3862. In 3858 above it was shown that 'the twelve tribes' meant all things forming part of truth and good, or of faith and love. In this present paragraph, now that the sons of Jacob individually after whom the tribes were named are the subject, a second arcanum is to be brought to light, namely the meaning which each son carries. In heaven all celestial and spiritual warmth, or love and charity, is in its external form felt as the glow from the sun, and in heaven all celestial and spiritual light, or faith, is in its external form seen as the light from the sun. Also that celestial and spiritual warmth holds wisdom within itself, and the light from that source holds intelligence, and they do so because they flow from the Lord, who is the Sun of heaven, see 1053, 1521-1533, 1619-1632, 2441, 2495, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3338, 3339, 3341, 3413, 3485, 3636, 3643.

These paragraphs show that all good is a product of the warmth which flows from the Lord as the Sun, and that all truth is a product of the light from that source. They also show that all affections which go with love or good are variations of that celestial and spiritual warmth flowing from the Lord, and that this is the origin of changes of state. They show too that all thoughts which go with truth or faith are variations of that celestial and spiritual light which flows from the Lord, and that this is the origin of intelligence. All angels in heaven are bathed in that warmth and light. Their affections and thoughts have no other source, nor are they anything else. This is evident from the different forms of communication employed by the angels, in that because those forms of communication have their origin in heavenly warmth and light, they consist of variations and modifications of heavenly light containing heavenly warmth, and are therefore indescribable and so varying and complete as to be quite beyond one's comprehension, 3342, 3344, 3345.

[2] So that these things might be manifested in a representative way in the world names were given to each of the sons of Jacob which meant the universal divisions of good and truth, or of love and faith, and so the universal manifestations of variation in celestial and spiritual warmth and of variation in light from that source. What determines the intensity of the flame and the brightness from it is the actual order of those universal manifestations. When love comes first in such order, everything which follows within genuine order from that love is flaming, but when faith comes first everything which follows within genuine order is full of light, yet with all the differences that the things which follow entail. If however they do not follow according to genuine order everything is obscure, and in ever differing ways. But this order and resulting differences will in the Lord's Divine mercy be discussed later on. This then is how the Lord gave answers by means of the Urim and Thummim and how according to the state of the actual thing in question they received answers by means of lights and their flashes from the precious and transparent stones on which the names of the twelve tribes had been inscribed. For as has been stated, inscribed on the names were the universal divisions of love and faith which exist in the Lord's kingdom and so the universal manifestations of flame and light by which those divisions of love and faith are represented in heaven.

[3] First therefore let evidence from the Word be presented to confirm that the order of the names in which the tribes are mentioned varies in the Word, and that each variation of their order is determined by the particular state of the subject under discussion there. And from such evidence one may see that the answers from the Lord given by means of the Urim and Thummim were radiations of light determined by the particular states of the thing - such variations being due to the order of all that was involved. For the entire light of heaven is made to vary by the different states which that thing passes through, and those states are made to vary by the order in which good and truth come. But which aspect of truth or good is meant by each name will be evident from the explanation that is being given. That is to say, Reuben means faith from the Lord; Simeon faith possessed by the will which is received from the Lord; Levi spiritual love, which is charity; Judah the Divinity of love, and the Lord's heavenly kingdom. What the other eight mean will be stated in the next chapter. Described here is the order in which they were born, which was as follows: Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, Benjamin - see verses 32-35 of the present chapter, and then Genesis 30:6, 8, 11, 13, 18, 20, 24; 35:18. This order is determined by the state of the subject that is being dealt with at this point, which is that of the regeneration of man, for this starts with the truth of faith, meant by 'Reuben', progresses from this towards the willing of truth, meant by 'Simeon', and from this to charity, meant by 'Levi', and so on to the Lord, who is meant in the highest sense by 'Judah'. The progression of spiritual conception and birth, or regeneration, from what is external to what is internal has been stated immediately above in 3860; that is, the progression is from the truth of faith to the good of love.

