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Numbers Chapter 34

Summary of the Spiritual Sense

1. Concerning the extension and limits of good and truth in the heavenly state, and first as to those who are in the light of truth and constitute the spiritual heaven, vers. 1-5.
2. Secondly, as to those in the obscurity of good constituting the Internal of the ultimate heaven, ver. 6.
3. Thirdly, as to those in the obscurity of truth and constitute the External of the ultimate heaven, vers. 7-9.
4. And fourthly, as to those in celestial good and constitute the inmost heaven, vers. 10-12.
5. There is continual influx from the Lord by Divine Truth, giving the perception to the man of the church that the heavenly life is provided for him by the Lord, and is given to all in whom there is fullness of the conjunction of Divine Good and Truth, vers. 13-15.
6. And every one enjoys his life in Externals according to his state as to good and truth internally, vers. 16-29.

1.  This is evident because by Jehovah is denoted the Divine Being as to His love, 2001; by speaking is denoted influx, 2951; by Moses is represented Divine Truth, or the Word, 7010; and by saying is denoted perception, 1822.

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2.  Commanding the children of Israel, and saying to them, denotes instruction to the man of the Spiritual Church through influx and illustration, 5486, 10290; "When you be come into the land of Canaan," denotes admission to the fully regenerated state, 1853, 370S; and "this is the land that shall fall to you for an inheritance, even the land of Canaan according to the borders thereof," denotes that this state is one in which the external fully corresponds to the internal affections, even as to every particular, because by the Israelites are signified, as the inhabitants of the land, what is internal, and therefore by the land itself is signified the external man, 2268, 3705, 6494, 2658, 8063.

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3.  "Then your south quarter shall be from the wilderness of Zin, along by the side of Edom, and your south border shall be from the end of the Salt Sea eastward," denotes that those who are in the light of truth, or in the spiritual heaven, have extension from the obscurity where truth ends, and charity ceases; are distinguished from those in natural good conjoined with truth; and are separated from the lusts of the unregenerate man, because the south signifies those who are in the light of truth in the spiritual heaven, 3195, 9684; the wilderness of Zin signifies the obscurity where truth ends and charity ceases, chap 20:1; and the Salt Sea eastward signifies the lusts of the unregenerate man, 1666.

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4.  "And your border shall turn away southward of the ascent of Akrabbim, and pass along to Zin," denotes that in this light of truth there is freedom from the falsities of lusts, which cause obscurity where truth ends and charity ceases, because by Akrabbim are meant scorpions, which denote falsities from evil, thus from lusts, 10019, 8063, 3195, 5964, 4205, chap 20:1 ; "and the goings out thereof shall be southward of Kadesh-barnea," denotes in a state of holy delight in the Word, which is the source of truth, because by Kadesh-barnea is meant the holiness of the fountain of delight, 2503, 2702; "and it shall go forth to Hazar-addar," denotes by which man is purified through the good of truth and the truth of good from all outward things which have served their use because by Hazar-addar is meant the threshing-floor of Adclar, and therefore it denotes these things, 2401, 6537; "and pass along to Azmon," denotes that this extends even to ultimates, where good by truth is in fullness and power, because by Azmon is meant numerous, great, and strong, and thus it denotes the power of good and truth in ultimates, 6172, 4015.

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5.  "And the border shall turn about from Azmon to the brook of Egypt, and the goings out thereof shall be at the sea," denotes where truth from good, or the Word, adapted to the natural man, in all its abundance is the medium of the heavenly life, 8063, 6226, 5196, 4271, 5079, 2401, 3048''.

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6.  "And for the western border you shall have the great sea and the border thereof: this shall be your west border," denotes that those who are in the obscure good, which constitutes the ultimate heaven as to its internal, have their extension to the abundance of truth in the literal sense of the Word, as to the will, as to the understanding, and as to the activity of both together, 3708, 9755, 8063, 9866.

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7.  "And this shall be your north border, from the great sea you shall mark out for you mount Hor," denotes that those who are in the obscurity of truth, and constitute the external of the ultimate heaven, have their limit also from the literal sense of the Word, and include a state of the love of truth, 3708, 9648, 3048⁴, 1675. According to the last reference, mount Hor denotes falsities, and therefore the limit of those in the state of the obscurity of truth, is some love of truth, the falsity commencing where truth ends.

