo tribus Levi non modo sacerdotium facta est, sed etiam non ei data est sors et hereditas sicut reliquis tribubus, verum inter omnes (Ut constat apud Mosen, Numeri 35:1 ad fin. ; et apud Josuam, cap. 21:1 ad fin. ): quare dicitur apud Mosen,
"Non contigit Levitis pars et hereditas cum fratribus suis; Jehovah Ipse hereditas ejus" (Deuteronomius 10:9):
[5] et quia, ut dictum est, quisque homo discit scientiam, intelligentiam et sapientiam secundum affectionem boni et veri quae est apud illum, ideo dicitur apud Mosen,
"Jehovah Deus elegit" filios Levi "ad ministrandum Ipsi, et ad benedicendum in nomine Ipsius; et juxta os eorum erit omnis lis et omnis plaga" (Deuteronomius 21:5);
per quae in sensu spirituali significatur quod affectio boni et veri, quae est charitas, ministret Domino, ac doceat illa quae ecclesiae et cultus sunt, ac discernat falsa a veris et mala a bonis; nam per "filios Levi" in sensu spirituali significatur affectio boni et veri, quae est charitas. Ex his constare potest quod tribus Levi electa sit in sacerdotium, et quod ei data sit hereditas inter omnes tribus; non quod illa tribus melior esset reliquis, sed quia repraesentabat charitatem actu et bona opera, quae sunt effectus omnis boni et veri apud hominem.
[6] Quod "tribus Levi" bona charitatis, quae sunt bona opera, in Verbo significet, etiam constare potest a sequentibus his locis:
- Apud Jeremiam,
"In diebus illis et in tempore illo germinare faciam Davidi germen justum, et faciet judicium et justitiam in terra: in diebus illis servabitur Jehudah, et 3
Israel habitabit secure; hoc nomen quod vocabunt Illi, Jehovah Justitia nostra:.... non excidetur Davidi vir sedens super throno domus Israelis, ac sacerdotibus Levitis non excidetur vir a coram faciebus meis, offerens holocaustum et adolens mincham, et faciens sacrificium omnibus diebus. .... Si irritum reddideritis foedus meum diei et foedus meum noctis, ...etiam foedus meum irritum fiet cum Davide servo meo, ut non sit illi, filius regnans, et cum Levitis sacerdotibus ministris meis. Sicut non numeratur exercitus caelorum, et non mensuratur arena maris, ita multiplicabo semen Davidis servi mei, et Levitas ministros meos" (33:15-17, [18,] 20-22):
agitur ibi de adventu Domini, qui est "germen Davidis", et qui vocabitur "Jehovah Justitia nostra": quod tunc "servabitur Jehudah, et 4
Israel habitabit secure", significat quod tunc salvandi qui in amore in Ipsum sunt; et quod tunc illi qui in charitate erga proximum sunt non infestabuntur a malis et falsis, significatur per quod "tunc 5
Israel habitabit secure": quod "non excidetur Davidi vir sed ens super throno domus Israelis" significat quod tunc Divinum Verum procedens a Domino perpetuo in ecclesia regnaturum sit, "thronus domus Israelis" est ecclesia ubi regnat; " [ac sacerdotibus Levitis] non excidetur vir a coram faciebus meis offerens holocaustum, adolens mincham et faciens sacrificium", significat quod tunc perpetuo erit cultus ex bono amoris et charitatis et ex veris fidei; per "Levitas" significantur illi qui in eo cultu sunt, per "holocaustum" significatur cultus ex bono amoris, per "mincham" cultus ex bono charitatis erga proximum, et per "sacrificium" cultus ex veris fidei:
[7] "si irritum reddideritis foedus meum diei et foedus meum noctis" significat si non observarent duo illa quae faciunt conjunctionem cum Domino, nempe amorem et fidem; "foedus" est conjunctio, "foedus diei" est conjunctio per amorem, "foedus noctis" est conjunctio per fidem: "etiam foedus meum irritum fiet cum Davide servo meo, ut non sit illi filius regnans, et cum Levitis sacerdotibus ministris meis", significat quod tunc non illis Divinum Verum et Divinum Bonum; "Levitae sacerdotes ministri" sunt illi qui in bono amoris in Dominum sunt et in cultu inde; "sicut non numeratur exercitus caelorum, et non 6
mensuratur arena maris", significat cognitiones veri et boni in spirituali et naturali homine; "exercitus caelorum" sunt cognitiones illae in spirituali homine, et "arena maris" sunt cognitiones illae in naturali homine: "ita multiplicabo semen Davidis servi mei, et Levitas ministros meos", significat multiplicationem Divini Veri ac fructificationem Divini Boni apud illos qui conjunctionem cum Domino habent; hic ut alibi per "Levitas sacerdotes" significantur illi qui in bono amoris et charitatis sunt, ac in sensu abstracto significatur ipsum illud bonum.
