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Numbers Chapter 26

Summary of the Spiritual Sense

1. Concerning the re-ordination and re-arrangement of the states of the man of the church by the Lord after states of evil and temptation, vers. 1-65.
2. This takes place according to Divine Truth and Divine Good, from states of intelligence as to truth to states of the love of good, and includes all who can engage in the conflicts of temptation, vers. 1-4.
3. The derivations and quality as to good and truth are described of faith in the understanding, vers. 5-11; of faith in the will, or obedience, vers. 12-14; of good works, vers. 15-18; of celestial love, vers. 19-22; of celestial conjugial love, vers. 23-25; of the heavenly marriage, vers. 26, 27; of the celestial of the spiritual, or of charity generally, as to the new will of good, vers. 28-34, and as to the new understanding of truth, vers. 35-37; of the life of truth from good in the natural man, vers. 38-41; of the affirmation of truth, vers. 42-43; of natural delight, vers. 44-47; of the resistance of the natural man to evil in temptations, vers. 48-50; and of the church in general, ver. 51.
4. It is according to Divine Providence that every one should be in his own good, vers. 52-56.
5. Concerning the derivations and quality of charity and love in particular, vers. 57-65.

1.  By it coming to pass, is denoted that a change of state happens, 4979; by "after the plague," is denoted after states of evil and temptation when remains are destroyed, or suffer injury, 10219; and by the Lord speaking to Moses and to Eleazar the son of Aaron the priest, saying, is denoted that the Lord, by Divine Truth interior and exterior, derived from Divine Good, gives the perception, 2001, 2951, 7010, 9812, 5912, 9946, 1822.

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2.  "Take the sum of all the congregation, or assembly, of the children of Israel," denotes that the states of man are to be re-ordinated and re-arranged, 10217, 7843, 3654; "from twenty years old and upward," denotes from states of intelligence in truth to states of the love of good, 10225; "by their fathers' houses," denotes states of the love of good, 7833; and "all that are able to go forth to war in Israel," denotes all who can engage in the conflicts of temptation, 10225, 1664.

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3.  By Moses and Eleazar the priest speaking with them, is denoted that this takes place from Divine Truth and Divine Good, when revelation is made, 7010, 9812, 9946, 2951; and by "in the plains of Moab by the Jordan at Jericho saying," is denoted perception in a state of the adulteration of good, and a state most external as to the knowledges of good and truth, 2468, 1585, 9325¹⁰, 1822.

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4.  Taking the sum of the people from twenty years old and upward, denotes in which there is some intelligence and some good, 10225; and as the Lord commanded Moses and the children of Israel, which came forth out of the land of Egypt, denotes what arises from the Lord's work of redemption through influx into the interiors and exteriors, 2001, 5486, 7010, 3654, 8866.

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5.  Reuben, the firstborn of Israel, denotes faith in the understanding which is first as to outward appearance in the Spiritual Church, because he is named from seeing, 3863, 3325, 3654; Hanoch, the family of the Hanochites, denotes the first derivative from faith, namely, that which gives instruction and also those who teach, because this word means teaching or dedication, 6078, 7007, 471, 7833; and Pallu, the family of the Palluites, denotes that which causes veneration for the truth, comprising those who instruct in things interior, because this word is under a root which means was marvelous; and, considered as a son of Reuben, he therefore denotes veneration for the truth taught, and those who teach interior truth, 1754 on Isa 9:6, 7833.

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6.  Hezron, the family of the Hezronites, denotes that which accurately defines truths including those who teach more interiorly, because Hezron means a field, an enclosure, a division, a court, and therefore denotes clear definition, 3310, 9741, 4342-4, 7833; and Carmi, the family of the Carmites, denotes that which unites truth with good, including those who establish faith in themselves by conjunction with charity, because Carmi means my vineyard, and thus denotes the man of the church who cultivates charity, 1071, 7833.

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7.  These being the families of the Reubenites denotes that all these are derivations of faith, 3868; and they that were numbered of them being forty and three thousand and seven hundred and thirty, denotes that they have a quality arising from a full course of temptations, involving perfection as to truths, and a holy state of good and truth conjoined, 10217, 730, 9825, 716, 9082.

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8.  The sons of Pallu being Eliab, denotes that from veneration for the truth is derived the good of truth, because by Pallu is denoted veneration for the truth, ver. 5; sons denote what is derivative, 5912; and by Eliab is meant God my father, thus signifying truth producing good, 2001, 3703.

