4605. Reuben Jacob’s firstborn. That this signifies the good of faith, is evident from the signification of the “firstborn,” as being faith (see n. 352, 367, 2435, 3325); and from the representation of Jacob as being the good of natural truth (see n. 4538); and from that of Reuben, as being the quality of faith. For “Reuben” in the genuine sense signifies the truth of faith (n. 3861, 3866); but after the truth of faith has been made good, he signifies the good of faith. Moreover, regarded in itself faith is charity, and thus regarded in itself the truth of faith is the good of faith, because faith is impossible except from charity, that is, truth is impossible except from good; and therefore when a man has been regenerated, good is in the first place, or is the firstborn (n. 3325, 3494). Hence it is that by “Reuben Jacob’s firstborn” is here signified the good of faith. The like is signified also in Moses:

Let Reuben live and not die, and it shall be that his numbers are mortal (Deuteronomy 33:6).

The reason why in this passage “Reuben” denotes the good of faith, is that he is put in the first place, and Judah in the second, thus in a different order in this prophecy of Moses respecting the sons of Israel from that in the prophecy of Jacob (Genesis 49), for as before said (n. 4603), the order in which they are named is determined in accordance with the state of the subject that is being treated of.

[2] In like manner in John:

I heard the number of the sealed, a hundred and forty-four thousand sealed out of every tribe. 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 (Revelation 7:4-5);

here Judah is named in the first place, Reuben in the second, and Gad in the third. These three here constitute the first class, and as the Lord’s kingdom is the subject treated of, “Judah” signifies celestial good such as is in the inmost or third heaven, “Reuben” spiritual good which is the same as the good of faith such as is in the second or middle heaven, and “Gad” the good of the natural such as is in the first heaven. But it is otherwise in the prophecy of Deborah and Barak:

The princes in Issachar were with Deborah, and as was Issachar so was Barak; into the valley he was sent at his feet, in the classes of Reuben were great decrees of heart; why dwellest thou between two burdens to hear the hissings of the droves? To the classes of Reuben were great searchings of heart (Judg. 5:15-16);

It is impossible to know the meaning of these words unless it is known what Issachar, Deborah, Barak, and Reuben represent; and what the “princes,” the “valley,” the “classes,” the “decrees of heart,” the “two burdens,” and the “hissings of the droves,” signify; but it is evident that “Reuben” here denotes faith.

482. What the “years” and the “numbers of years” which occur in this chapter, signify in the internal sense, has hitherto been unknown. Those who abide in the literal sense suppose them to be secular years, whereas from this to the twelfth chapter there is nothing historical according to its appearance in the literal sense, but all things in general and every single thing in particular contain other matters. And this is the case not only with the names, but also with the numbers. In the Word frequent mention is made of the number three, and also of the number seven, and wheresoever they occur they signify something holy or most sacred in regard to the states which the times or other things involve or represent; and they have the same signification in the least intervals of time as in the greatest, for as the parts belong to the whole, so the least things belong to the greatest, for there must be a likeness in order that the whole may properly come forth from the parts, or the greatest from its leasts. Thus in Isaiah:

Now hath Jehovah spoken, saying, Within three years, as the years of a hireling, and the glory of Moab shall be rendered worthless (Isaiah 16:14).

Again:

Thus hath the Lord said unto me, Within a year, according to the years of a hireling, and all the glory of Kedar shall be consumed (Isaiah 21:16), where both the least and the greatest intervals are signified.

In Habakkuk:

Jehovah, I have heard Thy renown, and was afraid; O Jehovah, revive Thy work in the midst of the years, in the midst of the years make known (Habakkuk 3:2), where the “midst of the years” signifies the Lord’s advent. In lesser intervals it signifies every coming of the Lord, as when man is being regenerated; in greater, when the church of the Lord is arising anew.

It is likewise called the “year of the redeemed” in Isaiah:

The day of vengeance is in My heart, and the year of My redeemed is come (Isaiah 63:4).

So also the thousand years in which Satan was to be bound (Revelation 20:2, 7), and the thousand years of the first resurrection (Revelation 20:4-6), (Revelation 20:6) by no means signify a thousand years, but their states; for as “days” are used to express states, as shown above, so also are “years,” and the states are described by the number of the years. Hence it is evident that the times in this chapter also involve states; for every church was in a different state of perception from the rest, according to the differences of genius, hereditary and acquired.