[8] Apud Malachiam,
"Ecce Ego mittens angelum meum, qui parabit viam ante Me, et subito veniet ad Templum suum Dominus quem vos quaeritis, et Angelus foederis quem vos desideratis:.... Ille enim sicut ignis conflatoris et sicut smegma fullonum; et sedebit conflans et purgans argentum, et purificabit filios Levi et defaecabit eos sicut aurum et argentum; ut sint adferentes Jehovae mincham in justitia: tunc suavis erit Jehovae minchah Jehudae et Hierosolymae, juxta dies saeculi et juxta annos priores" (3:1-4):
quid haec in sensu spirituali significant, videatur explicatum supra (n. 242 [~ 7
et 433 [h]); et ibi quod per "filios Levi" intelligantur omnes qui in bono charitatis et inde in bono fidei sunt: agitur ibi de Domino venturo; Divinum Humanum Ipsius est quod intelligitur per "Templum suum" ad quod Jehovah Dominus venturus: quod purificaturus illos qui in bono charitatis et inde in bono fidei sunt, intelligitur per quod "purificabit et defaecabit filios Levi "; quod non filii Levi intelligantur, patet, nam dicitur quod "tunc purificabit et defaecabit illos", et quod "tunc suavis erit Jehovae minchah Jehudae et Hierosolymae", et notum est quod Dominus non purificaverit et defaecaverit Levitas, et quod non suavis fuerit Domino minchah Jehudae et Hierosolymae; nam prorsus contra Dominum fuerunt, et tunc cultus per sacrificia et minchas abrogabatur; per "Jehudam" enim ibi intelliguntur omnes qui in bono amoris in Dominum sunt, et per "Hierosolymam" intelligitur ecclesia quae in veris doctrinae (videatur supra, n. 433).
[9] Apud Mosen,
Moses "de Levi dixit, Thummim tui et Urim tui, viro sancto tuo quem tentasti in Massa, contendisti cum eo apud aquas Meriba; qui dixit patri suo et matri suae, Non vidi 8
vos, et fratres suos non agnovit, ac filios suos non novit: custodient verbum tuum, et foedus tuum servabunt, docebunt judicia [tua] Jacobum et legem tuam Israelem; ponent suffitum in nasum tuum, et holocaustum super altare tuum, .... et opus manuum ejus accepta; percute lumbos insurgentium contra eum, et osorum ejus, ut non resurgant" (Deutr. 33 9
811):
haec in Benedictione filiorum Israelis a Mose, in qua agitur de Verbo, quia hoc per "Mosen" in sensu repraesentativo significatur, ac per "Urim et Thummim" significatur Divinum Verum elucens ex Divino Bono, ita Verbum; ac per "Levin" ibi intelligitur affectio veri spiritualis; per "virum sanctum quem tentarunt in Massa et ad aquas Meriba", intelligitur Dominus quoad Divinum Verum, nam "Petra", ad quam illa tentatio fiebat, significat Dominum, et "aquae inde" Divina vera; per "patrem et matrem" quibus dixit "Non vidi 10
vos", significatur Ecclesia Israelitica, quae non agnovit Dominum; ecclesia dicitur "pater" ex bono et "mater" ex vero: per "fratres suos" quos non agnovit, et per "filios" quos non novit, intelliguntur bona et vera ecclesiae quae apud illos non erant; "fratres" sunt bona et "filii" sunt vera:
[10] sed quia "filii Levi" significant bona et vera ecclesiae, et in genere affectionem veri et boni spiritualem, ideo dicitur de illis quod "custodient Verbum, foedus servabunt, judicia docebunt Jacobum et legem Israelem", per quod significatur quod illi qui in affectione veri spirituali sunt, faciant Verbum ac doceant bona et vera ecclesiae; ipsa enim affectio veri spiritualis facit et docet, nam Dominus in illam influit et facit bonum apud hominem et docet verum apud illum; "Verbum" ibi est Divinum Verum, "custodire illud" est facere, "foedus" est conjunctio per id cum Domino, "judicia" sunt vera doctrinae ex Verbo, "lex" est bonum veri, "Jacobus" et "Israel" sunt ecclesia: cultus ex veris doctrinae significatur per "ponere suffitum in nasum", et cultus ex bono amoris per "ponere holocaustum super altare": dissipatio falsorum per vera significatur per "percutere lumbos insurgentium contra illum"; ac dissipatio malorum per "percutere lumbos osorum ut non resurgant." Haec de Levi dicta sunt, quia Divinum Verum, quod est Verbum, non apud alios datur quam apud quos est affectio veri spiritualis; affectio veri spiritualis est amare ipsum verum, et aestimare id supra omne bonum mundi, quia per id est homini vita aeterna; nam vita aeterna non per alia media implantatur homini quam per vera, consequenter per Verbum, nam per hoc docet Dominus vera. Affectio veri spiritualis, quae est amare vera supra omne bonum mundi, ita describitur a Domino apud Matthaeum,
