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PREFACE

After the publication of The Two Books of Kings Explained, in the early part of the year 1905, several very favourable notices of that work appeared in various periodicals; and this fact, combined with the expressed wishes of some ministers and friends, induced the writer to attempt and carry to a completion a similar work on the books of Leviticus, Numbers, and Deuteronomy. And these were selected for the purpose, in order that the internal or spiritual sense of all the books of the Pentateuch might thus be before the public, and might show clearly the inner signification of all the laws of Moses.

With sincere thankfulness to the Lord, therefore, Who alone can enable any one to perceive, explain, and apply daily to life the hidden treasures of His Holy Word; and, at the same time, with due acknowledgments to those friends who have so highly appreciated the former work, the present volumes are now placed before the Church.

But some introductory and explanatory remarks are necessary. The general plan of this work is as follows: the summary of the spiritual sense of each chapter is placed first, so that the reader may have a general idea of its contents to begin with, and may thence proceed to the study of the particulars in each verse as given in the connected series, which immediately follows, printed in a parallel column with the text of the Revised Version, permission for its use having been kindly granted by the authorities of the universities of Oxford and Cambridge, all editorial responsibility, however, resting with the author. The advantage of this arrangement is obvious, as it affords a ready means of comparing, sentence by sentence, the internal sense of each verse with the text, and, besides this, adequately shows how well the continuity of the spiritual sense is sustained. And, indeed, this is not a slight advantage, as it is not always easy, when the mind is intent upon the sense of a particular part, to see that well, in connection with what goes before and with what follows. No doubt it is a spiritually profitable and delightful thing to be able to read a long portion of the Word itself and perceive the inner sense as we read, without much concerning ourselves with the literal sense, or appearing to notice it; but comparatively few have this faculty at present, and this is another reason why the aid here supplied is valuable. And in addition to this, the student who learns by means of this regularly written series to apprehend the connection and continuity of the spiritual sense, may thus be aided in following the order of that sense while reading the text; and as he becomes more and more familiar with the correspondences, and especially as he comes to understand the various spiritual principles that combine to make up the complex life of man, will he find himself enlightened concerning spiritual laws in relation to his own progress and regeneration.

Now these remarks are made to show the value of a connected statement of the internal sense expressed in ordinary language, and also to indicate the way in which any work like this may be studied with advantage. And lastly, on this point, if, as we know, the summaries of the internal sense written by Swedenborg himself, and the interesting general outlines thereof written by the Rev. John Clowes, M.A., and others, have been found so valuable, much more must a complete exposition be of use, if it is carefully expressed, in humble reliance on the Divine aid.

But before quite leaving this subject of the continuous connected series, one or two possible objections and difficulties connected with it may be noticed. For it may be asked why such a plan was not adopted in the writing of the Arcana Coelestia? That a continuous series is there given is evident, but it was not connected, so as to appear as such. The reason for this, however, is also evident. It was because the writer had not only to give and explain the internal sense of each verse and each sentence as he proceeded, but it was also necessary, in his case, to give abundant demonstrations from the Word as to the particular correspondences occurring; and this he did by sometimes covering several pages with illustrations of the signification of one expression, thus providing the means for interpreting the Word generally as well as specifically, in Genesis and Exodus. And, in addition, his first great work is taken up with an account of things concerning the other life, and with expositions of doctrines and important spiritual principles! But the very fact that he gives general summaries shows that the full series is involved, and can be worked out with proper care and expressed intelligently; and it is evident that this might be done with any of the Prophets, or with portions of the Psalms; for the Lord has provided that there should be power given to do this; for it is written : "A time is about to come when there will be illustration" (A.C. 4402³).

Again, it must be remembered that the connected series as given in ordinary language in the following work, although it involves, does not express, the full internal sense. Only the correspondential expressions of the Word itself can do both. And hence the internal sense, say, of any particular verse or sentence must itself be regarded as a summary. For ordinary language is not adequate to the full expression of Divine, celestial, and spiritual truths. But, on the other hand, care must be taken by no means to look upon the connected series as merely a commentary on the inner sense, and not a definite statement of it; for this would be a great mistake. And in order to see this, take here an illustration from the Arcana Coelestia: "And Abram went as Jehovah had spoken unto him, signifies that the Lord, in His Human, made progression to things Divine." Now is this a commentary on the internal sense? It is neither a commentary nor an explanation of it; but it is only a statement of what the internal sense is. And it is so in all the other cases where the writer makes similar statements, and afterwards explains them, and comments upon them. Exactly so it is, therefore, with every statement of the "contents of each verse," given in a regular manner throughout the chapters of this work. What is contained in the right-hand parallel columns all along is a continuous, or running statement of the internal sense in its series. And the illustration has been given in order that the reader may not confuse the explicit statements of what the spiritual sense of a verse is, with any explanation of them or commentary upon them that is afterwards given. The next division of this work consists of the references, with some notes combined. These are to the Arcana Coelestia, with a few exceptions, which occur in cases where the signification of certain terms has not been found there, or where a passage from some other book has been thought to be especially helpful. The order of the references also requires a word of explanation. Very often they are given separately at the end of the sentence, which states the internal sense as deduced from the correspondences, as in Lev. 1:7—8; but in other cases it has been found more convenient to give several references together, and indeed those relating to one whole verse at the end of it; and then the order is, as a rule, according to the order of the terms in the verse; and examples of this are to be seen in Lev. 23:12-13. Again, the reader will find that the references are not all given to demonstrate the correspondence of a term, or to show that Swedenborg himself has given us the explanation of certain passages, but often the place indicated illustrates some great spiritual principles involved in the verse under consideration. And again, the reason why the same reference is so repeatedly named is, not only because this is natural and easy, but because it shows that the general signification of a term is universally applicable, and also that the reader who consults, and wishes to develop any particular verse, may have all the particular correspondences before him.

And here it will be proper to observe that, by means of the references, and through them by means of the literal sense of the Word, which is written entirely in correspondences, the spiritual sense as contained in each verse, and stated in the right-hand parallel column, is truly doctrine from the word, being legitimately deduced from those correspondences; and is not the private opinion of the writer, any more than is a statement of the established laws of the material universe, legitimately deduced from the facts of that universe by a man of science like Sir Isaac Newton, the private opinion of that man of science.

The purpose of the notes, combined with the references, is, for the most part, to explain some points relating to doctrine, or to illustrate the spiritual sense; but those following the references at the end of each chapter are intended to form a fourth division of the work, involving a review of the subjects that have been explained, in order to show the application of the internal sense to the uses of life, and in connection with man's experience in regeneration.

I have been generously assisted in the reading of the proof-sheets by the Rev. Joseph Ashby of Southport, and he has my hearty thanks for his very valuable help.

