5313. Only in the throne will I be greater than thou. That this signifies that nevertheless it will appear as if from the natural, because from the celestial of the spiritual through the natural, is manifest from the signification of “being greater than another,” as here being to be greater in appearance or to the sight; and from the signification of a “throne,” as here being the natural. For the natural is meant by a “throne” when the celestial of the spiritual is meant by “him that sitteth upon it;” for the natural is like a throne for the spiritual, here the celestial of the spiritual. In general that which is lower is like a throne for the higher; for the higher is and acts therein, and indeed through the lower, and what is done appears as if done by the lower, because, as just said, it is done through it. This is what is meant by Pharaoh saying to Joseph, “Only in the throne will I be greater than thou.”

[2] A “throne” is often mentioned in the Word where the subject treated of is Divine truth and judgment therefrom; and by “throne” in the internal sense is signified that which belongs to the Divine royalty, and by “him that sitteth upon it,” the Lord Himself as King or Judge. But the signification of “throne,” like that of many other things, is according to the application. When the Divine Itself and the Lord’s Divine Human are meant by “him that sitteth on the throne,” then the Divine truth which proceeds from Him is meant by the “throne;” but when the Divine truth that proceeds from the Lord is meant by “him that sitteth on the throne,” then the universal heaven filled with Divine truth is meant by the “throne;” but when the Lord as to the Divine truth in the higher heavens is meant by “him that sitteth on the throne,” then the Divine truth in the lowest heaven and also in the church, is meant by the “throne.” Thus the significations of “throne” are relative. That by a “throne” is signified that which belongs to Divine truth, is because truth is signified in the Word by a “king,” and also by a “kingdom.” (That truth is signified by a “king” may be seen above, n. 1672, 1728, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5068; and by a “kingdom,” n. 1672, 2547, 4691)

[3] But what is specifically meant in the Word by a “throne” is plain from the connection in which it is spoken of, as in Matthew:

I say unto you, Swear not at all; neither by heaven, for it is God’s throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King (Matthew 5:34-35).

Again in another place:

He that shall swear by heaven, sweareth by the throne of God, and by Him that sitteth thereon (Matthew 23:22).

Here it is expressly said that heaven is “God’s throne;” and by the “earth,” called His “footstool,” is signified that which is below heaven, thus the church. (That the “earth” is the church may be seen above, n. 566, 662, 1066, 1068, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535) Likewise in Isaiah:

Thus saith Jehovah, The heavens are My throne, and the earth is My footstool (Isaiah 66:1);

and in David:

Jehovah hath made firm His throne in the heavens (Psalms 103:19).

In Matthew:

When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory (Matthew 25:31);

speaking of the Last Judgment, and He that sitteth on the throne is called the “King” (Matthew 25:34, 40). Here the “throne of glory” in the internal sense is the Divine truth that is from the Divine good in heaven; “He that sitteth on that throne” is the Lord, who, being the Judge from Divine truth, is here called the “King.”

[4] In Luke:

He shall be great, and shall be called the Son of the Most High; and the Lord God will give unto Him the throne of His father David (Luke 1:32);

said by the angel to Mary. Everyone can see that the throne of David here is not the kingdom David had, or a kingdom on earth, but a kingdom in heaven; and therefore by “David” is not meant David, but the Lord’s Divine royalty; and by “throne” is signified the Divine truth that goes forth and makes the Lord’s kingdom.

In Revelation:

I was in the spirit; and behold a throne was set in heaven, and on the throne was one sitting. And He that sat was to look upon like a jasper stone and a sardius; and there was a rainbow round about the throne in look like an emerald. And round about the throne were four and twenty thrones, and upon the thrones I saw four and twenty elders sitting. And out of the throne went forth lightnings and thunderings and voices. And there were seven lamps of fire burning before the throne that are the seven spirits of God. And before the throne there was a glassy sea like unto crystal; and in the midst of the throne, and round about the throne, four animals full of eyes before and behind. And when the animals have given glory and honor and thanks to Him that sitteth upon the throne, who liveth forever and ever, the four and twenty elders shall fall down before Him that sitteth upon the throne, and shall worship Him that liveth forever and ever, and shall cast their crowns before the throne (Revelation 4:2-10).

