&4229. In volume 3* a commencement was made with the explication of the Lord's predictions in the twenty-fourth chapter of Matthew concerning the Last Judgment, the explication being prefixed to the last chapters of that volume, and being continued as far as the thirty-first verse of the chapter in the Evangelist just referred to (see n. 3353-3356, 3486-3489, 3650-3655, 3897-3901, 4056-4060). The internal sense in a summary of these predictions of the Lord plainly appears from the explications already given, namely, that prediction is there made concerning the successive vastation of the church, and the ultimate setting up of a New Church, in the following order:
1. That the members of the church would begin not to know what good and truth are, and would dispute about them.
2. That they would hold them in contempt.
3. That at heart they would not acknowledge them.
4. That they would profane them.
5. And because the truth of faith and the good of charity would still remain with some, who are called the "elect," a description is given of the state of the faith as it then existed.
6. Next of the state of the charity.
7. And finally the commencement of a New Church is treated of, which is meant by the words that were last explained: 
He shall send forth His angels with a trumpet and a great voice, and they shall gather together His elect from the four winds, from the end of the heavens even to the end thereof (Matt. 24:31),
by which is meant the commencement of a New Church (see n. 4060e).
* That is, of the original Latin work.

&4230. When the end of an old church and the beginning of a new church is at hand, then is the Last Judgment. This is the time that is meant in the Word by the "Last Judgment" (see n. 2117-2133, 3353, 4057), and also by the "coming of the Son of man." It is this very Coming that is now the subject before us, as referred to in the question addressed to the Lord by the disciples: 
     Tell us when shall these things be, especially what is the sign of Thy coming, and of the consummation of the age? (Matt. 24:3).
It remains therefore to unfold the things predicted by the Lord concerning this very time of His Coming and of the Consummation of the age which is the Last Judgment; but in the preface to this chapter only those contained in verses 32 to 35: 
     Now learn a parable from the fig-tree. When her branch is now become tender, and putteth forth leaves, ye know that the summer is nigh. So also ye, when ye see all these things, know that it is nigh, even at the doors. Verily I say unto you, This generation shall not pass away till all these things be accomplished. Heaven and earth shall pass away, but My words shall not pass away (Matt. 24:32-35).
The internal sense of these words is as follows.

&4231. Now learn a parable from the fig-tree. When her branch is now become tender, and putteth forth leaves, ye know that the summer is nigh; 
signifies the first of a new church; the "fig-tree" is the good of the natural; her "branch" is the affection of this; and the "leaves" are truths. The "parable from which they should learn" is that these things are signified. He who is not acquainted with the internal sense of the Word, cannot possibly know what is involved in the comparison of the Lord's coming to a fig-tree and its branch and leaves; but as all the comparisons in the Word are also significative (n. 3579), it may be known from this signification what is meant. A "fig-tree" wherever mentioned in the Word signifies in the internal sense the good of the natural (n. 217); that her "branch" is the affection of this, is because affection springs forth from good as a branch from its trunk; and that "leaves" are truths may be seen above (n. 885). From all this it is now evident what the parable involves, namely, that when a new church is being created by the Lord, there then appears first of all the good of the natural, that is, good in the external form together with its affection and truths. By the good of the natural is not meant the good into which man is born, or which he derives from his parents, but a good which is spiritual in respect to its origin. Into this no one is born, but is led into it by the Lord through the knowledges of good and truth. Therefore until a man is in this good (that is, in spiritual good), he is not a man of the church, however much from a good that is born with him he may appear to be so. 
[2] So also ye, when ye see all these things, know that it is nigh, even at the doors; 
signifies that when those things appear which are signified in the internal sense by the words spoken just before (verses 29-31), and by these concerning the fig-tree, then it is the consummation of the church, that is, the Last Judgment, and the Coming of the Lord; consequently that the old church is then being rejected, and a new one is being set up. It is said, "at the doors," because the good of the natural and its truths are the first things which are insinuated into a man when he is being regenerated and is becoming the church. 
     Verily I say unto you, This generation shall not pass away, till all these things be accomplished;
signifies that the Jewish nation shall not be extirpated like other nations, for the reason shown above (n. 3479).
[3] Heaven and earth shall pass away, but My words shall not pass away; 
signifies that the internals and the externals of the former church would perish, but that the Word of the Lord would abide. (That "heaven" is the internal of the church, and "earth" its external, may be seen above, n. 82, 1411, 1733, 1850, 2117, 2118, 3355e). By the Lord's "words" are plainly meant not only these now spoken respecting His coming and the consummation of the age, but also all that are in the Word. These words were said immediately after what was said about the Jewish nation, because that nation was preserved for the sake of the Word, as may be seen from the number already cited (n. 3479). From all this it is now evident that the beginnings of a New Church are here foretold.

     GENESIS 32

     1. And Jacob went to his way, and the angels of God ran to meet him.
     2. And Jacob said when he saw them, This is the camp of God; and he called the name of that place Mahanaim.
     3. And Jacob sent messengers before him, to Esau his brother unto the land of Seir, the field of Edom.
     4. And he commanded them, saying, Thus shall ye say unto my lord Esau: Thus saith thy servant Jacob, I have sojourned with Laban, and have tarried until now.
     5. And I had ox and ass, flock and manservant and handmaid; and I send to tell my lord, to find grace in thine eyes.
     6. And the messengers returned to Jacob, saying, We came to thy brother, to Esau, and moreover he cometh to meet thee, and four hundred men with him.
     7. And Jacob feared exceedingly, and was distressed; and he halved the people that was with him, and the flock, and the herd, and the camels, into two camps.
     8. And he said, If Esau come to the one camp, and smite it, then there will be a camp left for escape.
     9. And Jacob said, O God of my father Abraham, and God of my father Isaac, O Jehovah, that saith unto me, Return unto thy land, and to thy birth, and I will do well with thee;
     10. I am less than all the mercies, and all the truth, which Thou hast done with Thy servant; for in my staff I passed over this Jordan, and now I am in two camps.
     11. Rescue me I pray from the hand of my brother, from the hand of Esau, for I fear him, lest he come and smite me, the mother upon the sons.
     12. And Thou saidst, I will surely do well with thee, and I will make thy seed as the sand of the sea, which is not numbered for multitude.
     13. And he passed the night there in that night, and he took of that which came into his hand a present for Esau his brother:
     14. Two hundred she-goats and twenty he-goats, two hundred ewes and twenty rams:
     15. Thirty milch camels and their colts, forty heifers and ten bullocks, twenty she-asses and ten foals.
     16. And he gave into the hand of his servants each drove by itself; and said unto his servants, Pass over before me, and put a space between drove and drove.
     17. And he commanded the first, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee?
     18. Then thou shalt say, Thy servant Jacob's; this is a present sent unto my lord Esau; and behold he also is behind us.
     19. And he commanded also the second, and the third, and all that went after the droves, saying, According to this word shall ye speak unto Esau, when ye find him.
     20. And ye shall also say, Behold thy servant Jacob is behind us. For he said, I will expiate his faces in a present that goeth before me, and afterward I will see his faces; peradventure he will lift up my faces.
     21. And the present passed over before him, and he passed the night in that night in the camp.
     22. And he rose up in that night, and took his two women, and his two handmaids, and his eleven sons, and passed over the passage of Jabbok.
     23. And he took them, and caused them to pass the river, and caused to pass what he had.
     24. And Jacob remained alone, and there wrestled a man with him until the dawn arose.
     25. And he saw that he prevailed not over him, and he touched the hollow of his thigh, and the hollow of Jacob's thigh was out of joint in his wrestling with him.
     26. And he said, Let me go, for the dawn ariseth. And he said, I will not let thee go, unless thou bless me.
     27. And he said unto him, What is thy name? And he said, Jacob.
     28. And he said, Thy name shall no more be called Jacob, but Israel; for as a prince hast thou contended with God and with men, and hast prevailed.
     29. And Jacob asked and said, Tell I pray thy name. And he said, Wherefore is this that thou dost ask after my name? And he
blessed him there.
     30. And Jacob called the name of the place Peniel; for I have seen God faces to faces, and my soul is delivered.
     31. And the sun arose to him as he passed over Penuel, and he halted upon his thigh.
     32. Therefore the sons of Israel eat not the nerve of that which was displaced, which is upon the hollow of the thigh, even unto this day, because he touched in the hollow of Jacob's thigh the nerve of that which was displaced.

&4232. THE CONTENTS.     
The subject here treated of in the internal sense is the inversion of state in the natural, in order that good may be in the first place, and truth in the second. The implantation of truth in good is treated of (verses 1 to 23); and the wrestlings of the temptations which are then to be sustained (verses 24 to 32). At the same time the Jewish nation is also treated of, because although that nation could receive nothing of the church, it nevertheless represented the things of the church.

&4233. THE INTERNAL SENSE.
Verses 1, 2. And Jacob went to his way, and the angels of God ran to meet him. And Jacob said when he saw them, This is the camp of God; and he called the name of that place Mahanaim. "And Jacob went to his way," signifies the successive advance of truth toward its conjunction with spiritual and celestial good; "and the angels of God ran to meet him," signifies enlightenment from good; "and Jacob said when he saw them, This is the camp of God," signifies heaven; "and he called the name of that place Mahanaim," signifies the quality of the state.