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8.  "And from mount Hor you shall mark out the entering in of Hamath," denotes thence a state of external zeal for good and truth, because by Hamath is meant anger, heat, or a wall, and thus it denotes such a state, 9144, 4164, 6419; "and the goings out of the border shall be Zedad," denotes a state of opposition to falsity, because by Zedad is meant turned away from or an adversary, and therefore it denotes this, 2799²⁰, 9314.

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9.  "And the border shall go forth to Ziphron, and the goings out thereof shall be at Hazar-enan," denotes thence a state of most external good, and finally a state of most external truth where the limit is, because Ziphron is probably derived from Ziph, which means the mouth, and thus denotes the lowest kind of good, 8068; and by Hazar-enan is meant the village of fountains, and therefore it denotes the lowest kind of truth, 3270, 2702, 2401.

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10.  "And you shall mark out your, east border from Hazar-enan to Shepham," denotes that those who are in the life of celestial love have their limits also in the obscurity of good conjoined with truth, where good ends and evil begins, because by Hazar-enan is meant the village of fountains, and therefore it denotes the obscurity of good conjoined with truth, 3270, 2702; and by Shepham is meant a bare region, and a conspicuous mountain, and therefore it denotes a state where good ends and evil begins, 5433, 7780, 795; besides which, the east border denotes the limit of celestial love, 3708, 8063.

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11.  "And the border shall go down from Shepham to Riblah, on the east side of Ain," denotes where a state of natural good is rendered fruitful by instruction from the Word, because going down denotes a descent to external things, 3084; Shepham denotes a state of natural good, ver. 10; by Riblah is meant fertility, and therefore it denotes what is fruitful, 348; the east side denotes the limit of celestial good, ver. 10; and by Ain is meant a fountain, and therefore it denotes truths instructing from the Word, 2702; "and the border shall go down and reach to the side of the sea of Chinnereth eastward," denotes where natural good is in its greatest power, because in truth it has its receptacle, since the side, or shoulder, denotes the greatest power, 6393; and the sea of Chinnereth eastward, denotes truth as the receptacle of good, Chinnereth meaning shaped like a basin, and thence denoting a receptacle, 9755, 3708, 3079.

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12.  "And the border shall go down to Jordan, and the goings out thereof shall be at the Salt Sea: this shall be your land according to the borders thereof round about," denotes where the external man is protected and governed by truth perceived from good, and grounded in good; and where the lusts of the merely natural man are quiescent through vastation as to all falsities. And all these are the boundaries of the heavenly kingdom according to the distinction between truth and falsity and between good and evil, 8063, 3084, 1585, 2401, 1666, 3705, 2973.

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13.  Moses commanding the children of Israel saying, denotes that there is continual influx of Divine Truth with the man of the Spiritual Church giving perception, 7010, 5486, 3654, 1822; "this is the land which you shall inherit by lot," denotes that the heavenly life is provided for him by the Lord, 3705, 2658, 3239, 6494; and, "which the Lord has commanded to give to the nine tribes and to the half tribe," denotes that it is given to all in whom there is fullness of the conjunction of Divine Good and Truth, 2001, 5486, 8899, 2075, 5291, 3858.

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14.  " For the tribe of the children of Reuben, according to their fathers' houses, and the tribe of the children of Gad according to their fathers' houses, have received, and the half tribe of Manasseh have received their inheritance," denotes that every one who is in faith in the understanding; who is obedient to the Word of the Lord; and who is established in the new will of good from the Lord, has his peculiar and distinctive life by Divine Providence, chap 32:33-42.

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15.  "The two tribes and the half tribe have received their inheritance beyond the Jordan at Jericho eastward toward the sunrising," denotes since they have full conjunction with the Lord, although they be-of the external church, and form the ultimate heaven; for they are distinguished from the internal church by the reception of the Word in its literal sense, and of the knowledges of good and truth there, while yet they are in natural good affections, which are the gift of the Lord, and in the beginning of regeneration where the light of Divine Truth first shines, 5194, 3858, 5291, 2658, chap 32:33-42, 1585, 9325¹⁰, 3708, 4300.

