449# “便雅悯支派中受印的有一万二千”表示那些在最低层或终端天堂的人与主的结合。这从“便雅悯”和以他命名的支派的代表清楚可知，“便雅悯”和以他命名的支派是指属世人中的属灵-属天之物，正如“约瑟”代表属灵人中的属灵-属天之物。属灵-属天之物是与良善结合的真理；因为就本身而言，真理是属灵的，良善是属天的；因此，“便雅悯”和他的支派表示属世人中真理与良善的结合，因而在此表示那些在最低层或终端天堂的人与主的结合；因为在最低层或终端天堂的，是那些处于来自属灵层和属天层的属世良善和真理的人。那些在最低层或终端天堂的人要么是属灵-属世的，要么是属天-属世的；在这层天堂，属灵-属世的人属于主的属灵国度，属天-属世的人属于主的属天国度；因此，属灵-属世的人与第二层天堂相通，在第二层天堂，所有人都是属灵的，而属天-属世的人与第三层天堂相通，在第三层天堂，所有人都是属天的，如前所述。
由此可见，在圣言中，作为弟兄的“约瑟”和“便雅悯”表示什么。由于“便雅悯”表示属世人中与良善结合的真理，因而表示在那些在最低层或终端天堂的人里面与良善结合的真理，所以他是雅各最后所生的，被雅各称为“右手之子”，因为在原文，便雅悯表示右手之子；他也出生在伯利恒，这个城表示属世人中与良善结合的真理。他出生在伯利恒(参看创世记35:16–19)。他之所以最后出生，是因为由与良善结合的真理构成的属世层是人里面教会的终端。人有三个生命层级在里面，即至内在层级，中间层级和终端层级；那些在至内层或第三层天堂的人在至内在层级，那些在中间或第二层天堂的人在中间层级，那些在最低层或第一层天堂的人在终端层级。因此，那些在至内在层级的人被称为属天的，那些在中间层级的人被称为属灵的，那些在终端层级的人要么被称为属灵-属世的，要么被称为属天-属世的，“便雅悯”表示这些人在终端层级的结合。关于人和天使里面的这三个生命层级，可参看《天堂与地狱》(33, 34, 38, 39, 208, 209, 211, 435节)。这就是为何便雅悯是雅各最后所生的儿子。
他被称为“右手之子”，是因为“(儿)子”表示真理，“右手”表示来自良善的真理的能力；在灵界，属世人中来自良善的真理拥有一切能力。属灵人所拥有的一切能力也居于此处，因为有效的原因在属灵人中，而结果在属世人中，有效原因的一切能力都通过结果来表现，或说投入积极的运作。属灵人的一切能力都在属世人中，并通过属世人起作用(参看《属天的奥秘》，9836节)。因此，他被称为“便雅悯”，也就是“右手之子”。由于“伯利恒”具有相同的含义，即表示属世人中与良善结合的真理，所以大卫也出生在那里，还被膏立为王(撒母耳记上16:1–14; 17:12)；因为大卫作为王，代表来自良善的真理方面的主，“王”也表示这真理(可参看AE 29, 31, 205节)。由于同样的原因，主出生在伯利恒(马太福音2:1, 5–6)，因为祂生而为王，与良善结合的真理自出生时起就在祂里面，或说自祂出生时起，祂里面的真理就与良善结合。事实上，所有婴孩生来都是属世的，属世层首先打开，因为它离外在感官和世界是最近的；对所有人来说，这属世层不知道真理，并渴望或倾向于邪恶；唯独在主里面，属世层饥求良善，渴求真理。人里面的主导情感，也就是他的灵魂，来自父亲；对主来说，来自父亲的情感或灵魂是神性本身，也就是神性之爱的神性良善。
由于“便雅悯”和他的支派表示属世人中与良善结合的真理，所以：
他在迦南地拈阄所得之地，是在犹大子孙和约瑟子孙之间；耶路撒冷，就是那时耶布斯人所居之地，也作为产业归给了这个支派。(约书亚记18:11–28)
因此，便雅悯的子孙与后来占据那城的犹太人住在那里。便雅悯支派在约瑟的子孙当中拥有它的份，是因为该支派代表、因而表示良善与真理的结合；“犹大”表示教会的良善，“约瑟”表示教会的真理。耶路撒冷之所以归给这个支派，是因为“耶路撒冷”表示教义和敬拜方面的教会，教会的一切教义都是与良善结合的真理的教义，一切敬拜都照着教义通过属世人实现；因为如前所述，敬拜是来自属灵人中的有效原因的一个结果。
449b.由此明显看出以下经文中的“便雅悯”的含义。耶利米书：
若尊安息日为神圣，必有人从犹大城邑和耶路撒冷四围的各处，从便雅悯地、平原、大山，并南方而来，都带燔祭和祭物，素祭和乳香。(耶利米书17:26)
为了尊安息日为神圣而做这些事，是因为“安息日”表示主里面神性与神性人身的合一，在相对意义上表示祂的神性人身与天堂并教会的结合，一般表示良善与真理的结合(参看《属天的奥秘》，8495, 8510, 10356, 10367, 10370, 10374, 10668, 10730节)。“犹大的城邑，耶路撒冷四围的各处和便雅悯地”表示属世人中与良善结合的真理；“犹大的城邑”表示良善的真理；“耶路撒冷四围的各处”表示属世人中教义的真理，“便雅悯地”表示它们的结合；因为“城”表示真理，“犹大”表示教会的良善，“耶路撒冷”表示真理的教义，“四围的各处”表示诸如在周围或下面的那类事物，也就是属世人中的真理和良善，“便雅悯地”表示属世人中这些事物的结合方面的教会。“从平原、大山，并南方”表示属世人中来自一个属天源头和一个属灵源头的良善和真理；“平原”表示属世人中的良善和真理，因为那些在最低层或终端天堂，被称为属天-属世和属灵-属世的人住在平原，或低的陆地，也就是大山和小山下面，如前所述；“大山”表示那些处于属天良善的人，“南方”表示那些处于属灵良善，由此处于真理之光的人。“带燔祭和祭物，素祭和乳香”表示出于属世人中的属天良善和属灵良善的敬拜；“燔祭”表示出于属天良善的敬拜，“祭物”表示出于属灵良善的敬拜，“素祭和乳香”表示属世人中的良善和良善之真理。这就是这些话的含义。否则，经上为何说“若尊安息日为神圣，必有人从犹大城邑和耶路撒冷四围的各处，从便雅悯地、平原、大山，并南方而来”，而不说从整个迦南地而来呢？
由于所有这些细节都表示诸如属于天堂和教会的那类事物，所以在耶利米书别的地方，经上也提到类似的事：
在大山的城邑、平原的城邑、南方的城邑、便雅悯地、耶路撒冷四围的各处和犹大的城邑，必再有羊群从数点它们的人手下经过。(耶利米书33:13)
又：
在便雅悯地、耶路撒冷四围的各处、犹大的城邑、大山的城邑、平原的城邑，并南方的城邑，人必用银子买田地，在契上画押，请见证人作证，因为我必使他们被掳的人归回。(耶利米书32:44)