H. M.
East Finchley, London, N.,
November 1911.

INTRODUCTORY NOTE

Having now completed the proofs of the internal sense of the book of Leviticus according to the law of correspondences as revealed by the Lord in the Arcana Coelestia; and having been greatly helped in the accomplishment of this work by perception from Him, according to the requirement in every case of difficulty, and indeed, in the interpretation of every sentence,—since it is well known that all life is continually from Him, with the power to perform every useful work, of whatever kind it may be,—it is next proposed to proceed in the same way with the book of Numbers, and as an introduction, to make some general remarks on the order in which the tribes of Israel are variously named in the Word, three distinct examples of which occur in the first two chapters. The twelve tribes signify the universal principles of good and truth from the Lord which make heaven and the church in man; and the various order in which they are named, indicates differences as to the state of man in the reception and application of those general and universal principles. "When the order commences from love, everything which follows thence, in genuine order, appears flaming : when, however, the order commences from faith, then everything which follows, in genuine order, appears lucid; but with every difference according to the things which follow. But, if not according to genuine order, everything appears obscure, with every difference. . . . Hence it is that the Lord gave answers by means of the Urim and Thummim, and that, according to the state of the case, they received answers by means of lights, and by the glittering thereof from the precious and transparent stones on which were inscribed the names of the twelve tribes, for, as has been stated, on the names were inscribed the universals of love and faith which are in the Lord's Kingdom, consequently the universals of flame and light whereby the things that belong to love and faith are represented in heaven," 3862.

Examples are then given of the different order of the tribes in different parts of the Word, showing that it is according to the subject in the internal sense, and among these the order of the encampment of the tribes as described in Num 2. And this order is particularly stated to be heavenly order, and the "camp of God" is said to signify heaven in another place, 4236.

Hence, then, we are sure that the general internal sense of this particular chapter is descriptive of heaven and the heavenly life; and we may be equally certain from this that the two orders in chap. 1. describe man's state in preparation for the heavenly life; and, in short, we may conclude that the first has reference to man in his state of instruction, and the second to his experiences when passing through regeneration, and when enduring spiritual temptations. And therefore it is to be observed that the first and second orders commence from faith, represented by Reuben, and the third from love, represented by Judah. Notice, also, that Levi does not appear at all in these three orders, the reason for which will be found in the spiritual teaching of chap. 1:49, 50, and in chap. 2:33. Again, it appears that the first order is not so perfect as the second, and that the second is not so perfect as the third, and yet that there is a general similarity, there being four triads in each order. If, however, the first order be considered, the triads will appear irregular, thus :

But in the second order we have :

This order, it will be seen, is more harmonious, and agrees altogether with the third, as far as the last six tribes are concerned, thus :

Now what does this indicate? It is that, during regeneration, the natural degree, internally and externally, is brought into heavenly order, as to the outward appearance, before the spiritual and celestial man. The man who is passing through regeneration is not as yet so perfect internally as he appears externally. His outward life is orderly because, generally speaking, he is compelling himself to do what is orderly, but still his motives are not altogether pure, and faith is still his leading principle, rather than charity or love: hence Reuben and Simeon and Gad, in the second order, precede Judah and Issachar and Zebulun. A man, in fact, must be reformed before he can be fully regenerated; and, on this account, the quality of his good works, represented particularly by Gad in these orders, will vary. At first they are merely natural, and so his name appears in the triad which denotes the external of the natural degree; next, they are from a principle of faith, and his name appears, therefore, under that of Reuben in the first triad of the second order; and lastly they are from love as well as faith, and consequently the name appears in the third order as the ultimate degree of the second triad. Thus the internal sense of these orders describes the varying states of the life of man during regeneration, and when it is completed; and we need only further remark that the tribe of Naphtali has its position constant in each order, because it signifies, first of all, simple resistance to evil, as arising from the fear of the consequences under the state of instruction; secondly, resistance from a principle of faith, and under temptations; and, lastly, as resistance to evil in the full state of freedom which properly belongs to the heavenly life. But he who is in good does not so much resist evil as he contemns it, because temptations have ceased with him, and he enjoys heavenly freedom, while yet the sphere of good itself, in which he is from the Lord, is a full protection against the incursion of evil. For evil spirits cannot endure the heavenly atmosphere, but flee away from it, on which account those who are in heaven enjoy an eternal sabbath; nor can they any more fluctuate between good and evil.

Numbers Chapter 1

Summary of the Spiritual Sense

1. There is revelation from the Lord by Divine Truth, that man ought to know from the Lord, who ordinates and arranges all his states, what his true quality is in general and in particular, by means of Divine Truth and by the instrumentality of the general principles of the church, each grounded in its own good, vers. 1-4.
2. These principles are described according to their quality, and their state as to spiritual and celestial life, and according to their specific quality in respect to intelligence in truth, the acquirement of the good of truth, and individual experience, vers. 5-19.
3. Concerning the quality of those who are in faith in the understanding; faith in the will; good works; celestial love; mutual love; the heavenly marriage; the new understanding of truth; the new will of good; the medium between the spiritual and natural man; the affirmation of truth; inmost natural delight; and resistance to evil, temptation and freedom thence, vers. 20-43.
4. Concerning the quality of the Spiritual Church, as to truths, in its entirety, vers. 44-46.
5. But, lastly, man cannot as yet know his quality as to good or charity, which ministers to the Lord, and to celestial good in all the changes which take place during regeneration, vers. 47-54.

