10335. And I, behold I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan. That this signifies those who are in the good and truth of faith, with whom the church is to be established, is evident from the representation of Aholiab, as being those who are in the good and truth of faith. That these are represented by Aholiab is because he was of the tribe of Dan, and by this tribe are signified those who are in the good and truth of faith (see n. 3923, 6396). The reason why these two, Bezalel of the tribe of Judah, and Aholiab of the tribe of Dan, were chosen to do the works by which were to be represented Divine celestial and spiritual things, was that by “Bezalel” are meant all who are in the good of love, and by “Aholiab” all who are in the good and truth of faith; thus by “Bezalel” are meant those who are in the inmost things, and by “Aholiab” those who are in the outermost things, of heaven and the church; and when the inmost and the outermost are mentioned, all are understood who are in the universal heaven and in the universal church (as may be seen above, n. 10329; and that when “first and last” are mentioned, all things are understood, n. 10044).

[2] Moreover, the tribe of Judah was actually the first of the tribes, and the tribe of Dan was the last of them. That the tribe of Judah was actually the first of the tribes is evident from the blessing of his sons by their father Israel, see Genesis 49, where Reuben, Simeon, and Levi, who were the firstborn, are cursed, and Judah is blessed. (See concerning Reuben, verses 3 and 4 that chapter; concerning Simeon and Levi, verses 5-7; and concerning Judah, verses 8-12.) (That Dan is the last of the tribes, see at n. 1710, 3929, 6396.) Moreover, in the inmost heaven are those who are in the good of love to the Lord, and in the outermost heaven are those who are in the truth of faith from good.

[3] It is said “in the truth of faith from good,” because the truth of faith is not the truth of faith with anyone unless it is from good, for truth is born from good; and therefore unless good is in truth, there is no soul in it, thus no life. Those who are in truths of faith from good are in the ultimates of heaven, but not those who are in truths of faith without good: these are not in heaven. As the truth of faith ministers to the good of love as what is last to what is first, therefore it is said of Aholiab that “Jehovah hath given him with Bezalel,” that is, to serve him; and it is said of Bezalel that “Jehovah hath filled him with the spirit of God in wisdom, and in intelligence, and in knowledge, and in all work” (verse 3).

1710. And pursued even to Dan. That this signifies a state of purification, is evident from the connection of the things in the internal sense. To “pursue the enemies” is here to expel the evils and falsities which were with the goods and truths, and that caused them to merely appear to be goods and truths, and thus to liberate and purify them. “Even to Dan,” signifies to the farthest limit of Canaan, thus to the uttermost boundaries whither they had fled. That “Dan” signifies the farthest limits, or the extreme boundaries of Canaan, is evident in many places in the Word. As in Samuel:

To transfer the kingdom from the house of Saul, and to set up the throne of David over Israel and over Judah, from Dan even to Beersheba (2 Samuel 3:10).

Again:

In gathering, all Israel shall be gathered together, from Dan even to Beersheba (2 Samuel 17:11).

Again:

David said to Joab, Go now to and fro through all the tribes of Israel, from Dan even to Beersheba (2 Samuel 24:2, 15).

In the book of Kings:

Judah and Israel dwelt in safety, every man under his vine and under his fig tree, from Dan even to Beersheba (1 Kings 4:25).

From these passages it is evident that Dan was the farthest boundary of Canaan, whither the enemies were pursued which infested the goods and truths of the external man. But as Dan was a boundary of Canaan, and therefore within Canaan, lest they should stay there, they were driven further, namely, “to Hobah on the left of Damascus,” as is evident from the things stated in the verse next following, and in this way purification was effected. By the land of Canaan, in a holy sense, as before said, is signified the Lord’s kingdom, thus the celestial of love, or good; primarily, the good with the Lord.