在这些经文中，“便雅悯地、耶路撒冷四围的各处、犹大、大山、平原和南方的城邑”与前面具有相同的含义；因此，“便雅悯”表示属世人中真理与良善的结合，相应地表示在那些在最低层或终端天堂的人中间真理与良善的结合。
又：
便雅悯人哪，你们从耶路撒冷中间聚集，吹角，在葡萄园的房屋上点火，因为有灾祸与大毁灭从北方张望。(耶利米书6:1)
此处在灵义上论述的主题是，教会在真理和良善方面的毁灭，因为它反对锡安和耶路撒冷，而“锡安”表示教会的良善，“耶路撒冷”表示教会的真理。由于“便雅悯人”表示良善与真理的结合，所以他们被吩咐要从“从耶路撒冷中间聚集，吹角，在葡萄园的房屋上点火”；“吹角”表示从来自良善的真理与这个教会争战；“葡萄园的房屋”表示这个教会本身，在它上面“点火”表示邪恶的爱对它的毁灭；灾祸张望所从的“北方”表示邪恶之虚假，“大毁灭”表示对良善和真理的驱散。
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)
“以法莲、便雅悯和玛拿西”不是指以法莲、便雅悯和玛拿西，而是指那些处于属世真理和良善的人，他们里面有这些的结合。可参看前文(AE 440b节)，那里解释了这段经文。
又：
你们当在各会中祝福神，就是从以色列泉源而来的主。在那里有统管他们的小便雅悯，有犹大的首领、西布伦的首领和拿弗他利的首领。(诗篇68:26–27)
此处所指的，不是便雅悯，犹大、西布伦和拿弗他利的首领，而是指那些属于教会、由这些支派来表示的事物；“小便雅悯”在此表示属世人的纯真；属世人的纯真就在于其中良善与真理的结合。前面(AE 439节)也解释了这段经文。
在摩西对以色列的儿子的祝福中：
关于便雅悯，他说，耶和华所爱的，必在耶和华身边安然居住。耶和华终日遮蔽他，他也必住在祂两肩之间。(申命记33:12)
“便雅悯”在此表示在属世的终端意义上的圣言；因为摩西所宣告的这个祝福描述了圣言，每个支派都表示它的某种事物或本质。由于属世的圣言的终端意义拥有良善与真理的婚姻在里面，如多处所说明的，所以便雅悯被称为“耶和华所爱的”，经上说他“必在耶和华身边安然居住；耶和华终日遮蔽他，他也必住在祂两肩之间”，“住在两肩之间”表示住在安全和能力中。
《属天的奥秘》(6439–6444)已经解释了在父亲以色列对他儿子的预言(创世记49:27)中，“便雅悯”的含义。在这个预言中，便雅悯是最后论述的儿子，因为他表示教会和天堂的终端；这个终端是属世层，其中真理与良善结合。
由于这就是“便雅悯”的含义，所以以法莲、玛拿西和便雅悯支派在会幕周围的旷野，在西边扎营(民数记2:18–24)；这三个支派表示所有处于属世真理和良善，以及这些的结合之人，“以法莲”表示属世人中的真理，“玛拿西”表示属世人中的良善，如前所示，“便雅悯”表示这些的结合。这些支派在西边扎营，是因为在天堂，那些处于良善的模糊和真理的模糊之人，因而那些处于属世良善和真理的人住在西方和北方；而那些处于良善和真理的清晰之人住在东方和南方(对此，参看《天堂与地狱》，141–153节)。
由此可见，在圣言中，“便雅悯”表示什么，即表示属世人中良善与真理的结合，以及它通过良善与属灵人的结合；因为系属世人中的良善的一切良善都是从属灵人，也就是通过属灵人从主流入的。没有这种流注，良善就不存在于属世人中。因此，“便雅悯”也表示属灵人与属世人的结合，“约瑟”表示属天人与属灵人的结合。
449. Of the tribe of Benjamin were sealed twelve thousand.- That this signifies the conjunction of those who are in the ultimate heaven with the Lord, is evident from the representation of Benjamin and of the tribe named after him, as denoting the Spiritual-celestial in the natural man, like Joseph in the spiritual. The Spiritual-celestial is truth conjoined to good. For truth, regarded in itself, is spiritual, and good celestial; hence Benjamin and his tribe signify the conjunction of truth and good in the Natural, here therefore the conjunction of those who are in the ultimate heaven with the Lord; for those who are in natural good and truth from the spiritual and the celestial are in the ultimate heaven. Those who are in the ultimate heaven are either spiritual-natural, or celestial-natural. The spiritual-natural in that heaven belong to the spiritual kingdom of the Lord, and the celestial-natural belong to the celestial kingdom of the Lord; wherefore the spiritual-natural communicate with the second heaven, where all are spiritual, but the celestial-natural communicate with the third heaven, where all are celestial, as stated above.