The Contents of each Verse

References and Notes

1.  By the Lord speaking to Moses is denoted revelation from the Lord by Divine Truth, or the Divine Law, to the man of the Spiritual Church, 7010; in the wilderness of Sinai, denotes when he is in a state of obscure good, because truths are not, as yet, implanted in good, 8753; in the tent of meeting, denotes through the heavens, 3540³; on the first day of the second month in the second year, denotes in a state of faith about to be conjoined with charity, 5194; after they were come out of the land of Egypt, denotes a state of deliverance from evil by the Lord's work of redemption, 8866; and saying denotes perception, 1822.
2.  Taking the sum of all the congregation of the children of Israel, denotes that man ought to know, from the Lord, who ordinates and arranges all his states, what his true quality is, 10217; "by their families," denotes in general, when spoken of in relation to "houses" which are the particulars of those generals, just as families denote particulars, when spoken of in relation to nations which are the generals of those particulars, 1258; and according to the number of the names, every male, by their polls, denotes that the particular quality is discerned, from the births belonging to each name, or individual, by investigation, and according to a certain order, 725.
3.  From twenty years old and upward, denotes those who are in a state of intelligence, and in the good of truth, 10225; all that are able to go forth to war in Israel, denotes all who are prepared to engage in combat against evil, 1664; and Moses and Aaron numbering them by their armies, denotes that this quality is discovered from the Word, and by the influx of Divine Good, according to general and particular associated goods and truths, 7236.
4.  There being with Moses and Aaron a man of every tribe, every one head of his fathers' house, denotes by the instrumentality of the general principles of the church, each grounded in its own good, 1258.
5.  These being the names of the men standing with Moses and Aaron, denotes that the quality of the principles thus subordinated to Divine Truth and Divine Good, is as follows, 144: Reuben, denotes faith in the understanding, because he is named from seeing, 3863; and Elizur the son of Shedeur, denotes the foundation of the church derived from charity, because by Elizur is meant "God is my rock" and therefore he denotes faith which is the foundation of the church, 2760 preface; and by Shedeur is meant the field or the paps, and therefore he denotes charity, 6432; while by Elizur being the son of Shedeur is denoted that faith is derived from charity, 3703².
6. 3969; and Shelumiel the son of Zurishaddai, denotes giving interior peace with God, and founded on this protecting faith, because by shdumiel is meant the peace of God, and therefore he denotes this peace; and by Zurishaddai is meant " the Almighty is my rock," and therefore he denotes the foundation of this interior peace, 2760 preface.
7. 3880; and Nahshon the son of Amminadab, denotes the perception of truth derived from primary truth from good, because by Nahshon is meant a serpent, a foreteller, an enchanter, and therefore, as applied to celestial love, he denotes wisdom thence derived, or, in other words, the perception of truth from good, 197; and by Amminadab is meant the prince of the people, and therefore he denotes primary truth from good, 1482.
8.  Issachar denotes external celestial conjugial love, which is mutual love in the celestial heavens, and is named from rewards, 3956; and Nethanel the son of Zuar, denotes a state of profound humility which is the gift of God, because by Nethanel is meant the gift of God, and therefore he denotes truth from good, 2001; and by Zuar is meant little, and therefore, in connection with celestial love, he denotes a state of profound humility, Luke 12:32, 2715².
9.  Zebulon denotes the heavenly marriage, and he is named from cohabiting, 3960-1; and Eliab the son of Helen, denotes truth conjoined with good and derived therefrom, because by Eliab is meant God my father, and he therefore denotes truth conjoined with good; and it is assumed from the series that Helon denotes the good from which the truth denoted by Eliab is derived, 3703².
10.  Joseph denotes the inmost good of the Spiritual Church or Kingdom, and he derived his name from gathering and adding, 3969; this good is called celestial-spiritual, 3969; Ephraim denotes the new state of truth embodied in obedience to truth, derived from the love of good, he being named from fruitfulness, 5355, since by Elishama is meant God hearing, and therefore he denotes obedience to truth, 2542; and by Ammihud is meant the people of praise or confession, and therefore, like Judah, he denotes the love of good, 3880; and Manasseh denotes the new will of good, embodied in the love of reward as if from self, the knowledge of the truth, and separation from evil, all derived from the Lord through the work of redemption, he being named from forgetfulness, 5351, since by Gamaliel is meant the recompense of God, or the camel of God, or weaned of God, and therefore he denotes the love of reward as if from self, 3816, the knowledge of the truth, 2647; and by Pedahzur is meant saviour strong and powerful, or the stone of redemption, and therefore he denotes that the things signified by Gamaliel are derived from the Lord through the work of redemption, 2760 preface.
11.  Benjamin denotes the truth of the spiritual heaven, the medium between the spiritual and the natural, and is named from the right hand, 4592; and Abidan the son of Gideoni denotes truth from good, springing from opposition to evil, because by Abidan is meant "my father is judge," and therefore he denotes truth, conjoined with and proceeding from good, 3923; and by Gideoni is meant he that bruises or breaks, or the cutting off of iniquity, and therefore he denotes opposition to evil, 9163.
12.  Dan denotes the truth of the natural man which is the affirmation of truth, he being named from judging, 3923; and Ahiezer the son of Ammishaddai, denotes truth grounded in good which aids, derived from Divine Truth which protects man in temptations, because by Ahiezer is meant the brother of assistance, and therefore he denotes good which aids, 8652; and by Ammishaddai is meant the people of the Almighty, and therefore he denotes Divine Truth which protects man in temptations, 1992.
13.  Asher denotes inmost natural delight, he being named from blessedness, 3939; and Pagiel the son of Ochran, denotes opposition to evil by the power of Divine Truth, and derived from a state of spiritual trial and affliction, because by Pagiel is meant the prevention of God, or the prayer of God, and therefore he denotes opposition to evil by the power of Divine Truth, 2535, and by Ochran is meant a disturber, or one who causes disorder, and therefore he denotes a state of spiritual trial and affliction, 5222.
14.  Gad denotes good works, or the good of life, the word meaning a troop, 3934; and Elisaph the son of Deuel, denotes the perfection of good and truth in act, derived from the revelation of truth from God, because by Elisaph is meant increased of God, and therefore he denotes what gives perfection, 4981, and by Deuel is meant the knowledge of God, and therefore he denotes the revelation of truth from God, 8944.
15.  Naphtali denotes resistance to evil, temptation, and freedom thence, his name being derived from struggling, 3928; and Ahira the son of Enan, denotes a principle of good derived from the Divine Word; for by Ahira is meant the brother of the shepherd, or the brother of iniquity, and therefore he denotes, in this place, a principle of good, 343; and by Enan is meant rich in springs or fountains, and therefore he denotes the Word which is the fountain of living waters, 3424.
16.  These being they that were called of the congregation, denotes the general truths of the church, because there was one leader from each of the tribes, 3858; called of the congregation, denotes presence, and influx, and hence arrangement by the Lord according to the state of the church, 6338, and thus in this case, according to order during a state of instruction as a preparation for spiritual conflict, ver. 3; princes of the tribes of their fathers, denotes primary general truths derived from good, 3703² ; and their being heads of the thousands of Israel, denotes principles of good and truth upon which all subordinate goods and truths depend, as the body depends upon the head in the human frame, 3728. But it is said, "having relation to the celestial, spiritual and natural degrees of his mind," because this is involved in the signification of the various leaders or princes.
17.  Moses and Aaron taking these men which were expressed by name denotes that these are subordinate to Divine Truth and Divine Good, having each a specific quality, 144.
18.  Assembling all the congregation together, on the first day of the second month, denotes that these truths are to be arranged under good during the process of regeneration, 900; declaring their pedigree after their families by their fathers' houses, denotes according to the state as to their spiritual and celestial life, 7833; according to the number of the names, denotes according to their specific quality, 144; from twenty years old and upward, denotes in respect to intelligence in truth and the acquirement of the good of truth, 10225; and by their polls, denotes individual experience, 10218.