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9.  The sons of Eliab being Nemuel, Dathan, and Abiram, denotes that from the good of truth proceed, in their order, exterior truths, interior truths, and interior good, because by Nemuel is meant what is from God, and thus he signifies exterior truth, since he was a descendant of Reuben, 2001, 3868; by Dathan is meant laws or rites, and therefore he signifies interior truth for the same reason, 162, 3868; and by Abiram, in the best sense, is meant high father, and therefore he denotes interior good, 2148, 3703; and called of the congregation, or assembly, who strove against Moses and against Aaron in the company of Korah, when they strove against the Lord, denotes that the latter being falsified and adulterated, although in their purity distinguished in the church for their eminent uses, are opposed to Divine Truth and Divine Good, when associated with corrupted worship from selfish love, 9373, 9041, 7010, 9946, chap 16:1, 2001.

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10.  The earth opening her mouth and swallowing them up, together with Korah, when that company died, what time the fire devoured two hundred and fifty men, and their becoming a sign, denotes that the consequence is condemnation to hell, when external things prevail, and interior things are vastated, through the violence of evil passions, all these being a token of the opposition of selfish love to Divine Love, chap 16:32-35, 2037.

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11.  By the sons of Korah not dying, is denoted that nevertheless genuine truth from good cannot be destroyed, 489. 8306, 8876, 8879, 8880.

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12.  The sons of Simeon after their families, denote those who are in faith in the will, or in obedience, from a sense of duty, 3869, 7833; Nemuel, the family of the Nemuelites, denotes obedience from exterior good, because Nemuel, as before shown, means what is from God, and in this case exterior good, since this Nemuel was a son of Simeon, and is mentioned first, 2001, 3869; Jamin, the family of the Jaminites, denotes interior good, because Jamin means the right hand, and thus denotes good, and it is said interior good according to the series, 10061; and Jachin, the family of the Jachinites, denotes inmost good, because Jachin means firmly established, and therefore denotes, according to the series, inmost good, 984, 10061, 1276, 1277; while the families denote clearly those who are in such goods respectively, 7833.

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13.  Zerah, the family of the Zerahites, denotes diat lower good affections have their origin from celestial good external, because by Zerah is meant the east, rising of the sun, or brightness, and there fore he denotes celestial good external according to the series, 1250, 4300, 3636; and Shaul, the family of the Shaulites, denotes this again in celestial love internal, because by Shaul is meant asked, requested, prayed for, and therefore he denotes, according to the series, celestial good internal, 4358, 10548, 2535.

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14.  These being the families of the Simeonites, denotes the good of truth in general, which is good acquired in the beginning by obedience to truth for the sake of being led into good successively, as the previous verses show; and which culminates in the realization of the highest state of good of which any one is capable, 3869, 7833; and twenty and two thousand and two hundred denotes quality, namely, the full conjunction of good with truth and of truth with good, 5194, 2280, 8641, 10217.

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15.  The sons of Gad after their families, denotes good works and their derivations, 3934, 7833; Zephon, the family of the Zephonites, denotes good works done without affection, because this word means hidden, dark, the north, and therefore denotes actions done without a perceptible motive, from ignorance or in a state of the obscurity of truth without good, 6721, 1860, 3708; Haggi, the family of the Haggites, denotes good works done from a little affection, springing from external worship without internal, because by Haggi is meant a festival, and therefore he denotes what is done from some external delight, 3832, 7093; and Shuni, the family of the Shunites, denotes good works done from affection conjoined with some conflicts in the work of repentance, because this state naturally follows that which precedes; but as the meaning of the term is not given in the authorities and lexicons consulted, its correspondence cannot be deduced from the mere word, 3935.

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16.  Ozni, the family of the Oznites, denotes good works done from a principle of love and faith, because by Ozni is meant hearing, and thus he denotes obedience, and, it is said, "from a principle of love and faith," because this state is a step more advanced than the preceding, 2542; and Eri, the family of the Erites, denotes those which are done from interior delight, because Eri means made bare, and poured out, and therefore, in the best sense, signifies the manifestation of the interior life in the exterior, 165, 3728, 9780², Isa 32:15, 7833.

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17.  Arod, the family of the Arodites, denotes good works done from the genuine affection for truth, because the Arodites, or Arva-dites, were an idolatrous nation in external worship without internal, and therefore represented such worship; but here, in the best sense, on account of the connection in which they are named, they denote obedience from the affection for truth, which follows obedience from natural delight, 1205; their city Aradus, which was situated on an island off the coast of Phoenicia, thus denoting genuine doctrine, 402, and its inhabitants the affection or love thereof, 4478; and Areli, the family of the Arelites, denotes good works which are done from the love of good, or from charity, because Areli was a name of the city of Jerusalem, and also of the altar of burnt offering, and therefore denotes the love of truth conjoined with the love of good, 402, 9388, 7833.

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18.  These being the families of the sons of Gad, according to those that were numbered of them, denotes the quality according to ordination and arrangement, of good works in general, 3934, 5912, 7833; and forty thousand and five hundred denotes a full course of temptations, and a full state as to remains of good and truth, 10217, 730, 10253.

