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Exodus 36

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1 καί-C ποιέω-VAI-AAI3S *βεσελεηλ-N---NSM καί-C *ελιαβ-N---NSM καί-C πᾶς-A3--NSM σοφός-A1--NSM ὁ- A--DSF διάνοια-N1A-DSF ὅς- --DSM δίδωμι-VCI-API3S σοφία-N1A-NSF καί-C ἐπιστήμη-N1--NSF ἐν-P αὐτός- D--DPM συνἵημι-V7--PAN ποιέω-V2--PAN πᾶς-A3--APN ὁ- A--APN ἔργον-N2N-APN κατά-P ὁ- A--APN ἅγιος-A1A-APN καταἥκω-V1--PAPAPN κατά-P πᾶς-A3--APN ὅσος-A1--APN συντάσσω-VAI-AAI3S κύριος-N2--NSM

2 καί-C καλέω-VAI-AAI3S *μωυσῆς-N1M-NSM *βεσελεηλ-N---ASM καί-C *ελιαβ-N---ASM καί-C πᾶς-A3--APM ὁ- A--APM ἔχω-V1--PAPAPM ὁ- A--ASF σοφία-N1A-ASF ὅς- --DSM δίδωμι-VAI-AAI3S ὁ- A--NSM θεός-N2--NSM ἐπιστήμη-N1--ASF ἐν-P ὁ- A--DSF καρδία-N1A-DSF καί-C πᾶς-A3--APM ὁ- A--APM ἑκουσίως-D βούλομαι-V1--PMPAPM προςπορεύομαι-V1--PMN πρός-P ὁ- A--APN ἔργον-N2N-APN ὥστε-C συντελέω-V2--PAN αὐτός- D--APN

3 καί-C λαμβάνω-VBI-AAI3P παρά-P *μωυσῆς-N1M-GSM πᾶς-A3--APN ὁ- A--APN ἀφαίρεμα-N3M-APN ὅς- --APN φέρω-VAI-AAI3P ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM εἰς-P πᾶς-A3--APN ὁ- A--APN ἔργον-N2N-APN ὁ- A--GSN ἅγιος-A1A-GSN ποιέω-V2--PAN αὐτός- D--APN καί-C αὐτός- D--NPM προςδέχομαι-V1I-IMI3P ἔτι-D ὁ- A--APN προςφέρω-V1--PMPAPN παρά-P ὁ- A--GPM φέρω-V1--PAPGPM ὁ- A--ASN πρωΐ-D πρωΐ-D

4 καί-C παραγίγνομαι-V1I-IMI3P πᾶς-A3--NPM ὁ- A--NPM σοφός-A1--NPM ὁ- A--NPM ποιέω-V2--PAPNPM ὁ- A--APN ἔργον-N2N-APN ὁ- A--GSN ἅγιος-A1A-GSN ἕκαστος-A1--NSM κατά-P ὁ- A--ASN αὐτός- D--GSM ἔργον-N2N-ASN ὅς- --ASN αὐτός- D--NPM ἐργάζομαι-V1I-IMI3P

5 καί-C εἶπον-VAI-AAI3P πρός-P *μωυσῆς-N1M-ASM ὅτι-C πλῆθος-N3--ASN φέρω-V1--PAI3S ὁ- A--NSM λαός-N2--NSM παρά-P ὁ- A--APN ἔργον-N2N-APN ὅσος-A1--APN συντάσσω-VAI-AAI3S κύριος-N2--NSM ποιέω-VA--AAN

6 καί-C προςτάσσω-VAI-AAI3S *μωυσῆς-N1M-NSM καί-C κηρύσσω-VAI-AAI3S ἐν-P ὁ- A--DSF παρεμβολή-N1--DSF λέγω-V1--PAPNSM ἀνήρ-N3--NSM καί-C γυνή-N3K-NSF μηκέτι-D ἐργάζομαι-V1--PMD3P εἰς-P ὁ- A--APF ἀπαρχή-N1--APF ὁ- A--GSN ἅγιος-A1A-GSN καί-C κωλύω-VCI-API3S ὁ- A--NSM λαός-N2--NSM ἔτι-D προςφέρω-V1--PAN

7 καί-C ὁ- A--NPN ἔργον-N2N-NPN εἰμί-V9--IAI3S αὐτός- D--DPM ἱκανός-A1--NPN εἰς-P ὁ- A--ASF κατασκευή-N1--ASF ποιέω-VA--AAN καί-C προσ καταλείπω-VBI-AAI3P

8 καί-C ποιέω-VAI-AAI3S πᾶς-A3--NSM σοφός-A1--NSM ἐν-P ὁ- A--DPM ἐργάζομαι-V1--PMPDPM ὁ- A--APF στολή-N1--APF ὁ- A--GPN ἅγιος-A1A-GPN ὅς- --NPF εἰμί-V9--PAI3P *ααρων-N---DSM ὁ- A--DSM ἱερεύς-N3V-DSM καθά-D συντάσσω-VAI-AAI3S κύριος-N2--NSM ὁ- A--DSM *μωυσῆς-N1M-DSM

9 καί-C ποιέω-VAI-AAI3P ὁ- A--ASF ἐπωμίς-N3D-ASF ἐκ-P χρυσίον-N2N-GSN καί-C ὑάκινθος-N2--GSF καί-C πορφύρα-N1A-GSF καί-C κόκκινος-A1--GSM νήθω-VT--XMPGSN καί-C βύσσος-N2--GSF κλώθω-VT--XMPGSF

10 καί-C τέμνω-VCI-API3S ὁ- A--NPN πέταλον-N2N-NPN ὁ- A--GSN χρυσίον-N2N-GSN θρίξ-N3--NPF ὥστε-C συνὑφαίνω-VA--AAN σύν-P ὁ- A--DSF ὑάκινθος-N2--DSF καί-C ὁ- A--DSF πορφύρα-N1A-DSF καί-C σύν-P ὁ- A--DSN κόκκινος-A1--DSN ὁ- A--DSN διανήθω-VT--XMPDSN καί-C σύν-P ὁ- A--DSF βύσσος-N2--DSF ὁ- A--DSF κλώθω-VT--XMPDSF ἔργον-N2N-ASN ὑφαντός-A1--ASN

11 ποιέω-VAI-AAI3P αὐτός- D--ASN ἐπωμίς-N3D-APF συνἔχω-V1--PAPAPF ἐκ-P ἀμφότεροι-A1A-GPN ὁ- A--GPN μέρος-N3E-GPN