[4] Before Jacob came to Isaac his father in Mamre, or Kiriath Arba, his sons are mentioned in Genesis 35:23-26 in the following order: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad, Asher. In this case those by Leah and Rachel come first, and those by the servant-girls last, this being determined by the state of the subject dealt with at that point. They are listed in yet another order when they travelled and came into Egypt, in Genesis 46:9-19; in another when before his death they were blessed by Jacob, who by then was Israel, in Genesis 49:3-27; and in another again when blessed by Moses, in Deuteronomy 33:6-24. And when they encamped around the Tent of Meeting they did so in the following order: 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 2:1-end. In what order they stood on Mount Gerizim to bless the people, or on Mount Ebal to curse them, see Deuteronomy 27:12-13. When the princes chosen from each tribe were sent to spy out the land they are listed in Numbers 13:4-16 in the following order: Reuben, Simeon, Judah, Issachar, Ephraim, Benjamin, Zebulun, Joseph or Manasseh, Dan, Asher, Naphtali, Gad. But there is a different order to the princes who were to divide the land for inheritance, Numbers 34:19-29. In what order the lot fell when it was cast, at the time that the land was divided for inheritance, see Chapters 13 - 19 of Joshua.

[5] When the boundaries of the new or holy land which the tribes were to inherit are referred to in Ezekiel the tribes are mentioned in the following order: Dan, Asher, Naphtali, Manasseh, Ephraim, Reuben, Judah, Benjamin, Simeon, Issachar, Zebulun, Gad. All are described from the corner pointing east to the corner pointing to the sea or west, except Gad which was situated at the south corner pointing towards the south, Ezekiel 48:1-7, 23-26. And where the gates of the new or holy city are referred to they are mentioned in the following order: Facing north the three gates of Reuben, Judah, and Levi; facing east the three gates of Joseph, Benjamin, and Dan; facing south the three gates of Simeon, Issachar, and Zebulun; facing west the three gates of Gad, Asher, and Naphtali, Ezekiel 48:31-34. For the order of those sealed, twelve thousand from each tribe, see Revelation 7:5-8. In all these places the listing of the tribes depends completely on the state of the subject dealt with, to which the order corresponds. That particular state is evident from what comes before and after.

[6] The order of the precious stones in the Urim and Thummim is mentioned and described in the Word, but which tribes individual stones corresponded to is not mentioned. For those stones represented all things belonging to the light shed by heavenly flame, that is, all aspects of truth originating in good, or of faith originating in charity. And because they represented these things heavenly light itself shone through them in a miraculous way in accordance with the state of the subject concerning which a question was asked and an answer was given. Flashing and bright light stood for a positive answer concerning good and truth, which light was accompanied by variations of the stones' colours according with the differences of the state of good and truth, as in heaven where all celestial and spiritual things are expressed by means of lights and their differences, and in a way beyond description and completely incomprehensible to man. For as has been shown frequently, heavenly light includes life from the Lord, and so includes wisdom and intelligence. Consequently the differences in light include everything that constitutes the life, that is, everything that constitutes wisdom and intelligence, while the differences in flaming, flashing, and shining include everything that constitutes the life of good and the life of truth received from good, that is, of love to the Lord and of faith derived from that love. Such then were the Urim and Thummim which were on the breastplate of the ephod and were over Aaron's heart. The nature of them is also evident from the fact that the terms Urim and Thummim mean lights and perfections, and that the breastplate in which they were set is called the breastplate of judgement, because judgement consists in intelligence and wisdom, 2235. The reason it was worn over Aaron's heart was that 'the heart' means Divine love, see 3635 and the section at the end of the present chapter. For this reason also those precious stones were placed in settings of gold, for 'gold' in the internal sense means good which is an attribute of love, 113, 1551, 1552, and 'precious stone' truth which shines through from good, 114.

[7] The Urim and Thummim are spoken of in Moses as follows,

You shall make the breastplate of judgement, the work of designing, like the work of the ephod you shall make it; out of gold, violet, and purple, and twice-dyed scarlet, and of fine-twined linen you shall make it. It shall be square when doubled. And you shall set within it stone-settings, four rows of stones shall there be. There shall be sockets of gold 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, each one according to its name, there shall be for the twelve tribes. Exodus 28:15-21; 39:8-14.

Which stones had to be set in each row is also specified in those chapters. And further,

The breastplate shall not come away from the ephod. And Aaron shall bear the names of the sons of Israel on the breastplate of judgement over his heart when he goes into the holy place, for a remembrance before Jehovah continually. And you shall put into the breastplate of judgement the Urim and Thummim, and they shall be over Aaron's heart when he goes in before Jehovah. And Aaron shall bear the judgement of the sons of Israel over his heart before Jehovah continually. Exodus 28:28-30; Leviticus 8:7-8.

The fact that Jehovah or the Lord was inquired of and gave answers by means of the Urim is seen in Moses,

Jehovah said to Moses, Take Joshua the son of Nun. You shall place some of your glory on him, so that all the congregation of the children of Israel may be obedient. He shall stand before Eleazar the priest, and he shall inquire for him in the judgement of the Urim before Jehovah. Numbers 27:18, 20-21.