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19.  The sons of Judah, Er and Onan, denotes that the derivations from celestial love, when that love is corrupted, are falsity and evil, because by Judah is signified celestial love, 3880, 3881; by Er is meant a watch or an enemy, and thus he denotes falsity, 10134, 9314, and by Onan is meant pain, strength, iniquity, and thus he denotes evil, 5712, 5713, 3727 and 9156; and Er and Onan dying in the land of Canaan denotes that these are rooted out during regeneration, 1408, 6306.

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20.  The sons of Judah after their families, denotes the derivations of genuine celestial love, 3880, 3881, 7833; Shelah, the family of the Shelamites, denotes natural good, because by Shelah is meant asked, and therefore he denotes what man has not from himself, namely, good, and, it is said, natural good, because he is first named, 4358, 6024³; Perez, the family of the Perezites, denotes spiritual good, because by Perez is meant a breach, 4926-7; and Zerah, the family of the Zerahites, denotes celestial good, because by Zerah is meant the rising of the sun, or the east, ver. 13, 6024³.

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21.  The sons of Perez, denote the derivations of spiritual love, 5912, 4926-7; Hezron, the family of the Hezronites, denotes the external truths of the Spiritual Church, because by Hezron is meant a field, an enclosure, a division, a court, and thus what is external, ver. 6; and Hamul, the family of the Hamulites, denotes the internal truths of the Spiritual Church, because by Hamul is meant, probably, forbearance, and thus grace or clemency, 2412.

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22.  These being the families of Judah, according to those that were numbered of them, denotes that these are the derivations of celestial love according to ordination and arrangement, 3880-1, 7833, 10217; and threescore and sixteen thousand and five hundred, denotes a holy state of good procured through temptations, and fullness of truth thence derived, 716, 720, 10253.

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23.  The sons of Issachar, after their families, denotes celestial conjugial love and its derivations, 3956, 7833; Tola, the family of the Tolaites, denotes natural love, external, because by Tola is meant a worm, or scarlet, 8481, 9468; and Puvah, the family of the Punites, denotes, therefore, natural love internal according to the series, but the meaning of the word does not appear from the authorities consulted; in the lexicon, however, it is under the root meaning here, here, and thus indicates a succeeding state in harmony with the subject, and hence in this place, natural love internal, 6843.

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24.  Jashub, the family of the Jashubites, denotes spiritual love external, because by Jashub is meant to sit down or to dwell, said of an advancing state according to the series, 1293, this whole chapter describing the progress and quality of the spiritual man, or church, 3862³ ; and Shimron, the family of the Shimronites, denotes spiritual love internal, because by Shimron is meant -preserved or kept, and a variation of it denotes the Spiritual Church, 372, 8211⁵, 2702⁵.

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25.  These being the families of Issachar according to those that were numbered of them, denotes the quality of those in celestial conjugial love and its derivations, according to ordination and arrangement, 3956, 7833, 10217; and threescore and four thousand and three hundred, denotes truth fully conjoined with good through temptations in each degree, 3306, 9103, 9825.

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26.  The sons of Zebulun after their families, denotes the heavenly marriage and its derivations, 3960, 3961, 7833; Sered, the family of the Seredites, Elon, the family of the Elonites, and Jahleel, the family of the Jahleelites, denotes its degrees as to natural, spiritual and celestial life, because by Sered is denoted natural life, since it is first named, and its meaning does not appear in the authorities consulted or in the lexicons; so that its signification must be deduced from the series, 1224, 9845; by Elon is meant an oak, or a lofty tree, and therefore he denotes spiritual life, 1616, 2148; and by Jahleel is meant hope in God, and therefore he denotes celestial life, 6578, 2001.

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27.  These being the families of the Zebulunites, according to those that were numbered of them, denotes the quality of those who are in the heavenly marriage, according to ordination and arrangement, 3960, 3961, 7833, 10217; and threescore thousand and five hundred, denotes truth fully conjoined with good confirmed through temptations in each degree, 3306, 720, 10253, 9825.

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28.  The sons of Joseph after their families being Manasseh and Ephraim, denotes that the derivations of the celestial of the spiritual, or charity, are the new will of good, and the new understanding of truth, 3969, 4286³, 6238, 5351, 5354.

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29.  The sons of Manasseh, denote the derivations from the new will of good, 5912, 5351; Machir, the family of the Machirites, denotes alienation from selfish love, because by Machir is meant he who sells, 4758, and it is said "from selfish love," because of Machir's origin, and from what follows; and Machir begetting Gilead, denotes the first good of the natural man derived from the Lord, because by Gilead is meant a heap of testimony, heap denoting good and testimony truth, 4197, 4117; while the family of the Gileadites, denotes the derivations of this good, 7833.