19.  As the Lord commanded, so Moses numbering the Israelites in the wilderness of Sinai, denotes that this can only be done by the Lord Himself from His Divine Love by His Divine Truth, when man is passing from a state of instruction in which he is in obscure good from deficiency of truths, to a state of regeneration in which he advances towards a state of good, 8753.
20.  The children of Reuben, denote those who are in faith in the understanding, 145; Israel's firstborn, denotes priority according to spiritual birth, 3325; by their families, by their fathers' houses, denotes as to spiritual and celestial life, 7833; according to the number of the names, denotes, according to its specific quality, 144; by their polls, and every male, denotes as to individual experience, 725; from twenty years old and upward, denotes as to intelligence in truth and the reception of the good of truth, 10225; and all that were able to go forth to war, denotes as to capacity for spiritual warfare, which is temptation, 1664.
21.  Those that were numbered of the tribe of Reuben being forty and six thousand and five hundred, denotes quality, according to ordination and arrangement, of truth confirmed by victories in temptation, both as to understanding and will in all fullness, because Reuben denotes faith in the understanding and thus truths, 3863; being numbered, denotes ordination and arrangement, 10217; forty thousand, denotes victory in temptation as to the understanding, 737683; and five hundred, denotes in all fullness, 10253.
22.  The children of Simeon, denote those who are in faith in the will, or obedience, 1145; by their families, by their fathers' houses, denotes as to spiritual and celestial life, 7833; those that were numbered according to the number of the names, denotes according to specific quality, 144; by their polls, denotes as to individual experience, 725; from twenty years old and upward, denotes as to intelligence in truth, and the reception of the good of truth, 10225; and all that were able to go forth to war, denotes as to capacity for spiritual warfare which is temptation, 1664.
23.  Those that were numbered of the tribe of Simeon being fifty and nine thousand and three hundred, denotes that such have a quality according to ordination and arrangement of incipient conjunction, and completeness as to truths, because Simeon denotes faith in the will, or obedience, 3869; being numbered, denotes ordination and arrangement, 10217; fifty-nine thousand, denotes incipient conjunction, that is, of truth with good, since it is just below sixty, which denotes fullness, 5335, and nine itself denotes incipient conjunction, 5955.
24.  The children of Gad, denote those who are in good works, or in the good of life, 1145; by their families, by their fathers' houses, denotes as to spiritual and celestial experience, 7833; according to the number of the names, denotes according to specific quality, 144; from twenty years old and upward, denotes as to intelligence in truths and the reception of the good of truth, 10225; and all that were able to go forth to war, denotes as to capacity for spiritual warfare which is temptation, 1664.
25.  Those that were numbered of the tribe of Gad, being forty and live thousand six hundred and fifty, denotes that the quality of good works, as to ordination and arrangement, is fullness of the conjunction of good and truth through temptations, because Gad denotes good works, 3934; forty-five thousand, denotes conjunction, since it is compounded of five and nine, 2269; six hundred, denotes temptations, 2252.
26. 3880; their generations, denotes during regeneration, 1145; by their families, by their fathers' houses, denotes as to spiritual and celestial life, 7833; according to the number of names, denotes according to specific quality, 144; from twenty years old and upward, denotes as to intelligence in truth and the reception of the good of truth, 10225; and all that were able to go forth to war, denotes as to capacity for spiritual warfare, which is temptations, 1664.
27.  Those that were numbered of the tribe of Judah, being three score and fourteen thousand and six hundred, denotes that the quality of such, according to ordination and arrangement, is a state of rest add peace, arising from the conjunction of good and truth through victory in temptations, because Judah denotes celestial love, 3880; being numbered, denotes ordination and arrangement, 10217; three score and fourteen thousand, or seventy-four thousand, denotes the conjunction of good and truth, with a state of rest and peace, 1686; and six hundred denotes through victory in temptations, 737.
28. 3956; their generations, denotes during regeneration, 1145; by their families, by their fathers' houses, denotes as to spiritual and celestial life, 7833; according to the number of the names, denotes according to specific quality, 144; from twenty years old and upward, denotes as to intelligence in truth and the reception of the good of truth, 10225; and all that were able to go forth to war, denotes as to capacity for spiritual warfare, which is temptation, 1664.
29.  Those that were numbered of the tribe of Issachar being fifty and four thousand and four hundred, denotes that such have a quality according to ordination and arrangement, of full conjunction is to good and truth in the external celestial heaven, resulting from a state of rest and peace internally, because Issachar denotes mutual love in the external of the celestial heaven, 3956; being numbered, denotes ordination and arrangement, 10217; fifty-four thousand, denotes the conjunction of good and truth in the external of the celestial heaven, 1686; and four hundred, denotes "arising from a state of rest and peace internally," since it signifies the state and duration of temptations, also the conjunction of good and truth, and thence the conjunction of the internal with the external completed, which is a state of the cessation of temptations, and consequently of rest and peace, 4341.
30.  The children of Zebulon, denote those who are in the heavenly marriage, 1145; by their families, by their fathers' houses, denotes as to spiritual and celestial life, 7833; according to the number of the names, denotes according to specific quality, 144; from twenty years old and upward, denotes as to intelligence in truths and the reception of the good of truth, 10225; and all that were able to go forth to war, denotes as to capacity for spiritual warfare, which is temptation, 1664.
31.  Those that were numbered of the tribe of Zebulun being fifty and seven thousand and four hundred, denotes that such have a quality according to ordination and arrangement of fullness of the conjunction of the celestial and spiritual heavens, producing rest and peace in the spiritual and natural degrees as well as the celestial, because Zebulun denotes the heavenly marriage, 3960; being numbered, denotes ordination and arrangement, 10217; fifty-seven thousand, denotes fullness of the conjunction of the celestial and spiritual heavens, 10360; and four hundred, denotes also conjunction, that is, of the spiritual and natural degrees or heavens, 4341.
32.  The children of Joseph, denote the inmost good of the spiritual kingdom called the celestial of the spiritual, 3969; the children of Ephraim, denote those in the new understanding of truth, 5355; their generations, denotes during regeneration, 1145; by their families, by their fathers' houses, denotes as to spiritual and celestial life, 7833; according to the number of the names, denotes according to specific quality, 144; from twenty years old and upward, denotes as to intelligence in truths and the reception of the good of truth, 10225; and all that were able to go forth to war, denotes as to capacity for spiritual warfare, which is temptation, 1664.
33.  Those that were numbered of the tribe of Ephraim being forty thousand and five hundred, denotes that such have a quality according to ordination and arrangement, of fullness of the perception of good and truth as the result of spiritual conflict and victory, because Ephraim denotes the new understanding of truth, 10217; five hundred, denotes fullness, and it is said "of the perception of good and truth," since it relates to those in the new understanding of truth, 10253; and forty thousand, denotes spiritual conflict and victory, 730.
34.  The children of Manasseh, denote the new will of good, or those who are in the new will of good, 5351; their generations, denotes during regeneration, 1145; by their families, by their fathers' houses, denotes as to spiritual and celestial life, 7833; according to the number of the names, denotes according to specific quality, 144; from twenty years old and upward, denotes as to intelligence in truth and the reception of the good of truth, 10225; and all that were able to go forth to war, denotes as to capacity for spiritual warfare, which is temptation, 1664.
35.  Those that were numbered of the tribe of Manasseh being thirty and two thousand and two hundred, denotes that such have a quality, according to ordination and arrangement, of completeness of conjunction of charity and faith, because Manasseh denotes the new will of good, 10217; and thirty and two thousand and two hundred, denotes completeness of conjunction as to charity and faith, 5194.