[2] It is evident from these things what Joseph and Benjamin, who were brethren, signify in the Word. Since Benjamin signifies truth conjoined to good in the natural man, and consequently truth conjoined to good in those who are in the ultimate heaven, therefore he was also the last son born to Jacob, and was called by him the son of the right hand, for Benjamin, in the original language, signifies the son of the right hand; and also he was born in Bethlehem, which city signifies truth conjoined to good in the Natural. That he was born in Bethlehem, see Genesis (Heaven and Hell 33, 34, 38, 39, 208, 209, 211, 435). These are the reasons why Benjamin was the last born of the sons of Jacob.
[3] He was called the son of the right hand, because son signifies truth, and right hand the power of truth from good, and all power in the spiritual world is in truth from good in the natural man. In this resides all the power possessed by the spiritual man, because the efficient cause is in the spiritual man, and the effect in the Natural, and all the power of the efficient cause is brought into active operation by means of the effect. That all the power of the spiritual man is in the Natural, and [acts] by means of the Natural, may be seen in the Arcana Coelestia. (n. 1 Sam. 16:1-14; 17:12). For David as a king represented the Lord as to truth from good, which is also signified by a king, as may be seen above (n. Matthew 2:1, 5, 6) because He was born King, and from His birth truth in Him was conjoined to good. For every infant is born natural, and the Natural is first opened because it is nearest to the external senses and the world, and with all men it is ignorant of truth and inclined to evil, but with the Lord alone the Natural hungered for good and desired truth. The ruling affection with man is from the father, for it is his soul, but with the Lord the affection or soul from the Father was the Divine Itself, which is the Divine Good of the Divine Love.
[4] Because Benjamin and his tribe signify truth conjoined to good in the natural man, therefore his lot in the land of Canaan was between the sons of Judah and the sons of Joseph; and Jerusalem also, which was then inhabited by the Jebusite, fell to that tribe for an inheritance (Joshua 18:11-28); so that the sons of Benjamin dwelt there with the Jews, who afterwards occupied that city. The tribe of Benjamin was granted a lot between the sons of Judah and the sons of Joseph, because that tribe represented and thence signified the conjunction of good and truth; for Judah signifies the good of the church, and Joseph, the truth of the church. The reason why Jerusalem was given to that tribe was, that Jerusalem signified the church in regard to doctrine and worship, and all the doctrine of the church is the doctrine of truth conjoined to good, and all worship according to doctrine takes place by means of the natural man, for, as stated above, worship is an effect from the efficient cause in the spiritual man.
[5] From these observations the signification of Benjamin in the following passages is evident.
In Jeremiah:
If ye hallow the sabbath "they shall come in from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountain, and from the south, bringing the burnt-offering, and the sacrifice, and the meat-offering, and frankincense" (Arcana Coelestia 8495, 8510, 10356, 10367, 10370, 10374, 10668, 10730). The cities of Judah, the places about Jerusalem, and the land of Benjamin, signify truths conjoined to good in the natural man. The cities of Judah, signify the truths of good, the places about Jerusalem, the truths of doctrine in the natural man, and the land of Benjamin, their conjunction. For cities signify truths, and Judah signifies the good of the church; Jerusalem the doctrine of truth. The places round-about signify such things as are around, or beneath, which are the truths of good in the natural man; and the land of Benjamin signifies the church as to the conjunction of those things in the natural man. From the plain, from the mountain, and from the south, signifies good and truth in the natural man from a celestial and from a spiritual origin. The plain signifies good and truth in the natural man, because those who are in the ultimate heaven, and are called celestial-natural and spiritual-natural (of which above) dwell in plains or below mountains and hills. The mountain signifies those who are in celestial good, and the south, those who are in spiritual good, and therefore in the light of truth. To bring the burnt-offering and the sacrifice, and the meat-offering, and frankincense, signifies worship from celestial good and from spiritual good in the natural man. The burnt-offering signifies worship from celestial good, the sacrifice, worship from spiritual good; the meat-offering and frankincense signify good and the truth of good in the natural man. These are the things signified by the above words. For what other object could there be in saying that if they hallowed the sabbath they should come in from the cities of Judah, from the places about Jerusalem, from the land of Benjamin, from the plain, the mountain, and the south? Why not from the whole land of Canaan?