"Simile est regnum caelorum homini negotiatori, quaerenti pulchras margaritas, qui cum invenisset unam pretiosam margaritam, abiens vendidit omnia quae habuit et emit eam" (13:45, 46):
"margarita" significat verum. (Quod non aliunde sit homini vita aeterna quam per vera ex bono quod a Domino, videatur in Doctrina Novae Hierosolyme, n. Doctrina Novae Hierosolyme24 fin. )
[11] Quod "Levi" significet amorem et charitatem, constat ex Leae matris ejus verbis cum peperit illum, quae haec sunt,
Et Leah "concepit adhuc et peperit filium, et dixit, Nunc hac vice adhaerebit vir meus ad me, quia peperi ei tres filios; propterea Vocavit nomen ejus Levi" (Genesis 29:34):
"concepit adhuc et peperit filium" significat conceptionem et partum spiritualem; "et dixit, Nunc hac vice adhaerebit vir meus ad me", significat amorem spiritualem per quem conjunctio, seu charitatem; "quia peperi ei tres filios" significat successivum; "propterea vocavit nomen ejus Levi" significat conjunctionem per amorem, et quale ejus. (Sed haec ulterius explicata videantur in Arcanis Caelestibus n. 3873-3877.) Levi significat adhaesionem, et "adhaesio" conjunctionem per amorem spiritualem. Tres filii Leae ordine nati, "Reuben", "Simeon", et "Levi", significant in serie prima et primaria essentialia ecclesiae; nempe verum intellectu, verum voluntate, et verum actu, similia cum tribus discipulis Domini, nempe Petro, Jacobo et Johanne; "Petrus" enim significat verum intellectu, " 11
Jacobus" verum voluntate, et "Johannes" verum actu, quod est bonum vitae seu bonum charitatis: et "adhaesio", quae in lingua originali dicitur Levi, significat conjunctionem per amorem et charitatem. (Quod adhaesio id significet, videatur in Arcanis Caelestibus n. 3875.)
[12] Quod "Levi" in supremo sensu significet Dominum quoad amorem et misericordiam, constat apud Malachiam,
"Ut cognoscatis quod miserim ad vos praeceptum hoc, ut sit foedus meum cum Levi;.... foedus meum fuit cum illo vitae et pacis, quae dedi illi timore, ut timeret Me, ideo propter nomen meum timuit ille sibi: lex veritatis fuit in ore ejus, et perversitas non inventa est in labiis ejus; in pace et rectitudine ambulavit Mecum, multosque avertit ab iniquitate: labia sacerdotis.... quaerent [legem] ex ore ejus, quia Angelus Jehovae Zebaoth Ille. At vos recessistis a via, impingere fecistis multos in lege, corrupistis foedus Levi" (2:4-7 [, 8]):
per "Levi" hic in supremo sensu intelligitur Dominus quoad Divinum Humanum, nam dicitur de Levi quod "lex veritatis fuerit in ore ejus, et perversitas non inventa in labiis ejus", quod "labia sacerdotis quaerent [legem] ex ore ejus, quia Angelus Jehovae Zebaoth Ille": quare per "foedus Levi" intelligitur conjunctio cum Domino per amorem et charitatem; "foedus vitae et pacis" significat illam conjunctionem; per "timorem", qui praedicatur etiam de Illo, significatur amor; quod "labia sacerdotis quaerent [legem] ex ore ejus" significat quod omne verum doctrinae sit ab Ipso, et apud illos qui in amore in Ipsum sunt: ex Divino Vero quod Dominus docet in Verbo et per Verbum vocatur "Angelus Jehovae": quod "recesserint a via, impingere fecerint multos in lege, corruperint foedus Levi", significat quod ecclesia quae fuit apud Israelitas perverterit vera Verbi et inde bona vitae, et sic perdiderint conjunctionem cum Domino; "via" significat vera doctrinae, "lex" bona ejus, et "foedus Levi" conjunctionem cum Domino. Ex his constare potest quid in sensu repraesentativo significatur per "Levin" et ejus tribum; quod nempe bonum charitatis, quod est bonum vitae, tum affectio boni et veri spiritualis, ac in supremo sensu Dominus quoad amorem spiritualem.
