3928. And she called his name Naphtali. That this signifies its quality, namely, the quality of the temptation in which there is victory, and also the quality of the resistance by the natural man, is evident from the signification of “name,” and of “calling a name,” as being quality (see n. 144, 145, 1754, 1896, 2009, 2724, 3421). The quality itself is that which is signified by “Naphtali,” for he was named “Naphtali” from “wrestling.” Hence also by Naphtali is represented this second general truth of the church, for temptation is the means of the conjunction of the internal man with the external, because they are at variance with each other, but are reduced to agreement and correspondence by means of temptations. The external man is indeed such that of itself it lusts for nothing else than corporeal and worldly things, these being the delights of its life. But the internal man, when it is opened toward heaven and desires the things of heaven, such as it is with those who can be regenerated, then finds heavenly delight in these things, and while the man is in temptations there is a combat between these two kinds of delight. This the man does not then know, because he does not know what heavenly delight is, and what infernal delight is; and still less that they are so entirely opposed to each other. But the celestial angels cannot possibly be with man in his corporeal and worldly delight until this delight has been reduced to subservience, so that the corporeal and worldly delight is no longer sought as the end; but for the sake of the use of serving the heavenly delight (as s hown above, n. 3913). When this has been effected, the angels can be with the man in both; but in this case his delight becomes bliss, and finally happiness in the other life.

[2] He who believes that before regeneration the delight of his natural man is not infernal, and that it is not possessed by diabolical spirits, is much mistaken, and does not know how the case is with man, namely, that before regeneration he is possessed as to his natural man by genii and infernal spirits, however much he may appear to himself to be like any other man; and even though he may be with others in what is holy, and may reason about the truths and goods of faith, and may indeed believe himself to be confirmed in them; yet if he does not perceive in himself anything of the affection of what is just and equitable in his employment, and of truth and good in company and in life, let him know that his delight is that of the infernals, for there is no other love in it than that of self and the world; and when this love makes his delight, there is in it no charity and no faith. After this delight has become dominant, it is deadened and dissipated by no other means than the affirmation and acknowledgment of the holy of faith and of the good of life, which is the first means, signified by “Dan,” as shown above; and then by means of temptation, which is the second means, and is signified by Naphtali; for this means follows the other, for they who do not affirm and acknowledge the good and truth of faith and charity cannot come into any combat of temptation, because there is nothing within which offers resistance to the evil and falsity to which natural delight persuades.

[3] In other places in the Word where “Naphtali” is mentioned, there is signified man’s state after temptations; as in the prophecy of Jacob, then Israel:

Naphtali is a hind let loose, giving sayings of elegance (Genesis 49:21); where a “hind let loose” denotes the affection of natural truth in the free state which exists after temptations; which state is also the quality that is in the temptations signified by “Naphtali;” for in temptations the struggle is concerning freedom. In like manner in the prophecy of Moses:

To Naphtali he said, Naphtali is satisfied with favor, and full with the blessing of Jehovah, he shall possess the west and the south (Deuteronomy 33:23);

for the representations of the sons of Jacob and of the tribes are in accordance with the order in which they are named (n. 3862). And in the prophecy of Deborah and Barak:

Zebulun a people that hath devoted his soul to die, and Naphtali upon the high places of the field (Judg. 5:18); where also in the internal sense the combats of temptations are treated of; and the man is among those who fear nothing of evil because they are in truths and goods; which is to be “upon the high places of the field.”

3862. It has been shown above (n. 3858) that the “twelve tribes” signified all things of truth and good, or of faith and love; and as the sons of Jacob from whom the tribes were named are now treated of one by one, therefore another arcanum is here to be opened, namely, what is involved in them. That all celestial and spiritual heat, or love and charity, is perceived in external form in heaven as a flaming from the sun; and that all celestial and spiritual light, or faith, in the external form in heaven appears as light from the sun; also, that this celestial and spiritual heat has within it wisdom; and that the light therefrom has within it intelligence, and this because they are from the Lord, who is there the sun, may be seen above (n. 1053, 1521-1533, 1619-1632, 2441, 2495, 2776, 3138, 3167, 3190, 3195, 3222-3223, 3338-3339, 3341, 3413, 3485, 3636, 3643). From this it is evident that all good is from the heat which is from the Lord as a sun; and that all truth is from the light therefrom; and it is further evident that all affections, which are of love or good, are variations of that celestial and spiritual heat which is from the Lord, and that thence come the changes of state; and that all thoughts, which are of faith or truth, are variegations of that celestial and spiritual light which is from the Lord, and that thence comes intelligence. In this heat and light are all the angels in heaven, and their affections and thoughts are from no other source, and are nothing else. This is manifest from their speech, which in consequence of this origin consists of variegations or modifications of heavenly light, within which there is heavenly heat, and is therefore also unutterable, and so various and full as to be beyond comprehension (n. 3342, 3344, 3345).