[6] Because these details signify such things as relate to heaven and the church, therefore similar things are also mentioned elsewhere in the same prophet:
"In the cities of the mountain, in the cities of the plain, and in the cities of the south, and in the land of Benjamin, and in the places round-about Jerusalem, and in the cities of Judah, shall the flocks pass again under the hands of him that numbereth" (Jeremiah 33:13).
So again:
"They shall buy fields for money, and write it in a book, and cause witnesses to witness it in the land of Benjamin, and in the places round-about Jerusalem, and in the cities of Judah, and in the cities of the mountain, and in the cities of the plain, and in the cities of the south; because I will bring back their captivity, saith Jehovah" (Jeremiah 32:44).
In these passages similar things are signified as above by the land of Benjamin, the places round-about Jerusalem, the cities of Judah, the mountain, the plain, and the south; therefore, Benjamin signifies the conjunction of truth and good in the natural man, and thus the conjunction of truth and good with those who are in the ultimate heaven.
[7] In the same prophet:
"Assemble yourselves, ye sons of Benjamin, from the midst of Jerusalem, and sound the trumpet, and upon the house of the vineyard kindle a fire, for evil looketh out of the north, and great destruction" (6:1).
The subject here treated of in the spiritual sense is the devastation of the church in regard to truth and good, because it is against Zion and Jerusalem, for Zion signifies the good of the church, and Jerusalem, its truth. And because the sons of Benjamin signify the conjunction of good and truth they are therefore commanded to assemble themselves out of the midst of Jerusalem, to blow the trumpet, and kindle a fire upon the house of the vineyard. To blow the trumpet, signifies combat against that church from truths which are from good. The house of the vineyard signifies that church itself, and to kindle a fire upon it, its destruction by evil loves. The north from which the evil looketh signifies the falsity of evil; and the great destruction signifies the dissipation of good and truth.
[8] Again, 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, and Benjamin, and Manasseh, stir up thy strength, and come to save us" (440:6), where this passage is explained.
[9] In the same:
"Bless ye God in the congregations; the Lord, from the fountain of Israel. There is little Benjamin their ruler, the princes of Judah, the princes of Zebulun, and the princes of Naphtali" (439:5).
[10] In the blessing of the sons of Israel by Moses:
"And of Benjamin he said, The beloved of Jehovah, he shall dwell in safety by him; he shall cover him all the day long, dwelling between his shoulders" (Deuteronomy 33:12).
Benjamin here signifies the Word in the ultimate sense, which is natural. For the Word is described in this blessing pronounced by Moses, and each tribe signifies some essential of it. And because in the ultimate sense of the Word, which is natural, there is the marriage of good and truth, as we have shown in many places, therefore he is called the beloved of Jehovah, and it is said "that he shall dwell in safety by him; he shall cover him all the day long, and he shall dwell between his shoulders."
[11] To dwell between the shoulders, denotes to dwell in security and in power. The signification of Benjamin in the prophecy of Israel the father concerning his sons (Arcana Coelestia 6439-6444). Benjamin in that prophecy is the last spoken of, because he signifies the ultimate of heaven and of the church, the ultimate being the Natural in which truth is conjoined to good.
[12] Because these things are signified by Benjamin, therefore the tribes of Ephraim, Manasseh, and Benjamin encamped in the wilderness about the tent of the congregation, on the west side (Heaven and Hell 141-153).
[13] From what has been stated it is now evident that Benjamin, in the Word, signifies the conjunction of good and truth in the natural man, and conjunction with the Spiritual by means of good; for all that good which is good in the natural man flows in from the spiritual man, that is, by means of the spiritual man from the Lord. Without such influx good does not exist in the natural man. Therefore Benjamin also signifies the conjunction of the spiritual man with the natural, and Joseph, the conjunction of the celestial man with the spiritual.
449. Of the tribe of Benjamin twelve thousand sealed, signifies the conjunction with the Lord of those who are in the lowest heaven. This is evident from the representation of "Benjamin" and the tribe named from him, as being the spiritual-celestial in the natural man, as "Joseph" represents it in the spiritual. The spiritual-celestial is truth conjoined to good; for truth regarded in itself is spiritual, and good is celestial; therefore by "Benjamin" and his tribe the conjunction of truth and good in the natural is signified, and thus here the conjunction with the Lord of those who are in the lowest heaven; for in the lowest heaven are those who are in natural good and truth from the spiritual and the celestial. Those who are in the lowest heaven are either spiritual-natural or celestial-natural; the spiritual-natural there belong to the Lord's spiritual kingdom, and the celestial-natural to His celestial kingdom, therefore the spiritual-natural communicate with the second heaven where all are spiritual, while the celestial-natural communicate with the third heaven where all are celestial (as was said in the article above).