[5] In these verses is representatively described the throne of the Lord’s glory, and thereby the Divine truth proceeding from Him, but if the signification of these representatives is not known, scarcely anything can be known of the meaning of these prophetic words, and they will be supposed to be devoid of anything more deeply Divine than the sense of the letter; in which case the heavenly kingdom will be thought of as if it were an earthly kingdom. And yet by a “throne set in heaven” is signified the Divine truth there, thus heaven as to Divine truth; and by “Him that sat upon the throne” is meant the Lord. That “to look upon He appeared like a jasper stone and a sardius” is because by these stones, as by all the precious stones spoken of in the Word, is signified Divine truth (see n. 114, 3858, 3862); and by “stones” in general the truths of faith (n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798).

[6] By the “rainbow round about the throne” are signified truths pellucid from good; and this because colors in the other life are from the light of heaven, and the light of heaven is Divine truth (in regard to rainbows in the other life see what is said above, n. 1042, 1043, 1053, 1623-1625; and also in regard to colors, n. 1053, 1624, 3993, 4530, 4677, 4741, 4742, 4922). By the “twenty-four thrones round about the throne” are signified all things of truth in one complex, the like as is signified by “twelve.” (That “twelve” denotes all things of truth in a complex may be seen above, n. 577, 2089, 2129, 2130, 3272, 3858, 3913.) The “lightnings, thunderings, and voices that proceeded out of the throne” signify the terrors caused by the Divine truth with those who are not in good. The “seven lamps of fire burning” are affections of truth from good, which do hurt to those who are not in good, and therefore are called the “seven spirits of God who do hurt,” as is plain from the following verses.

[7] The “glassy sea before the throne” is all the truth in the natural, thus knowledges (that these things are the “sea” may be seen above, n. 28, 2850). The “four animals in the midst of the throne and round about the throne full of eyes before and behind” are things of the understanding from the Divine in the heavens, “four” signifying their conjunction with the things of the will. For truths are of the intellectual part and goods are of the will part, whence it is said that they were “full of eyes before and behind,” because “eyes” signify things of the understanding, and hence in a higher sense the things of faith (see n. 2701, 3820, 4403-4421, 4523-4534). (That “four” denotes conjunction, the same as “two,” may be seen above, n. 1686, 3519, 5194.) The holiness of the Divine truth proceeding from the Lord is described in the rest of the passage.

[8] As by the “twenty-four thrones and the twenty-four elders” are signified all things of truth or all things of faith in one complex, and the like by “twelve,” it is evident that all things of truth, from which and according to which Judgment is effected, are what is meant in the internal sense by the “twelve thrones on which the twelve apostles were to sit,” of which we read thus in Matthew:

Jesus said to the disciples, Verily I say unto you, that ye who have followed Me, in the regeneration, when the Son of man shall sit upon the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel (Matthew 19:28);

and in Luke:

I appoint unto you a kingdom, as the Father hath appointed unto Me; that ye may eat and drink upon My table in My kingdom, and sit on thrones judging the twelve tribes of Israel (Matthew 22:29-30).

That the “twelve apostles” denote all things of truth may be seen above (n. 2129, 2553, 3354, 3488, 3858); and also the “twelve sons of Jacob,” and hence the “twelve tribes of Israel” (n. 3858, 3913, 3926, 3939, 4060, 4603); and that the apostles cannot judge even one person (n. 2129, 2553).

[9] Likewise in Revelation:

I saw thrones, and they sat upon them, and judgment was given unto them (Revelation 20:4); where also by “thrones” are signified all things of truth, from which and according to which Judgment is effected. The like is also meant by the “angels with whom the Lord is to come to judgment” (Matthew 25:31); that by “angels” in the Word something in the Lord is signified may be seen above (n. 1705, 1925, 2319, 2821, 3039, 4085), in this instance they signify truths from the Divine, which truths in the Word are also called “judgments” (n. 2235).

[10] In very many other places also a “throne” is attributed to Jehovah or the Lord, and this because there is in thrones what is representative of a kingdom. When there is discourse in a higher heaven about Divine truth and Judgment, a throne appears in the ultimate heaven. This is the reason why a “throne” is representative, and is so often spoken of in the prophetic Word, and why from most ancient times thrones became the mark of kings, and as such a mark signify royalty, as in the following passages.

In Moses:

Moses built an altar, and called the name of it Jehovah-nissi, and he said, Because a hand is upon the throne of Jah, there shall be the war of Jehovah against Amalek from generation to generation (Exodus 17:15-16).

What is meant by a “hand upon the throne of Jah,” and by the “war of Jehovah against Amalek from generation to generation,” no one can know except from the internal sense, and unless he knows what is meant by a “throne,” and what by “Amalek.” By “Amalek” in the Word are signified the falsities that assail truths (n. 1679), and by a “throne” the Divine truth itself that is assailed.