&4234. And Jacob went to his way. That this signifies the successive advance of truth toward its conjunction with spiritual and celestial good, is evident from the representation of Jacob, as being here the truth of the natural. What Jacob represented has been already stated, namely, the Lord's natural; and as where Jacob is treated of in the historical narrative, in the internal sense the Lord is treated of, and how He made His natural Divine, therefore Jacob first represented the truth in that natural, and then the truth to which was adjoined the collateral good which was "Laban;" and after the Lord had adjoined this good, Jacob represented it; but such good is not the good Divine in the natural, but is a mediate good by means of which the Lord could receive good Divine; and this mediate good was the good that Jacob represented when he withdrew from Laban. Nevertheless in itself this good is truth which from its mediate character possesses the capacity of conjoining itself with the good Divine in the natural. Such then is the truth that Jacob now represents. 
[2] But the good with which this truth was to be conjoined is represented by Esau. (That Esau is the Divine good of the Lord's Divine natural, may be seen above, n. 3300, 3302, 3494, 3504, 3527, 3576, 3599, 3669, 3677.) It is this very conjunction of truth Divine with the good Divine of the Lord's Divine natural, that is now treated of in the supreme sense. For after Jacob withdrew from Laban and came to the Jordan, thus to the first entrance into the land of Canaan, he advances into the representation of this conjunction; for in the internal sense the land of Canaan signifies heaven, and in the supreme sense the Lord's Divine Human (n. 3038, 3705). It is for this reason that by the words, "and Jacob went to his way," is signified the successive advance of truth toward conjunction with spiritual and celestial good. 
[3] But these things are of such a nature as to prevent their being fully set forth to the apprehension; the cause of which is that the most general things of this subject are unknown in the learned world, even among Christians. For it is scarcely known what the natural in man is, and what the rational, and that these are altogether distinct from each other; and scarcely even what spiritual truth is, and what its good, and that these also are most distinct from each other. Still less is it known that when man is being regenerated, truth is conjoined with good, in one distinct way in the natural, and in another distinct way in the rational, and this by innumerable means. It is not even known that the Lord made His Human Divine according to the same order as that in which He regenerates man. 
[4] Since therefore these most general things are unknown, it must needs be that whatever is said about them will appear obscure. Nevertheless they have to be stated, because otherwise the Word cannot be unfolded as to its internal sense. At the very least this may be the means of showing how great angelic wisdom is, and also of what kind it is, for the internal sense of the Word is chiefly for the angels.

&4235. And the angels of God ran to meet him. That this signifies enlightenment from good, is evident from the signification of the "angels of God," as being something of the Lord; here, the Divine which was in the Lord; for in the Lord was the Divine Itself which is called the "Father." The very essence of life (which in man is called the soul) was therefrom, and was Himself. This Divine is what is called in common speech the Divine nature, or rather the Lord's Divine essence. (That something of the Divine of the Lord is signified in the Word by the "angels of God," may be seen above, n. 1925, 2319, 2821, 3039, 4085.) By "the angels of God running to meet him" is signified in the proximate sense the influx of the Divine into the natural, and the consequent enlightenment; for all enlightenment is from the influx of the Divine. As the subject treated of is the inversion of state in the Lord's natural, in order that good might be in the first place, and truth in the second; and as the subject treated of in this first part of the chapter is the implantation of truth in good therein (n. 4232), and as this could not be effected without enlightenment from the Divine, therefore the first thing treated of is the enlightenment effected by the good into which truth was to be implanted.

&4236. And Jacob said when he saw them, This is the camp of God. That this signifies heaven, is because the "camp of God" signifies heaven, for the reason that an "army" signifies truths and goods (n. 3448), and truths and goods are marshaled by the Lord in heavenly order; hence an "encamping" denotes a marshalling by armies; and the heavenly order itself which is heaven, is the "camp." This "camp" or order is of such a nature that hell cannot possibly break in upon it, although it is in the constant endeavor to do so. Hence also this order, or heaven, is called a "camp," and the truths and goods (that is, the angels) who are marshaled in this order, are called "armies." This shows whence it is that the "camp of God" signifies heaven. It is this very order, and thus heaven itself, which was represented by the encampments of the sons of Israel in the wilderness; and their dwelling together in the wilderness according to their tribes was called the "camp." The tabernacle in the midst, and around which they encamped, represented the Lord Himself. That the sons of Israel encamped in this manner, may be seen in Numbers 1 and 33:2-56; as also that they encamped around the tabernacle by their tribes-toward the east Judah, Issachar, and Zebulun; toward the south Reuben, Simeon, and Gad; toward the west Ephraim, Manasseh, and Benjamin; toward the north Dan, Asher, and Naphtali; and the Levites in the middle near the tabernacle (2:2-34). 
[2] The tribes signified all goods and truths in the complex (see n. 3858, 3862, 3926, 3939, 4060). It was for this reason that when Balaam saw Israel dwelling according to their tribes, and the spirit of God came upon him, he uttered his enunciation, saying: 
    How good are thy tabernacles, O Jacob, thy dwelling places, O Israel, as the valleys are they planted, as gardens by the river (Num. 24:5-6). 
That by this prophecy was not meant the people named Jacob and Israel, but that it was the heaven of the Lord that was represented, is very manifest. For the same reason their marshallings in the wilderness, that is, their encampings by tribes, are called "camps" in other passages of the Word; and by a "camp" is there signified in the internal sense heavenly order; and by "encamping" a marshalling in accordance with this order, namely, the order in which goods and truths are disposed in heaven (as in Lev. 4:12; 8:17; 13:46; 14:8; 16:26, 28; 24:14, 23; Num. 2; 4:5-33; 5:2-4; 9:17 to the end; 10:1-10, 28; 11:31, 32; 12:14, 15; 31:19-24; Deut. 23:10-14). 
[3] That the "camp of God" denotes heaven may also be seen in Joel: 
     The earth quaked before Him, the heavens trembled, the sun and the moon were blackened, and the stars withdrew their brightness, and Jehovah uttered His voice before His army, for His camp is exceeding many, for numerous is he that doeth His word (Joel 2:10-11).
In Zechariah:
     I will encamp at my house from the army, on account of him who passeth by, and on account of him who goeth away, lest the extortioner should pass over them (Zech. 9:8).
In John:
     Gog and Magog went up over the plain of the earth, and compassed the camp of the saints about, and the beloved city; but fire came up from God and consumed them (Rev. 20:9);
"Gog and Magog" denote those who are in external worship that is separated from internal and made idolatrous (n. 1151); the "plain of the earth" denotes the truth of the church (that a "plain" is the truth which is of doctrine may be seen above, n. 2450; and that the "earth" is the church, n. 556, 662, 1066, 1067, 1850, 2117, 2118, 3355); the "camp of the saints" denotes the heaven or kingdom of the Lord on the earth, which is the church. 
[4] As most things in the Word have also an opposite sense, so likewise has a "camp," which then signifies evils and falsities, consequently hell; as in David:
     Though the evil should encamp against me, my heart shall not fear (Ps. 27:3).
In the same:
     God hath scattered the bones of them that encamp against me; thou hast put them to shame, because God hath rejected them (Ps. 53:5).
By the camp of Assyria, in which the angel of Jehovah smote a hundred and eighty-five thousand (Isa. 37:36), nothing else is meant; and the same by the camp of the Egyptians (Exod. 14:20).

&4237. And he called the name of that place Mahanaim. That this signifies the quality of the state, is evident from the signification of "calling a name," as being quality (see n. 144, 145, 1754, 1896, 2009, 3421); and from the signification of "place" as being state (n. 2625, 2837, 3356, 3387). In the original language "Mahanaim" means "two camps;" and "two camps" signify both heavens, or both kingdoms of the Lord, the celestial and the spiritual; and in the supreme sense the Lord's Divine celestial and Divine spiritual. Hence it is evident that the quality of the Lord's state when His natural was being enlightened by spiritual and celestial good, is signified by "Mahanaim." But this quality of the state cannot be described, because the Divine states which the Lord had when He made the human in Himself Divine, do not fall into any human apprehension, nor even into angelic, except by means of appearances enlightened by the light of heaven which is from the Lord; and by means of the states of man's regeneration; for the regeneration of man is an image of the Lord's glorification (n. 3138, 3212, 3296, 3490).

&4238. Verses 3-5. And Jacob sent messengers before him, to Esau his brother unto the land of Seir, the field of Edom. And he commanded them, saying, Thus shall ye say unto my lord Esau: Thus saith thy servant Jacob, I have sojourned with Laban, and have tarried until now. And I had ox and ass, flock, and manservant and handmaid; and I send to tell my lord, to find grace in thine eyes. "And Jacob sent messengers before him, to Esau his brother," signifies the first communication with celestial good; "unto the land of Seir," signifies celestial natural good; "the field of Edom," signifies the derivative truth; "and he commanded them, saying, Thus shall ye say unto my lord Esau," signifies the first acknowledgment of good as being in the higher place; "I have sojourned with Laban, and have tarried until now," signifies that He had imbued Himself with the good signified by "Laban;" "and I had ox and ass, and flock, and manservant and handmaid," signifies acquisitions therein in their order; "and I send to tell my lord, to find grace in thine eyes," signifies instruction concerning His state, and also the condescension and humiliation of truth in the presence of good.

&4239. And Jacob sent messengers before him, to Esau his brother. That this signifies the first communication with celestial good, is evident from the signification of "sending messengers," as being to communicate; and from the representation of Esau, as being celestial good in the natural (see n. 3300, 3302, 3494, 3504, 3527, 3576, 3599, 3669). As before said (n. 4234), the subject here treated of is the conjunction of the truth Divine of the natural (which is "Jacob,") with the good Divine therein (which is "Esau"), and therefore the enlightenment of the natural from the Divine was first treated of (n. 4235); and here there is treated of the first communication, which is signified by Jacob's sending messengers to Esau his brother. (That in the Word good and truth are called "brothers," see n. 367, 3303). 