12 ἔργον-N2N-ASN ὑφαντός-A1--ASN εἰς-P ἀλλήλω- D--APN συνπλέκω-VK--XMPASN κατά-P ἑαυτοῦ- D--ASN ἐκ-P αὐτός- D--GSN ποιέω-VAI-AAI3P κατά-P ὁ- A--ASF αὐτός- D--GSN ποίησις-N3I-ASF ἐκ-P χρυσίον-N2N-GSN καί-C ὑάκινθος-N2--GSF καί-C πορφύρα-N1A-GSF καί-C κόκκινος-A1--GSN διανήθω-VT--XMPGSN καί-C βύσσος-N2--GSF κλώθω-VT--XMPGSF καθά-D συντάσσω-VAI-AAI3S κύριος-N2--NSM ὁ- A--DSM *μωυσῆς-N1M-DSM

13 καί-C ποιέω-VAI-AAI3P ἀμφότεροι-A1A-APM ὁ- A--APM λίθος-N2--APM ὁ- A--GSF σμάραγδος-N2--GSF συνπορπάω-VM--XMPAPM καί-C περισιαλόω-VM--XMPAPM χρυσίον-N2N-DSN γλύφω-VP--XMPAPM καί-C ἐκκολάπτω-VP--XMPAPM ἐκκόλαμμα-N3M-ASN σφραγίς-N3D-GSF ἐκ-P ὁ- A--GPN ὄνομα-N3M-GPN ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM

14 καί-C ἐπιτίθημι-VAI-AAI3S αὐτός- D--APM ἐπί-P ὁ- A--APM ὦμος-N2--APM ὁ- A--GSF ἐπωμίς-N3D-GSF λίθος-N2--APM μνημόσυνον-N2N-GSN ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM καθά-D συντάσσω-VAI-AAI3S κύριος-N2--NSM ὁ- A--DSM *μωυσῆς-N1M-DSM

15 καί-C ποιέω-VAI-AAI3P λογεῖον-N2N-ASN ἔργον-N2N-ASN ὑφαντός-A1--ASN ποικιλία-N1A-DSF κατά-P ὁ- A--ASN ἔργον-N2N-ASN ὁ- A--GSF ἐπωμίς-N3D-GSF ἐκ-P χρυσίον-N2N-GSN καί-C ὑάκινθος-N2--GSF καί-C πορφύρα-N1A-GSF καί-C κόκκινος-A1--GSN διανήθω-VT--XMPGSN καί-C βύσσος-N2--GSF κλώθω-VT--XMPGSF

16 τετράγωνος-A1B-ASN διπλοῦς-A1C-ASN ποιέω-VAI-AAI3P ὁ- A--ASN λογεῖον-N2N-ASN σπιθαμή-N1--GSF ὁ- A--ASN μῆκος-N3E-ASN καί-C σπιθαμή-N1--GSF ὁ- A--ASN εὖρος-N2--ASN διπλοῦς-A1C-ASN

17 καί-C συνὑφαίνω-VCI-API3S ἐν-P αὐτός- D--DSN ὕφασμα-N3M-NSN κατάλιθος-A1B-NSN τετράστιχος-A1B-NSN στίχος-N2--NSM λίθος-N2--GPM σάρδιον-N2N-NSN καί-C τοπάζιον-N2N-NSN καί-C σμάραγδος-N2--NSF ὁ- A--NSM στίχος-N2--NSM ὁ- A--NSM εἷς-A3--NSM

18 καί-C ὁ- A--NSM στίχος-N2--NSM ὁ- A--NSM δεύτερος-A1A-NSM ἄνθραξ-N3K-NSM καί-C σάπφειρος-N2--NSF καί-C ἴασπις-N3D-NSF

19 καί-C ὁ- A--NSM στίχος-N2--NSM ὁ- A--NSM τρίτος-A1--NSM λιγύριον-N2N-NSN καί-C ἀχάτης-N1M-NSM καί-C ἀμέθυστος-N2--NSF

20 καί-C ὁ- A--NSM στίχος-N2--NSM ὁ- A--NSM τέταρτος-A1--NSM χρυσόλιθος-N2--NSM καί-C βηρύλλιον-N2N-NSN καί-C ὀνύχιον-N2N-NSN περικυκλόω-VM--XMPAPN χρυσίον-N2N-DSN καί-C συνδέω-VM--XMPNPN χρυσίον-N2N-DSN

21 καί-C ὁ- A--NPM λίθος-N2--NPM εἰμί-V9--IAI3P ἐκ-P ὁ- A--GPN ὄνομα-N3M-GPN ὁ- A--GPM υἱός-N2--GPM *ἰσραήλ-N---GSM δώδεκα-M ἐκ-P ὁ- A--GPN ὄνομα-N3M-GPN αὐτός- D--GPM ἐνγράφω-VP--XMPNPN εἰς-P σφράγις-N3D-APF ἕκαστος-A1--NSM ἐκ-P ὁ- A--GSN ἑαυτοῦ- D--GSN ὄνομα-N3M-GSN εἰς-P ὁ- A--APF δώδεκα-M φυλή-N1--APF

22 καί-C ποιέω-VAI-AAI3P ἐπί-P ὁ- A--ASN λογεῖον-N2N-ASN κροσός-N2--APM συνπλέκω-VK--XMPAPM ἔργον-N2N-ASN ἐμπλοκίον-N2N-GSN ἐκ-P χρυσίον-N2N-GSN καθαρός-A1A-GSN

23 καί-C ποιέω-VAI-AAI3P δύο-M ἀσπιδίσκη-N1--APF χρυσοῦς-A1C-APF καί-C δύο-M δακτύλιος-N2--APM χρυσοῦς-A1C-NSM καί-C ἐπιτίθημι-VAI-AAI3P ὁ- A--APM δύο-M δακτύλιος-N2--APM ὁ- A--APM χρυσοῦς-A1C-ASM ἐπί-P ἀμφότεροι-A1A-APF ὁ- A--APF ἀρχή-N1--APF ὁ- A--GSN λογεῖον-N2N-GSN

24 καί-C ἐπιτίθημι-VAI-AAI3P ὁ- A--APN ἐμπλοκίον-N2N-APN ἐκ-P χρυσίον-N2N-GSN ἐπί-P ὁ- A--APM δακτύλιος-N2--APM ἐπί-P ἀμφότεροι-A1A-GPN ὁ- A--GPN μέρος-N3E-GPN ὁ- A--GSN λογεῖον-N2N-GSN