[2] From all this the signification in the Word of "Joseph" and of "Benjamin," who were brothers, can be seen. As "Benjamin" signifies truth conjoined to good in the natural man, and thus truth conjoined to good in those who are in the lowest heaven, so he was born to Jacob last, and was called by him "son of the right hand," (Benjamin, in the original, means son of the right hand); also he was born in Bethlehem, and that city signifies truth conjoined to good in the natural. (That he was born in Bethlehem, see Heaven and Hell 33, 34, 38, 39, 208, 209, 211, 435.) This now is why Benjamin was born the last of the sons of Jacob.
[3] He was called "the son of the right hand" because "son" signifies truth, and "right hand" signifies the power of truth from good, and in the spiritual world truth that is from good in the natural man has all power. All the power the spiritual man has is in this, because the effecting cause is in the spiritual man, and the effect is in the natural, and all the power of the effecting cause puts itself forth through the effect. (That all the power of the spiritual man is in the natural, and through the natural, see 1 Samuel 16:1-14; 17:12); for David as king represented the Lord in respect to truth from good, and this, too, is signified by "king" (as may be seen above, n. Matthew 2:1, 5, 6) because He was born a king, and truth conjoined to good was with Him from birth. For every infant is born natural, and the natural, because it is next to the external senses and the world, is first opened, and this with all men is ignorant of truth and desirous of evil; but in the Lord alone the natural had a desire for good and a longing for truth; for the ruling affection in man, which is his soul, is from the father; and with the Lord, the affection or soul from the Father was the Divine Itself, which is the Divine good of the Divine love.
[4] Because "Benjamin" and his tribe signify truth conjoined to good in the natural man:
His lot in the land of Canaan was between the sons of Judah and the sons of Joseph; Jerusalem also, where the Jebusites then were, fell to that tribe for an inheritance (Joshua 18:11-28);
so that the sons of Benjamin dwelt there with the Jews, who afterwards occupied that city. The tribe of Benjamin had its lot among the sons of Joseph, because that tribe represented and thence signified the conjunction of good and truth; for "Judah" signifies the good of the church, and "Joseph" the truth of the church. Jerusalem fell to that tribe because "Jerusalem" signified the church in respect to doctrine and worship, and all doctrine of the church is the doctrine of truth conjoined to good, and all worship is effected according to doctrine through the natural man; for, as was said above, worship is an effect from the effecting cause which is in the spiritual man.
[5] From this the signification of "Benjamin" in the following passages can be seen. In Jeremiah:
In hallowing the sabbath they shall come from the cities of Judah and from the circuits of Jerusalem and from the land of Benjamin, and from the lowland and from the mountain and from the south, bringing burnt-offering and sacrifice and meal-offering and frankincense (Arcana Coelestia 8495, 8510, 10356, 10367, 10370, 10374, 10668, 10730). "The cities of Judah, the circuits of Jerusalem, and the land of Benjamin," signify truths conjoined to good in the natural man; "the cities of Judah" the truths of good; "the circuits of Jerusalem" the truths of doctrine in the natural man, and "the land of Benjamin" their conjunction; for "cities" signify truths, "Judah" the good of the church, "Jerusalem" the doctrine of truth, "circuits" such things as are round about or below, which are the truths of good in the natural man, and "the land of Benjamin" the church in respect to the conjunction of these in the natural man; "from the lowland, from the mountain, and from the south," signifies good and truth in the natural man from a celestial origin and from a spiritual origin; "lowland" signifying good and truth in the natural man, because in lowlands, that is, below the mountains and hills, those dwell who are in the lowest heaven, and are called celestial-natural and spiritual-natural, as was said above; "mountains" signifying those who are in celestial good, and "south" those who are in spiritual good, and thence in the light of truth; "to bring burnt-offering and sacrifice, and meal-offering and frankincense," signifies worship from celestial good and from spiritual good in the natural man; "burnt-offering" signifying worship from celestial good; "sacrifice" worship from spiritual good; "meal-offering and frankincense" good and the truth of good in the natural man. Such is the signification of these words. Why else should it be said that in hallowing the sabbath they should come "from the cities of Judah, from the circuits of Jerusalem, from the land of Benjamin, from the lowland, the mountain, and the south," and why not from the whole land of Canaan?
[6] Because all these particulars signify such things as belong to heaven and the church, like things are also mentioned elsewhere in the same Prophet:
In the cities of the mountain, in the cities of the lowland, and in the cities of the south, and in the land of Benjamin, and in the circuits of Jerusalem, and in the cities of Judah, shall the flocks pass again under the hands of him that numbereth them (Jeremiah 33:13).
They shall buy fields with silver, and this by writing in a book, and by causing witnesses to witness, in the land of Benjamin, and in the circuits of Jerusalem, and in the cities of Judah, and in the cities of the mountain, and in the cities of the lowland, and in the cities of the south, for I will turn back their captivity (Jeremiah 32:8, 44).
In these passages "the land of Benjamin, the circuits of Jerusalem, the cities of Judah, the mountain, the lowland, and the south," have a similar signification as above; thus "Benjamin" signifies the conjunction of truth and good in the natural man, and accordingly the conjunction of truth and good with those who are in the lowest heaven.
[7] In the same:
Gather yourselves, ye sons of Benjamin, out of the midst of Jerusalem, and sounding sound the trumpet, and upon the house of the vineyard kindle a conflagration, for evil looketh forth from the north, and a great breaking up (Jeremiah 6:1).