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30.  The sons of Gilead, also denote such derivations, 5912; Jezer, the family of the Jezerites, denotes the acknowledgement that without the Lord there is no life, because by Jezer is meant helpless, 8652; and Helek, the family of the Helekites, denotes the acquisition of truth, because by Helck is meant part, portion, wealth, 4397, 1694, 4372, 7833.

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31.  Asriel, the family of the Asrielites, denotes the conjunction of good and truth from a principle of truth, because by this word is meant being yoked with God, as horses are yoked or bound to the chariot, since the first part is from the root meaning yoked, or bound, and the second means God, 3603; and Shechem, the family of the Shechemites, denotes the increasing power of good, because by Shechem is meant part, portion, the shoulder, and thus signifies good in its power, 4397, 1085, 7833.

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32.  Shemida, the family of the Shemidaites, denotes a new quality thence derived, because by Shemida is meant the name of knowledge, or the science of the heavens, 145, 1458; and Hepher, the family of the Hepherites, denotes full power to investigate good and truth, because by Hepher is meant to dig, to investigate, 3424.

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33.  Zelophehad, the son of Hepher, having no sons but daughters, denotes that there are some in the external church who are in good from the general principle of truth, having no particular truths, but only the affections of truth, because by Zelophehad is meant the shadow of fear, and therefore he denotes the fear of the Lord belonging to those in the External who are in the affection of truths without the truths themselves, 2367, 2826, 3424, 489; and the names of the daughters being Mahlah, and Noah, Hoglah, Milcah, and Tirzah, denotes the affections of truth in order, namely, the adulterated love of truth, the exterior and interior love of truth, and the inmost love of truth, because by Mahlah is meant sickness, disease, and therefore she denoted the adulterated love of truth intensely, 5712, 5713; by Noah is meant what quavers or totters, and therefore she denotes the adulterated love of truth less intensely, 3820; by Hoglah is meant his festival, or his dance, and therefore she denotes the exterior love of truth, 3832, 8339; by Milcah is meant a queen, and therefore she denotes the interior love of truth, 3048⁴, 9942⁷ ; and by Tirzah is meant pleasant, delightful, and therefore she denotes the inmost love of truth, 994.

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34.  The families of Manasseh and they that were numbered of them, denotes that all these are derived from the new will of good, and have a certain quality according; to ordination and arrangement, 7833, 5351, 10217; and fifty and two thousand and seven hundred, denotes a sufficiency of remains, the conjunction of good with truth, and a state of holiness thence, 9756, 5194, 716.

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35.  The sons of Ephraim, after their families, denotes those who are in the new understanding of truth and their derivations, 5354, 5912, 7833; Shuthelah, the family of the Shuthelahites, denotes truth in the understanding, because this word means plant or verdure, 885, 10185; Becher, the family of the Becherites, denotes truth as a principle of life, because this word is derived from the root meaning firstborn according to some, and from a word meaning a young camel by others, 3325, 6049; and Tahan, the family of the Tahanites, denotes truth confirmed or established, because this word is derived from a root meaning acting favourably, graciously, or kindly, and thus denotes action from good more than from a principle, or law of truth, 598.

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36.  These being the sons of Shuthelah, Eran, the family of the Eranites, denotes that, from truth in the understanding is derived also wisdom or cunning, because by Shuthelah is denoted truth in the understanding, ver. 35; and Eran is derived from a root meaning cunning or wisdom, as the case may be, 9598.

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37.  These being the families of the sons of Ephraim, according to those that were numbered of them, denotes the quality of the new understanding in general, according to ordination and arrangement, 7833, 5912, 5354, 10217; thirty and two thousand and five hundred denotes completeness as to good and truth in the new state, 9082, 5194, 10253; and these being the sons of Joseph after their families, denotes that all these are derivations from the celestial of the spiritual according to general principles, 3969, 4286³, 6238, 5912, 7833.

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38.  The sons of Benjamin, after their families, denotes those who are in the life of truth from good in the natural man and their derivations, 4585; Bela, the family of the Belaites, denotes truth which overcomes evil, or those who are in the knowledge of truth, because this word means swallowing up or destroying, and thus denotes truth overcoming evil, 2395; Ashbel, the family of the Ashbelites, denotes good which resists evil, or those who are in such good, because this word means the fire of the Lord, or the fire of Baal, and thus, in this series, signifies good, 934, 1094; and Ahiram, the family of the Ahiramites, denotes the holy principle of charity from which these spring, because this word means exalted brother, and thus signifies charity, 795, 367.