25 καί-C εἰς-P ὁ- A--APF δύο-M συμβολή-N1--APF ὁ- A--APN δύο-M ἐμπλοκίον-N2N-APN καί-C ἐπιτίθημι-VAI-AAI3P ἐπί-P ὁ- A--APF δύο-M ἀσπιδίσκη-N1--APF καί-C ἐπιτίθημι-VAI-AAI3P ἐπί-P ὁ- A--APM ὦμος-N2--APM ὁ- A--GSF ἐπωμίς-N3D-GSF ἐκ-P ἐναντίος-A1A-GSF κατά-P πρόσωπον-N2N-ASN

26 καί-C ποιέω-VAI-AAI3P δύο-M δακτύλιος-N2--APM χρυσοῦς-A1C-NSM καί-C ἐπιτίθημι-VAI-AAI3P ἐπί-P ὁ- A--APN δύο-M πτερυγίον-N2N-APN ἐπί-P ἄκρος-A1A-GSN ὁ- A--GSN λογεῖον-N2N-GSN ἐπί-P ὁ- A--ASN ἄκρος-A1A-ASN ὁ- A--GSN ὀπίσθιος-A1A-GSN ὁ- A--GSF ἐπωμίς-N3D-GSF ἔσωθεν-D

27 καί-C ποιέω-VAI-AAI3P δύο-M δακτύλιος-N2--APM χρυσοῦς-A1C-NSM καί-C ἐπιτίθημι-VAI-AAI3P ἐπί-P ἀμφότεροι-A1A-APM ὁ- A--APM ὦμος-N2--APM ὁ- A--GSF ἐπωμίς-N3D-GSF κάτωθεν-D αὐτός- D--GSN κατά-P πρόσωπον-N2N-ASN κατά-P ὁ- A--ASF συμβολή-N1--ASF ἄνωθεν-D ὁ- A--GSF συνυφή-N1--GSF ὁ- A--GSF ἐπωμίς-N3D-GSF

28 καί-C συνσφίγγω-VAI-AAI3S ὁ- A--ASN λογεῖον-N2N-ASN ἀπό-P ὁ- A--GPM δακτύλιος-N2--GPM ὁ- A--GPM ἐπί-P αὐτός- D--GSN εἰς-P ὁ- A--APM δακτύλιος-N2--APM ὁ- A--GSF ἐπωμίς-N3D-GSF συνἔχω-V1--PMPAPM ἐκ-P ὁ- A--GSF ὑάκινθος-N2--GSF συνπλέκω-VK--XMPAPM εἰς-P ὁ- A--ASN ὕφασμα-N3M-ASN ὁ- A--GSF ἐπωμίς-N3D-GSF ἵνα-C μή-D χαλάω-V3--PMS3S ὁ- A--NSN λογεῖον-N2N-NSN ἀπό-P ὁ- A--GSF ἐπωμίς-N3D-GSF καθά-D συντάσσω-VAI-AAI3S κύριος-N2--NSM ὁ- A--DSM *μωυσῆς-N1M-DSM

29 καί-C ποιέω-VAI-AAI3P ὁ- A--ASM ὑποδύτης-N1M-ASM ὑπό-P ὁ- A--ASF ἐπωμίς-N3D-ASF ἔργον-N2N-ASN ὑφαντός-A1--ASN ὅλος-A1--ASN ὑακίνθινος-A1--ASN

30 ὁ- A--NSN δέ-X περιστόμιον-N2N-NSN ὁ- A--GSM ὑποδύτης-N1M-GSM ἐν-P ὁ- A--DSN μέσος-A1--DSN διαὑφαίνω-VT--XMPASN συμπλεκτός-A1B-NSN ὤ|α-N1A-ASF ἔχω-V1--PAPNSN κύκλος-N2--DSM ὁ- A--ASN περιστόμιον-N2N-ASN ἀδιάλυτος-A1B-ASN

31 καί-C ποιέω-VAI-AAI3P ἐπί-P ὁ- A--GSN λῶμα-N3M-GSN ὁ- A--GSM ὑποδύτης-N1M-GSM κάτωθεν-D ὡς-C ἐκἀνθέω-V2--PAPGSF ῥοά-N1A-GSF ῥοίσκος-N2--APM ἐκ-P ὑάκινθος-N2--GSF καί-C πορφύρα-N1A-GSF καί-C κόκκινος-A1--GSN νήθω-VT--XMPGSN καί-C βύσσος-N2--GSF κλώθω-VT--XMPGSF

32 καί-C ποιέω-VAI-AAI3P κώδων-N3--APM χρυσοῦς-A1C-APM καί-C ἐπιτίθημι-VAI-AAI3P ὁ- A--APM κώδων-N3--APM ἐπί-P ὁ- A--ASN λῶμα-N3M-ASN ὁ- A--GSM ὑποδύτης-N1M-GSM κύκλος-N2--DSM ἀνά-P μέσος-A1--ASN ὁ- A--GPM ῥοίσκος-N2--GPM

33 κώδων-N3--NSM χρυσοῦς-A1C-NSM καί-C ῥοίσκος-N2--NSM ἐπί-P ὁ- A--GSN λῶμα-N3M-GSN ὁ- A--GSM ὑποδύτης-N1M-GSM κύκλος-N2--DSM εἰς-P ὁ- A--ASN λειτουργέω-V2--PAN καθά-D συντάσσω-VAI-AAI3S κύριος-N2--NSM ὁ- A--DSM *μωυσῆς-N1M-DSM

34 καί-C ποιέω-VAI-AAI3P χιτών-N3W-APM βύσσινος-A1--APM ἔργον-N2N-ASN ὑφαντός-A1--ASN *ααρων-N---DSM καί-C ὁ- A--DPM υἱός-N2--DPM αὐτός- D--GSM

35 καί-C ὁ- A--APF κίδαρις-N3I-APF ἐκ-P βύσσος-N2--GSF καί-C ὁ- A--ASF μίτρα-N1A-ASF ἐκ-P βύσσος-N2--GSF καί-C ὁ- A--APN περισκελής-A3--APN ἐκ-P βύσσος-N2--GSF κλώθω-VT--XMPGSF