[13] Quoniam pleraque in Verbo etiam sensum oppositum habent, ita quoque Levi et ejus tribus; et in eo sensu significat "Levi" malum falsi quod oppositum est bono charitatis, ac vitam absque charitate, proinde non charitatem erga proximum; hoc significatur per "Levin" in Prophetia de filiis suis ab Israele patre:
"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 eorum 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);
sed haec videantur explicata in superiori articulo (n. 443 [b]), ubi actum est de Simeone.
[14] Hoc oppositum etiam significatur per "Levitam" a Domino in parabola de Vulnerato a Latronibus, quae hic explicanda est, quia ibi agitur de charitate erga proximum, et quia Dominus ibi per correspondentias locutus est a principio ad finem, quae hactenus ignotae sunt:
- Apud Lucam,
Legisperitus "volens se ipsum justificare, dixit ad Jesum, Quis est meus proximus? Excipiens Jesus dixit, Homo quis descendit a Hierosolyma in Jerichuntem, et in latrones incidit, qui etiam exuerunt cum, et plagas infligentes abiverunt, relinquentes eum cum semimortuus esset: et forte sacerdos quis descendit in eadem via, sed Videns eum praeteriit; similiter etiam Levita cum esset apud locum, veniens et Videns praeteriit: Samarita autem quidam iter faciens Venit ad eum, et videns eum visceribus commotus est; quare accedens obligavit vulnera ejus, infudit oleum et vinum, deinde tollens eum super proprium jumentum duxit in diversorium, et curam ejus habuit; insuper crastino die exiens extraxit duos denarios et dedit hospiti, ac dixit illi, Curam ejus habe, nam quodcunque insuper insumpseris, quando reversus fuero, restituam tibi. Quis ergo trium horum videtur tibi proximus fuisse ejus qui inciderat in latrones? Hic dixit, Qui fecit misericordiam cum illo. Et dixit Jesus, Abi tu, quoque fac similiter" (10:29-37):
agitur ibi de charitate erga proximum, et de bonis operibus, per quae charitas est in suo effectu et in suo pleno: "Hierosolyma" ibi significat ecclesiam ubi vera doctrina, et "Jericho" illam ubi cognitiones veri et boni; "sacerdos" inde significat illos quibus nullus amor in Dominum est, et "Levita" illos quibus nulla charitas erga proximum, quales erant eo tempore in Hierosolyma; "Samarita" autem significat gentes quae in bono charitatis fuerunt; "homo descendens e Hierosolyma in Jericho" significat illos qui instrui voluerunt in ecclesiae veris et cognitionibus: "latrones" in quos incidit, significant illos tunc in ecclesia perversa, qualis eo tempore erat Judaica; "qui exuentes eum, plagis afflixerunt et semimortuum reliquerunt", significat quod illum veris orbaverint ac falsis imbuerint, et sic illum quoad spiritualem vitam in tantum laeserint ut vix aliqua vita spiritualis superesset; "exuere" in Verbo significat orbare veris, "infligere plagas" significat mentem et vitam spiritualem falsis laedere, et "semimortuus" significat dum paene expers illius vitae esset: "visceribus commoveri" significat misericordiam et charitatem ab interiori; misericordia etiam et charitas unum faciunt: "obligare vulnera, et infundere oleum et vinum", significat parare medelam contra falsa quae laeserant ejus vitam per bonum amoris et verum fidei instruendo; "oleum" in Verbo significat bonum amoris, et "vinum" bonum et verum fidei: "tollere super proprium jumentum" significat secundum intellectum suum quantum posset, nam "equus" significat intellectum, similiter "jumentum ": "ducere in diversorium, et curam ejus habere", significat ad illos qui plus instructi sunt in cognitionibus boni et veri; "diversorium" est ubi emuntur cibi et potus, per quos significantur cognitiones boni et veri, ac inde nutritio spiritualis quae datur per instructionem: quod "dederit hospiti duos denarios, et dixerit illi, Curam ejus habe, nam quodcunque insuper insumpseris, ego, quando reversus fuero, restituam tibi", significat omnia charitatis quantum valuit et potuit. Ex his nunc constare potest quid "Levi", "tribus ejus", et "Levitae" in utroque sensu significant. (Plura de repraesentatione et inde significatione "Levi", et tribus ab illo nominatae, videantur in Arcanis Caelestibus n. 3875-3877, 4497, 4502, 4503, 6352, 10017.)
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