448# “约瑟支派中受印的有一万二千”表示那些在第二层天堂的人与主的结合。这从“约瑟”和约瑟支派代表、因而表示什么清楚可知，“约瑟”和约瑟支派是指主的国度和教会的属灵层；“约瑟”在此表示那些在第二层天堂的人与主的结合，因为“约瑟”表示主的属灵国度，该国度构成第二层天堂。天堂由两个国度组成，即属天国度和属灵国度；属天国度是由那些在第三层或至内层天堂的人组成的，属灵国度是由那些在第二层或中间天堂的人组成的。“约瑟”表示那些在第二层天堂的人与主的结合，因为“约瑟”表示这层天堂，还因为这第四类支派论述了所有在天堂，并进入天堂的人与主的结合，该结合由“西布伦支派”，就是这一类当中的第一个支派来表示；因为每一类和系列中的第一个支派表明了在接下来的支派中所涉及的主题，接下来的支派一般会继续保持这个主题；因此，在这种情况下，会继续保持结合这个主题。这就是为何“西布伦支派”表示那些在第三层天堂的人与主的结合，“约瑟支派”表示那些在第二层天堂的人与主的结合，“便雅悯支派”表示那些在第一层天堂的人与主的结合。
在圣言中，“约瑟”代表、因而表示在其属灵神性方面的主，在相对意义上代表、因而表示属灵国度，这一点从圣言，无论历史还是预言关于他所记载的一切清楚看出来。在历史圣言中，经上论到约瑟说：
约瑟作了一个梦，十一个捆来围着他的捆下拜；太阳、月亮和十一颗星向他下拜。(创世记37:5–10)
这些梦在最近的意义上表示他的弟兄和父母要来到埃及，在那里尊他为那地之主；但它们在灵义上表示雅各和他儿子所代表的教会将要顺服主；因为如前所述，“约瑟”代表在其属灵神性方面的主，在相对意义上代表主在天上和地上的属灵国度。主在地上的属灵国度就是属灵教会；该教会就是在埃及时的雅各和他儿子在内义上所表示的。
后来“约瑟”描述了将要由以色列人来代表的一个教会的建立；这也是为何约瑟被带到埃及，获得管理全地的统治权，邀请他的父亲和弟兄来到那里，并支持他们。只要他是那地的主人，埃及地就代表属世人中的属灵教会，雅各和他儿子代表属灵教会；但当摩西出生，并开始领以色列人出埃及时，埃及代表属世人中的属灵教会就终止了。这些事既广泛，又各种各样，《属天的奥秘》解释了它们。
对属灵神性方面的主的代表，因而对主的属灵国度的代表就包含在摩西五经中的这些话里面：
法老对他的臣仆说，像这样的人，有神的灵在他里头，我们岂能找得着呢？法老对约瑟说，神既使你知道这一切，就没有人像你这样有聪明有智慧；你可以掌管我的家，我的民都必与你亲嘴，惟独在宝座上的我比你大。法老又对约瑟说，看，我派你治理埃及全地。法老就摘下手上的戒指，戴在约瑟的手上，给他穿上细麻衣，把金项链戴在他的颈项上；又叫约瑟坐他所拥有的副车，有人在他前面喊着：跪下！于是，法老派他治理埃及全地。法老对约瑟说，我是法老，在埃及全地，若没有你，没有人可举手或抬脚。(创世记41:38–44)
《属天的奥秘》(5306–5329节)解释了这些话。
448b.前面说明，“约瑟”在至高意义上代表属灵神性方面的主，现在要解释一下何谓主的属灵神性。天堂分为两个国度，其中一个被称为属天国度，另一个被称为属灵国度。从主发出的神性本身构成天堂，从主发出的神性是与神性真理合一的神性良善。在天堂，所有接受神性良善的程度大过神性真理的人都构成主的属天国度，而所有接受神性真理的程度大过神性良善的人都构成主的属灵国度。因此，被主的属天国度的天使所接受的主之神性被称为属天神性，被主的属灵国度的天使所接受的主之神性被称为属灵神性。不过，要知道，从主发出的神性凭对它的接受而被如此称呼，并没有两种神性，就是一个属天发出和一个属灵发出；因为凭接受而被称为属天神性的神性良善和凭接受而被称为属灵神性的神性真理如此合一地发出，以至于它们是一，而不是二。对这些事更充分的解释，可参看《天堂与地狱》(20–28节)，那里论述了三层天堂所分为的两个国度；那里(HH 13, 133, 139节)还论述了发出的神性，也就是与神性真理合一的神性良善，并说明它们只是在那些接受它们的人里面为二。