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39.  Shephupham, the family of the Shuphhamites, denotes wisdom from the Lord, because the root means he crept, or a serpent, and therefore this word signifies, in the best sense, wisdom, 6398, 6399; and Hupham, the family of the Huphamites, denotes inmost love from the Lord, because this word is under a root meaning to cover or protect from pure love, "and he was among" the sons of Rachel, who signify those in celestial affection, 6024.

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40.  The sons of Bela being Ard and Naaman, denotes that from the truth of good are derived natural knowledge and natural delight, because by Ard is meant one that commands, or descends, and thus he denotes natural knowledge or truth from good, 5486, and by Naaman is meant pleasantness, and thus he denotes natural delight, 995-997.

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41.  These being the sons of Benjamin, after their families, denotes that all these are derived from the life of truth from good, 4585, 7833; their being numbered denotes ordination and arrangement, 10217; and forty and five thousand and six hundred, denotes a full state of temptation as to both good and truth, 730, 5708, 8888.

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42.  The sons of Dan, after their families, denotes the affirmation of truth and its derivations, 3923, 7833; and Shuham, the family of the Shuhamites, denotes the ultimate form of truth in the natural man, and those who are in such truth, because by Shuham is meant went down, or sank, and thus he denotes lowest truth, 3084, 4969.

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43.  All the family of the Shuhamites, according to those that were numbered of them, denotes their quality according to ordination and arrangement, 10217; and threescore and four thousand and four hundred, denotes the new state of the natural man in externals, through full conjunction with the spiritual and celestial, by victory in temptation, 1686, 8888.

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44.  The sons of Asher, after their families, denotes natural delight and its derivations, 5912, 3938, 7833; Imnah, the family of the Imnites, denotes truth from good, because by this word is meant the right side, leg, hand or eye, 10061; Ishvi, the family of the Ishvites, denotes good from that truth, because by Ishvi is meant one who sits down or dwells, 9422, 1293; and Beriah, the family of the Berites, denotes simple truth which defends man in temptations, because by Beriah is meant bars or defences, it being under a root which carries this meaning, 9496.

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45.  The sons of Beriah being Heber, the family of-the Heberites, and Malchiel, the family of the Malchielites, denotes that from these again are derived truths still more interior as to life and doctrine; because by Heber is meant association, and therefore he denotes what relates to life, 684, and by Malchiel is meant my king is God, and therefore he denotes what relates to doctrine, 1672, 2001.

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46.  The name of the daughter of Asher being Serah, denotes that thus the genuine affection of good and truth is developed by means of natural delight, because by Serah is meant a princess, and therefore she denotes the affection of truth governing, 5912, 3938, 489, 1482, 145.

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47.  The families of the sons of Asher, according to those that were numbered of them, denotes the quality of natural delight, in general, according to ordination and arrangement, 10217; and fifty-three thousand four hundred, denotes fullness of good and truth with their conjunction, 2141, 1686.

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48.  The sons of Naphtali, after their families, denotes the resistance of the natural man in temptations and its derivations, 3927, 7833, 5912; Jahzeel, the family of the Jahzeelites, denotes the truth obeyed externally, in opposition to evil, because by Jahzeel is denoted according to the series, the first state of the regenerating man in resisting evil, Jahzeel evidently meaning the truth in an external form, 2001, 8690; and Guni, the family of the Gunites, denotes truth obeyed from the affection thereof, the meaning of this word not clearly appearing from the works examined, 8690.

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49.  Jezer, the family of the Jezerites, denotes the formation of character, because this word means anything formed, 4985; and Shillem, the family of the Shillemites, denotes a state of peace with the good, and of retribution with the wicked, because by Shillem is meant made at peace with, or retribution, 925³.

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50.  These being the families of Naphtali, according to their-families, denotes the quality of resistance to evil in general, and of its derivations, 3927, 7833; they that were numbered of them, denotes ordination and arrangement, 10217; and forty and five thousand and four hundred, denotes full resistance to evil in temptation, and fullness of truth conjoined with good, 730, 5708, 1686.

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51.  These being they that were numbered of the children of Israel", denotes the quality of the man of the church in general, according to ordination and arrangement, and as to all his faculties, 10217, 3654; and six hundred thousand, and a thousand seven hundred and thirty, denotes complete preparation for spiritual conflict against interior evils; a full state of good; and relative completeness as to truth, 7973, 2575, 728, 2966.

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52.  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 denoted Divine Truth, or the Word, 7010; and by saying, is denoted perception 1822.

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53.  "Unto these the land shall be divided for an inheritance, according to the number of the names," denotes that every one shall be in his own good, according to regeneration from the Lord; and according to the states ordinated and arranged by Him in consequence, 3705, 1799, 2658, 3239, 10217, 145.