[11] In David:

Jehovah, Thou hast maintained my judgment and my cause; Thou hast sat upon the throne, the Judge of justice. Jehovah shall remain to eternity, He hath prepared His throne for judgment (Psalms 9:4, 7).

Again:

Thy throne, O God, is forever and to eternity, a scepter of rectitude is the scepter of Thy kingdom (Psalms 45:6).

Again:

Clouds and thick darkness are round about Him; justice and judgment are the support of His throne (Psalms 97:2).

In Jeremiah:

In that time they shall call Jerusalem the throne of Jehovah; and all the nations shall be gathered unto it (Jeremiah 3:17);

“Jerusalem” denotes the Lord’s spiritual kingdom.

[12] This kingdom is meant also by the “new Jerusalem” in Ezekiel, and by the “holy Jerusalem coming down from heaven” in Revelation. The Lord’s spiritual kingdom is where Divine truth in which is good is the chief thing, and the celestial kingdom is where the chief thing is Divine good from which as Divine truth, and this shows why Jerusalem is called the “throne of Jehovah;” and why it is said in David:

In Jerusalem are set thrones for judgment (Psalms 122:5).

But Zion is called the “throne of the glory of Jehovah” in Jeremiah:

Hast Thou utterly renounced Judah? Hath Thy soul loathed Zion? Despise it not for Thy name’s sake, defile not the throne of Thy glory (Jeremiah 14:19, 21); where by “Zion” is meant the Lord’s celestial kingdom.

[13] The manner in which the Lord in respect to judgment is represented in heaven, where things such as are occasionally related in the prophets are visibly presented to the sight, is seen in Daniel:

I beheld till the throne were cast down, and the Ancient of days did sit; His garment was white as snow, and the hair of His head like clean wool; His throne was a flame of fire, and the wheels thereof burning fire; a stream of fire issued and went forth before Him; thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him; the judgment was set, and the books were opened (Daniel 7:9-10).

Such things are constantly seen in heaven, all being representative, and they appear from the discourse of the angels in the higher heavens, which on descending presents such objects to the sight. Angelic spirits to whom perception is given by the Lord know what these things signify, as for instance the “Ancient of days,” the “garment white as snow,” the “hair like clean wool,” the “throne like a flame of fire,” the “wheels a burning fire,” the “stream of fire issuing from him.” By the “flame of fire” and the “stream of fire” is there represented the good of Divine love (see n. 934, 1906 [4906], 5071, 5215).

[14] So in Ezekiel:

Above the expanse that was over the head of the cherubim was the likeness of a throne, as the look of a sapphire stone; and upon the likeness of the throne was a likeness as the look of a man upon it above (Ezekiel 1:26; 10:1).

And also in the first book of Kings:

I saw, said Micaiah the prophet, Jehovah sitting on His throne, and the universal army of the heavens standing by Him on His right hand and on His left (1 Kings 22:19).

One who is not aware what these terms represent, and thence signify, must believe that the Lord has a throne like kings on earth, and that there are such things as are here mentioned; yet there are not such things in the heavens, but they are so presented to view before those who are in the ultimate heaven, and from them as from pictures they see Divine arcana.

[15] The Lord’s royalty, by which is signified the Divine truth that proceeds from Him, was represented also by the throne constructed by Solomon, regarding which it is thus written in the first book of Kings:

Solomon made a great throne of ivory, and overlaid it with the finest gold. There were six steps to the throne, and the top of the throne was round behind; and there were hands on either side by the place of the seat, and two lions standing beside the hands, and twelve lions stood there on the one side and on the other upon the six steps (1 Kings 10:18-21).

Thus was represented the “throne of glory,” the “lions” being Divine truths fighting and conquering, and the “twelve lions” all these truths in one complex.

[16] As almost all the things in the Word have also an opposite sense, so too has a “throne,” and in this sense it signifies the kingdom of falsity, as in Revelation:

To the angel of the church in Pergamos: I know thy works, and where thou dwellest, even where Satan’s throne is (Revelation 2:12-13).

The dragon gave the beast that came up out of the sea his power, and his throne, and great authority (Revelation 13:2).

The fifth angel poured out his vial upon the throne of the beast; and his kingdom was darkened (Revelation 16:10).

And in Isaiah:

Thou hast said in thy heart, I will ascend into the heavens, I will exalt my throne above the stars of God (Isaiah 14:13);

speaking of Babylon.

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.