&4240. Unto the land of Seir. That this signifies celestial natural good, is evident from the signification of the "land of Seir," as being in the supreme sense the Lord's celestial natural good. The reason why the "land of Seir" has this signification, is that Mount Seir was a boundary of the land of Canaan on one side (Josh. 11:16, 17); and all boundaries, such as rivers, mountains, or lands, represented those things which were ultimates (n. 1585, 1866, 4116); for they put on their representations from the land of Canaan, which was in the midst, and represented the Lord's heavenly kingdom, and in the supreme sense His Divine Human (see n. 1607, 3038, 3481, 3705). The ultimates, which are boundaries, are those things which are called natural; for it is in natural things that spiritual and celestial things are terminated. Thus is it in the heavens; for the inmost or third heaven is celestial, because it is in love to the Lord; the middle or second heaven is spiritual, because it is in love toward the neighbor; and the ultimate or first heaven is celestial and spiritual natural, because it is in simple good, which is the ultimate of order there. It is similar with the regenerate man, who is a little heaven. From all this can now be seen whence it is that the "land of Seir" signifies celestial natural good. Esau also, who dwelt there, represents this good, as was shown above; and hence the same is signified by the land where he dwelt; for lands take on the representations of their inhabitants (n. 1675). 
[2] From all this it is now evident what is signified in the Word by "Seir." As in Moses:
     Jehovah came from Sinai, and arose from Seir unto them, He shone forth from Mount Paran and He came from the ten thousands of holiness (Deut. 33:2-3).
In the song of Deborah and Barak in the book of Judges:
      O Jehovah, when thou wentest forth out of Seir, when thou marchedst out of the field of Edom, the earth trembled, the heavens also dropped, the clouds also dropped water, the mountains flowed down, this Sinai, before Jehovah the God of Israel (Judg. 5:4-5).
In the prophecy of Balaam:
     I see Him, but not now; I behold Him, but not nigh; there shall arise a star out of Jacob, and a scepter shall rise up out of Israel; and Edom shall be an inheritance; Seir also shall be an inheritance of his enemies, and Israel maketh strength (Num. 24:17-18).
Everyone can see that in these passages "Seir" signifies something of the Lord, for it is said that Jehovah "arose from Seir," that He "went forth out of Seir, and marched out of the field of Edom," and that "Edom and Seir shall be an inheritance." Yet what of the Lord it signifies, no one can know except from the internal sense of the Word; but that it is the Lord's Divine Human, and specifically the Divine natural as to good, may be seen from what has been said above. To "arise," and to "go forth out of Seir" denote that He made even His natural Divine, in order that from this also there might be light, that is, intelligence and wisdom; and that in this way He might become Jehovah, not only as to His Human Rational, but also as to His Human Natural; and therefore it is said, "Jehovah arose from Seir," and "Jehovah went forth out of Seir." (That the Lord is Jehovah may be seen above, n. 1343, 1736, 2004, 2005, 2018, 2025, 2156, 2329, 2921, 3023, 3035.) The "prophecy concerning Dumah" in Isaiah involves a like meaning:
     He calleth unto me out of Seir, Watchman, what of the night; watchman, what of the night? The watchman said, The morning cometh, and also the night (Isa. 21:11-12).
[3] By the "land of Seir" in the relative sense is properly signified the Lord's kingdom with those who are out of the church, that is, with the Gentiles, when the church is being set up among them, on the former or old church falling away from charity and faith. That those who are in darkness then have light is evident from many passages in the Word. This is properly signified by "arising from Seir," and "going forth out of Seir, and marching out of the field of Edom," and by "Seir being an inheritance;" as also by the above words in Isaiah: "He calleth unto me out of Seir, Watchman, what of the night? The watchman said, The morning cometh, and also the night;" "the morning cometh" denotes the Lord's advent (n. 2405, 2780), and the consequent enlightenment to those who are in night (that is, in ignorance), but enlightenment from the Lord's Divine natural (n. 4211). As most of the things in the Word have also an opposite sense, so likewise has "Seir;" as in Ezekiel 25:8, 9; 35:2-15, and occasionally in the historicals of the Word.

&4241. The field of Edom. That this signifies the derivative truth (that is, truth from good) is evident from the signification of the "field of Edom," as being the Lord's Divine natural as to good, with which are conjoined the doctrinal things of truth, or truths (see n. 3302, 3322). The "derivative truths," or those which are from good, are distinct from the truths from which is good. The truths from which is good are those with which man imbues himself before regeneration; but the truths which are from good are those with which he imbues himself after regeneration, for after regeneration truths proceed from good, because the man then perceives and knows from good that they are true. Such truth, thus the truth of good, is what is signified by the "field of Edom;" as also in the passage cited above from the book of Judges: "O Jehovah, when Thou wentest forth out of Seir, when thou marchedst out of the field of Edom" (Judg. 5:4). 

&4242. And he commanded them, saying, Thus shall ye say unto my lord Esau. That this signifies the first acknowledgment of good as being in the higher place, may be seen from the signification here of "commanding the messengers to say," as being reflection and the consequent perception that it is so (see n. 3661, 3682), consequently acknowledgment; and from the representation of Esau, as being good (n. 4234, 4239). That good was in the higher place is signified by his not calling Esau his "brother," but his "lord," and also (as follows) by his calling himself his "servant," and afterwards speaking in the same manner. (That while man is being regenerated truth is apparently in the first place and good in the second; but good in the first place and truth in the second when he has been regenerated, may be seen above, n. 1904, 2063, 2189, 2697, 2979, 3286, 3288, 3310, 3325, 3330, 3332, 3336, 3470, 3509, 3539, 3548, 3556, 3563, 3570, 3576, 3579, 3603, 3701.) This is also what is meant by the prophetic utterance of Isaac the father to Esau his son:
     By thy sword shalt thou live, and thou shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck (Gen. 27:40).
It is the inversion of state foretold in these prophetic words which is treated of in the present chapter.

&4243. I have sojourned with Laban, and have tarried until now. That this signifies that He had imbued Himself with the good signified by "Laban," is evident from the representation of Laban, as being mediate good, that is, good not genuine, but still serving to introduce genuine truths and goods (see n. 3974, 3982, 3986, 4063); from the signification of "sojourning," as being to be instructed (see n. 1463, 2025); and from the signification of "tarrying" or "staying," as being predicated of a life of truth with good (n. 3613); here being to imbue with. Hence it is evident that by the words, "I have sojourned with Laban, and have tarried until now," is signified that He had imbued Himself with the good signified by Laban. 
[2] The case herein is this: Truth cannot be implanted in good except by mediate things, such as have been treated of in the preceding chapters, in which is described Jacob's sojourning and tarrying with Laban, and his acquisition of a flock there. In the present chapter is described the process of conjunction, and thus the inversion of state, in the order which exists when truth is being made subordinate to good. Truth is apparently in the first place, when a man is learning truth from affection, but does not yet live so much in accordance with it. But good is in the first place when he lives according to the truth which he has learned from affection; for truth then becomes good, inasmuch as the man then believes it to be good to do according to the truth. They who have been regenerated are in this good; and they also who have conscience, that is, who no longer reasoned whether a thing is true, but do it because it is true, and thus have imbued themselves with it in faith and in life.

&4244. And I had ox and ass, flock and manservant and handmaid. That this signifies acquisitions therein in their order, is evident from the signification of "ox and ass, flock and man-servant and handmaid" as being instrumental goods and truths both exterior and interior, thus acquisitions in their order. That an "ox" is exterior natural good, and an "ass" exterior natural truth, may be seen above, n. 2781; and that a "flock" is interior natural good, a "manservant" its truth, and a "handmaid" the affection of this truth, is evident from the signification of each, as explained several times above. These goods and truths are the acquisitions here treated of, and that they are named in their order, is manifest; for the exterior are the ox and the ass; and the interior are the flock, the manservant, and the handmaid.

&4245. And I send to tell my lord, to find grace in thine eyes. That this signifies instruction concerning His state, and also the condescension and humiliation of truth in the presence of good, is evident from the signification of "sending to tell," as being to instruct concerning one's state. That there then follow condescension and humiliation of truth in the presence of good, is manifest; for Jacob calls him his "lord," and says, "to find grace in thine eyes," which are words of condescension and humiliation. There is here described the nature of the state when the inversion is taking place, that is, when truth is being made subordinate to good, or when they who have been in the affection of truth are beginning to be in the affection of good. But that there is such inversion and subordination is not apparent to any but those who have been regenerated, and to those only of the regenerated who reflect. There are few at this day who are being regenerated, and still fewer who reflect; for which reason the things here said about truth and good cannot but be obscure, and perchance of such a nature as not to be acknowledged; especially with those who put the truths of faith in the first place, and the good of charity in the second; and who consequently think much about doctrinal things, but not about the goods of charity; and think of eternal salvation as being from the former, but not from the latter. They who think in this manner can in no wise know, still less perceive, that the truth of faith is subordinated to the good of charity. The things which man thinks, and from which he thinks, affect him. If he should think from the goods of charity, he would then plainly see that the truths of faith are in the second place and he would then also see the truths themselves as in light; for the good of charity is like a flame that gives light, and thus enlightens each and all things which the man had before supposed to be true; and he would also perceive how falsities had intermingled themselves, and had put on the appearance of being truths.

&4246. Verses 6-8. And the messengers returned to Jacob, saying, We came to thy brother, to Esau, and moreover he cometh to meet thee, and four hundred men with him. And Jacob feared exceedingly, and was distressed; and he halved the people that was with him, and the flock, and the herd, and the camels, into two camps. And he said, If Esau come to the one camp, and smite it, then there will be a camp left for escape. "And the messengers returned to Jacob, saying, We came to thy brother, to Esau, and moreover he cometh to meet thee," signifies that good flows in continually, so as to appropriate to itself; "and four hundred men with him," signifies its state now, that it may take the prior place; "and Jacob feared exceedingly, and was distressed," signifies the state when it is being changed; "and he halved the people that was with him, and the flock, and the herd, and the camels, into two camps," signifies the preparation and disposal of the truths and goods in the natural to receive the good represented by Esau; "and he said, If Esau come to the one camp, and smite it, then there will be a camp left for escape," signifies according to every event.