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54.  "To the more you shall give the more inheritance," denotes to those who are in good from truths, 6172, 2658; "to the fewer you shall give the less inheritance," denotes that by those who are in charity, good is received from the Lord accordingly, 3417, 9373 end; and to every one according to those that were numbered of him shall his inheritance be given," denotes that quality is according to the ordination and arrangement of truths in good by the Lord, 10217.

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55.  "Notwithstanding the land shall be divided by lot," denotes that this is of the Divine Providence, 10217, 3239; and "according to the names of the tribes of their fathers they shall inherit," denotes that particular truths and goods are arranged under general truths and goods, 3858, 2658.

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56.  "According to the lot shall their inheritance be divided between the more and the fewer," denotes that of Divine Providence it is that good must be either spiritual or celestial with the man of the church, 5049, 3239, 6172, 2658, 3417, 9374.

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57.  These being they that were numbered of the Levites after their families, denotes that those who are in charity and love are distinguished from those who are in the good of truth, 10217, 3875, 7833; Gershon, the family of the Gershonites, denotes those who are in obscurity as to good, because by Gershon is meant his banishment and change of pilgrimage, 9960²⁰, 1463; Kohath, the family of the Kohathites, denotes those who are in brightness as to good, because by Kohath is meant congregation, 6338, 7843, chap 3:29; and Merari, the family of the Merarites, denotes those who are in obscurity as to truth from good, because by Merari is meant bitterness, 7854, chap 3:17.

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58.  These being the families of Levi, denotes further derivation from love and charity, 3875, 7833; the family of the Libnites denotes those who are in greater obscurity as to good, because Libni was the son of Gershon, and his name means whiteness, 5912, chap 3:18; the family of the Hebronites, denotes those who are in less brightness as to good, because he was the son of Kohath, and his name means association, or friendship, 5912, chap 3:19; the family of the Mahlites, and the family of the Mushites, denotes those who are in obscurity as to both good and truth, because these were the sons of Merari, and their names mean respectively weak or diseased, and that which touches or takes away, 5912, chap 3:20; the family of the Korahites, denotes those who are in truth, but without good, because he was the grandson of Kohath, and his name means bald, frozen, icy, 5912, chap 16:1; and Kohath begetting Amram denotes that Divine Truth from the Lord produces inmost good, because although Kohath in a lower sense denotes, as a son of Levi, what is of charity, 7230, and the good of charity in brightness, chap 3:17, yet in the supreme sense he signifies the Lord as to Divine Truth, even as Levi does the Divine Love in that sense, 3875; and by his begetting Amram is denoted that, in its procedure from the Lord, it produces inmost good and truth conjoined, Amram meaning an exalted people, exaltation having reference to good, 1735, and people denoting truth, 1259; and it is to be observed that this inmost good is distinguished from the celestial good which it produces, and which is represented by Aaron, as the good of the inmost or supreme degree in man is distinguished from the good of the third degree in Him (HH 39). But if Kohath be taken to denote what is of charity, then by Amram will be denoted "derived good and truth," 7230.

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59.  The name of Amram's wife being Jochebed, the daughter of Levi, who was born to Levi in Egypt, denotes that the quality of the truth conjoined with inmost good is most excellent, being the affection of truth from good derived from the Lord through the work of redemption, because by name is denoted quality, 145, by Amram is denoted inmost good, ver. 58; by Jochebed is meant the glory of the Lord, and honourable, and therefore by her is denoted what is most excellent, 4809; by a daughter of Levi is denoted the affection of truth from good derived from the Lord, 489, 3875, and by being born in Egypt is denoted through the work of redemption, 3860, 8866; and bearing to Amram Aaron, and Moses, and Miriam their sister, denotes that thence proceed by conjunction with inmost good, celestial good, celestial truth or the Divine Law, and the good of faith which appertains to intellectual truth, 10017, 7010, 8337, 1475. But considering Amram to denote "derived good," and Jochebed to denote "kindred truth," in a lower degree, then it follows that Aaron and Moses and Miriam denote respectively "the doctrine of the church, the Law from the Divine," and the good of faith, 7230, 8337, 1475.

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60.  There being born to Aaron Nadab and Abihu, and Eleazar and Ithamar, denotes that celestial good produces spiritual good internal and external, and then, again, natural good internal and external; 9810-9813; and these are, in effect, "derivations of faith and charity," 7230.

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61.  Nadab and Abihu dying when they offered strange fire before the Lord, denotes that when spiritual truth and good are profaned by the man of the church, spiritual death is the consequence, 9375, Lev 10:1-7.

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62.  They that were numbered of them being twenty and three thousand, denotes their quality, namely, the full conjunction of good and truth, 5194, 2905, 2788, 10217; every male from a month old and upwards denotes by means of truths commencing from a state of faith and proceeding to the good of charity, 725, 851, 10225; and their not being numbered among the children of Israel because there was no inheritance given them among the children of Israel, denotes that good apart from truth cannot be ordinated and arranged even in the celestial heaven; nor is celestial good to be confused with spiritual good, 3875, 10217, 3654, 1802.