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16.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2001; by speaking is denoted influx, 2951; by Moses is represented Divine Truth or the Word, 7010; and by saying is denoted perception, 1822.

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17.  "These are the names of the men that shall divide the land to you for inheritance," denotes that every one enjoys his life in Externals according to his state as to good and truth internally, 145, 1007, 3705, 2658, ver. 2; and " Eleazar the priest and Joshua the son of Nun," denotes celestial good acting by truth; and truth from good opposing evil perpetually, 9946, 8595, because by Eleazar is meant God helpeth, and therefore he denotes truth, 2001, while as priest he denotes good; by Joshua is meant salvation, and therefore he denotes truth combating or truth opposing evil from a principle of good; and by Nun is meant what is durable and eternal, and therefore it denotes what is perpetual.

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18.  "And you shall take one prince of every tribe to divide the land for inheritance," denotes the primary truths of the church in subordination to Divine Good and Truth, 1482, 3858, 2658.

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19.  "And these are the names of the men: of the tribe of Judah Caleb the son of Jephunneh," denotes that the quality of such primary truths is as follows: of celestial love, truth immediately proceeding from, and manifesting good, because by Judah is denoted celestial love, 3880; Caleb means as the heart, and thus he denotes good, 4112; and Jephunneh means one that beholds, and therefore he denotes truth manifesting good, 2150.

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20.  "And of the tribe of Simeon, Shemuel the son of Ammihud," denotes of faith in the will, truth acting from a principle of good, because Simeon is named from hearing, and therefore he denotes faith in the will, 3869; by Shemuel is meant heard of God, and therefore he denotes also obedience, or truth in action, 2542; and by Ammihud is meant the people of praise or confession, and therefore, like Judah, he denotes the love of good, 3880, 1259.

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21.  Of the tribe of Benjamin, Elidad the son of Chislon, denotes of truth from good, which is a medium, good conjoined with truth, acting from confidence in the Lord, because Benjamin is named from the right hand, and therefore he denotes truth from good, which is a medium, 4585³, 4592; by Elidad is meant beloved of God, and therefore he denotes good conjoined with truth, 2001; and by Chislon is meant strength and confidence, and therefore he denotes confidence in the Lord, 6343, 2982.

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22.  "And of the tribe of the children of Dan a prince, Bukki the son of Jogli," denotes of the affirmation of truth, truth acquired from states of trial and temptation, which is primary, because Dan is named from judging, and denotes the affirmation of truth, 3923; by Bukki is meant the mouth of God, and this word is under a root meaning deprived of, empty, and therefore it denotes the truth that shows that man of himself is void of good, 6985, 6987, 17; and by Jogli is meant led in to captivity or affliction, and therefore he denotes states of trial and temptation, 9164, 1846, 1937.

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23.  "Of the children of Joseph: of the tribe of the children of Manasseh, a prince, Hanniel the son of Ephod," denotes of the celestial-spiritual principle, that is of the new will, of good, the grace of God acting by truth from good, which is primary, because Joseph denotes the celestial of the spiritual principle, 4286; Manasseh is named from forgetfulness, and denotes the new will of good, 5351; by Hanniel is meant the grace of God, and therefore he denotes this, 598; and by Ephod is meant the outermost garment of the priest, and therefore it denotes truth from good, 9824; while a prince denotes what is primary, 1482.

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24.  "And of the tribe of the children of Ephraim a prince Kemuel the son of Shiphtan," denotes of the new understanding of truth good derived from truth exercising judgement, which is primary, because Ephraim is named from fruitfulness, and denotes the new understanding of truth, 5.354; by Kemucl is meant raised by God, and therefore he denotes good derived from truth, 4103, 2001; and by Shiphtan is meant one who judges, or decides a case, and therefore he denotes this, 2335, a prince, as before, denoting what is primary, 1482.