[2] In order that these things might be exhibited representatively in the world, such names were given to the several sons of Jacob as would signify the universals of good and truth, or of love and faith, thus universals in respect to the variations of celestial and spiritual heat, and as to the variegations of the derivative light. The very order of these universals is that which determines the flame and its derivative resplendence. When the order begins from love, everything which follows thence in genuine order appears flaming; but when the order begins from faith, everything which follows in genuine order appears lucid; but with every difference according to the things which follow. But if the order in which they follow is not genuine, everything appears obscure, with every difference. Concerning this order and the difference thence resulting, of the Lord’s Divine mercy something shall be said hereafter. This explains how it was that the Lord gave answers by the Urim and Thummim, and that according to the state of the matter in question they received answers by means of lights and their radiance from the precious and pellucid stones, on which were inscribed the names of the twelve tribes; for as before said, on the names were inscribed the universals of love and faith in the Lord’s kingdom, consequently the universals of flame and light whereby the things of love and faith are represented in heaven.

[3] It may therefore be first confirmed from the Word that the order in which the names of the tribes are mentioned is various in the Word, and this in accordance with the state of the subject treated of; and that from this it may be known that the answers from the Lord given by the Urim and Thummim were shinings forth of light according to the state of the matter in question from order; for all the light of heaven varies according to the states of the subject; and the states of the subject vary according to the order of good and truth. But what of truth and good is signified by each son of Jacob, will be seen from the explication; namely, that by “Reuben” is signified faith from the Lord; by “Simeon” faith of the will which is from the Lord; by “Levi” spiritual love or charity; by “Judah” the Divine of love and the Lord’s celestial kingdom. What is signified by the eight remaining sons, will be stated in the following chapter. Their order according to birth is what is here described, which is as follows: Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, Benjamin (see verses 32-35 of this chapter, and verses 6, 8, 11, 13, 18, 20, 24 of chapter 30, and verse 18 of chapter 35). This order is according to the state of the subject here treated of, which is the regeneration of man; for in this case the commencement is from the truth of faith, which is “Reuben;” and progression is thence made to willing what is true, which is “Simeon;” and thence to charity, which is “Levi;” thus to the Lord, who in the supreme sense is represented by Judah. That spiritual conception and birth, or regeneration, proceeds from what is external to what is internal, was stated above (n. 3860); that is, from the truth of faith to the good of love.

[4] Previous to Jacob’s coming to his father Isaac, in Mamre (Kiriath-arba), the twelve sons are named in the following order: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad, Asher (Genesis 35:23-26); in which enumeration the sons born of Leah and Rachel are named first, and last those born of the handmaids, and this according to the state of the subject there treated of. They are enumerated in a still different order when they journeyed and came to Egypt (Genesis 46:9-19); and in another order when they were blessed by Jacob, at that time Israel, before his death (Genesis 49:3-27); and in another when they were blessed by Moses (Deuteronomy 33:6-24). They were in the following order when they encamped around the tent of assembly: to the east, Judah, Issachar, Zebulun; to the south, Reuben, Simeon, Gad; to the west, Ephraim, Manasseh, Benjamin; to the north, Dan, Asher, Naphtali (Numbers 2). In what order they stood for blessing the people on Mount Gerizim and for cursing on Mount Ebal, may be seen in Deuteronomy 27:12-13. When the princes chosen from each tribe were sent to explore the land, they are enumerated in this order: Reuben, Simeon, Judah, Issachar, Ephraim, Benjamin, Zebulun, Joseph or Manasseh, Dan, Asher, Naphtali, Gad (Numbers 13:4-16). But the princes who were to give the land for inheritance are enumerated in another order (Numbers 34:19-29). In what order the lot was cast and came forth when the land was given for inheritance, may be seen in Joshua 13 to 19.