属灵神性方面的主，因而属灵国度由“约瑟”来表示，这一点从以下经文清楚看出来。在父亲以色列对他儿子的祝福中：
约瑟是多结果者之子，是泉旁多结果者之子；女儿啊，她爬到墙上；弓箭手苦害他，向他射箭，弓箭手仇恨他；约瑟要坐在他弓的力量里，他的手臂因雅各的大能者之手而强壮；以色列的牧者、石头是从那里而出的；从你父亲的神那里，祂必帮助你；因沙代，祂必将上面来的天福，伏于下面的深渊之福，以及乳房子宫之福，都赐福给你。你父亲的祝福, 胜过我祖先的祝福，直到一个时代的山岭的渴望；它们必降在约瑟的头上，临到他弟兄中的拿细耳人的头顶上。(创世记49:22–26)
“约瑟是多结果者之子”表示主的属灵国度和属灵教会，在至高意义上表示属灵神性方面的主；“泉旁多结果者之子”表示通过来自圣言的真理结实，“多结果者之子”表示通过真理结实，“泉”表示圣言；“女儿啊，她爬到墙上”表示从来自良善的真理而与来自邪恶的虚假争战，“墙”表示进行保卫的真理；“弓箭手苦害他”表示虚假的抵抗，“向他射箭”表示他们将从虚假争战；“弓箭手仇恨他”表示来自教义之虚假的各种敌意；“标枪”、“箭”，因而“投掷标枪者”和“弓箭手”表示从真理而与教义之虚假争战，但在此表示从教义之虚假而与真理争战；“约瑟要坐在他弓的力量里”表示来自与虚假争战的教义之真理的安全，“弓”表示教义；“他的手臂强壮”表示争战能力的潜能；“因雅各的大能者之手”表示凭主的神性人身的全能；“以色列的牧者、石头是从那里而出的”表示在主国度中的一切属灵良善和真理都来自这个源头；“从你父亲的神那里”表示祂是古教会的神；“因沙代”表示试探之后作为恩主的主；“祂必将上面来的天福赐福给你”表示以来自里面的良善和真理；“伏于下面的深渊之福”表示以来自外面的真理和良善的知识，并确认性的知识或科学；“以及乳房子宫之福”表示对这些和结合的属灵情感；“你父亲的祝福, 胜过我祖先的祝福”表示“约瑟”所表示的教会来自属灵真理和良善；“直到一个时代的山岭的渴望”表示相互的属天之爱，或属天的相爱；“它们必降在约瑟的头上”表示在内层方面的这些事物；“临到他弟兄拿细耳人的头顶上”表示在外层方面的。对这些事物进一步的解释，可参看《属天的奥秘》(6416–6438节)。
在摩西对以色列的儿子们的祝福中：
论到约瑟，他说，愿他的地蒙耶和华赐福，得天上的宝物、甘露，以及伏在下面的深渊，得日头出产的宝物，月月所产出的宝物，得东方之山的初熟果子，时代之冈的宝物， 得地的宝物和其中所充满的，得住在荆棘中者的美意，愿它们都临到约瑟头上，临到他弟兄中的拿细耳人的头顶上。(申命记33:13–16)
此处描述了在那些处于来自圣言的真理的教义，以及与它一致的生活之人中间，主的属灵教会，“约瑟的地”表示这教会；“蒙赐福，得天上的宝物、甘露，以及伏在下面的深渊”表示从属灵人中来自圣言的神性真理，从进入属世人的属灵人的流注；“天上的宝物”表示神性属灵真理，或属灵人中的真理；“甘露”表示由此而来的流注，“伏在下面的深渊”表示属世人，其中有为了感知的真理和良善的知识，以及确认性的知识；“得日头出产的宝物，月月所产出的宝物”表示从由主的属天国度那里流出的真理，从由主的属灵国度那里流出的真理；“日头的宝物”表示来自属天国度的真理；“月月的宝物”表示来自属灵国度的真理，“出产”和“产出”表示流出来的事物；“得东方之山的初熟果子，时代之冈的宝物”表示诸如在上古教会和古教会中的纯正真理，“东方之山”表示处于对主之爱的上古教会；该教会由“东方之山”来描述，是因为“山”表示爱，“东方”表示主；“时代之冈”表示处于对邻之仁的古教会；该教会由“时代之冈”来描述，是因为“冈(即小山)”表示对邻之仁。