36 καί-C ὁ- A--APF ζωνή-N1--APF αὐτός- D--GPN ἐκ-P βύσσος-N2--GSF καί-C ὑάκινθος-N2--GSF καί-C πορφύρα-N1A-GSF καί-C κόκκινος-A1--GSN νήθω-VT--XMPGSN ἔργον-N2N-ASN ποικιλτής-N1M-GSM ὅς- --ASM τρόπος-N2--ASM συντάσσω-VAI-AAI3S κύριος-N2--NSM ὁ- A--DSM *μωυσῆς-N1M-DSM

37 καί-C ποιέω-VAI-AAI3P ὁ- A--ASN πέταλον-N2N-ASN ὁ- A--ASN χρυσοῦς-A1C-ASN ἀφόρισμα-N3M-ASN ὁ- A--GSN ἅγιος-A1A-GSN χρυσίον-N2N-GSN καθαρός-A1A-GSN καί-C γράφω-VAI-AAI3S ἐπί-P αὐτός- D--GSN γράμμα-N3M-APN ἐκτυπόω-VM--XMPAPN σφραγίς-N3D-GSF ἁγίασμα-N3M-NSN κύριος-N2--DSM

38 καί-C ἐπιτίθημι-VAI-AAI3P ἐπί-P αὐτός- D--ASN λῶμα-N3M-ASN ὑακίνθινος-A1--ASN ὥστε-C ἐπικεῖμαι-V5--PMN ἐπί-P ὁ- A--ASF μίτρα-N1A-ASF ἄνωθεν-D ὅς- --ASM τρόπος-N2--ASM συντάσσω-VAI-AAI3S κύριος-N2--NSM ὁ- A--DSM *μωυσῆς-N1M-DSM

   

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Arcana Coelestia # 9942

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9942. And thou shalt checker the tunic of fine linen. That this signifies the inmost things of the spiritual kingdom that proceed from the truths of celestial love, is evident from the signification of Aaron’s garments in general, as being the spiritual kingdom joined to the celestial kingdom (see n. 9814), and as the tunic was the inmost of these garments, therefore by it are signified the inmost things of this kingdom (that “Aaron’s tunic” denotes the Divine truth in the spiritual kingdom that proceeds immediately from the Divine celestial, see n. 9826); and from the signification of “fine linen,” as being truth from a celestial origin (see n. 9469). Of this tunic it is said that it was to be checkered, and by what is checkered is meant the work of a weaver, and by “the work of a weaver” is signified that which is from the celestial (n. 9915); the word by which “checkering” is expressed in the original tongue, means also “weaving.”

[2] That this tunic was woven, or from the work of the weaver, is evident from what follows in the book of Exodus:

They made tunics of fine linen, the work of the weaver, for Aaron and his sons (Exodus 39:27).

That it was checkered, that is, woven, of fine linen, was for the reason that there might be represented that which proceeds immediately from the celestial, which is relatively as it were continuous; for the things which proceed from the celestial are like those which with man proceed from his will; for all things with man that belong to the understanding proceed from his will. Those things which proceed interiorly from the will are as it were continuous relatively to those which proceed exteriorly; and therefore among those things which proceed interiorly from the will there is especially the affection of truth; for all the affection of love in the understanding flows in from the man’s will. The case is similar in the heavens, where the celestial kingdom corresponds to the will of man, and the spiritual kingdom to his understanding (see n. 9835); and because the garments of Aaron represented the Lord’s spiritual kingdom joined to His celestial kingdom (n. 9814), therefore the tunic represented that which is inmost there, thus that which proceeds most closely from the celestial kingdom, for the tunic was the inmost garment. From this it is evident why the tunic was woven or checkered, and why it was of fine linen; for by “that which is woven” is signified that which is from the will, or from the celestial (n. 9915), and by “fine linen” is signified the truth which is from celestial love (n. 9469).

[3] The spiritual which is from the celestial is also signified in other parts of the Word by “tunics,” as by “the tunics of skin” which Jehovah God is said to have made for the man and his wife after they had eaten of the tree of knowledge (Genesis 3:20-21). That by these “tunics” is signified truth from a celestial origin, cannot be known unless these things are unfolded according to the internal sense; and therefore this shall be unfolded. By the man and his wife is there meant the celestial church, by the man himself as a husband is meant this church as to good, and by his wife this church as to truth. This truth and that good were the truth and good of the celestial church. But when this church had fallen, which took place by means of reasonings from memory-knowledges about truths Divine, and which is signified in the internal sense by the persuasion of the serpent, this first state after the fall of that celestial church is what is there described, and its truth is described by “the tunics of skin.”

[4] Be it known that by the creation of heaven and earth in the first chapter of Genesis, in the internal sense, is meant and described the new creation, or regeneration, of the man of the church at that time, thus the setting up of a celestial church; and that by the paradise are meant and described the wisdom and intelligence of that church, and by eating of the tree of knowledge its fall in consequence of reasoning from memory-knowledges about Divine things. That such is the meaning may be seen from what has been shown on this subject in the explications at those chapters. For all the things contained in the first chapters of Genesis are made up historical things, in the internal sense of which, as before said, are Divine things concerning the new creation or regeneration of the man of the celestial church. This method of writing was customary in the most ancient times, not only among those who were of the church, but also among those who were outside the church, as among the Arabians, Syrians, and Greeks, as is evident from the books of those times, both sacred and profane.

[5] In imitation of these books, because derived from them, the Song of Songs was written by Solomon; for this book is not a holy book, because it does not contain within it heavenly and Divine things in a series, as do the holy books. The book of Job also is a book of the Ancient Church. Mention is also made of holy books of the Ancient Church which are now lost, as in Moses (Numbers 21:14-15, 27, and following verses). The historical parts of these books were called “the Wars of Jehovah,” and their prophetical parts were called “the Enunciations” (see n. 2686, 2897). That in the historical parts of the books called “the Wars of Jehovah,” the style was of this nature, is clear from what has been taken from them and quoted by Moses. In this way their historical things approached a certain prophetic style, of such a nature that the things might be retained in the memory by little children and also by the simple. That the books named above were holy, is evident from what is quoted in verses 28-29, and 30 of the same chapter, when compared with what is found in Jeremiah 48:45-46, where there are similar expressions. That among people outside the church such a style was very much used at that time, and was almost the only style, is clear from the fables of those writers who were outside the church, in which they wrapped up moral things, or such as belong to the affections and life.