[5] When in Ezekiel the boundaries of the new or holy land which the tribes were to inherit are described, they are mentioned in this order: Dan, Asher, Naphtali, Manasseh, Ephraim, Reuben, Judah, Benjamin, Simeon, Issachar, Zebulun, Gad, all from the corner eastward to the corner of the sea or west, except Gad, who was at the corner of the south, toward the south (48:2-8, 23-26); and when treating of the gates of the new or holy city, they are mentioned in this order: toward the north three gates, of Reuben, Judah, and Levi; toward the east three gates, of Joseph, Benjamin, and Dan; toward the south three gates, of Simeon, Issachar, and Zebulun; toward the west three gates, of Gad, Asher, and Naphtali (Ezekiel 48:31-34). The order of those who were sealed, twelve thousand out of every tribe, may be seen in Revelation 7:5-8. In all these passages the enumeration of the tribes is altogether according to the state of the specific subject that is being treated of, to which the order corresponds; this state being seen from the things that precede and that follow.

[6] What was the order of the precious stones in the Urim and Thummim is mentioned and described in the Word, but to what tribe each stone corresponded is not mentioned, for the stones represented all things of light from celestial flame, that is, all things of truth from good, or all things of faith from love; and because they had this representation, heavenly light itself shone through in a miraculous manner in accordance with the state of the subject concerning which there was question and answer, being glowing and shining for an affirmative of what was good and true, together with variegations of colors according to the differences of the state of that which was good and true; just as takes place in heaven, where all celestial and spiritual things are expressed by means of lights and their differences, and this in a manner ineffable and altogether incomprehensible by man; for as before shown within heavenly light there is life from the Lord, consequently wisdom and intelligence, and therefore in the differences of the light there is everything that belongs to the life of truth, that is, everything that belongs to wisdom and intelligence; and in the differences of the flame and of its glowing and resplendence, there is everything that belongs to the life of good and to the life of truth from good, or to love to the Lord and the derivative faith.

Such were the Urim and Thummim that were on the breastplate of the ephod and on the heart of Aaron, as is also evident from the fact that the words “Urim and Thummim” mean “Lights and Perfections,” and that the breastplate, on which they were placed, was called the “breastplate of judgment,” because “judgment” is intelligence and wisdom (n. 2235). The reason why this was on Aaron’s heart, was that by the “heart” is signified the Divine love (see above, n. 3635, and at the end of this chapter). Hence those precious stones were in settings of gold, for in the internal sense “gold” is the good of love (n. 113, 1551, 1552); and “precious stone,” the truth that is transparent from good (n. 114).

[7] Concerning the Urim and Thummim we read in Moses:

Thou shalt make a breastplate of judgment, a work of designing, like the work of the ephod thou shalt make it, of gold, of blue, and of crimson, and of scarlet double-dyed, and of fine twined linen, shalt thou make it. Foursquare it shall be doubled, and thou shalt set in it settings of stone, four rows of stone shall there be; sockets of gold shall there be in their settings. And the stones shall be according to the names of the sons of Israel, twelve according to their names; the engravings of a signet, everyone according to his name, they shall be for the twelve tribes (Exodus 28:15-17, 20; 39:8-14).

The stones that were to be in each row are also there designated. And further:

The breastplate shall not depart from off the ephod; and Aaron shall bear the names of the sons of Israel in the breastplate upon his heart, when he goeth in unto the holy place, for a memorial before Jehovah continually. And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart when he goeth in before Jehovah; and Aaron shall bear the judgment of the sons of Israel upon his heart before Jehovah continually (Exodus 28:28-30; Leviticus 8:7-8).

That Jehovah or the Lord was inquired of and gave answers by means of the Urim, may be seen in Moses:

Jehovah said unto Moses, Take thee Joshua the son of Nun, and thou shalt put of thy glory upon him, that all the congregation of the sons of Israel may obey. He shall stand before Eleazar the priest, and he shall inquire for him in the judgment of the Urim before Jehovah (Numbers 27:18, 20-21).

And in Samuel:

Saul inquired of Jehovah, and Jehovah answered him not, neither by dreams, nor by Urim, nor by prophets (1 Samuel 28:6).