这就是“山”和“冈”的含义(参看AE 405节)。“得地的宝物和其中所充满的”表示外在属灵教会，该教会存在于那些照着真理和良善的知识生活之人中间；“地”表示这个教会，“所充满的”表示外在人中的知识；“得住在荆棘中者的美意”表示属灵神性方面的主，所有这些事物都来自祂；“愿它们都临到约瑟头上，临到他弟兄中的拿细耳人的头顶上”表示在内层和外层方面，如前所述。
448c.撒迦利亚书：
我要使犹大家强盛，拯救约瑟家；他们必如勇士以法莲，他们的心必像饮了酒那样喜乐。(撒迦利亚书10:6–7)
此处“犹大家”表示处于对主之爱、被称为属天教会的教会；“约瑟”表示处于仁之良善和信之真理、被称为属灵教会的教会；这个教会的真理从良善那里拥有能力，故经上说“他们必如勇士以法莲”，因为“以法莲”表示属世人中来自良善的真理，这真理拥有能力；“他们的心必像饮了酒那样喜乐”表示来自真理的他们的喜乐，“酒”表示来自良善的真理。
以西结书：
耶和华说，人子啊，你要取一根木杖，上面写上，为犹大和他的同伴以色列人；又取一根木杖，上面写上，为约瑟，就是以法莲和以色列全家的木杖；然后将它们彼此相接，连成一根木杖，使它们在我手中合而为一。看哪，我要取以法莲手中的约瑟和他同伴以色列支派的杖，把它们与犹大的杖接连，我要使它们成为一根杖，它们必在我手中成为一根。我要使他们在那地，在以色列山上成为一个民族；有一王必作他们众人的王；他们不再是两个民族，决不再分为两个国家。(以西结书37:16–22)
此处“犹大”也表示处于爱之良善的属天教会，“约瑟”和“以法莲”表示处于仁之良善和信之真理的属灵教会。“我要使它们成为一根杖，它们必在我手中成为一根。我要使他们在那地，在以色列山上成为一个民族；有一王必作他们众人的王；他们不再是两个民族，决不再分为两个国家”表示这两个教会将在主那里成为一个教会，如同良善与真理为一那样。前面也解释了这段经文(可参看AE 433b节)。
诗篇：
神啊，你曾用你的膀臂赎了你的民，就是雅各和约瑟的儿子。(诗篇77:15)
“雅各和约瑟的儿子”表示那些照其宗教原则处于生活良善的人。在圣言中，“雅各”表示在那些处于生活良善的人中间的外在教会；“约瑟”在此是指玛拿西和以法莲，因为经上说“你曾赎了雅各和约瑟的儿子”，他们表示那些在外在人方面，因而在生活上处于良善和真理的人。玛拿西和以法莲，即“约瑟的儿子”，就具有这种含义(参看AE 440节)。“用祂的膀臂赎了他们”表示凭全能拯救了他们，因为这种人被主通过降世拯救了，否则无法得救。
俄巴底亚书：
在锡安山必有逃脱的人，那山也必成圣；雅各家必成为继承他们产业的；雅各家必成为大火；约瑟家必为火焰，以扫家必如碎秸，火必将他们烧着吞灭，以扫家必无余剩的。(俄巴底亚书1:17–18)
“以扫和他的家”表示那些以为自己不是从主，而是从自己那里有聪明和智慧的人；因为在这一章的第八节经文中，经上说：“到那日，我岂不从以东除灭智慧人，从以扫山除灭聪明人？”这些人是那些从圣言的字义确认诸如支持自己的爱的那类事物的人。“雅各家和约瑟家”表示那些照着教义的真理处于生活良善的人，“雅各家”表示那些处于生活良善的人，“约瑟家”表示那些处于教义真理的人；必有逃脱的人，必成圣的“锡安山”表示对主之爱，拯救和神性真理都来自祂；“雅各家必成为继承那家和以扫山产业的”、“雅各家必成为大火；约瑟家必为火焰”表示那些照着教义真理而处于生活良善的人将取代“以扫”所表示的人。