&4247. And the messengers returned to Jacob, saying, We came to thy brother, to Esau, and moreover he cometh to meet thee. That this signifies that good flows in continually, so as to appropriate to itself (namely, truths), is evident from the signification of "brother," here Esau, as being good, (namely, that of the Lord's Divine natural, of which above); and from the signification of "coming to meet," as being to flow in (concerning which in what follows); and as influx is signified, so is appropriation. 
[2] From what has been said several times before on this subject, it may be seen how the case is with good and truth, and with the influx of good into truth, and with the appropriation of truth by good, namely, that good is continually flowing in, and that truth receives it, for truths are the vessels of good. The Divine good cannot be applied to any other vessels than genuine truths, for they correspond to each other. When a man is in the affection of truth (in which he is in the beginning before he begins to be regenerated), even then good is continually flowing in, but as yet has no vessels (that is, truths) into which to apply itself (that is, to be appropriated); for in the beginning of regeneration man is not as yet in knowledges. At that time, however, as good is continually flowing in, it produces the affection of truth; which is from no other source than the continual endeavor of Divine good to flow in. From this it is evident that even at that time good is in the first place, and acts the principal part, although it appears as if it were truth that did this. But when a man is being regenerated (which takes place in adult age when he is in knowledges), good then manifests itself; for the man is not then so much in the affection of knowing truth, as in the affection of doing it. Heretofore truth had been in his understanding, but now it is in his will; and when it is in the will, it is in the man; for the will constitutes the man himself. Such is the constant circle in man that everything of knowledge is insinuated through the sight or through the hearing into the thought, and from this into the will, and from the will through the thought into act. Or again from the memory, which is like an internal eye, or internal sight, there is a similar circle-from this sight through the thought into the will, and from the will through the thought into act; or if anything hinders, into the endeavor to act, which, as soon as that which hindered is removed, goes forth into act. 
[3] From this it is evident how the case is with influx, and with the appropriation of truth by good, namely, that first of all the truths of faith are insinuated through the hearing or through the sight, and are then stored up in the memory; from which they are successively elevated into knowledge, and at last flow into the will, and when in this they proceed thence through thought into act; and if they cannot go into act, they are in endeavor, which is itself an internal act, and whenever there is an opportunity this becomes an external act. Be it known, however, that while there is this circle, nevertheless it is good which produces the circle; for the life which is from the Lord does not flow in except into good, thus through good, and this from the inmosts. That the life which flows in through the inmosts produces this circle, may be seen by everyone, for without life nothing is produced; and as the life which is from the Lord does not flow in except into good and through good, it follows that good is that which produces; and that it flows into truths, and appropriates them to itself, insofar as the man is in the knowledges of truth, and is at the same time desirous to receive them.

&4248. And four hundred men with him. That this signifies its state now, that it may take the prior place, is evident from the signification of "four hundred," as properly being temptations and their duration (see n. 2959, 2966). This is the state which is meant, as may be seen from what follows, namely, that "he feared exceedingly, and was distressed," and therefore "halved his camp into two" (verses 7-8); and also that out of fear he made ardent supplication to Jehovah (verses 9-12); and finally wrestled with an angel, by which wrestling is signified temptation, as will be evident from the explication of this wrestling in what follows in this chapter. When the state with the man who is being regenerated is being inverted, that is, when good takes the first place, then come temptations. Before this time the man cannot undergo them, because he is not yet in the knowledges wherewith to defend himself, and to which he may have recourse for comfort. For this reason also no one undergoes temptations until he has arrived at adult age. Temptations are what unite truths to good (see n. 2272, 3318, 3696, 3928). From this it is manifest that by the "four hundred men with him" is signified the state, that good may take the prior place.

&4249. And Jacob feared exceedingly, and was distressed. That this signifies the state when it is being changed, is evident from the fact that fear and distress are what is first in temptations, and that when the state is being inverted or changed these take precedence. The arcana which lie hidden more at large in what is here said that Esau went to meet Jacob with four hundred men, and that Jacob therefore feared and was distressed-cannot easily be set forth to the apprehension, for they are too interior. This only may be presented: that when good is taking the prior place and is subordinating truths to itself, which takes place when the man is undergoing spiritual temptations, the good that then flows in from within is attended with very many truths which have been stored up in his interior man. These cannot come to his mental view and apprehension until good acts the first part, for then the natural begins to be enlightened by good, whence it becomes apparent what things in it are in accord, and what are discordant, from which come the fear and distress that precede spiritual temptation. For spiritual temptation acts upon the conscience, which is of the interior man; and therefore when he enters into this temptation the man does not know whence come such fear and distress, although the angels with him know this well; for the temptation comes from the angels holding the man in goods and truths while evil spirits are holding him in evils and falsities. 
[2] For the things that come forth with the spirits and angels who are with a man are perceived by the man exactly as if they were in him; for while a man is living in the body, and does not believe that all things flow in, he supposes that the things which come forth interiorly are not produced by causes outside of him, but that all the causes are within him, and are his very own; yet such is not the case. For whatever a man thinks and whatever he wills (that is, his every thought and his every affection) are either from hell or from heaven. When he thinks and wills evils, and is delighted with the consequent falsities, he may know that his thoughts and affections are from hell; and while he is thinking and willing goods, and is delighted with the derivative truths, he may know that they are from heaven, that is, through heaven from the Lord. But the thoughts and affections that appertain to a man appear for the most part under another aspect; as for example, the combat of evil spirits with angels that arises from the things which appertain to a man who is to be regenerated, appears under the aspect of fear and distress, and of temptation. 
[3] These statements cannot but appear to man as paradoxes, because almost every man of the church at this day believes that all the truth which he thinks, and the good which he wills and does, are from himself, although he says otherwise when he speaks from the doctrine of faith. Nay, of such a nature is man that if anyone should say to him that there are evil spirits from hell who are flowing into his thought and will when he thinks and wills evils, and angels from heaven when he thinks and wills goods, he would stand amazed that anyone should maintain such a thing; for he would say that he feels life in himself, and thinks from himself and wills from himself. From this feeling in himself he forms his belief, and not from his doctrine; when yet the doctrine is true, but the feeling fallacious. It has been given me to know this from an almost continual experience of many years, and so to know it that no doubt whatever remains.

&4250. And he halved the people that was with him, and the flock, and the herd, and the camels, into two camps. That this signifies the preparation and disposal of the truths and goods in the natural to receive the good represented by Esau, is evident from the signification of "people," as being truths, and also falsities (see n. 1259, 1260, 3581); from the signification of "flock," as being interior goods, and also things not good; from the signification of "herd," as being exterior goods, and also things not good (n. 2566, 4244); from the signification of "camels," as being exterior or general truths, and also things not true (n. 3048, 3071, 3143, 3145); and from the signification of "camps," as being order in a good sense genuine order, and in the opposite sense order not genuine (see n. 4236). That by "to halve" is here meant to divide into two, and thus to dispose one's self to receive, is manifest. How these things are circumstanced is evident from what was said just above, namely, that when good flows in, as is the case when the order is being inverted and good is taking the prior place, the natural is then enlightened, and it is seen what is genuine truth and good therein, and what not genuine; and the one kind is also discerned from the other, and thus some are retained, while others are removed; and hence the order becomes altogether different from what it had been before. For when good rules it is attended with this effect, because truths are then nothing but ministers and servants, and are disposed more and more nearly in accordance with heavenly order, according to the reception of good by truths, and also according to the quality of the good; for good takes its quality from truths.

&4251. And he said, If Esau come to the one camp, and smite it, then there will be a camp left for escape. That this signifies according to every event is evident from the signification of a "camp" as being order (as just above); from the signification of "smiting" as being to destroy; and from the signification of "there will be a camp left for escape" as being that order should not perish in the natural, but that something should remain; and thus that there should be preparation and disposal in accordance with every event. For so long as truth has the dominion in the natural, it cannot see what is genuine truth and what not genuine, nor what is good; but when the good which is of love to the Lord and of charity toward the neighbor has the dominion therein, then it sees this; and hence it is that when that time or state is at hand in which good takes the dominion, the man is almost in ignorance of what good and truth are, and thus of what is to be destroyed and what retained-as is plainly manifest in temptations. When a man is in such ignorance, then are made preparation and disposal, not by the man, but by the Lord; in the present case, by the Lord in Himself, because the Lord by His own power disposed and reduced all things in Himself into Divine order.

&4252. Verses 9-12. And Jacob said, O God of my father Abraham, and God of my father Isaac, O Jehovah, that saith unto me, Return unto thy land, and to thy birth, and I will do well with thee; I am less than all the mercies, and all the truth which Thou hast done with Thy servant; for in my staff I passed over this Jordan, and now I am in two camps. Rescue me I pray from the hand of my brother, from the hand of Esau; for I fear him, lest he come and smite me, the mother upon the sons. And thou saidst, I will surely do well with thee, and I will make thy seed as the sand of the sea, which is not numbered for multitude. "And Jacob said, O God of my father Abraham, and God of my father Isaac, O Jehovah" signifies the holy of preparation and disposal; "that saith unto me, Return unto thy land, and to thy birth, and I will do well with thee" signifies for conjunction with Divine good and truth; "I am less than all the mercies, and all the truth, which Thou hast done with Thy servant" signifies humiliation in that state as to good and as to truth; "for in my staff I passed over this Jordan, and now I am in two camps" signifies that from little there was now much. "Rescue me I pray from the hand of my brother, from the hand of Esau; for I fear him" signifies the state relatively, because it made itself prior; "lest he come and smite me, the mother upon the sons" signifies that it is about to perish; "and thou saidst, I will surely do well with thee" signifies that nevertheless it would then obtain life; "and I will make thy seed as the sand of the sea, which is not numbered for multitude" signifies that there would then be fructification and multiplication.