In the spiritual sense this treats of the devastation of the church in respect to truth and good, because it is against Zion and Jerusalem, for "Zion" signifies the good of the church, and "Jerusalem" its truth; and as "the sons of Benjamin" signify the conjunction of good and truth, they are told "to gather themselves out of the midst of Jerusalem, to sound the trumpet, and upon the house of the vineyard to kindle a conflagration;" "to sound the trumpet" signifying combat against that church from truths that are from good; "house of the vineyard" that church itself, and "to kindle a conflagration" its destruction by evil loves; the "north from which the evil looks forth" signifies the falsity of evil, and "a great breaking up" signifies the dispersion of good and truth.
[8] 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 and Benjamin and Manasseh stir up Thy might, and come for salvation to us (440), where this is explained).
[9] In the same:
Bless ye God in the assemblies, the Lord from the fountain of Israel. There little Benjamin is over them, the princes of Judah, the princes of Zebulun, and the princes of Naphtali (439.)
[10] In the blessing of the sons of Israel by Moses:
Of Benjamin he said, The beloved of Jehovah, he shall dwell safely by him. He shall cover him all the day, and he shall dwell between His shoulders (Deuteronomy 33:12).
"Benjamin" here signifies the Word in the ultimate sense, which is natural; for in this blessing by Moses the Word is described, and each tribe signifies something of it; and as the ultimate sense of the Word, which is natural, has in it a marriage of good and truth, as has been shown in many places, therefore Benjamin is called "the beloved of Jehovah," and it is said "he shall dwell safely by him, and He shall cover him all the day, and he shall dwell between His shoulders," "to dwell between the shoulders" meaning in safety and in power.
[11] The signification of "Benjamin" in the prophecy of Israel the father respecting his son (Arcana Coelestia 6439-6444). In that prophecy, Benjamin is the last one treated of, because he signifies the ultimate of the church and of heaven; the ultimate is the natural, in which truth is conjoined to good.
[12] Because this is the signification of "Benjamin":
The tribes of Ephraim, Manasseh, and Benjamin pitched in the wilderness about the tent of meeting, on the west side (Heaven and Hell 141-153.)
[13] From this it can now be seen what "Benjamin" signifies in the Word, namely, the conjunction of good and truth in the natural man, and its conjunction through good with the spiritual; for all good that is good in the natural man flows in from the spiritual man, that is, through the spiritual man from the Lord. Without such influx there is no good in the natural man; therefore "Benjamin" signifies also the conjunction of the spiritual man with the natural, and "Joseph" the conjunction of the celestial man with the spiritual.
449. "Ex tribu Benjaminis duodecim millia signati." - Quod significet conjunctionem illorum qui in ultimo caelo cum Domino, constat ex repraesentatione Benjaminis ac tribus ab illo nominatae, quod sit spirituale caeleste in naturali homine, simile quod Josephus in spirituali: spirituale caeleste est verum conjunctum bono; nam verum in se spectatum est spirituale, ac bonum est caeleste; inde per "Benjaminem" et ejus tribum significatur conjunctio veri et boni in naturali, hic itaque conjunctio eorum qui in ultimo caelo cum Domino; in ultimo enim caelo sunt qui in naturali bono et vero ex spirituali et caelesti. Illi qui in ultimo caelo sunt, vel spirituales naturales vel caelestes naturales sunt; spirituales naturales ibi pertinent ad spirituale regnum Domini, et caelestes naturales ibi pertinent ad caeleste regnum Domini; quare spirituales naturales communicant cum secundo caelo, ubi omnes sunt spirituales, caelestes autem naturales communicant cum tertio caelo, ubi omnes sunt caelestes (ut in superiori articulo dictum est).
[2] Ex his constare potest quid "Josephus" et quid "Benjamin" fratres in Verbo significant. Quoniam "Benjamin" significat verum conjunctum bono in naturali homine, et inde verum conjunctum bono apud illos qui in ultimo caelo sunt, ideo quoque ille ultimo natus est Jacobo, et vocatus ab illo "filius dextrae", nam Benjamin in lingua originali significat filium dextrae; et quoque natus est in Bethlechem, per quam urbem etiam significatur verum conjunctum bono in naturali. Quod natus sit in Bethlechem, videatur Genesis 35:16-19. Ultimo natus est, quia naturale consistens ex vero conjuncto bono est ultimum ecclesiae apud hominem: sunt enim apud hominem tres gradus vitae, intimus, medius et ultimus; intimus gradus est in quo sunt illi qui in intimo seu tertio caelo, medius gradus est in quo sunt illi qui in medio seu secundo caelo, et ultimus gradus est in quo sunt illi qui in ultimo seu primo caelo; quare illi qui in intimo gradu sunt vocantur caelestes, qui in medio vocantur spirituales, qui autem in ultimo gradu sunt vocantur vel spirituales naturales vel caelestes naturales; conjunctio horum in ultimo caelo significatur per "Benjamin": (de tribus illis gradibus vitae apud hominem et angelum, videatur in opere De Caelo et Inferno 33, 34, 38, 39, 208, 209, 211, 435 1
): inde nunc est, quod ille Jacobi filius ultimo natus sit.