36.  The children of Benjamin denote those who are in the inmost truth of the spiritual man, called the spiritual of the celestial, and the medium between the spiritual and the natural, 4592; their generations, denotes during regeneration, 1145; by their families, by their fathers' houses, denotes as to spiritual and celestial life, 7833; according to the number of the names, denotes according to specific quality, 10217; from twenty years old and upward, denotes as to intelligence in truths and the reception of the good of truth, 10225; and all that were able to go forth to war, denotes as to capacity for spiritual warfare, which is temptation, 1664.
37.  Those that were numbered of the tribe of Benjamin, being thirty and five thousand and four hundred, denotes quality, according to ordination and arrangement of fullness of rest and peace for the natural man, as the result of its conjunction with the spiritual through the activity of ultimate spiritual life, because Benjamin denotes spiritual truth and the medium between the spiritual and natural, 4592; being numbered denotes ordination and arrangement, 10217; thirty-five thousand denotes fullness of rest and peace, since thirty-five is compounded of five and seven, 1988¹; and four hundred denotes the conjunction of the spiritual and the natural through the activity of the ultimate spiritual life, which is denoted by Benjamin, 4341.
38.  The children of Dan denote those who are in the affirmation of truth in the natural man, 1145; by their families, by their fathers' houses, denotes as to spiritual and celestial life, 7833; according to the number of the names, denotes according to specific quality, 144; from twenty years old and upward, denotes as to intelligence in truth and the reception of the good of truth, 10225; and all that were able to go forth to war, denotes as to capacity for spiritual warfare, which is temptation, 1664.
39.  Those that were numbered of the tribe of Dan, being threescore and two thousand and seven hundred, denotes that such have a quality according to ordination and arrangement, of fullness of the conjunction of truth with good in the natural man, producing a state of holiness and peace there, because Dan denotes those who are in the affirmation of truth, 3923, being numbered denotes ordination and arrangement, 10217; three score and two, or sixty-two, thousand, denotes fullness of the conjunction of truth with good in the natural man, 5194; and seven hundred denotes a state of holiness and peace, 1988¹
40. 3939; their generations, denotes during regeneration, 1145; by their families, by their fathers' houses, denotes as to spiritual and celestial life, 7833; according to the number of the names, denotes according to specific quality, 10217, from twenty years old and upward, denotes as to intelligence in truths and the reception of the good of truth, 10225; and all that were able to go forth to war, denotes as to capacity for spiritual warfare, which is temptation, 1664.
41.  Those that were numbered of the tribe of Asher, being forty and one thousand and five hundred, denotes that such have a quality, according to ordination and arrangement, of delight derived from a full course of spiritual temptations, a new state, and full conjunction with truths affirmed, because Asher denotes a full state of natural delight, 3939; being numbered denotes ordination and arrangement, 10217; forty denotes a full course of spiritual temptations, 730; the one added to the forty, denotes a new state following, 9296⁵; and five hundred denotes a full conjunction of good with truths affirmed, 10253.
42.  The children of Naphtali denote those who are in resistance to evil, temptation, and freedom thence, 3928; their generations, denotes desiring regeneration, 1145; by their families, by their fathers' houses, denotes as to spiritual and celestial life, 7833; according to the number of the names, denotes according to specific quality, 10217; from twenty years old and upwards, denotes as to intelligence in truths, and the reception of the good of truth, 10225; and all that were able to go forth to war, denotes as to capacity for spiritual warfare, which is temptation, 1664.
43.  Those that were numbered of the tribe of Naphtali being fifty and three thousand and four hundred, denotes that such have a quality, according to ordination and arrangement, of fullness and completeness as to good conjoined with truth, and perfect freedom even in ultimates, because Naphtali denotes resistance to evil, temptation, and freedom thence, 3928; being numbered denotes ordination and arrangement, 10217; fifty-three thousand denotes fullness and completeness as to good conjoined with truth, 2788; and four hundred denotes conjunction with perfect freedom even in ultimates, 4341.
44.  These being they that were numbered, denotes that all these involve the particular truths of the church, which are ordinated and arranged, 10217; Moses and Aaron denote Divine Truth and Divine Good, 9946; and the princes of Israel being twelve men, each one for his fathers' house, denotes man's co-operation in the process of regeneration by means of primary truths, each grounded in its own good, ver. 4.
45.  All they that were numbered of the children of Israel, denotes that thus truths and goods are ordinated and arranged with the man of the Spiritual Church, 1654; by their fathers' houses, denotes according to primary good, 7833; from twenty years old and upward, denotes commencing from an intelligent perception and reception of the truths and goods of faith, 10225; and all that were able to go forth to war in Israel, denotes proceeding through conflicts against evil, 1664.
46.  Even all they that were numbered being six hundred thousand, and three thousand and five hundred and fifty, denotes that, by this process, man acquires, through a full course of temptation, perfection of character both as to truth and as to good or as to understanding and will, 2252.
47.  The Levites, after the tribe of their fathers, not being numbered among the children of Israel, denotes that, as yet, man is not permitted to know his quality as to love and charity, 10217.
48.  The Lord speaking to Moses, saying, denotes that it is according to Divine Good, giving perception to those who are in Divine Truths, 1822.
49.  The tribe of Levi not being numbered, nor their sum taken among the children of Israel, denotes that man, at first, shall not be in his true order and arrangement as to good, and that neither can he know his genuine quality as to good, by means of truths, 683.
50.  Appointing the Levites over the tabernacle of the testimony, and over all the furniture thereof, and over all that belongs to it, denotes that good shall minister to Divine Truths, as to internals, as to interiors, and as to externals, 9503; the Levites bearing the tabernacle and all the furniture thereof, denotes that all procedure and progress shall be according to good internally and externally, because motion from place to place signifies change of state. 1457, the Levites signify good, or love, 3875, and since the tabernacle denotes good which is internal, its furniture denotes truths which are external, 2576; and ministering to the tabernacle, and encamping round about it, denotes that good shall be primary as proceeding from the Lord by the Word through the heavens, because the tabernacle denotes the heavens, 10083; and the Levites encamping in the first place round the tabernacle denotes what is primary, and also orderly arrangement, 4236.
51.  When the tabernacle sets forward, the Levites taking it down, and when it is pitched, the Levites setting it up, denotes that when changes of state occur in the course of regeneration, the old states shall pass away, and the new state shall be inaugurated according to good, 153; and the stranger coming near being put to death, denotes "by no means according to truth separated from good, for a state of truth without good is a state of spiritual death," 2687.
52.  The children of Israel pitching their tents, every man by his own camp, and every man by his own standard, according to their hosts, denotes that the man of the church will take up his position, during regeneration, according to the state of good in which he is as in general principles, and of truth as agreeing therewith; and this as to particulars and generals together, 7236.
53.  The Levites pitching round about the tabernacle of the testimony, denotes that love and charity shall be the central principles immediately subordinate to Divine Truth proceeding from the Lord through the heavens, 9503; that there be no wrath upon the congregation of the children of Israel, denotes in order that man may not be averted from Him, 3654; and the Levites keeping the charge of the tabernacle of the testimony, denotes that love and charity shall be the governing principles in heaven and the church whose inmost is Divine Truth from the Lord Himself, 9503.
54.   "Thus did the children of Israel; according to all that the Lord commanded Moses, so did they," denotes that thus the man of the church is obedient to Divine Good manifested in Divine Truth, and is established in the heavenly life, 3654, 2001, 5486, 7010.