4252a. And Jacob said, O God of my father Abraham, and God of my father Isaac, O Jehovah. That this signifies the holy of preparation and disposal, is evident from the signification of "God of my father Abraham," as being the Divine Itself of the Lord (see n. 3439); and from the signification of "God of my father Isaac," as being His Divine Human (n. 3704, 4180). And because each is Jehovah, it is said, "O God of my father Abraham, and God of my father Isaac, O Jehovah." But here is signified the holy which proceeds from the Divine, for all the holy is therefrom. That the holy is signified is because it was in the natural which is represented by Jacob wherein the good represented by Esau was not yet conjoined with truth. For the subject is now the state of the reception of good; here, the state of preparation and disposal for its being received. Jacob's supplication involves nothing else; and therefore by these words is signified the holy of preparation and disposal.

&4253. That saith unto me, Return unto thy land, and to thy birth, and I will do well with thee. That this signifies conjunction with Divine good and truth, is evident from what was said before (n. 4069, 4070), where are nearly the same words.

&4254. I am less than all the mercies, and all the truth, which Thou hast done with Thy servant. That this signifies humiliation in that state as to good and as to truth, is evident from "mercy" being predicated of the good of love, and from "truth" being predicated of the truth of faith (see n. 3122). That these are words of humiliation is manifest, and from this it is evident that by them is signified humiliation in that state as to good and as to truth.

&4255. For in my staff I passed over this Jordan, and now I am in two camps. That this signifies that from little there was much, is evident from the signification of a "staff," as being power, and as being predicated of truth (see n. 4013, 4015); from the signification of "Jordan," as being initiation into the knowledges of good and truth, concerning which in what follows; and from the signification of "two camps," as being goods and truths (see above, n. 4250); for the two camps here are the people, the flock, the herd, and the camels, which he halved. From this it is evident what is signified by these words in the proximate sense, namely, that he who is represented by Jacob had but little truth when he was being initiated into knowledges, and that he afterwards had many truths and goods; or what is the same, that from little he had much. From the explications already given, it is manifest that in the internal sense the subject treated of has been the Lord, how He made the human in Himself Divine-and this by successive steps according to order-and thus His progress into intelligence and wisdom, and at last into what was Divine. From this is manifest what is meant by "from little to much." [2] That the "Jordan" denotes initiation into the knowledges of good and truth, is because it was a boundary of the land of Canaan. That all the boundaries of that land signified things that are first and last of the Lord's kingdom, and those also that are first and last of His church, and thus those that are first and last of the celestial and spiritual things which constitute His kingdom and His church, may be seen above (n. 1585, 1866, 4116, 4240). Hence the Jordan, because it was a boundary, signified initiation into the knowledges of good and truth, for these are first; and at last, when the man becomes a church, or a kingdom of the Lord, they become last. 
[3] That the "Jordan" signifies these things is also evident from other passages in the Word, as in David:
     O my God, my soul is bowed down upon me, therefore will I remember thee from the land of Jordan and of the Hermons, from the mountain of littleness (Ps. 42:6);
"to remember from the land of Jordan" denotes from what is last, thus from what is low. Again:
     Judah became His sanctuary, Israel His dominion; the sea saw it and fled, Jordan turned itself away backwards (Ps. 114:2-3, 5);
where "Judah" denotes the good of celestial love, and "Israel" the good of spiritual love (n. 3654); the "sea" denotes the knowledges of truth (n. 28); "Jordan" the knowledges of good, which are said to "turn themselves backwards" when the good of love obtains the dominion; for then knowledges are regarded from this good, but not good from them-according to what has been often shown above. 
[4] In the book of Judges: 
     Gilead dwelleth in the passage of the Jordan; and Dan, why shall he fear ships? (Judg. 5:17);
"Gilead" denotes sensuous good, or pleasure, by which man is first initiated when being regenerated (n. 4117, 4124); "to dwell in the passage of the Jordan" denotes in those things which are for initiation, and which are thus the first and the last of the church and kingdom of the Lord. These were also represented by the Jordan when the sons of Israel entered into the land of Canaan (Josh. 3:14-17; 4:1-24). For by the land of Canaan was represented the kingdom of the Lord (n. 1413, 1437, 1607, 3038, 3481, 3686, 3705). And by the Jordan's being divided, and their passing over on dry ground, was signified the removal of evils and falsities, and the admission of those who are in goods and truths. Similar is the meaning of the waters of the Jordan being divided by Elijah when he was taken up into heaven (2 Kings 2:8); and by Elisha when he entered upon the prophetic office in Elijah's place (2 Kings 2:14). 
[5] Naaman's being healed of his leprosy by washing himself seven times in the Jordan according to the command of Elisha (2 Kings 5:1-14), represented baptism; for baptism signifies initiation into the church and into those things which are of the church; thus regeneration and the things of regeneration. Not that anyone is regenerated by baptism, but that this is the sign of it, which he should remember. And as the things of the church are signified by baptism, and the same by the Jordan, as stated above, the people were therefore baptized in the Jordan by John (Matt. 3:6; Mark 1:5). And the Lord also willed to be Himself baptized in it by John (Matt. 3:13-17; Mark 1:9). 
[6] Because the Jordan signifies the things which are first and last of the Lord's kingdom and church, such as the knowledges of good and truth (for by these man is introduced), the Jordan is also mentioned as a boundary of the New Earth or Holy Land, in Ezekiel 47:18. That the New Earth or Holy Land is the Lord's kingdom, and also the New Church, which is the Lord's kingdom on the earth, may be seen above (n. 1733, 1850, 2117, 2118e, 3355e).

&4256. Rescue me I pray from the hand of my brother, from the hand of Esau; for I fear him. That this signifies the state relatively, because it made itself prior, is evident from what has been said occasionally above, especially when treating of the birthright which Jacob procured for himself by the pottage of lentils, and of the blessing which he took away from Esau by craft. What was thereby represented and signified may be there seen, namely, that when man is being regenerated truth is apparently in the first place, and good in the second; but that good is actually in the first place and truth in the second, and is manifestly so when he is regenerate (see n. 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4243, 4244, 4247). When therefore the order is being inverted, and good is taking its prior place manifestly (that is, when it is beginning to have the dominion over truth), the natural man is in fear and distress (n. 4249), and also enters into temptations. The reason is that when truth was in the first place, that is, when it seemed to itself to have the dominion, falsities intermingled themselves; for from itself truth cannot see whether it is truth, but must see this from good; and where falsities are, there is fear at the approach of good. Moreover, all who are in good begin to fear when falsities appear in light from good; for they fear falsities, and will them to be extirpated; but this is impossible if the falsities stick fast, except by Divine means from the Lord. This is the reason why those who are to be regenerated, after fear and distress come also into temptations, for temptations are the Divine means for removing the falsities. This is the most secret cause why man when being regenerated undergoes spiritual temptations. But this cause is in no way apparent to the man, because it is above the sphere of his observation, as is everything which moves, harasses, and torments the conscience.

&4257. Lest he come and smite me, the mother upon the sons. That this signifies that it is about to perish, is evident without explication. "To smite the mother upon the sons" was a form of speech among the ancients who were in representatives and significatives, signifying the destruction of the church and of all things that are of the church, either in general or in particular with the man who is a church. For by "mother" they understood the church (see n. 289, 2691, 2717), and by "sons" the truths that are of the church (see n. 489, 491, 533, 1147, 2623, 3373). Hence "to smite the mother upon the sons" denotes to perish altogether. Man also perishes altogether when the church and what belongs to the church in him perishes, that is, when the affection of truth, which is properly signified by "mother," and which produces the church in man, is destroyed.

&4258. And Thou saidst, I will surely do well with thee. That this signifies that nevertheless it would then obtain life, is evident from the signification of "doing well," as being to obtain life. For by Jacob is represented truth; and truth has not life from itself, but from the good which flows into it, as frequently shown above. Hence it is that "doing well" here signifies obtaining life. The life of truth from good is also here treated of.

&4259. And I will make thy seed as the sand of the sea, which is not numbered for multitude. That this signifies that there would then be fructification and multiplication, is evident from the signification of "seed," as being the faith of charity, and also charity itself (see n. 1025, 1447, 1610, 2848, 3373). That "to make this as the sand of the sea, which is not numbered for multitude," is multiplication, is manifest. Fructification is predicated of good, which is of charity; and multiplication of truth, which is of faith (see n. 913, 983, 2846, 2847).

&4260. Verses 13-15. And he passed the night there in that night, and he took of that which came into his hand a present for Esau his brother: two hundred she-goats and twenty he-goats, two hundred ewes and twenty rams, thirty milch camels and their colts, forty heifers and ten bullocks, twenty she-asses and ten foals. "And he passed the night there in that night," signifies in that obscure state; "and he took of that which came into his hand a present for Esau his brother," signifies things Divine to be initiated into celestial natural good; "two hundred she-goats and twenty he-goats, two hundred ewes and twenty rams," signifies goods and thence truths Divine; "thirty milch camels and their colts, forty heifers and ten bullocks, twenty she-asses and ten foals" signifies things of service, general and special.

&4261. And he passed the night there in that night. That this signifies in that obscure state, is evident from the signification of "passing the night," and also of "night," as being an obscure state (see n. 1712, 3693).