在灵界，这种情况会发生，即：那些以自我聪明为骄傲，并从圣言确认诸如支持对自我和世界的爱的那类事物的人占据大片土地和一些山，为自己造了天堂的样貌，以为比起其他人，天堂更属于他们；但当时候满足时，或说到了指定时间，他们就被赶出他们的地方，那些照着来自主的教义真理而处于生活良善的人则接替他们(对此，可参看小著《最后的审判》)。这清楚表明，“雅各家必成为继承他们产业的，必成为大火；约瑟家必为火焰，以扫家必如碎秸”在内义上表示什么。
阿摩司书：
弹琴，为自己发明乐器，如同大卫的；以大碗喝酒，用油的初熟果子抹身，却不为约瑟的破口而悲伤的。(阿摩司书6:5–6)
这些话论述了那些外在伪装良善的情感，为了从圣言来证实而引用许多东西，然而内在邪恶的人。“弹琴，为自己发明乐器，用油的初熟果子抹身”表示外在伪装良善的情感；“以大碗喝酒”表示为了表现而从圣言引用许多东西来证实；“却不为约瑟的破口而悲伤”表示他们不关注教会教义的真理，即便教会因虚假而灭亡，“约瑟”表示属灵教会，这教会在那些处于教义真理的人中间。
诗篇：
领约瑟如领羊群的以色列的牧者啊，求你侧耳；坐在基路伯上的啊，求你发出光来。在以法莲、便雅悯和玛拿西面前，激发你的大能，来救我们。(诗篇80:1–2)
此处“约瑟”也表示属灵教会，这教会在那些处于来自良善的真理，也就是说，在生活上也处于教义真理的人中间。至于“以法莲、便雅悯和玛拿西”在此表示什么，可参看前文(AE 440b节)。
阿摩司书：
耶和华向以色列家如此说，你们要寻求我，就必存活；免得他像火冲入约瑟家，并吞灭，无人扑灭。你们要恨恶邪恶，喜爱良善，把公平立在城门口，也许耶和华万军之神会恩待约瑟的余民。(阿摩司书5:4, 6, 15)
“以色列家”表示属灵教会，“约瑟家”表示在教义真理方面的属灵教会。“免得他像火冲入约瑟家”表示教义的真理将灭亡，除非他们处于对真理和良善的情感，以及与它们一致的生活；“耶和华会恩待他的余民”表示祂会在他们中间保存余剩的教义真理；“恨恶邪恶，喜爱良善，把公平立在城门口”表示只要他们照着来自圣言的良善和真理生活。
诗篇：
唱起诗歌，打手鼓，弹美琴与瑟。当在新月、我们过节的日期吹角。因这是以色列的律例。他去攻击埃及地的时候，为约瑟立了证言；我听见我不晓得的言语。(诗篇81:2–5)
“唱起诗歌，打手鼓，弹美琴与瑟”表示出于属灵和属天的真理，以及对真理和良善的情感之快乐的称谢(参看AE 323b, 326d节)；“在新月、我们过节的日期吹角”表示出于这些情感之快乐的敬拜；“因这是以色列的律例，他为约瑟立了证言”表示这些事物是为了在以色列人中间建立、处于教义真理的新教会；“他去攻击埃及地的时候，我听见我不晓得的言语”表示当旧教会毁灭时，它处于教义的虚假，“我不晓得的言语”表示教义的虚假；因为当约瑟在埃及作主人时，“埃及”代表处于真理和良善的认知，以及确认性的知识或科学的教会；但当以色列人开始被恨恶和恶待时，“埃及”代表毁灭的教会，其中只有虚假，因为经上说，有不认识约瑟的新王起来，治理埃及(出埃及记1:8)；因此，追赶以色列人的埃及人与法老被淹死在红海。
448d.“约瑟”在至高意义上表示在属灵神性方面的主，这一点也明显可见于诗篇：
约瑟被卖为奴仆；人用脚镣伤他的脚，他的灵魂套上铁枷；直到他的话来了，耶和华的话试炼他的时候。那时王打发人把他解开，众民的统治者把他释放。立他作他家之主，掌管他一切所有的，使他随意捆绑他的臣宰，将智慧教导他的长老。后来以色列到了埃及，雅各在含地成了寄居者。(诗篇105:17–23)