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63.  These being they that were numbered by Moses and Eleazar the priest, denotes that the quality of the church inwardly, according to ordination and arrangement, is known only from the Lord by means of Divine Truth and Divine Good, 10217, 7010, 9946, 9812; and numbering the children of Israel in the plains of Moab, by the Jordan at Jericho, denotes that from Divine Truth and Divine Good only is it known by those who, in the Spiritual Church by conflict against evil, and who are prepared for interior conflict, in a state of adulterated good external as to both truth and good; and are yet endowed with the knowledges of truth and good by which falsities which defend evil are to be opposed, 10217, 4286, 4287, 2418, 2468, 6538, 9325¹⁰.

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64.  Among those there not being a man of them that were numbered by Moses and Aaron the priest, who numbered the children of Israel in the wilderness of Sinai, denotes that none who are principled in what is evil and false, and who fear the spiritual conflict, can engage therein, even though they have been in obscure good through defect of truths, 128, 10217, 7010, 9946, 3654, 8753.

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65.  The Lord saying of them, "They shall surely die in the wilderness"; and there not being a man left of them, save Caleb the son of Jephunneh, and Joshua the son of Nun, denotes that it is according to Divine Order from Divine Love that such shall perish in their obscurity; and that none can be saved but those who are in truth from good by celestial love, and those who are in good from truth by spiritual love, 2001, 1822, 2708, 10431, 2908, chap 14:35, chap 13:6, 8.

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Discussion

As we read through this chapter and consider it first in a general way, our minds are naturally carried back to the beginning of this book of Numbers, in which there is a similar account of the numbering of the Israelites according to their tribes; and therefore the best commentary that can be here made will be a comparison of the spiritual or internal sense of what is here said with that of the previous account. For while that describes the ordination and arrangement of the states of the man of the Spiritual Church by the Lord, in preparation for spiritual conflicts or temptations, this describes a similar ordination and arrangement after a long series of temptations; and we ought therefore to expect the differences to be now noticed. But some things are the same, and these also are interesting. It is, for example, always the Lord Who rearranges the states of man, since man only sees himself, as it were, outwardly, and from his outward life is apt to conclude concerning his inward states, and in doing this he may err. But the Lord sees man from the inmost, and thence knows the real quality of all his states internal and external, and also exactly how these stand related to one another. Hence, then, it is clear that only the Lord can properly arrange the states of man at any period of his life. And consequently, also, it is the Lord who gradually leads each regenerated man into his own heavenly society, where he will be delighted to live and make progress for ever.

Another thing that is the same in both the accounts of the numbering is clearly stated in our first section. It is all that are able to go forth to war, that is, spiritually, it comprehends all those who, from previous instruction, can endure temptations. This latter numbering, therefore, implies that more temptations are to follow. Hence, then, we are not to conclude that the quality described by the numbers of the tribes is final in either case, but only that it is not the same in either case. And, thirdly, the order of the tribes in both cases is generally the same, with a slight difference to be considered a little further on. That is, the state of truth leading to good still prevails, or man's spiritual state as distinguished from his celestial state still prevails, because the series commences with Reuben; and the signification of all the other tribes is modified by the signification of the tribe which leads, Reuben signifying truth of faith in the understanding, and thus denoting the spiritual state, whereas Judah signifies celestial love, and thus denotes the celestial or heavenly state.