&4262. And he took of that which came into his hand a present for Esau his brother. That this signifies things Divine to be initiated into celestial natural good, is evident from the signification of "taking of that which came into his hand," as being from those things which befell from forethought, and thus those which were from Divine Providence; and as those things which are of the Divine Providence are Divine, by "taking of that which came into his hand" are here signified things Divine;-from the signification of a "present," as being initiation (of which in what follows); and from the representation of Esau, as being the Divine natural as to good (see n. 3302, 3322, 3504, 3599), here as to celestial good, because the natural was not yet made Divine.
[2] That a "present" signifies initiation, is because it was given to gain good will and favor; for in old time the presents which were given and offered had various significations; those which were given on approaching kings and priests signified one thing, and those which were offered upon the altar, another; the former signified initiation, but the latter, worship (n. 349). For all sacrifices in general, of whatever kind, were called "presents;" but the meat offerings which were bread and wine, or cakes with a libation, were specifically so called; for in the original language "meat offering" signifies a "present." 
[3] That they gave presents to kings and priests on approaching them, is evident from many passages in the Word, as when Saul consulted Samuel (1 Sam. 9:7-8); when they who despised Saul did not offer him a present (1 Sam. 10:27); when the queen of Sheba came to Solomon (1 Kings 10:2); and also all the others of whom it is said:
       All the earth sought the faces of Solomon, to hear his wisdom; and they offered every man his present, vessels of silver, and vessels of gold, and garments, and arms, and spices, horses, and mules (1 Kings 10:24-25).
And as this was a holy ritual, signifying initiation, the wise men from the east also, who came to Jesus just after His birth, brought presents-gold, frankincense, and myrrh (Matt. 2:11); "gold" signified celestial love; "frankincense," spiritual love; and "myrrh," these loves in the natural. 
[4] That this ritual was commanded, is evident in Moses:
     The faces of Jehovah shall not be seen empty (Exod. 23:15; Deut. 16:16-17);
and that the presents given to priests and kings were as if given to Jehovah, is evident from other places in the Word. That presents which were sent signified initiation, is manifest from the presents which the twelve princes of Israel sent to initiate the altar, after it was anointed (Num. 7); where their presents are called "the initiation" (Num. 7:88).

&4263. Two hundred she-goats and twenty he-goats, two hundred ewes and twenty rams. That this signifies goods and thence truths Divine, is evident from the signification of "she-goats" and of "ewes" as being goods (see n. 3995, 4006, 4169); and from the signification of the "he-goats" and "rams" as being truths (n. 4005, 4170); here, goods and truths Divine. That goods and truths are mentioned so many times, and are signified by so many various things, is because all the things of heaven and of the church have reference thereto; the things of love and charity to goods, and the things of faith to truths. But still the differences among them as to genera and as to species are innumerable, and indeed endless, as is evident from the fact that all who are in good are in the Lord's kingdom; and yet no society there, nor indeed an individual in a society, is in the same good as another. For one and the same good is never possible with two, and still less with many, for in this case these would be one and the same, and not two, still less many. Everyone consists of various things, and this by heavenly harmony and concord.

&4264. Thirty milch camels and their colts, forty heifers and ten bullocks, twenty she-asses and ten foals. That this signifies things of service general and special, is evident from the signification of "camels and their colts," and of "heifers and bullocks," also of "she-asses and their foals" as being the things which are of the natural man (concerning which see above - as to camels, n. 3048, 3071, 3143, 3145; bullocks, n. 1824, 1825, 2180, 2781, 2830; and she-asses, n. 2781). That the things which are of the natural man are relatively things of service, may also be seen above (n. 1486, 3019, 3020, 3167). Hence it is that by these animals are signified things of service general and special. As regards the number, of she-goats two hundred, of he-goats twenty, of ewes two hundred, of rams twenty, of camels and their colts thirty, of heifers forty, of bullocks ten, of she-asses twenty, and of their foals ten, these are arcana which cannot be opened without much explication and ample deduction; for all numbers in the Word signify actual things (n. 482, 487, 575, 647, 648, 755, 813, 1988, 2075, 2252, 3252); and what they signify has been shown in the foregoing pages where they have occurred. 
[2] I have sometimes wondered that when the speech of the angels fell down into the world of spirits, it fell also into various numbers; and also that where numbers were read in the Word, real things were understood by the angels. For number never penetrates into heaven, because numbers are measures of both space and of time, these being of the world and of nature, to which in the heavens correspond states and changes of states. The most ancient people, who were celestial men and had communication with angels, knew what was signified by every number, even by the compound ones; and from them their signification was handed down to their posterity, and to the sons of the Ancient Church. These are things which will hardly be credited by the man of the church at this day, who believes nothing to have been stored up in the Word more holy than what appears in the letter.

&4265. Verses 16-23. And he gave into the hand of his servants each drove by itself; and said unto his servants, Pass over before me, and put a space between drove and drove. And he commanded the first, saying, When Esau my brother meeteth thee, and asketh thee saying, Whose art thou? and whither goest thou? and whose are these before thee? Then thou shalt say, Thy servant Jacob's; this is a present sent unto my lord Esau; and behold he is behind us. And he commanded also the second, and the third, and all that went after the droves, saying, According to this word shall ye speak unto Esau, when ye find him. And ye shall also say, Behold thy servant Jacob is behind us; for he said, I will expiate his faces in a present that goeth before me, and afterwards I will see his faces; peradventure he will lift up my faces. And the present passed over before him, and he passed the night in that night in the camp. And he rose up in that night, and he took his two women, and his two handmaids, and his eleven sons, and passed over the passage of Jabbok. And he took them, and caused them to pass the river, and caused to pass what he had. "And he gave into the hand of his servants each drove by itself; and said unto his servants, Pass over before me, and put a space between drove and drove," signifies an orderly arrangement in regard to the way in which they were to be initiated; "and he commanded the first, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee? Then thou shalt say, Thy servant Jacob's; this is a present sent unto my lord Esau; and behold he also is behind us," signifies submission; "and he commanded also the second, and the third, and all that went after the droves, saying, According to this word shall ye speak unto Esau, when ye find him," signifies a continuation; "and ye shall also say, Behold thy servant Jacob is behind us; for he said, I will expiate his faces in a present that goeth before me, and afterward I will see his faces; peradventure he will lift up my faces," signifies preparation for what follows; "and the present passed over before him," signifies the effect; "and he passed the night in that night in the camp," signifies the things which follow; "and he rose up in that night, and took his two women, and his two handmaids, and his eleven sons, and passed over the passage of Jabbok," signifies the first instilling of the affections of truth together with the truths acquired; "the passage of Jabbok" is the first instilling; "and he took them, and caused them to pass the river, and caused to pass what he had," signifies further instilling.

&4266. And he gave into the hands of his servants each drove by itself; and said unto his servants, Pass over before me, and put a space between drove and drove. That this signifies an orderly arrangement in regard to the way in which they were to be initiated, is evident from the signification of "giving into the hand," as being to instruct with power (that the "hand" denotes power, see n. 878, 3091, 3387, 3563); from the signification of "servants," as being the things of the natural man (n. 3019, 3020), for all things of the natural or external man are subordinated to the spiritual or internal man, and hence all things in it are relatively things of service, and are called "servants;"-from the signification of a "drove," as being memory knowledges, and also knowledges, thus doctrinal things (see n. 3767, 3768), which so long as they are in the natural or external man (that is, in its memory), and are not yet implanted in the spiritual or internal man, are signified by the "droves given to the hand of the servants;"-from the signification of "each by itself," as being to everyone according to classes, or according to genera and species; from the signification of "passing over before me," and of "putting a space between drove and drove," as being to prepare the way for the good which was to be received; for the subject here treated of is the reception of good by truth, and the conjunction of these in the natural man. From these several particulars it is manifest that by all these things in general is signified an orderly arrangement in regard to the way in which they were to be initiated. As regards the initiation of truth into good in the natural man, this cannot possibly be set forth to the apprehension; for the man of the church at this day does not even know what the internal or spiritual man is, although he very often speaks of it. Neither does he know that in order to become a man of the church, truth must be initiated into good in the external or natural man; still less that there is any orderly arrangement by the Lord in that man in order to effect its conjunction with the internal man. These things, which are most general, are at this day so hidden that they are not known to exist; and therefore to set forth the particulars which are here contained in the internal sense respecting orderly arrangement and initiation, would be speaking nothing but arcana, and thus things merely incredible; consequently it would be speaking in vain, or like throwing seed upon water or sand. This is the reason why the particulars are passed over, and why here, as also in what follows in these verses, the generals only are set forth.

&4267. And he commanded the first, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee? Then thou shalt say, Thy servant Jacob's; this is a present sent unto my lord Esau; and behold he also is behind us. That this signifies submission, is evident in like manner from the internal sense of the several words, from which this general sense results. That this is submission, and that things relating to submission are signified is manifest; for he commanded his servants to call his brother "lord," and himself "servant," and to say that a present was sent as by a servant to his lord. That good is relatively a lord, and truth relatively a servant, and that they are nevertheless called "brethren," has been shown many times. They are called "brethren" because when good and truth have been conjoined, good is then presented in truth as in an image, and they afterwards act in conjunction to produce the effect. But good is called "lord" and truth "servant" before they have been conjoined, and still more so when there is a dispute about the priority.

&4268. And he commanded also the second, and the third, and all that went after the droves, saying, According to this word shall ye speak unto Esau, when ye find him. That this signifies a continuation, namely, of the orderly arrangement and submission, is evident from what was said just above without further explication (n. 4266, 4267).