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25.  "And of the tribe of the children of Zebulun a prince, Elizaphan the son of Parnach," denotes of conjugial love, truth from God which protects, because Zebulun was named from cohabiting, and he denotes the heavenly marriage, 3960; by Elizaphan is meant, my God hides or protects, and therefore he denotes this, 6721, 6722; and the meaning of Parnach not appearing in the authorities consulted, its correspondence can only be inferred from the context of the internal sense as being some state of good, which is the origin of the truth specified.

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26.  "And of the tribe of the children of Issachar a prince, Paltiel the son of Azzan," denotes of the conjoining principle of truth with good, and good with truth, redemption by truth in its power from good which is primary, because Issachar was named from reward, and he denotes the conjoining principle named, 3956; by Paltiel is meant God is deliverance, and therefore he denotes redemption by truth, from God, 2954, 2001; and by Azzan is meant strong, powerful, and therefore he denotes the power of truth from good, 6343.

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27.  "And of the tribe of the children of Asher a prince Ahihud the son of Shelomi," denotes of natural delight, charity derived from a state of peace, which is primary, because Asher was named from blessedness, and he denotes natural delight, 3038; by Ahihud is meant the brother of praise, and therefore he denotes charity, 367, 3880; and by Shelomi is meant peaceful, and therefore he denotes a state of peace spiritually, 925.

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28.  "And of the tribe of the children of Naphtali a prince, Pedahel the son of Ammihud," denotes of resistance to evil redemption by truth proceeding from good which is primary, because Naphtali is, named from struggling, and he denotes the resistance of the natural man, 3927; by Pedahel is meant God has delivered, and therefore he denotes redemption by truth proceeding from good, 29554, 2001; and by Ammihud is meant the people of praise or confession, and therefore he denotes like Judah the love of good, 3880, 1259.

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29.  These being they whom the Lord commanded to divide the inheritance to the children of Israel in the land of Canaan, denotes that all these are instrumental in the hands of the Lord in adapting the state of the external man to that of the internal in the heavenly kingdom, 2001, 5486, 2658, 3654, 3705.

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Discussion

The great truth that underlies the whole of the contents of this chapter in the internal sense, is that there is an eternal and an exact distinction between good and evil or between heaven and hell. For this is evidently what is signified by marking out with such precision the borders of the land of Canaan, which was to be given to the children of Israel. And therefore in order that we may understand and duly appreciate all the particulars, we must first know from the Word what this distinction is, since it is quite certain, on reflection, that it never has been discovered, and never can be discovered, by any merely natural investigation. It is not meant, however, that men have not any common or general perception of this distinction; for most people have this more or less. For who does not perceive, for example, that it is wicked to steal, and good not to do so? But it is affirmed that even this is not born with any one, but is given to him afterwards, as he is instructed, and that then it comes from the Lord by influx, and is not the result of instruction merely. Much more, then, we may depend upon it, is every more exact distinction from perception, which is given by the Lord, of the difference between good and evil, as man is more fully instructed by revelation, or by the Word. And, consequently, we find more especially in the Word of the New Testament, or in the Gospel, that the exact universal distinction between good and evil is given, where it is said that love to the Lord and love to the neighbour constitutes the whole of what is good, and, further, that all Divine Truths, which are called the Law and the Prophets, depend upon, or are derived from these loves (Matt 22:34-40; 19:16-22). But knowing, then, this universal principle of good, and thence of truth, we may also know the universal principle of evil, which is the exactly opposite state, namely, that it is the inordinate love of self and the world, or in one word, selfishness, and that thence is derived all kinds of falsities; and, indeed, this is so very plainly implied in the second reference given just above that it cannot for a moment be doubted.

Hence, therefore, we may now see further why it is that our first section states that the heavenly life is to be most accurately defined and distinguished when we come into it, this being denoted by the Israelites coming into the land of Canaan. But the next point is, that we want to know why the southern border of the land is the first to be defined, and not the eastern border, which, from its correspondence we might have expected to come first, since the east corresponds to celestial love, where heaven begins from the Lord, and the south to spiritual truth, which distinguishes the second heaven, as the references show? The answer appears to be, that it is the function of the enlightened intellect, and not so much that of the loving heart, to define.