[3] Quod vocatus sit "filius dextrae", est quia per "filium" significatur verum, et per "dextram" significatur potentia veri ex bono; et omnis potentia in Spirituali mundo est vero quod ex bono in naturali homine: quod in hoc sit omnis potentia quae est spirituali homini, est quia in spirituali homine est causa efficiens, et in naturali est effectus, et omnis potentia causae efficientis Se per effectum exserit: (quod omnis potentia spiritualis hominis sit in naturali et per naturale, videatur in Arcanis Caelestibus n. 9836): inde nunc est quod "Benjamin" dictus Sit, hoc est, "filius dextrae"; et quia Simile significatur per "Bethlechem", nempe verum conjunctum bono in naturali homine, ideo quoque David ibi natus est, et quoque unctus in regem (1 Sam. 16:1-14; 17:12); nam David ut rex repraesentavit Dominum quoad verum ex bono, et id quoque "rex" Significat (videatur supra, n. 29, 31, 205); ac ideo quoque Dominus natus est in Bethlechem (Matthaeus 2:1, 5, 6), quia natus est Rex, et apud Ipsum ex nativitate verum conjunctum bono fuit. Omnis enim infans nascitur naturalis; et naturale, quia sensibus externis et mundo proximum est, primum aperitur; et id apud omnes homines est ignorans veri et cupiens mali, at solum apud Dominum erat id appetens bonum et desiderans verum; quia affectio regnans apud hominem est ex patre, est enim anima ejus; at apud Dominum erat affectio seu anima ex Patre ipsum Divinum, quod est Divinum Bonum Divini Amoris.
[4] Quoniam "Benjamin" et ejus tribus significat verum conjunctum bono in naturali homine, ideo
Ei sors in terra Canaane erat inter filios Jehudae et inter filios Josephi; et quoque illi tribui cessit Hierosolyma, ubi tunc Jebusaei, in hereditatem (Joshua 18:11-28);
sic ut filii Benjaminis habitaverint ibi cum Judaeis, qui illam urbem dein occupaverunt. Causa quod cesserit sors illi tribui inter filios Josephi, erat quia repraesentabat et inde significabat conjunctionem boni et veri; per "Jehudam" enim significatur ecclesiae bonum, et per "Josephum" ecclesiae verum: quod illi tribui cesserit Hierosolyma, erat quia "Hierosolyma" significaret ecclesiam quoad doctrinam et quoad cultum, et omnis doctrina ecclesiae est doctrina veri conjuncti bono, et omnis cultus secundum doctrinam fit per naturalem hominem; nam, ut supra dictum est, cultus est effectus ex causa efficiente in spirituali homine.
[5] Ex his constare potest quid significatur per "Benjaminem" in his locis:
- Apud Jeremiam,
Si sanctificatis Sabbathum, "intrabunt ex urbibus Jehudae, et ex circuitibus Hierosolymae, et ex terra Benjaminis, et ex planitie, et ex monte, et ex meridie, adferentes holocaustum et sacrificium et mincham et thus" (17:26):
quod haec propter sanctificationem Sabbathi, erat causa quia "Sabbathum" significabat unionem Divini ac Divini Humani in Domino, et in sensu respectivo conjunctionem Divini Humani Ipsius cum caelo et cum ecclesia, et in genere conjunctionem boni et veri (videatur in Arcanis Caelestibus n. 8495, 8510, 10356, 10367, 10370, 10374, 10668, 10730) per "urbes Jehudae", per "circuitus Hierosolymae" et per "terram Benjaminis significantur vera conjuncta bono in naturali homine; per "urbes Jehudae" vera boni, per "circuitus Hierosolymae" vera doctrinae in naturali homine, et per "terram Benjaminis" conjunctio illorum; "urbes" enim significant vera, "Jehudah" bonum ecclesiae, "Hierosolyma" doctrinam veri, "circuitus" illa quae circum aut infra sunt, quae sunt vera boni in naturali homine, et "terra Benjaminis" ecclesiam quoad conjunctionem illorum in naturali homine: "ex planitie, ex monte et ex meridie", significat bonum et verum in naturali homine ex origine caelesti et ex origine spirituali; "planities" significat bonum et verum in naturali homine, quia in planitiebus seu infra montes et colles habitant illi qui in ultimo caelo, qui caelestes naturales et spirituales naturales, de quibus supra, vocantur; "mons" significat illos qui in bono caelesti, et "meridies" illos qui in bono spirituali et inde in luce veri: "adferre holocaustum, sacrificium, mincham et thus", 2
significat cultum ex bono caelesti et ex bono spirituali in naturali homine; "holocaustum" cultum ex bono caelesti, "sacrificium" cultum ex bono spirituali, "mincha et thus" bonum et verum boni in naturali homine: haec sunt quae per illa verba significantur; quid alioqui foret quod diceretur, quod si sanctificarent Sabbathum intraturi essent "ex urbibus Jehudae, circuitibus Hierosolymae, e terra Benjaminis, ex planitie, monte et meridie"? et cur non ex universa terra Canaane?