Discussion

It is not the province of this work to provide an elaborate reply to the merely rationalistic views on the Word, or to the arguments of the Higher Criticism, as to the character and origin of its various parts; but as our subject is the development of the spiritual teaching thereof, we adhere, as a rule, to that. We cannot refrain, however, from pointing out and emphasizing the integrity of the literal sense. For if the literal sense has not been preserved since it was written, as to all its particulars, then it follows that it will not be a proper vehicle for the conveyance of the spiritual sense; and, moreover, if it is not, generally speaking, true history, then we have no authentic history of the states of the ancient churches, of the lives of the patriarchs, of the Israelites and their worship, of the Lord Himself in human life, or of the first establishment of the Christian Church, with the promise of its revival in the consummation of the age. It is as important, therefore, to recognize and acknowledge that, on the one hand, the Word in its literal sense is true history, and the work of the Lord, as it is, on the other, to understand and apply to life the spiritual sense, 13. And this first chapter in the book of Numbers, considered in its connection with the last chapter of the book of Leviticus, supplies us with another example of the continuity of the Word, because both have reference to the same subject internally, if not quite to the same subject externally. Now this is evidently not the effect of an accident, but is really owing to the continuation of the series in the internal sense. For the literal sense is the result of the internal sense, and thence corresponds to it. The estimation, therefore, in Leviticus and the numbering in Numbers, refer respectively to internal and external things. The former is a valuation as to capacity for worshiping the Lord, and the latter as to capacity for engaging in the conflict of temptation.

