4606. And Simeon, and Levi, and Judah, and Issachar, and Zebulun. That these signify the essential things of these, that is, of the external Divine goods and truths, is evident from the representation of each one; namely, of Simeon, as being in the supreme sense Providence, in the internal sense faith in the will, and in the external sense obedience (see n. 3869-3872); of Leviticus as being in the supreme sense Love and Mercy, in the internal sense charity or spiritual love, and in the external sense conjunction (n. 3875, 3877); of Judah, as being in the supreme sense the Divine of the Lord’s love, in the internal sense the Lord’s celestial kingdom, and in the exterior sense that doctrine from the Word which is of the celestial church (n. 3881); of Issachar, as being in the supreme sense the Divine good of truth and truth of good, in the internal sense celestial conjugial love, and in the external sense mutual love (n. 3956, 3957); and from the representation of Zebulun, as being in the supreme sense the Lord’s Divine Itself and His Divine Human, in the internal sense the heavenly marriage, and in the external sense conjugial love (n. 3960, 3961). These are the essential things which are in the external Divine goods and truths of the Lord, but no one can unfold how each of these is within them unless he is in heavenly light, for therein these things appear like the answers given in the Urim and Thummim by means of flashings out of light and flame, and a consequent perception from the Lord. For in the Urim and Thummim there were twelve precious stones according to the twelve tribes of Israel.

3960. And Leah said, God hath endowed me with a good dowry, now will my man dwell with me, because I have borne him six sons. That this signifies in the supreme sense the Divine Itself of the Lord and His Divine Human; in the internal sense, the heavenly marriage; and in the external sense, conjugial love, is evident from the signification of “dwelling with,” and also from the rest of the words Leah then spoke. The reason why “dwelling with,” or “cohabitation,” is in the supreme sense the Divine Itself of the Lord and His Divine Human, is that the Divine Itself, called the “Father,” is in the Divine Human, called the “Son of God,” mutually and alternately, according to the words of the Lord Himself in John:

Jesus saith, Philip, he that hath seen Me, hath seen the Father. Believe Me, that I am in the Father, and the Father in Me (John 14:9-11; 10:38).

That this union is the Divine marriage itself, may be seen above (n. 3211, 3952). Yet this union is not cohabitation, but is expressed by “cohabitation” in the sense of the letter; for things which are one are presented as two in the sense of the letter, as the Father and the Son; and even as three, as the Father, the Son, and the Holy Spirit; and this for many reasons, concerning which of the Lord’s Divine mercy elsewhere.

[2] That “dwelling together,” or “cohabitation,” in the internal sense is the heavenly marriage, is from the same cause; for this marriage comes forth from the Divine marriage, which is the union of the Father and the Son, or of the Divine Itself of the Lord with His Divine Human. The heavenly marriage is that which is called the Lord’s kingdom, and also heaven; and this because it comes forth from the Divine marriage, which is the Lord. This then is what is signified in the internal sense by “cohabitation,” and hence it is that heaven likewise is called the “habitation of God,” as in Isaiah:

Look down from the heavens, and behold from the habitation of Thy holiness and of Thy adornment where is Thy zeal and Thy mighty acts? the yearning of Thy bowels, and Thy compassions toward me, have restrained themselves (Isaiah 63:15).

The “habitation of holiness” denotes the celestial kingdom; and the “habitation of adornment,” the spiritual kingdom. “Habitation” in this passage comes from the same word as that from which “dwelling together” and “Zebulun” are derived in the passage under consideration.

[3] The reason why “dwelling together” or “cohabitation” in the external sense is conjugial love, is that all genuine conjugial love comes forth from no other source than the heavenly marriage, which is that of good and truth; and this from the Divine marriage, which is the Lord as to His Divine Itself and His Divine Human. (See what has been said before on these subjects; as that the heavenly marriage is from the Divine good which is in the Lord and the Divine truth which is from Him, n. 2508, 2618, 2803, 3132; that from it is conjugial love, n. 2728, 2729; that they who are in genuine conjugial love dwell together in the inmosts of their life, n. 2732; and thus in the love of good and truth, for these are the inmosts of their life; that conjugial love is the fundamental love of all the loves, see n. 2737-2739; that there is a marriage of good and truth in heaven, in the church, in everyone in it, and in everything in nature, n. 718, 747, 917, 1432, 2173, 2516, 2712, 2758; that this marriage is in everything in the Word, n. 683, 793, 801, 2516, 2712; and that thus in the supreme sense the Lord Himself is therein; that by “Jesus Christ” is signified the Divine marriage, n. 3004)

[4] These are the things signified not only by “dwelling together,” or by the words, “now will my man dwell with me,” but also by those which go before—“God hath endowed me with a good dowry;” by the former, however, the truth of good is signified; and by the latter, the good of truth; both together making the heavenly marriage. And as this is the conclusion, it is said: “because I have borne him six sons;” for “six” here signify the same as “twelve,” namely, all things of faith and love; the half of a number and its double having the same signification in the Word, when the subject is similar.