此处约瑟描述了主，他的故事说明，当主降世时，祂如何被接受，如何被试探，然后成为天地之主，征服众地狱，使众天堂恢复秩序，并建立教会；“约瑟被卖为奴仆；人用脚镣伤他的脚，他的灵魂套上铁枷”描述了祂如何被接受、试探；“他被卖为奴仆”表示祂受到轻视，或被视为卑贱；“人用脚镣伤他的脚”表示祂可以说被捆绑，在监狱里，因为不再有任何属世良善；“他的灵魂套上铁枷”表示这是因为不再有任何属世真理，只有虚假。“直到他的话来了，耶和华的话试炼他的时候”描述了主通过来自祂神性的神性真理征服地狱；“他的话”表示神性真理，“耶和华的话”表示神性真理所来自的神性良善。“王打发人把他解开，众民的统治者把他释放；立他作他家之主，掌管他一切所有的”描述了主如此从祂的神性那里为祂的人身获得掌管天地一切事物的权柄或能力；“打发人的王”和“把他释放的众民的统治者”表示在祂里面并来自祂的神性真理和神性良善，“王”表示神性真理，“统治者”表示神性良善；因为在圣言中，主凭神性真理而被称为“王”，凭神性良善而被称为“主”和“统治者”。“他被立为主的家”表示良善方面的天堂和教会，“所有的”表示真理方面的天堂和教会。这话与主自己的话具有相同的含义，即：父所有的，都是祂的，祂所有的，都是父的；天上地上所有的权柄，都赐给祂了(约翰福音17:10; 马太福音28:18)。“使他随意捆绑他的臣宰，将智慧教导他的长老”描述了主凭祂的神性使众天堂远离虚假，并把它们保守在真理中，从而赐予它们聪明和智慧，“臣宰或首领”表示那些处于真理的人，“长老”表示那些处于聪明和智慧的人。“后来以色列到了埃及”表示主在地上建立了教会；“以色列”表示教会，因为以色列人到埃及，以及当主还是个婴孩时，祂被带到埃及(马太福音2:14–15; 何西阿书11:1)，代表主对教会的建立。“雅各在含地成了寄居者”表示那时教会的一切都灭亡了；“雅各”表示在所有处于生活良善的人中间的教会，“含地”表示毁灭的教会。
在此处和圣言的别处，“以色列和雅各”都不是指以色列人和雅各的后裔，而是指所有里面有教会的人，无论过去和现在他们在哪里；正如在圣言中，“犹大”不是指犹太民族，而是指由那些处于对主之爱的人形成的教会(对此，参看AE 433节)。因为在以色列人或雅各的后裔当中没有教会，相反，教会只是被代表；因此，他们表示所有属于教会的人，不仅在圣言的预言中是这样，在圣言的历史中也是这样，如前所示。因此，“约瑟”和他的支派不是指约瑟和他的支派，而是在至高意义上表示属灵神性方面的主，因而在相对意义上表示主在天和地上的属灵国度，同样表示构成该国度的事物，这些事物就是教义的真理。
以西结书描述了主将要建立的一个新属灵教会，“新城，新殿和新地”表示该教会及其教义，故经上说：
这是你们按以色列十二支派分地为业的地界，约瑟必得两份。(以西结书47:13)
此处“约瑟”表示属灵教会，“份”表示结合，以及从这个支派传讲到其余的支派，从其余的支派传讲到这个支派；“以色列十二支派”表示这个教会的一切事物。
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.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.
4. The editors made a correction or note here.
5. The editors made a correction or note here.
6. The editors made a correction or note here.
7. The editors made a correction or note here.