[6] In the historical things that were not made up, but were true, such as are those in the books of Moses after the first chapters of Genesis, and likewise in the books of Joshua, Judges, Samuel, and Kings, “tunics” also signified spiritual truth, and the good of truth, that proceed from celestial truth and good. (Be it known that spiritual truth and good are such as are the truth and good of the angels in the middle or second heaven; but that celestial truth and good are such as are the truth and good of the angels in the third or inmost heaven, see the places cited in n. 9277.) It is recorded in the books of Moses that Israel the father gave to Joseph his son a tunic of various colors, and that on account of this his brethren were indignant, and afterward stripped it off and dipped it in blood and sent it so to their father (Genesis 37:3, 23, 31-33). These were true historicals, and as these in like manner contained within them, or in the internal sense, holy things of heaven and the church, thus Divine things, therefore by that “tunic of various colors” was signified the state of good and truth which Joseph represented, which was a state of spiritual truth and good that proceed from the celestial (see n. 3971, 4286, 4592, 4963, 5249, 5307, 5584, 5869, 5877, 6417, 6526, 9671). For all the sons of Jacob represented in their order such things as belong to heaven and the church (n. 3858, 3926, 4060, 4603, 6335, 6337, 6397, 6640, 7836, 7891, 7996); but in this case they represented the opposite things.

[7] As all things contained in the books of the Word, both the historical and prophetical, are representative and significative of Divine celestial and spiritual things, therefore the affection of this truth is described by the “king’s daughter,” and the truth itself by her “garments,” in David:

The king’s daughter is among Thy precious ones; at Thy right hand doth stand the queen in the best gold of Ophir. The daughter of Tyre shall bring an offering; the rich of the people shall entreat Thy faces. The king’s daughter is all glorious within; thy 1 clothing (thy 1 tunic) is of weavings (or checkering) of gold. She shall be brought to the king in broidered work (Psalms 45:9, 12-14).

(That a “daughter” in general signifies the affection of spiritual truth and good, thus also the church, see n. 2362, 3024, 3963, 9055; and that a “king,” when said of the Lord, signifies Divine truth, n. 2015, 2069, 3009, 4581, 4966, 5068, 6148.) From this it is evident that all those things which are related in this psalm about the king’s daughter signify such things as belong to the affection of truth and good from the Lord in the church. Its being said that “the daughter of Tyre shall bring an offering,” signifies the knowledges of good and truth (that “Tyre” signifies these, see n. 1201); in like manner “the rich of the people,” for by “riches” in the spiritual sense nothing else is meant than the knowledges of good and truth (n. 1694, 4508). From this it is evident what is signified by “the king’s daughter being glorious within,” and that “her clothing was of the weavings of gold;” for by her “clothing” is meant a tunic, as is evident from the signification of this word in the original tongue, where it signifies the garment next the body. That it means a tunic is evident in John 19:23-24, where the Lord’s tunic is described, which in David (Psalms 22:18) is called, by the same word, “clothing.” So in the second book of Samuel (13:18), it is said that the king’s daughters were clad in tunics of divers colors (of which below). By “the weavings of gold” in David the like is meant as by “the checkerings of the tunic of Aaron,” the same word being used in the original tongue. (What is meant by the “broidered work” in which she was to be brought to the king, see n. 9688.)

[8] As such things were represented by the king’s daughter and by her garment, or tunic, therefore a king’s daughters were at that time clothed in this manner, as is evident in the second book of Samuel:

There was upon Tamar a tunic of divers colors; for with such wraps were the king’s daughters clothed (2 Samuel 13:18).

[9] Now as spiritual goods and truths were represented by tunics, it can be seen what is signified by “Aaron’s tunic,” also what by “the tunics of his sons,” which are spoken of in the following verse of the present chapter, where it is said that “for Aaron’s sons they should make tunics, belts, and tiaras, for glory and for comeliness.” And as their tunics represented these holy things, it was said that Nadab and Abihu the sons of Aaron, who were burnt by fire from heaven, because they offered incense from strange fire, were brought forth outside the camp in their tunics (Leviticus 10:1-5); for by “strange fire” is signified love from some other source than what is celestial, for in the Word “holy fire” denotes celestial or Divine love (n. 6832, 6834, 6849, 7324, 9434). Consequently the spiritual goods and truths signified by their “tunics” were defiled, and therefore they were brought forth outside the camp in their tunics.

[10] The like is also signified by “tunic” in Micah:

My people holds as an enemy by reason of a garment; ye strip the tunic from off them that pass by securely (Micah 2:8);

in this passage “tunic” is expressed in the original tongue by another word, which, however, signifies spiritual truth and good; “stripping the tunic from off them that pass by securely” denotes to deprive of their spiritual truths those who live in simple good; “to hold anyone as an enemy by reason of a garment” denotes to do evil to them on account of the truth which they think, when yet no one is to be injured on account of what he believes to be true, provided he is in good (n. 1798, 1799, 1834, 1844).

[11] From all this it can now be seen what is signified by a “tunic” in Matthew:

Jesus said, Swear not at all; neither by the heaven, nor by the earth, nor by Jerusalem, nor by the head. Let your discourse be, Yea, yea; Nay, nay. Whatsoever is beyond these is from evil. If any man would drag thee to the law, and take away thy tunic, let him have thy cloak also (Matthew 5:34-37, 40).

he who does not know what is the state of the angels in the Lord’s celestial kingdom, cannot possibly know what these words of the Lord involve; for the subject here treated of is the state of good and truth with those who are in the Lord’s celestial kingdom, with whom all truth is imprinted on the heart. For from the good of love to the Lord they know all truth, insomuch that they never reason about it, as is done in the spiritual kingdom; and therefore when truths are being spoken of, they only say, Yea, yea, or Nay, nay; and they do not even mention faith there. (Concerning their state see the places cited in n. 9277.) From this then it is evident what is signified by the injunction “swear not at all;” for by “swearing” is signified to confirm truths (n. 3375, 9166), which is done in the spiritual kingdom by means of the rational, and memory-knowledges from the Word. By “dragging to the law, and desiring to take away the tunic,” is meant to debate about truths, and to wish to persuade that they are not true; a “tunic” denotes truth from what is celestial; for the celestial leave to everyone his truth without further reasoning.

[12] By a “tunic” is signified the truth from what is celestial in another passage also in Matthew:

Jesus sent the twelve to preach the kingdom of the heavens, saying that they should not possess gold, nor silver, nor brass in their girdles; nor a scrip for the journey; neither two tunics, nor shoes, nor staves (Matthew 10:5, 7, 9-10).