&4269. And ye shall also say, Behold thy servant Jacob is behind us; for he said, I will expiate his faces in a present that goeth before me, and afterward I will see his faces; peradventure he will lift up my faces. That this signifies preparation for what follows, and that the present passed over before him signifies the effect, and also that he passed the night in that night in the camp signifies the things which follow, is evident from the several words in the internal sense, which manifestly imply preparation for his being kindly received. But how the case is with the particulars, cannot be unfolded to the apprehension, for so long as the generals are not known, the singulars of the same subject cannot fall into any light, but into mere shade. General notions must precede; and unless there are these, the singulars find no hospice where they may enter. In a hospice where there is mere shade, they are not seen; and in a hospice where there are falsities, they are either rejected, or suffocated, or perverted; and where there are evils, they are derided. It is sufficient that there be received these generals -that man must be regenerated before he can enter into the Lord's kingdom (John 3:3); that until he is being regenerated, truth is apparently in the first place and good in the second; but that when he is being regenerated the order is inverted, and good is in the first place and truth in the second; also, that when the order is being inverted, the Lord so disposes and arranges in order in the natural or external man, that truth is there received by good, and submits itself to good, so that the man no longer acts from truth, but from good (that is, from charity); and further, that he acts from charity when he lives according to the truths of faith, and loves doctrine for the sake of life. The process of these things which are here contained in the internal sense in regard to the orderly arrangement, initiation, and submission of truth before good, appears before the angels in clear light; for such things are of angelic wisdom, although man sees nothing of them. Nevertheless they who are in simple good from simple faith are in the faculty of knowing these things; and if on account of worldly cares and gross ideas arising therefrom they do not apprehend them in the life of the body, they nevertheless do so in the other life, where worldly and bodily things are removed; for they are then enlightened and come into angelic intelligence and wisdom.

&4270. And he rose up in that night, and took his two women, and his two handmaids, and his eleven sons, and passed over the passage of Jabbok. That this signifies the first instilling of the affections of truth together with the truths acquired, is evident from the signification of the "two women," here Rachel and Leah, as being affections of truth (see n. 3758, 3782, 3793, 3819); from the signification of the "two handmaids," here Bilhah and Zilpah, as being exterior affections of truth that serve as means (n. 3849, 3931); from the signification of the "sons," as being truths (n. 489, 491, 533, 1147, 2623, 3373); and from the signification of the "passage of Jabbok," as being the first instilling. That the "Jabbok" denotes the first instilling is because it was a boundary of the land of Canaan. That all the boundaries of that land were significative of the celestial and spiritual things of the Lord's kingdom, according to their distance and situation, see n. 1585, 1866, 4116, 4240; and thus also the ford or passage of the Jabbok, which was such relatively to the land of Canaan beyond Jordan, and was the boundary of the inheritance of the sons of Reuben and Gad, as is evident from Num. 21:24; Deut. 2:36, 37; 3:16, 17; Josh. 12:2; Judges 11:13, 22. That that land fell to these as an inheritance was because by Reuben was represented faith in the understanding, or doctrine, which is the first of regeneration, or truth of doctrine in the complex by which the good of life is attained (see n. 3861, 3866); and by Gad were represented the works of faith (n. 3934). These truths of faith or doctrinal things, and the works of faith which are first exercised, are the things through which the man who is being regenerated is insinuated into good. It is for this reason that by the "passage of Jabbok" is signified the first instilling.

&4271. And he took them, and caused them to pass the river, and caused to pass what he had. That this signifies further instilling is evident from what has been said just above; for he caused to pass not only the women, the handmaids, and the sons, but also the herd and flock, thus all that he had, into the land of Canaan, in which he met Esau. And as the subject treated of in the internal sense is the conjunction of truth with good in the natural, by passing over the river nothing else is signified than the first instilling; and here where the same things are still said, and it is also added that he caused to pass all that he had, there is signified further instilling.

&4272. Verses 24, 25. And Jacob remained alone, and there wrestled a man with him until the dawn arose. And he saw that he prevailed not over him, and he touched the hollow of his thigh, and the hollow of Jacob's thigh was out of joint in his wrestling with him. "And Jacob remained alone," signifies the good of truth procured, which was in this case the last or ultimate; "and there wrestled a man with him," signifies temptation as to truth; "until the dawn arose," signifies before the conjunction of the natural good signified by "Jacob" with the celestial spiritual or the Divine good of truth; "and he saw that he prevailed not over him," signifies that He overcame in temptations; "and he touched the hollow of his thigh," signifies where celestial spiritual good is conjoined with the natural good signified by Jacob; "and the hollow of Jacob's thigh was out of joint in his wrestling with him," signifies that as yet truth had not the power of completely conjoining itself with good. These same two verses relate also to Jacob himself and his posterity, and in this case the quality of these is signified. In this sense, by "touching the hollow of his thigh," is signified where conjugial love is conjoined with natural good; and by "the hollow of Jacob's thigh being out of joint in his wrestling with him," is signified that in the posterity of Jacob this conjunction was wholly injured and displaced.

&4273. And Jacob remained alone. That this signifies the good of truth procured, which was in this case the last or ultimate, is evident from the representation here of Jacob, as being the good of truth. What Jacob had represented has been shown in the preceding pages, and also that he represented various things in the natural, because the state of truth and good is of one kind in the beginning, of another in its progress, and still another in the end (n. 3775, 4234); here, he represents the good of truth. The reason of this representation is that his wrestling is presently treated of, by which in the internal sense is signified temptation; and because he was named "Israel," by whom is represented the celestial spiritual man; and also because in what next follows his conjunction with Esau is treated of, by which conjunction is signified the initiation of truth into good. These are the reasons why Jacob now represents the last or ultimate good of truth in the natural.

&4274. And there wrestled a man with him. That this signifies temptation as to truth, is evident from the signification of "wrestling," as being temptation. Temptation itself is nothing else than a wrestling or combat; for truth is assaulted by evil spirits and is defended by the angels who are with the man. The perception of this combat by the man is the temptation (n. 741, 757, 761, 1661, 3927, 4249, 4256). But no temptation can take place unless the man is in the good of truth, that is, in the love or affection of it. For he who does not love his truth, or is not affected by it, cares nothing for it; but he who loves it is in anxiety lest it should suffer injury. Nothing else produces the understanding life of man except that which he believes to be true, nor his will life except that which he has impressed upon himself as being good; and therefore when that is assaulted which he believes to be true, the life of his understanding is assaulted; and when that which he has impressed upon himself as being good is assaulted, the life of his will is assaulted; so that when a man is being tempted, his life is at stake. That the first of combat is as to truth, or concerning truth, is because this is what he principally loves, and that which is of anyone's love is that which is assaulted by evil spirits; but after the man loves good more than truth, which takes place when the order is being inverted, he is tempted as to good. But what temptation is few know, because at this day few undergo any temptation, for no others can be tempted than those who are in the good of faith, that is, in charity toward the neighbor. If they who are not in this charity were to be tempted, they would succumb at once; and they who succumb come into the confirmation of evil and the persuasion of falsity; for the evil spirits with whom they are thus associated then conquer within them. This is the reason why at this day few are admitted into any spiritual temptation, but only into some natural anxieties, in order that they may thereby be withdrawn from the loves of self and of the world, into which they would otherwise rush without restraint.

&4275. Until the dawn arose. That this signifies before the conjunction of the natural good signified by "Jacob" with the celestial spiritual, or the Divine good of truth, is evident from the signification of the "dawn" as being in the supreme sense the Lord, in the representative sense His kingdom, and in the universal sense the celestial of love (n. 2405); here, the celestial spiritual. For when the dawn arose, Jacob was named Israel, by whom is signified the celestial spiritual man; wherefore "before the arising of the dawn" denotes before the conjunction with the celestial spiritual of the natural good now signified by "Jacob." What the celestial spiritual is, will be told at the twenty-eighth verse, in treating of Israel.

&4276. And he saw that he prevailed not over him. That this signifies that He overcame in temptations, is evident without explication.

&4277. And he touched the hollow of his thigh. That this signifies where celestial spiritual good is conjoined with the natural good signified by "Jacob," is evident from the signification of the "thigh," as being conjugial love, and thence all celestial and spiritual love, because these are derived from conjugial love as offspring from their parent (see n. 3021); and from the signification of the "hollow," or "socket," or cavity of the thigh, as being where there is conjunction; here, therefore, where there is the conjunction of celestial spiritual good with the natural good signified by "Jacob." But of this conjunction nothing can be said unless it is first known what celestial spiritual good is, which is "Israel," and what natural good is, which is "Jacob." This will be told presently (at verse 28) in treating of Jacob, then named Israel, and again afterwards in treating of Jacob's posterity.

&4278. And the hollow of Jacob's thigh was out of joint in his wrestling with him. That this signifies that as yet truth had not the power of completely conjoining itself with good, is evident from the signification of being "out of joint," namely, that truths had not as yet been disposed in such an order that they all, together with good, could enter into celestial spiritual good (see the explication that follows at the thirty-first verse), consequently that truth had not yet the power of completely conjoining itself with good; for the "hollow of the thigh" denotes where goods are conjoined together (as said just above, n. 4277).