But now the first important difference that we have to note of the second description from the first is that the families of the various tribes are named, and not only the tribes themselves. And we see from the series of the spiritual sense, and also from the explanations, what this implies. For the various families in any tribe denote derivations of good and truth, and we may take the case of the tribe of Reuben as an example and as an illustration. The sons of Reuben were Hanoch, Pallu, Hezron, and Carmi; and these, from the correspondence of the meaning of the names, respectively signify that which gives instruction, and also those who teach; that which causes veneration for the truth, comprising those who instruct in things interior; that which accurately defines truths, including those who teach more interiorly; and that which unites truth with good, including those who establish faith in themselves by conjunction with charity. And can we not see clearly, therefore, that, in the four names, we have a regular series of those who are in faith and teach truths; and, also, that they describe regeneration as it proceeds from external states to internal states? But we now proceed, and notice that the son of Pallu was Eliab; and that this signifies that from veneration for the truth is derived the good of truth, this being exactly according to the course of man's experience in regeneration. And again we find that the sons of Eliab were Nemuel, Dathan, and Abiram, and that these denote, respectively, exterior truths, interior truths, and interior good in the best sense; but that in the opposite sense Dathan and Abiram signify those who are opposed to Divine Truth and Divine Good, when associated with corrupted worship from selfish love. From this brief review, therefore, of the spiritual meaning of the families of Reuben, we see how true are the correspondences of the holy Word, and how the spiritual sense therein involved describes man's spiritual states good and bad; and thence we may justly conclude, also, that this is the case with regard to all the other families of the tribes as named in their order in this chapter, even if we did not know that this is so, by means of the explanation given in their proper places concerning all the rest. And hence, too, we now know how very valuable are the accounts of these families, when they are all understood spiritually. But in \vhat way are they valuable? They are so, because they show that, as man advances in regeneration and his states are successively re-ordinated and re-arranged by the Lord, he comes into superior states, and is able to discriminate more accurately in regard to the particulars of truth by which his life is regulated, just as the numbering of this chapter is more specific than is that in the first chapter of the book. The next important difference, however, between this chapter and the former is that the numbers in each of the tribes are different. Nor is this to be wondered at either as to the literal or spiritual sense. For, literally, it could not surely be otherwise as the history shows; and, spiritually, the advanced states of the spiritual man cannot be precisely of the same quality, as were his earlly states, when, as yet, he had not conquered in temptations. But it is impossible, with the limited space at our disposal, to comment on the difference of the numbers in each tribe; one or two examples may suffice; and the reader, besides, can make a similar comparison with all the rest. Let us then, again, take the tribe of Reuben as our illustration. The number of the Reubenites in the first instance was forty and six thousand and five hundred, and this signified, according to the correspondences, truth confirmed by victories in temptation, both as to the understanding and will. That is, this is the capacity of those who are in faith in the understanding at the beginning of regeneration ; for they must confirm the truth by this means in order to advance; and that they must do it both as to the understanding and the will is manifest because the will constitutes the man primarily. But now we may look at the number of the Reubenites in the second instance, and we find it is forty and three thousand and seven hundred and thirty, which, spiritually interpreted, is a full course of temptations, involving perfection as to truths, and a holy state of good and truth conjoined. And do we not here recognize that this is an advanced state of the spiritual man compared with the former? For although it is good to confirm truths, it is much better that truths should be conjoined with good, and thus that there should be a state of holiness in the life. And now, therefore, if we should examine and compare all the other cases according to the correspondences, we should find that, likewise, an advance of state is shown in the second instance. Without, therefore, illustrating this subject more at length, we proceed to notice some other differences between our present chapter and the former, which are not void of interest.

If we compare chap 1:46 with our present chapter, ver. 51, in the spiritual sense, we notice an interesting difference indicating further progress. But it is said in this chapter, "conflict against interior evils," because as man advances in regeneration this is his experience; and, also, "relative completeness as to truth," because this also is involved in the fact that there are more conflicts.

And now, having finished the consideration of the second section with respect to the numbering, we have to notice the slight difference in the arrangement of the tribes between this and the former account, namely, that here Manasseh is put before Ephraim, whereas in the former case Ephraim is put before Manasseh. And in order to understand the reason of this we have to remember that, taking the tribes as a whole, and considering that Reuben commences the series, we know that the general subject is the Spiritual Church; and thence we can perceive that the first six tribes have relation to interior states of faith and love therein, and that the second six have relation to exterior states, or, in other words, the first six describe the state of the spiritual man, and the second six the state of the natural man. But as man advances in regeneration, it is the natural degree, in particular, which is brought into greater harmony with the spiritual. That is, man, as to the Natural, begins to regard good more than truth, or the life of charity more than the life of faith, or still, in other words, the new will of good, denoted by Manasseh, comes before the new understanding of truth, denoted by Ephraim. And this, then, is what is really represented in our chapter. For as Manasseh now leads the second six tribes, and not Ephraim, as before, this indicates that what he represents affects the representation of all the tribes that follow him.

And we pass now to the third section, concerning which the special point to be noted is the perfect harmony between the numbering and assigning the land accordingly, and dividing it by lot. Now, what is given by lot signifies what man receives of good and truth according to the Divine Providence, and what is given according to the number signifies what he receives according to his specific quality; and they both harmonize, since it is not the will of the Lord that any one should have more or less of heavenly blessedness, or of conjunction with Him, and of the equality of good and truth than he himself is able to appropriate. It is very difficult for us fully to understand this perfect balance of Divine Providence and human freedom; but, undoubtedly, there is such a balance, and it is preserved in heaven to eternity in every individual case.

But with regard to the last section, we only need in this place to observe that whereas, in the former account, the number of the Levites was twenty-two thousand, in this chapter it is twenty-three thousand, thus, again, denoting an advance as to quality in the case of those in charity and love, because twenty-two denotes the conjunction of truth with good, while twenty-three denotes the same in all fullness.