By these words was represented that those who are in goods and truths from the Lord possess nothing of good and truth from themselves, but that they have all truth and good from the Lord. For by the twelve disciples were represented all who are in goods and truths from the Lord, and in the abstract sense all goods of love and truths of faith from the Lord (n. 3488, 3858, 6397). Goods and truths from self, and not from the Lord, are signified by “possessing gold, silver, and brass in the girdles,” and by a “scrip;” but truths and goods from the Lord are signified by “a tunic, shoe, and staff;” by “the tunic,” interior truth, or truth from the celestial; by “the shoe,” exterior truth, or truth in the natural (n. 1748, 6844); and by “the staff,” the power of truth (n. 4876, 4936, 6947, 7011, 7026). But by “two tunics,” “two pairs of shoes,” and “two staves,” are signified truths and their powers from both the Lord and self. That they were allowed to have one tunic, one pair of shoes, and one staff, is evident in Mark 6:8-9, and in Luke 9:2-3.

[13] When it is known from these examples what is signified by a “tunic,” it is manifest what is signified by “the Lord’s tunic,” of which we read in John:

They took the garments, and made four parts, to every soldier a part, and the tunic; and the tunic was without seam, woven from the top throughout. They said, Let us not divide it, but cast lots for it, whose it shall be; that the Scripture might be fulfilled which saith, They divided My garments among them, and upon My tunic did they cast a lot. These things the soldiers did (John 19:23-24; also Psalms 22:18).

Who cannot see, if he thinks from reason at all enlightened, that these proceedings signified Divine things, and that otherwise they would not have been foretold by David? But what they signify cannot be known without the internal sense, thus without knowledge therefrom as to what is signified by “garments;” by “casting lots” upon, or “dividing” them; by a “tunic;” and by its being “without seam,” that is, woven throughout; and by “soldiers.” From the internal sense it is plain that by “garments” are signified truths, and by “the Lord’s garments,” Divine truths; by “casting a lot,” and “dividing” them is meant to pull these truths asunder and disperse them (n. 9093); by the “tunic” is signified Divine spiritual truth from the Divine celestial, the like as by “Aaron’s tunic,” because Aaron represented the Lord; so also by its being “without seam,” and “woven from the top throughout,” the like is signified as by the “checkered,” or woven, “work,” in Aaron’s tunic. That the tunic was not divided signified that the Divine spiritual truth which proceeds most nearly from Divine celestial truth could not be dispersed, because this truth is the internal truth of the Word, such as is with the angels in heaven.

[14] Its being said that “the soldiers did this,” signifies that it was done by those who should fight for truths, thus by the Jews themselves, with whom was the Word, and who nevertheless were of such a nature that they dispersed it. For they had the Word, and yet they were not willing to know from it that the Lord was the Messiah and the Son of God who was to come, nor anything internal of the Word, but only what is external; which they also wrested to their loves, which were the loves of self and of the world, thus to favor the lusts which spring from these loves. These things were signified by “the dividing of the Lord’s garments;” for whatever they did to the Lord represented the state of Divine truth and Divine good among them at that time; thus that they treated Divine truths in the same way as they treated Him. (That the Lord while in the world was the Divine truth itself, see the places cited in n. 9199, 9315.)

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1. Here “thy,” but “her” in n. 3081 and 5044. [REVISER]

  
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Arcana Coelestia # 3858

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3858. As in what now follows the twelve sons of Jacob are treated of, and the twelve tribes of Israel were named from them as their fathers, it is here to be premised what the tribes signify, and why there were twelve. No one has yet known the arcanum herein concealed, because it has been believed that the histories of the Word are bare histories, and that there is no more of the Divine therein than that they can serve as examples for the application of holy things. Hence also it has been believed that the twelve tribes signify nothing but divisions of the Israelitish people into so many distinct nations or general families, when yet they involve Divine things; that is to say, so many universal divisions of faith and love, consequently things relating to the Lord’s kingdom in the heavens and on earth, each tribe involving some distinct universal; but what each signifies will appear from what presently follows, where the sons of Jacob are treated of, from whom these tribes were named. In general the twelve tribes signified all things of the doctrine of truth and good, or of faith and love; for these (that is, truth and good, or faith and love) constitute the Lord’s kingdom; for the things of truth or faith are the all of thought therein, and the things of good or love are the all of affection; and because the Jewish Church was instituted in order that it might represent the Lord’s kingdom, therefore the divisions of that people into twelve tribes signified these things. This is a mystery never before disclosed.

[2] That “twelve” signifies all things in general, was shown above (n. 577, 2089, 2129, 2130, 3272); but that “tribes” signify those things which are of truth and good, or of faith and love, thus that the “twelve tribes” signify all things of these, may be here confirmed from the Word, before they are described separately.

In John:

The holy city New Jerusalem had twelve gates, and over the gates twelve angels; and names written thereon which are the names of the twelve tribes of the sons of Israel; and in them the names of the twelve apostles of the Lamb. He measured the city with the reed unto twelve thousand furlongs; and he measured the wall thereof, a hundred and forty and four cubits, which is the measure of a man, that is of an angel. The twelve gates were twelve pearls (Revelation 21:12, 14, 16-17, 21).

That the holy city, or New Jerusalem, is the Lord’s New Church, is manifest from all the particulars thereof. In some of the foregoing chapters the state of the church is described, as it would be before its end. This chapter treats of the New Church, and therefore the gates, wall, and foundations of the city are nothing else than things of the church, which are those of charity and faith, for these constitute the church.

[3] Everyone can see that by the “twelve” so often mentioned in the above passage, and also by the “tribes,” and likewise the “apostles,” are not meant twelve, or tribes, or apostles, but by “twelve” all things in one complex (as may be seen above, n. 577, 2089, 2129, 2130, 3272); and in like manner by the number “a hundred and forty and four,” for this is twelve times twelve. And as by “twelve” are signified all things, it is evident that by the “twelve tribes” are signified all things of the church; which as before said are truths and goods, or faith and love; and in like manner by the “twelve apostles,” who also represented all things of the church, that is, all things of faith and love (as may be seen above, n. 2129, 3354, 3488, 3857. This number is therefore called the “measure of a man, that is, of an angel,” by which is meant a state of truth and good. (That “measure” signifies state, see above, n. 3104. That “man” signifies that which is of the church, is evident from what was said above concerning the signification of “man,” n. 478, 479, 565, 768, 1871, 1894; and also from the fact that the Lord’s kingdom is called the Grand Man, and this by virtue of good and truth which are from the Lord, on which subject see at the close of the chapters, n. 3624-3648, 3741-3750. That “angel” signifies the same, may be seen above, n. 1705, 1754, 1925, 2821, 3039.)