And in Samuel,

Saul inquired of Jehovah, but Jehovah did not answer him by dreams, or by the Urim, or by prophets. 1 Samuel 28:6.

2049. 'From every son who is a foreigner and not of your seed' means those outside the Church. This is clear from the meaning of 'son who is a foreigner' as those who are not born inside the Church and so are not governed by goods and truths of faith because they have no knowledge of them. 'Sons who are foreigners' also means people whose worship is external, dealt with in 1097, though in that context people inside the Church are the subject. Here however, the subject being the Lord's Church in its widest extent, 'sons who are foreigners' means those who, like gentiles, are not born inside the Church. Gentiles outside the Church can possess truths, but not the truths of faith. Their truths, like the Ten Commandments, are that parents should be honoured; that people should not murder, steal, commit adultery, or covet the things that belong to others; and also that they should worship God. Truths of faith consist however of all doctrinal teachings concerning eternal life, the Lord's kingdom, and the Lord. Such teachings cannot be known by gentiles because they do not possess the Word.

[2] These are the people who are meant by 'sons who are foreigners and not of your seed' but who are to be circumcised, that is to be purified. From this it is evident that they are just as much capable of being purified as those inside the Church, which purification was represented by being circumcised. They are purified when they cast aside filthy loves and live among one another in charity, for in their case truths have a part to play in their lives because charity and all truths go together, though such truths belong to the first of the two types mentioned above. When these truths play a part in their lives they then absorb the truths of faith with ease, if not during this life then in the next, because truths of faith are the interior truths of charity. Indeed at that point there is nothing they desire more than to be introduced into the interior truths of charity. Interior truths of charity are what constitute the Lord's kingdom. Regarding these, see 932, 1032, 1059, 1327, 1328, 1366.

[3] In the next life mere knowledge of the cognitions of faith is of no value at all, for the worst people, even those in hell, can have such knowledge, sometimes a better knowledge than others have. Leading a life in accordance with those cognitions is what matters, for all cognitions have life as their end in view. If life was not the reason for learning them they would have no use, apart from enabling people to discuss them and as a result to be considered learned in the world, to be raised to positions of importance, and to enhance reputation and wealth. From this it is clear that a life in keeping with the cognitions of faith is nothing other than the life of charity. Indeed love to the Lord and love towards the neighbour constitute the Law and the Prophets, that is, the doctrine of faith in its entirety together with all the cognitions of it, as is plain to anyone from the Lord's words in Matthew 22:35-40, and Mark 12:28-35.

[4] Matters of doctrine, or cognitions of faith, are nevertheless absolutely vital for the formation of the life of charity; it cannot be formed without them. This is the life which saves a person after death. The life of faith never exists without the life of charity, for without charity the life of faith is impossible. People in whom the life of love and charity dwells have the Lord's life within them. Nobody can be joined to Him by means of any other life. From this it is also clear that the truths of faith cannot possibly be acknowledged as truths - that is, no acknowledgement of what they are saying is possible - other than outwardly or with the lips, if they are not implanted within charity, since inwardly or at heart they are denied. For as has been stated, all truths of faith have charity as their end in view, and if charity is not present within them then inwardly they are rejected. The nature of the things that are interior is plain to see when those that are exterior are taken away, as is done in the next life, namely that they are utterly contrary to all the truths of faith. No people can possibly receive the life of charity, or mutual love, in the next life, when they have had none in this life; but their life as it has been with them in the world remains with them after death. Indeed they are averse to and hate mutual love. When merely approaching a community where the life that belongs to mutual love exists they quiver and shake, and experience torment.

[5] Although people such as these are born inside the Church, they are called 'sons who are foreigners, uncircumcised in heart and uncircumcised in the flesh' who are not to be allowed into the sanctuary, that is, into the Lord's kingdom. They are also meant in Ezekiel,

No son who is a foreigner, uncircumcised in heart and uncircumcised in flesh, shall enter the sanctuary. Ezekiel 44:7, 9.

And in the same prophet,

Whom have you thus become like in glory and in greatness among the trees of Eden? You will be made to go down with the trees of Eden into the nether world; you will lie in the midst of the uncircumcised with those slain by the sword. Ezekiel 31:18.

This refers to Pharaoh who means types of knowledge in general, 1164, 1165, 1186, 1462. 'The trees of Eden' with which they were to go down into the nether world also means types of knowledge, but knowledge of the cognitions of faith. From this it is now evident what 'one uncircumcised' means in the internal sense, namely one in whom filthy loves and the life belonging to these are present.