Now, one of the most profound, comprehensive, and practical of the doctrines of the Word and the teachings of the Writings of the church is that man is created and regenerated into the image and likeness of the Lord; and that on this account heaven, taken all together, resembles one Grand Man; that every society in heaven is a man in a less form; and that every angel is a man in the least form; from all which it follows that all men are created, and each man is created, with a capacity for heaven, while at the same time no one is created or born, distinctly, for heaven or for hell, but the final condition of each must be the result of his own free choice, all this being involved in the idea of a human being. And from this we may see how the twelve sons of Jacob, and thence the twelve tribes of Israel, may represent all human beings, while, also, each human being, or each angel, may be a miniature heaven, and yet have a specific quality or ruling love of his own, just as no single son or tribe represented and signified exactly the same general principle. And when we come to see, also, that no two human beings can be exactly alike to eternity, because of the infinity of the Creator, and because no one born can possibly have the same hereditary basis as another, we also see why, in the Word, the signification of each tribe is not always exactly the same. For the Word is infinite as well as the Lord, and, therefore, the infinite meaning of each tribe cannot be denied. And thus, to take one or two examples, the faith in the understanding, denoted by Reuben, or the resistance to evil denoted by Naphtali, cannot be exactly the same in two persons; and yet the correspondence is exact and true and good. And this should convince each of us of his own importance in the best sense, and induce each of us above all things to be himself from the Lord by earnest, constant, and patient endeavour.

Next, we want a comprehensive and practical view of the series of things so often unavoidably repeated, and yet in each case expressing a different quality, according to the tribe in connection with which it is used.

Natural generations represent spiritual regenerations, or the new birth (John 3:5). To attain to heaven we must be born again, or from above; that is, from the Lord or by the Spirit, and through our own co-operation, by means of the truths of the Word, which are like the water that cleanses, and also quenches the thirst. Do not let any one imagine, then, that either the Spirit will do without the water, or the water without the Spirit. For there must be both. Hence, then, the things that we all require are the constant acknowledgement of the Lord, and the constant practice of the truth, even, as it were, by our own effort (Matt 7:21).

But there are, in heaven, families and houses, that is, general and particular states of good. And we cannot separate these, although they are to be distinguished. We must belong, for example, to some heavenly society, and, also, we must have our own specific use or function in it. How relatively imperfect are the associations of this world; and how often does it happen that a person has a business in which he is engaged many years, or throughout life, which is quite uncongenial. But it is not so in regeneration, nor will it be so in heaven. Can we imagine anything so delightful as right associations, and the perfect suitability of the function to the person, and of the person to the function? Now this makes us understand how heaven is what it is from state, and not from place. And therefore the Lord leads the regenerating man, by a way that he knows not, into this true liberty of the children of God, even through the adverse circumstances in which, nevertheless, he is faithful and obedient.

Again, by their polls, every male, must join the army of the Lord. This means that a man must do so, as to his own particular understanding of truth, and as to his own life thence derived, because the new life is formed by truths, into which good is insinuated by the Lord; for the life which a man has by natural birth cannot be regenerated, and vitiates the truths first received into the memory and understanding. The reason is, because it is the selfish life. And hence it is said, "by their polls," every male, evidently involving good conjoined with truth, by the removal of evil internally, since faith in the best sense implies this, 30, and the polling, or counting by heads, involves the influence of good in the selection and arrangement of truths, 3728. The practical teaching here involved, therefore, is that each ought carefully to cultivate his own capacity for good.

But, further, the male must be from twenty years old and upward, rind this, as we have already seen, denotes a state of intelligence as lo truths; and he must be able to go forth to war, or, spiritually, to engage successfully in temptations. What a very extensive and active life do these two requirements include! He is not intelligent as to truths, who is simply a great man of science, or a natural philosopher, or even a great theologian. Very few indeed, comparatively, can be such. But every one is intelligent in truths, if he only knows a few, and at the same time knows how to use them from the best and highest motives. And hence it is said of the king that should one day reign over the Israelites, "He shall not multiply horses to himself," because the horse denotes intelligence, and multiplying horses signifies intelligence that is active from selfish motives, or for the sake of worldly glory. And then, again, consider what is implied in spiritual conflicts of the right kind. A man who has a strong natural tendency to be passionate, has been known suddenly to restrain, and apparently to overcome that tendency from a strong selfish desire not to offend a person in whose presence he was; and thus to overcome the temptation, as we might say; but this was not properly a spiritual temptation, which requires that the person tempted should resist evil, because to do evil is to sin against the Lord; because he loves the truth; or because he desires to be good.

With regard to the signification and order of the tribes, we do not need to say more than is contained in the introductory note; but it is necessary to consider the numbering of each tribe. Spiritually to number is to perceive the quality of things; and, of course, the power to do this is from the Lord. And it is interesting to observe, in this chapter, that the numbers of each of the tribes do describe its quality in harmony with the signification of the tribe. And this is easily ascertained by going through the series of the internal sense of each verse and making the comparison, at the same time noting that the correspondence of each number is according to the signification of the fundamental numbers in each case, as the references show. And this holds good not only as to each tribe, but also as to all the tribes taken together in ver. 46.

The great lesson, therefore, that we may all learn from the study of this subject, is that names and numbers are particularly applied and accepted, in the Word throughout, to the requirement of the internal sense; and yet that, by Divine Providence, they are harmonious also in the literal sense, since the sum of all the numbers in each tribe is exactly equal to the total number for all the tribes together. Now some people, while admitting a general providence, are not disposed to think that there is a particular providence in regard to all things, although we are assured that the very hairs of our head are numbered, in order to impress this upon us. But the government of the Infinite Lord is not like that of an earthly sovereign, who rules by means of subordinate officials; for this is contrary to a just and intelligent idea of the Infinite. The Lord, therefore, rules in particulars as the Infinite and not as the finite, at the same time that there is also an orderly subordination on account of Divine Providence being general as well as particular. And hence we arrive at the truth that the Lord's operation is as much in particular things, as in general things, and that He cares for each individual as much as for the whole community. And, undoubtedly, the more we realize this particular providence of the Lord, the more we shall feel content in Him. But if we indulge the notion that, so to speak, He is too busy in governing generally to watch over ourselves and provide for us, it follows that we must fall into doubts and anxieties. We have only to look back over our own lives, however, in order to discover that unless we had been particularly taken care of, we should certainly have been ruined by our own waywardness and folly. And this is felt even by the angels, 868. We cannot think, therefore, that any human being either in heaven or in hell is not constantly protected by the infinite mercy and lovingkindness of the Lord in a most particular manner. And all this happens without interfering in the slightest degree with the proper exercise, by every one, of his own life.

But now, there is one more point which has not been considered. It is that the tribe of Levi was not permitted to be numbered along with the other tribes, but, as we shall see, afterwards distinctly by itself. What, then, does this indicate spiritually? It is that, during regeneration, no one can know fully what his true spiritual position is. That is, no one can discern his own particular good, except very obscurely, in this life. For it is good, or charity, or love, which is specifically denoted by the tribe of Levi. But this want of perception, which is sure to cease in the end, need not discourage us. It arises from our imperfect preparatory states; and every one knows that, in his early life, he had not any idea, even of his natural capacities, such as he knows them to be later on in life. In due time, therefore, we shall reap the reward of all our earnest labours to attain to the higher life, if we faint not.