But, thirdly, we must proceed to consider the limits of the southern border. Now, of course, the series, as given in the right-hand column, is derived from the correspondence of the various names; and yet, on reading it over, and considering its order, we see, at once, how true the description is. The spiritual man is distinguished by love to the neighbour, or charity, and the faith, or truth of charity, and the limit of these, therefore, is first described as being where charity ceases and faith ends, this being signified by the wilderness of Zin, because Zin means a buckler, and coldness, and the latter, therefore, expresses the absence of charity, while the former denotes the ultimate truth which defends itself against falsity, or the falsity which opposes the truth. But, secondly, the spiritual man is distinguished from the natural man, or from those in the ultimate heaven, who have their own love of good and appropriate truths and are signified by Edom. And, thirdly, the Spiritual are protected from the lusts of the unregenerate man, which are represented by the Salt Sea of the east, the last term being applied in the opposite sense. These limits, however, have reference to good more than truth, whereas the following symbols indicate the limit of truths more than of good affections. For there is freedom from the falsities of lusts, these being denoted by Akrabbim, because this word means scorpions; and also there is the enjoyment of genuine truths from the Word, which, as we have seen, are signified by Kadesh-barnea, while at the same time, there are truths which are denoted by the threshing floor of Addar; and ultimate truths in their fullness and power represented by Azmon, this word meaning, numerous, great, and strong. And, lastly, as a boundary there are the knowledges or scientifics of truth so appropriately signified by the brook of Egypt, and its going out by the sea. Hence, then, in this first section there are some valuable lessons, which will easily suggest themselves to the earnest and thoughtful student, but we must now pass on to a brief consideration of the second.

It is very useful to have a good general idea of the signification of the four quarters in the spiritual sense, which are all determined from the east, and not from the south, because in the Word it is the Lord Who is, in the supreme sense, the East. For the proximate sphere proceeding from His Divine Love and Divine Wisdom, is the Sun of heaven, which is the first created thing, and the great source of spiritual heat and light, and also of natural heat and light to all in the universe; and therefore, in the spiritual world, the Sun always appears in the east, and the Lord Himself, from Whom it proceeds, is also called the East, and the Sun of heaven. Now, for this reason the east not only signifies the Lord, but also the highest degree of love from Him, which distinguishes the angels of the celestial heaven, and is called celestial love, which is the purest love to the Lord. And because this is so, therefore the quarter opposite the east, in the Word, and in the spiritual world, denotes good or love in obscurity, and is constantly signified by the west, where, in the natural world the sun sets. And, hence, it will be seen at once that the west denotes the obscure good which distinguishes the angels of the ultimate heaven, internally and externally, the west itself denoting, specifically, that good internally and the north, which is opposite the south, denoting that good externally. But, it may now be asked, how then shall we distinguish the four kinds of good denoted by the four quarters accurately? The answer is, that, as the east and the south denote, respectively, the highest love to the Lord and the neighbour, which is called celestial, and the next lower degree of that love, which is called spiritual, so the west and the north denote, respectively, this same love to the Lord and the neighbour internal and external of the lowest degree, which is called natural, the internal being obedience springing from the love of natural good from the Lord, and the external being obedience springing from the love of natural truths from the Lord. Hence, then, it is clear that every one can love the Lord and the neighbour according to his degree; that the west corresponds to the obscure love of good from Him; and that the north corresponds to the obscure love of truth; and also that, generally, to love the Lord and to love the neighbour, is to love the good and the true, of whatever degree they may be, and to do them from inclination (HH 16). We see now, therefore, exactly what is meant, in this second section, by the west, and consequently, by the western border, denoted by the sea, namely, the abundance of truth in the literal sense of the Word. And let it, therefore, be remembered, carefully, that every infringement of the holy truth of the Word, is a passing over from good to evil, or a going beyond the prescribed limits of good and truth. It is necessary now to take up the third section.

And to begin with, we notice that here also the "great sea," representing the literal sense of the Word, is that from which the border commences, and that mount Hor is mentioned immediately afterwards to denote some love of the truth, the falsity signified also by this mountain, arising where the truth ends; to which it may be added that this mountain was a part of Lebanon, which means white, or incense, thus indicating the truth from which is some worship of the Lord grateful and acceptable to Him, 3993⁵, 886²,