[6] Quoniam singula illa significant talia quae caeli et ecclesiae sunt, ideo quoque alibi apud eundem Prophetam similia dicuntur:
Ut,
"In urbibus montis, in urbibus planitiei, et in urbibus meridiei, et in terra Benjaminis, et in circuitibus Hierosolymae, et in urbibus Jehudae, adhuc transibunt greges juxta manus numerantis" (Jeremias 33:13);
et alibi,
"Agros argento ement, idque scribendo in libello, .... et attestari faciendo testes, in terra Benjaminis, et in circuitibus Hierosolymae, et in urbibus Jehudae, et in urbibus montis, et in urbibus planitiei, et in urbibus meridiei, quia convertam captivitatem eorum (Jeremias 32:8, 44):
in his locis similia quae supra per "terram Benjaminis", "circuitus Hierosolymae", "urbes Jehudae", per "montem", "planitiem" et "meridiem", significantur; ita per "Benjaminem" conjunctio veri et boni in naturali homine, proinde conjunctio veri et boni apud illos qui in ultimo caelo sunt.
[7] Apud eundem,
"Convenite, filii Benjaminis, e medio Hierosolymae, et. ...clangendo clangite buccinam, et super domo vineae accendite incendium, ..quia malum prospicit a septentrione, et confractio magna" (6:1):
agitur ibi in sensu spirituali de ecclesia vastata quoad verum et bonum, quia contra Zionem et Hierosolymam; per "Zionem" enim significatur bonum ecclesiae, et per "Hierosolymam" verum ejus; et quia "filii Benjaminis" significant conjunctionem boni et veri, ideo ad illos dicitur quod "convenirent e medio Hierosolymae, et clangerent buccinam, et super domo vineae accenderent incendium"; "clangere buccinam" significat pugnam ex veris quae ex bono contra ecclesiam illam; "domus vineae" significat ipsam illam ecclesiam; ac "incendere incendium" significat destructionem ejus per malos amores: "septentrio", a quo malum prospicit, significat falsum mali; et "confractio magna" significat dissipationem boni et veri.
[8] Apud Davidem,
"Pastor Israelis, adverte aurem, qui ducis sicut gregem Josephum; qui sedes super cherubis, effulge; coram Ephraimo et Benjamine et Menasse excita potentiam tuam, et ito in salutem nobis" (Psalms 70:2, 3 [B.A. 1, 2]):
per "Ephraimum, Benjaminem et Menassen" non intelliguntur Ephraim, Benjamin et Menasse, sed illi qui in naturali vero et bono sunt, et apud quos conjunctio eorum est (videatur supra, n. 440 [b] , ubi haec explicata sunt).
[9] Apud eundem,
"In congregationibus benedicite Deo, Domino e fonte Israelis; ibi Benjamin parvus praeest illis, principes Jehudae, principes Sebulonis et principes Naphthali" (Psalms 68:27, 28 [B.A. 26, 27]);
ibi nec Benjamin, nec principes Jehudae, Sebulonis et Naphtali intelliguntur, sed illa ecclesiae quae per istas tribus significantur; et per "Benjamin parvum" ibi significatur innocentia naturalis hominis; innocentia naturalis hominis est in conjunctione boni et veri ibi. (Sed etiam haec videantur explicata supra, n. 439.)
[10] In benedictione filiorum Israelis a Mose,
"Benjamini dixit, Dilectus Jehovae, habitabit secure apud illum, obteget illum omni die, et inter humeros ejus habitans" (Deuteronomius 33:12):
per "Benjaminem" ibi significatur Verbum in sensu ultimo qui naturalis; nam in benedictione illa a Mose describitur Verbum, et per singulas tribus significatur aliquid ejus; et quia in sensu ultimo Verbi, qui est naturalis, inest conjugium boni et veri, ut plurimis in locis ostensum est, ideo dicitur "dilectus Jehovae", et quod "habitet secure apud illum, et obtegat illum omni die, et inter humeros ejus habitet"; "inter humeros habitare" est in securitate et in potentia.
[11] Quid significatur per "Benjaminem" in prophetia Israelis patris de filiis suis (Genesis 49:27), explicatum est in Arcanis Caelestibus (n. 3
6439, 6444); in illa prophetia de Benjamine ultimo agitur, quia ultimum ecclesiae et caeli per illum significatur; ultimum est naturale, in quo verum conjunctum est bono.
[12] Quia haec per "Benjaminem" significata sunt, ideo
Tribus Ephraimi, Menassis et Benjaminis circum Tentorium conventus in deserto ad occidentem castrametabantur (Numeri 2:18-24):
ac per tres illas tribus significantur omnes illi qui in naturali vero in bono sunt, et in conjunctione eorum; per "Ephraimum" significatur verum ibi, per "Menassen" bonum ibi (ut supra ostensum est), et per "Benjaminem" conjunctio eorum: quod illi castrematati sint "ad occidentem", erat quia ad occidentem et ad septentrionem in caelo habitant qui in obscuro boni et in obscuro veri sunt, ita qui in naturali bono et vero; qui autem ad orientem et ad meridiem in caelo habitant, illi sunt in claro boni et veri (de qua re videatur in opere De Caelo et Inferno 141-153).
[13] Ex his nunc constare potest quid per "Benjaminem" in Verbo significatur, quod nempe conjunctio boni et veri in naturali homine, [ac] per bonum conjunctio cum spirituali, nam omne bonum quod bonum in naturali homine influit ex spirituali homine, hoc est, per Spiritualem hominem a Domino; bonum in naturali homine absque illo influxu non datur; quare etiam per "Benjaminem" significatur conjunctio spiritualis hominis cum naturali, et per "Josephum" conjunctio caelestis hominis cum spirituali.
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.