Numbers Chapter 2

Summary of the Spiritual Sense

1. Revelation is made that each individual of the Spiritual Church has his specific position in his own heaven according to the general principles thereof, vers. 1-2.
2. There are four general principles, namely, celestial love, ver. 3; faith from charity, ver. 18; and the affirmation of truth in the natural degree, ver. 25.
3. Their principles of action are as follows: Truth immediately proceeding from good; faith from charity which is the foundation of the church; obedience to truth from the love of good; and truth which aids, derived from Divine Truth which protects man in temptations, vers. 25.
4. All changes of state with the angels and with the man of the church are effected from the central principle of love, ver. 17.
5. The general quality, according to ordination and arrangement by the Lord, of those in the four leading divisions is described, as well as the quality of each division subordinate to these, and the quality of the whole heaven or of the whole church taken together, vers. 4-32.
6. But good itself, apart from truth, cannot be known as to its quality, ver. 33.
7. And thus the angels are always obedient to Divine Truth, or to the laws of Divine Order; and they become more and more perfected according to the ordination and arrangement of truths as depending on the state of good, ver. 34.

The Contents of each Verse

References and Notes

1.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2951; by Moses is represented Divine Truth, or the Word, 9946; and by saying is denoted perception, 1822.
2.  The children of Israel pitching every man by his own standard, with the ensigns of their fathers' houses, denotes that each individual of the Spiritual Church has his specific position in his own heaven, according to the general principle thereof, and according to the truth derived from its corresponding good, 683; and over against the tent of meeting pitching round about, denotes subordinate to essential Divine principles, which are immediately from the Lord, and make heaven, 2973³.
3. 9668; the camp, denotes orderly arrangement in heaven, 3880; the standard, denotes the truth immediately proceeding, because it denotes protection from faith conjoined with love, 8624; according to their hosts, or armies, denotes according to genera and species of good in truths, 7236; and the prince of the children of Judah being Nahshon the son of Amminadab, denotes that the primary principle from which they act is this truth immediately proceeding from good, chap 1:7.
4.  The host of Nahshon, and they that were numbered of them, being three score and fourteen thousand and six hundred, denotes that their universal quality according to ordination and arrangement is a state of rest and peace, arising from the conjunction of good and truth through victory in temptation, chap 1:27.
5.  Those that pitch next being the tribe of Issachar, denotes that those who are in mutual love, which is celestial conjugial love, have their position in the spiritual degree of the third heaven, 3956; and the prince of the children of Issachar, being Nethanel the son of Zuar, denotes that the general principle from which they act is the good of inmost truth derived from inmost love, which is a state of profound humility, chap 1:8.
6.  The host of Nethanel and those that were numbered of them being fifty and four thousand and four hundred, denotes that their universal quality according to ordination and arrangement, is full conjunction as to good and truth, resulting from a state of celestial love and peace internally, chap 1:29.
7.  The tribe of Zebulun, denotes those who are in the heavenly marriage, which is the conjunction of goodness and truth, have their position in the ultimate degree of the third heaven, and are also the medium of the conjunction between the third heaven and the middle heaven, 3960-1; the prince of the children of Zebulun being Eliad the son of Helon, denotes that the general principle from which they act is truth conjoined with good and proceeding from it, chap 1:9; and the reason why Issachar and Zebulun, denote, respectively, those who are in the middle and ultimate degrees of the third heaven is because they were a part of the camp of Judah, who denotes celestial love, 3880.
8.  The host of Eliab, and those that were numbered thereof being fifty and seven thousand and four hundred, denotes that their universal quality, according to ordination and arrangement, is full conjunction as to good and truth in the celestial heaven, including the same between the celestial and spiritual heavens, with a state of rest and peace in the Spiritual and natural degrees as well as in the celestial, chap 1:31.
9.  All that were numbered of the camp of Judah being a hundred thousand and fourscore thousand and six thousand and four hundred, according to their hosts; and their setting, forward first, denotes that the quality of the third heaven from celestial love is perfection of good and truth in conjunction, acquired through a full course of spiritual combat and victory, in orderly arrangement, celestial love really ruling both in the course of regeneration, and in the progressions of life in heaven to eternity; because Judah denotes celestial love, 3880; a hundred thousand and fourscore thousand, or one hundred and eighty thousand, denotes a full state of temptations, 4617; eighty-six also denotes celestial good acquired by means of temptations, 4341; the camp, denotes orderly arrangement, 4236; and it is said "celestial love really ruling both in the course of regeneration and in the progressions of life in heaven," since the number named in this verse, is the total of the numbers named for the three tribes both in this chapter and in chapter i.; and the camp of Judah first setting forward also involves the same truth, 3324.
10. 9684; the camp, denotes orderly arrangement in heaven, 4236; Reuben, denotes faith from charity and conjoined therewith, 8624; according to their hosts, or armies, denotes according to genera and species of good and truth, 7236; and the prince of the children of Reuben being Elizur the son of Shedeur, denotes that the general or primary principle from which they act is faith from charity which is the foundation of the church, chap 1:5.
11.  The host of Elizur and those that were numbered thereof being forty and six thousand and five hundred, denotes that their universal quality, according to ordination and arrangement is truth confirmed by victory in temptation both as to understanding and will in all fullness, chap 1:21.
12.  Those that pitch next being the tribe of Simeon, denotes that those who are in the principle of obedience from the good of truth, have their position in the middle degree of the middle heaven, 3869; and the prince of the children of Simeon being Shelumiel the son of Zurishaddai, denotes that the primary or general principle from which they act, is obedience giving peace with God, and founded on the power of faith from charity, chap 1:6.
13.  The host of Shelumiel and those that were numbered of them being fifty and nine thousand and three hundred, denotes that their universal quality according to ordination and arrangement is incipient conjunction and completeness as to truths, chap 1:23.
14.  The tribe of Gad, denotes that those who are in good works, not from simple obedience, as in a state of instruction, nor from a principle of faith, as in the course of regeneration, but from the conjunction of faith and charity, have their position in the ultimate degree of the second or middle heaven, 3934; the prince of the children of Gad being Elisaph the son of Reuel, denotes that the general principle from which they act is the perfection of good and truth in conjunction derived from revelation, or from Divine knowledge, now seen from a state of charity, chap 1:14; and the reason why Simeon and Gad, denote, respectively, those who are in the middle and ultimate degrees of the second or middle heaven, is because they were a part of the camp of Reuben, who denotes faith from charity, 3863².
15.  The host of Elisaph, and those that were numbered of them being forty and five thousand and six hundred and fifty, denotes that their universal quality, according to ordination and arrangement, is fullness of the conjunction of good and truth through temptations, chap 1:25.
16.  All that were numbered of the camp of Reuben being a hundred thousand and fifty and one thousand and four hundred and fifty according to their hosts; and then setting forward second, denotes that the quality of the second or middle heaven from faith conjoined with charity is fullness as to these, in that conjunction, as distinguished from the fullness of celestial love in the inmost heaven. Reuben, denotes faith from charity, 3863²; one hundred and fifty, denotes the end of the old church or state and the beginning of the new church or state, 813, and therefore it also denotes the end of the state of being regenerated and the beginning of the new or heavenly state, and thus fullness, it being also a multiple of fifty, 5291, besides which the addition of one intensifies this idea of fullness, and implies also newness of state, 8400; four hundred and fifty, denotes conjunction and fullness, 4236; according to their hosts, or armies, denotes according to the genera and species of good and truth, 7236; and their setting forward second, denotes as distinguished from the fullness of celestial love in the inmost heaven, who set forth first, ver. 9.
17.  The tent of meeting setting forward with the camp of the Levites in the midst of the camps, denotes that all changes of state with the man of the church, and with the angels, are effected from the central principle of love, which is immediately from the Lord, because by the tent of meeting are denoted the principles that make the church and heaven, 3540'*, by its setting forward is denoted a change of state, or progression, 3335, the camp denotes in orderly arrangement, 4236, and by the camp of the Levites in the midst is denoted the central principle of love from the Lord, 3877; and as they encamp so their setting forward every man in his place by their standards, denotes that yet progress in individual life is at once in freedom and in harmony with general truths, because by "as they encamp," is denoted orderly arrangement by the Lord, 3335, by each man in his place is denoted according to individual good, or love and thus in freedom, 2625, and being by their standards, denotes in harmony with general truths, and thus under Divine protection, 8624.
18.  The west denotes the obscure good of the ultimate heaven which is celestial-natura50:3708, 9755; the camp denotes orderly arrangement in heaven, 4236; Ephraim denotes those who are in faith from charity, in truth from good, or in intelligence from affection in the inmost of the natural man, 5355; the standard denotes truth, 8624; according to their hosts, or armies, denotes according to genera and species of good and truth, 7236; and the prince of the children of Ephraim being Elishama the son of Ammihud, denotes that the general principle from which they act in obedience to truth from the love of good, chap 1:10.
19.  The host of Elishama and those that were numbered of them being forty thousand and five hundred, denotes that their universal quality according to ordination and arrangement, is fullness of the perception of good and truth as the result of conflict and victory in temptations, chap 1:33.
20.  The next to him being the tribe of Manasseh, denotes that those who are in the new will of good in the natural man, have their position in the middle degree of the ultimate heaven, 5351; and the prince of the children of Manasseh being Gamaliel the son of Pedahzur, denotes that the general principle from which they act is the love of reward as if from self, the knowledge of the truth, and separation from evil, derived from the Lord through the work of redemption, chap 1:10.
21.  The host of Gamaliel, and those that were numbered of them being thirty and two thousand and two hundred, denotes that their universal quality according to ordination and arrangement, is fullness of the conjunction of charity and faith, chap 1:35.
22.  The tribe of Benjamin, denotes that those who are in the life of truth derived from good in the natural man, have their position as the medium between the interior natural and the exterior, or between the interior celestial-natural and the exterior spiritual-natural in the ultimate heaven, 4592; the prince of the children of Benjamin being Abidan the son of Gideoni, denotes that the general principle from which they act is truth from good springing from opposition to evil, chap 1:11; and the reason why Manasseh and Benjamin denote, respectively, those who are in the middle and ultimate degrees of the ultimate heaven, is because they were a part of the camp of Ephraim, who denotes those in faith from charity in the inmost of the natural man, 5355.
23.  The host of Abidan, and those that were numbered of them being thirty and five thousand and four hundred, denotes that their universal quality, according to ordination and arrangement, is fullness of rest and peace for the natural man, as the result of conjunction with the spiritual, through the activity of ultimate spiritual life, chap 1:37.
24.  All that were numbered of the camp of Ephraim being a hundred thousand and eight thousand and a hundred according to their hosts; and their setting forth third, denotes that the quality of the ultimate heaven as to the celestial of the natural, from faith conjoined with charity, is fullness of conjunction of the natural man with the spiritual, and of the exterior natural with the interior, producing a new state of life both as to good and as to truth. Ephraim denotes faith from charity in the inmost of the natural man, 5355; one hundred, and also one hundred thousand denote fullness, 5291, and, on the same principle, eight and also eight thousand denote a new state, 2044; the camp denotes orderly arrangement, 4236; according to their hosts, denotes according to genera and species of good and truth, 7236; and their setting forward third, evidently denotes the distinction of the heaven they represent from the superior heavens.
25.  The north denotes the obscure truth of the ultimate heaven which is spiritual-natural as distinguished from celestial-natural, 9648; Dan denotes those who are in the affirmation of truth in the natural man, 8624; the camp denotes orderly arrangement, 4236; according to their hosts, denotes according to genera and species of good and truth, 7236; and the prince of the children of Dan being Ahiezer the son of Ammishaddai, denotes that the general principle upon which they act is good which aids, derived from Divine Truth which protects man in temptations, chap 1:12.
26.  The host of Ahiezer, and these that were numbered of them, being three score and two thousand and seven hundred, denotes that their universal quality according to ordination and arrangement is fullness of the conjunction of truth with good in the natural man, producing a state of holiness and peace there, chap 1:39.
27.  Those that pitch next to him being the tribe of Asher, denotes that those who are in exterior natural delight have their position in the obscure good of the ultimate heaven which is distinguished as spiritual-natural, 6410; and the prince of the children of Asher being Pagiel the son of Ochran, denotes that the general principle from which they act, is opposition to evil derived from a state of trial or affliction, chap 1:13.
28.  The host of Pagiel, and those that were numbered of them being forty and one thousand and five hundred, denotes that their universal quality according to ordination and arrangement, is delight derived from a full course of spiritual temptation, a new state, and full conjunction with truths affirmed, chap 1:41.
29.  The tribe of Naphtali, denotes that those who are in resistance to evil in the ultimate degree of the_ natural man have their position in the lowest degree of the ultimate heaven, which is distinguished as spiritual-natural, 6413; the prince of the children of Naphtali being Ahira the son of Enan, denotes that the general principle from which they act is good derived from the truth of the Divine Word, chap 1:15; and the reason why Asher and Naphtali, denote, respectively, the obscure good of the middle degree of the ultimate heaven, which is distinguished as spiritual-natural, and in the lowest degree of the ultimate heaven thus distinguished, is because they were a part of the camp of Dan, who denotes those who are in the affirmation of truth in the natural man, 6396.
30.  The host of Ahira and of those that were numbered of them, being fifty and three thousand and four hundred, denotes that their universal quality, according to ordination and arrangement, is fullness and completeness as to truth conjoined with good, and perfect freedom even in ultimates, chap 1:43.
31.  All that were numbered of the camp of Dan being a hundred thousand and fifty-seven thousand, and six hundred; and their setting forth hindmost by their standards, denotes that the quality of the ultimate heaven, as to the spiritual of the natural, is a full state of heavenly rest and peace, arising from complete victory in temptations. Dan denotes those who are in the affirmation of truth in the natural man, 6396; the camp denotes orderly arrangement, 4236; one hundred and fifty thousand, denotes fullness, it being a multiple of fifty, 851, and six hundred denotes through victory in temptations, 737; by their standards denotes according to protecting truths, 8624; and their setting forward hindmost, denotes the ultimate heaven as distinguished from the superior heavens, as is evident.
32.  These being they that were numbered of the children of Israel, denotes the combined quality of the Spiritual Church in heaven, 3540³; by their fathers' houses, denotes ordination and arrangement from the Lord by celestial love, 7833; all that were numbered of the camps according to their hosts, denotes including that love as operating in every degree and on every plane, 7236; six hundred