[4] As in John, so also in the Prophets of the Old Testament is the New Jerusalem treated of, and there in like manner it signifies the Lord’s New Church—as in Isaiah 65:18-19 seq.; in Zech. 14; especially in Ezekiel 40, 41, 42, 43, 44, 45, 46, 47, 48; where by the “New Jerusalem,” the “new temple,” and the “new earth,” are described in the internal sense the Lord’s kingdom in the heavens, and His kingdom on earth which is the church. From what is said in these chapters in Ezekiel it is plainer than elsewhere what is signified by “earth,” by “Jerusalem,” by “temple,” and by all things therein, and also what by the “twelve tribes;” for the division of the land is treated of, and its inheritance according to tribes, and also the city, its walls, foundations, and gates, and all things that will belong to the temple therein. From these passages we may here quote only what is said concerning the tribes:

The Lord Jehovih said, This is the border whereby ye shall inherit the land according to the twelve tribes of Israel. Ye shall divide this land according to the tribes of Israel. And it shall come to pass that ye shall divide it by lot for an inheritance unto you, and to the sojourners who sojourn in the midst of you. They shall cast lot with you for an inheritance in the midst of the tribes of Israel (Ezekiel 47:13, 21-23). As for the land, it shall be to the prince for a possession in Israel; and My princes shall no more afflict My people and they shall give the land to the house of Israel according to their tribes (Ezekiel 45:8).

Concerning the inheritances, and how they were assigned to the several tribes, which are there also mentioned by name, see Ezekiel 48, etc. And concerning the gates of the city, according to the names of the tribes of Israel, see the same chapter, verses 31-34.

[5] That by “tribes” there, are not meant tribes, is very plain, for the ten tribes were already at that time dispersed through the whole earth, neither did they afterwards return, nor can they ever return, for they are become Gentiles; and yet mention is made of each tribe, and how they should inherit the land, and what should be the boundaries of each; namely, what boundary for the tribe of Dan (verse 2); what for the tribe of Asher (verse 3); what for Naphtali, Manasseh, Ephraim, Reuben, Judah; what should be the inheritance of the Levites; what the boundary of Benjamin; what of Simeon, of Issachar, of Zebulun, and of Gad (verses 4-29); also that the city should have twelve gates according to the names of the tribes of Israel; that three should be toward the north, for Reuben, Judah, and Levi; three toward the east, for Joseph, Benjamin, and Dan; three toward the south, for Simeon, Issachar, and Zebulun; and three toward the west, for Gad, Asher, and Naphtali (verses31-34). Thus it is evident that by the “twelve tribes” are signified all things of the Lord’s kingdom, or all things of faith and love, for these as before said constitute the Lord’s kingdom.

[6] Because the “twelve tribes” signified all things of the Lord’s kingdom, therefore also the twelve tribes by their encampments, and also by their journeyings, represented that kingdom. Concerning these we read in Moses that they should encamp according to the tribes around the tent of the assembly; toward the east, Judah, Issachar, and Zebulun; toward the south, Reuben, Simeon, and Gad; toward the west, Ephraim, Manasseh, and Benjamin; and toward the north, Dan, Asher, and Naphtali; and that as they encamped, so they journeyed (Numbers 2). That in this they represented the Lord’s kingdom, is very plain from the prophecy of Balaam:

When Balaam lifted up his eyes, and saw Israel dwelling according to their tribes, the spirit of God came upon him, and he uttered his enunciation and said, How goodly are thy tabernacles, O Jacob, thy habitations, O Israel! As the valleys are they planted, as gardens by the river side, as the lignaloes which Jehovah hath planted, as cedar trees beside the waters (Numbers 24:2-6).

That Balaam spoke these words from Jehovah, is expressly stated (Numbers 22:8, 18-19, 35, 38; 23:5, 12, 16, 26; 24:2, 13).

[7] From all this it is evident what was represented by the inheritances of the land of Canaan according to the tribes, concerning which we read in Moses that Moses was to take the sum of the congregation of the sons of Israel according to their fathers’ houses, from twenty years old, everyone that went forth into the army of Israel; and that the land should be distributed by lot; according to the names of the tribes of their fathers they should receive inheritance (Numbers 26:7-56; 33:54; 34:19-29); and that the land was divided by Joshua, by lot, according to the tribes (Josh. 13, 15-19). That as before said the Lord’s kingdom was thus represented is manifest from all the particulars; for the “land of Canaan” signifies this kingdom (see n. 1585, 1607, 3038, 3481, 3705).

[8] The reason why the sons of Israel are called “armies,” and it is said that they should “encamp according to their armies,” and should “journey according to their armies” (Numbers 2:4-30), is that an “army” signified the same, namely, truths and goods (see n. 3448); and the Lord is called “Jehovah Zebaoth,” that is, “Jehovah of Armies” (n. 3448). Hence they were called the “armies of Jehovah” when they went forth out of Egypt; as in Moses:

It came to pass at the end of four hundred and thirty years, even the self-same day it came to pass, that all the armies of Jehovah went out from the land of Egypt (Exodus 12:41).

It must be evident to everyone that they who were of such a quality in Egypt, and afterwards in the wilderness, were called the “armies of Jehovah” only representatively, for they were in no good or truth, being the worst of all nations.

[9] From the same ground it is very plain what is signified by the “names of the twelve tribes” in Aaron’s breastplate, which was called the Urim and Thummim, concerning which we read in Moses that there should be four rows therein, that there should be twelve stones, and these stones according to the names of the sons of Israel, twelve according to their names; and that the engravings of a signet should be to each over its name for the twelve tribes (Exodus 28:21; 39:14); for Aaron represented the Lord’s Divine priesthood; for which reason all the things with which he was invested signified Divine celestial and spiritual things. But what they signified will of the Lord’s Divine mercy appear where they are treated of. In the breast plate itself, inasmuch as it was most holy, there were representations of all things that are of love and faith in the Lord: these are the Urim and Thummim. The reason why the names were engraved on precious stones was that “stones” in general signify truths (n. 1298, 3720); and “precious stones,” truths which are transparent from good (n. 114); and as the “names” of the several tribes signified the quality, therefore a particular kind of stone was assigned for each tribe (Exodus 28:17-20; 39:8, 10-13), which stone by its color and transparency expressed the quality that was signified by each tribe; hence it was that Jehovah or the Lord gave answers by the Urim and Thummim.

[10] By the “two onyx stones” that were on the two shoulders of the ephod were represented the same, but in a lesser degree than by the twelve stones on the breastplate; for the “shoulders” signified all power, thus the omnipotence of the the Lord, (n. 1085); but the “breast,” or the “heart and lungs,” signified Divine celestial and spiritual love; the “heart,” Divine celestial love; and the “lungs,” Divine spiritual love; as may be seen above (n. 3635), and at the end of this chapter, where the Grand Man is treated of, and its correspondence with the province of the heart and with that of the lungs. Concerning the “two stones on the shoulder of the ephod,” we read in Moses:

Thou shalt take two onyx stones, and grave on them the names of the sons of Israel; six of their names on the one stone, and the names of the six that remain on the other stone, according to their generations. Thou shalt put the two stones upon the shoulders of the ephod, stones of memorial for the sons of Israel (Exodus 28:9-10, 12; 39:6-7).

[11] Because the tribes signified what is of truth and good, or of faith and love, and each tribe signified some universal thereof, and the tribe of Leviticus signified love (as will appear from the explication of verse 34 of this chapter), it may from this be known what was signified by placing rods, one for each tribe, in the tent of assembly, and by Levi’s rod alone blossoming with almonds; concerning which we read in Moses:

Take twelve rods, one rod for each head of their fathers’ houses, and let them be left in the tent of meeting; and thou shalt write Aaron’s name upon the rod of Levi. And the rod of Aaron was in the midst of the rods. On the morrow, behold the rod of Aaron for the tribe of Leviticus blossomed, and brought forth a blossom so that the flower flowered, and bare almonds (Numbers 17:2-8);

this signified that love is the essential and the principal of all things in the Lord’s kingdom, and that from it is all fructification. The reason why Aaron’s name was upon it, was that Aaron represented the Lord as to His Divine priesthood. (That by the “Lord’s priesthood” is signified the Divine good, which is of His love and mercy; and by the “Lord’s royalty,” the Divine truth which is from the Divine good, may be seen above, n. 1728, 2015, 3670.)

[12] From what has now been adduced it may be seen what “tribes” and “twelve tribes” signify in the following passages.

In John:

I heard the number of them which were sealed, a hundred forty and four thousand, sealed out of every tribe of Israel. Of the tribe of Judah were sealed twelve thousand; of the tribe of Reuben were sealed twelve thousand; of the tribe of Gad were sealed twelve thousand; of the tribe of Asher were sealed twelve thousand; of the tribe of Naphtali were sealed twelve thousand; of the tribe of Manasseh were sealed twelve thousand; of the tribe of Simeon were sealed twelve thousand; of the tribe of Leviticus were sealed twelve thousand; of the tribe of Issachar were sealed twelve thousand; of the tribe of Zebulun were sealed twelve thousand; of the tribe of Joseph were sealed twelve thousand; of the tribe of Benjamin were sealed twelve thousand (Revelation 7:4-8).

In Moses:

Remember the days of eternity; understand the years of generation and generation. When the Most High gave to the nations their inheritance, when He separated the sons of man, He set the bounds of the peoples according to the number of the sons of Israel (Deuteronomy 32:7-8).

In David:

Jerusalem is built as a city which is compact together; whither the tribes go up, the tribes of Jah, a testimony unto Israel, to confess unto the name of Jehovah (Psalms 122:3-4).

[13] In Joshua:

Behold the ark of the covenant of the Lord of all the earth passeth before you into Jordan. Take you twelve men out of the tribes of Israel, out of every tribe a man. And it shall come to pass, when the soles of the feet of the priests that bear the ark of Jehovah, the Lord of all the earth, shall rest in the waters of Jordan, that the waters of Jordan shall be cut off; they shall stand in one heap (Josh. 3:11-13).

Again:

Take out of the midst of Jordan, out of the place where the priests’ feet stood ready, twelve stones, and carry them over with you, every man a stone upon his shoulder, according to the number of the tribes of Israel; that this may be a sign that the waters of Jordan were cut off. Moreover Joshua set up twelve stones in the midst of Jordan, in the place where the feet of the priests that bare the ark of the covenant stood (Josh. 4:3-9).

Again:

Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of Jehovah came, saying, Israel shall be thy name; and he built an altar in the name of Jehovah (1 Kings 18:31-32).

[14] That “tribes” signify the goods of love and truths of faith, is evident also from the Lord’s words in Matthew:

Then shall appear the sign of the Son of man and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and glory (Matthew 24:30); where by “all the tribes of the earth mourning,” is signified that there would no longer be any acknowledgment of truth and of the life of good, for the subject treated of is the consummation of the age. In like manner in John:

Behold He cometh with the clouds, and every eye shall see Him, and they also who pierced Him and all the tribes of the earth shall mourn because of Him (Revelation 1:7).

What is signified by “coming in the clouds of heaven” may be seen in the preface to the eighteenth chapter; see further what was shown me from experience concerning twelve (n. 2129, 2130).

[15] The reason why all things of faith and love are called “tribes,” is that the same expression in the original tongue signifies also a “scepter” and a “staff.” That a “scepter,” and also a “staff,” signifies power, will of the Lord’s Divine mercy be shown elsewhere. Hence the name “tribe” involves in it that goods and truths have within them all power from the Lord. For this reason also the angels are called “powers,” and likewise “sovereignties,” for “princes” signify the primary things of charity and faith, as do the “twelve princes” descended from Ishmael (Genesis 25:16 n. 2089, 3272), and also the “princes” who presided over the tribes (Numbers 7;13:4-16).

[16] From what has been hitherto said concerning the twelve tribes, it may be known why the Lord’s disciples, who were afterwards called “apostles,” were twelve in number; and that they represented the church of the Lord as to goods and truths in like manner as did the tribes (n. 2129, 3354, 3488, 3857). That Peter represented faith; James, charity; and John, the works of charity, may be seen above (preface to chapter 18 and to chapter 22, also n. 3750). This likewise is very plain from what the Lord said concerning them and to them.

  
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Thanks to the Swedenborg Foundation for the permission to use this translation.