&4279. These things which have been unfolded thus far are thus to be understood in the supreme sense and in the internal sense; but it is otherwise in the lower sense in which the quality of Jacob and of his posterity is treated of. As the Word is from the Lord, and descends from Him through heaven to man, it is therefore such that it is Divine as to every particular; and as it has descended from the Lord, so it ascends, that is, is uplifted to Him, and this through the heavens. It is known that there are three heavens, and that the inmost heaven is called the third heaven, the middle heaven the second heaven, and the lowest the first heaven; and therefore when the Word ascends as it descends, in the Lord it is Divine; in the third heaven it is celestial (for this heaven is the celestial heaven); in the second heaven it is spiritual (for this heaven is the spiritual heaven); and in the first heaven it is celestial and spiritual natural, and the same heaven is also so termed. But in the church with man, the Word as regards the sense of its letter is natural, that is, worldly and earthly. 
[2] From this it is manifest what the nature of the Word is, and how the case is with the Word when it is being read by a man who is in what is holy, that is, in good and truth. For it then appears to him as worldly, or as historical, within which there is nevertheless what is holy; but in the first heaven it appears as celestial and spiritual natural, within which there is nevertheless what is Divine; in the second heaven it is spiritual; in the third heaven it is celestial; and in the Lord it is Divine. The sense of the Word is circumstanced in accordance with the heavens; the supreme sense of the Word, in which the subject treated of is the Lord, is for the inmost or third heaven; its internal sense, in which the subject treated of is the Lord's kingdom, is for the middle or second heaven; but the lower sense of the Word, in which the internal sense is determined to the nation that is named, is for the lowest or first heaven; and the lowest or literal sense is for man while still living in the world, and who is nevertheless of such a nature that the interior sense, and even the internal and the supreme senses, can be communicated to him. For man has communication with the three heavens, because he is created after the image of the three heavens, even so that when he lives in love to the Lord and in charity toward the neighbor, he is a heaven in the least form. Hence it is that within man is the Lord's kingdom, as the Lord Himself teaches in Luke: 
     Behold, the kingdom of God is within you (Luke 17:21).
[3] These things have been said in order that it may be known that in the Word there is not only the supreme sense, and the internal sense, but also a lower sense, and that in the lower sense the internal sense is determined to the nation there named; and when this is done, the sense manifestly appears from the series of things. That this wrestling of the man with Jacob, and the dislocation and displacement of his thigh, are predicated also of Jacob and his posterity, is manifest; and therefore I may unfold these same words according to this sense. This sense will be called in what follows the INTERNAL HISTORICAL SENSE, and this for the additional reason that it is wont to be occasionally represented to the life and in form in the first heaven, as also I have sometimes been permitted to see. (See the explication premised in the second paragraph of number 4272.)

&4280. That in the internal historical sense, by his "touching the hollow of Jacob's thigh," is signified where conjugial love is conjoined with natural good, is evident from the signification of the "hollow of the thigh," as being where there is the conjunction of conjugial love (see above, n. 4277). That conjunction there with natural good is signified, is because the thigh is there conjoined to the feet. In the internal sense the "feet" signify natural good, as may be seen above (n. 2162, 3147, 3761, 3986). 
[2] That the "thigh" denotes conjugial love, and the "feet" natural good, is among the things that are now obsolete and lost. The Ancient Church, which was in representatives and significatives, knew these things very well. The knowledge of such things was their intelligence and wisdom, and this not only of those who were of the church, but also of those who were out of the church, as is evident from the oldest books of the Gentiles, and from the things which at this day are called fables; for significatives and representatives were derived to them from the Ancient Church. With them also the thighs and the loins signified what is conjugial, and the feet what is natural. The thighs and the feet have this signification from the correspondences of all man's members, organs, and viscera with the Grand Man, which correspondences are now being treated of at the end of the chapters. Of the correspondences with the thigh and the feet more will be said in what follows, where it will be confirmed by living experience that such is their signification. 
[3] At the present day these things cannot but appear paradoxical, because, as before said, this knowledge is altogether obsolete and lost. And yet how much this knowledge surpasses other knowledges, may be seen from the fact that without it the Word cannot possibly be known as to its internal sense; and because the angels who are with man perceive the Word according to this sense; and also because by means of this knowledge communication is given to man with heaven. And (what is incredible) the internal man itself thinks in no other way; for when the external man apprehends the Word according to the letter, the internal man apprehends it at the same time according to the internal sense, although the man while living in the body is not aware of this. Especially may this be seen from the fact that when a man comes into the other life and becomes an angel, he knows the internal sense as of himself without instruction. 
[4] What conjugial love is, which is signified by the thighs and also by the loins, may be seen above (n. 995, 1123, 2727-2759); and that conjugial love is the fundamental of all loves (n. 686, 3021); and hence it is that those who are in genuine conjugial love are also in celestial love (that is, in love to the Lord), and in spiritual love (that is, in charity toward the neighbor); and therefore by conjugial love not only is this love itself meant, but also all celestial and spiritual love. These loves are said to be conjoined with natural good when the internal man is conjoined with the external, or the spiritual man with the natural. This conjunction is that which is signified by the "hollow of the thigh." That with Jacob and his posterity in general there was no such conjunction, will appear from what follows; for this is the subject here treated of in the internal historical sense.

&4281. That by "the hollow of Jacob's thigh was out of joint in his wrestling with him," is signified that this conjunction was wholly injured and displaced in Jacob's posterity, is evident from the signification of being "out of joint" in the sense in question, as being to be displaced, and thus to be injured. That the "hollow of the thigh" denotes conjunction, is manifest from what was said above (n. 4280); and because in the Word "Jacob" denotes not only Jacob, but also all his posterity, as is evident from many passages in the Word (Num. 23:7, 10, 21, 23; 24:5, 17, 19; Deut. 33:10; Isa. 40:27; 43:1, 22; 44:1, 2, 21; 48:12; 59:20; Jer. 10:16, 25; 30:7, 10, 18; 31:7, 11; 46:27, 28; Hos. 10:11; Amos 7:2; Micah 2:12; 3:8; Ps. 14:7; 24:6; 59:13; 78:5; 99:4; and elsewhere). 
[2] That Jacob and his posterity were of such a character that with them celestial and spiritual love could not be conjoined with natural good (that is, the internal or spiritual man with the external or natural man), is manifest from everything which is related of that nation in the Word; for they did not know, nor were they willing to know, what the internal or spiritual man is, and therefore this was not revealed to them; for they believed that nothing exists in man except that which is external and natural. In all their worship they had regard to nothing else, insomuch that Divine worship was to them no otherwise than idolatrous; for when internal worship is separated from external, it is merely idolatrous. The church that was instituted with them was not a church, but only the representative of a church; for which reason that church is called a representative church. That a representative of a church is possible with such people may be seen above (n. 1361, 3670, 4208). 
[3] For in representations the person is not reflected upon, but the thing which is represented; and therefore Divine, celestial, and spiritual things were represented not only by persons, but also by inanimate things, as by Aaron's garments, the ark, the altar, the oxen and sheep that were sacrificed, the lampstand with its lamps, the bread of arrangement upon the golden table, the oil with which they were anointed, the frankincense, and other like things. Hence it was that their kings, the evil as well as the good, represented the Lord's royalty; and the high priests, the evil as well as the good, represented the things that belong to the Lord's Divine priesthood, when they discharged their office in an outward form according to the statutes and precepts. In order therefore that the representative of a church might come forth among them, such statutes and laws were given them by manifest revelation as were altogether representative; and therefore so long as they were in them and observed them strictly, so long they were able to represent; but when they turned aside from them, as to the statutes and laws of other nations, and especially to the worship of another god, they then deprived themselves of the faculty of representing. For this reason they were driven by outward means, such as captivities, disasters, threats, and miracles, to laws and statutes truly representative; but not by internal means, as are those who have internal worship in external. These things are signified by the "hollow of Jacob's thigh being out of joint," taken in the internal historical sense, which regards Jacob and his posterity.

&4282. Verses 26-28. And he said, Let me go, for the dawn ariseth. And he said, I will not let thee go unless thou bless me. And he said unto him, What is thy name? And he said, Jacob. And he said, Thy name shall no more be called Jacob, but Israel; for as a prince hast thou contended with God and with men, and hast prevailed. "And he said, Let me go, for the dawn ariseth," signifies that temptation ceased when conjunction was at hand; "and he said, I will not let thee go, unless thou bless me," signifies that conjunction was to be effected; "and he said unto him, What is thy name? And he said, Jacob" signifies the quality of good from truth; "and he said, Thy name shall no more be called Jacob, but Israel," signifies the Divine celestial spiritual now; "Israel" is the celestial spiritual man which is in the natural, and thus is natural; the celestial spiritual man itself, which is rational, is "Joseph;" "for as a prince hast thou contended with God and with men, and hast prevailed," signifies continual victories in combats as to truths and goods. 
[2] In the internal historical sense, in which Jacob and his posterity are treated of, by the same words are signified the things which follow; by "Let me go, for the dawn ariseth," is signified that what was representative before they came into representatives of the land of Canaan should depart from the posterity of Jacob; by "and he said, I will not let thee go unless thou bless me," is signified that they would insist upon being representative; by "and he said unto him, What is thy name? And he said, Jacob," is signified that they were the posterity of Jacob with their quality; by "and he said, Thy name shall no longer be called Jacob, but Israel," is signified that they could not represent as Jacob, but as from a new quality given them; by "for as a prince hast thou contended with God and with men, and hast prevailed," is signified because of the contumacy which was in their cupidities and phantasies.

&4283. And he said, Let me go, for the dawn ariseth. That this signifies that the temptation ceased when the conjunction was at hand, is evident from the signification of "Let me go," that is, from wrestling with me, as being that the temptation ceased (that the "wrestling" denotes temptation, see above, n. 4274, and that it ceased is manifest from what follows); and from the signification of the "dawn," as being the conjunction of the natural good signified by "Jacob" with the celestial spiritual, or the Divine good of truth (of which also above, n. 4275). That the wrestling was begun before the dawn arose, and ceased after it arose, and that then is related what took place when the sun was risen, is because the times of the day, like the times of the year, signify states (n. 487, 488, 493, 893, 2788, 3785), here, states of conjunction by means of temptations. For when the conjunction of the internal man with the external is being effected, then it is the dawn to him, because he then enters into a spiritual or celestial state. Then also light like that of the dawn appears to him if he is in such a state as to be able to observe it. Moreover his understanding is enlightened, and he is as one awakened from sleep in the early morning, when the dawn is first lighting and beginning the day.

&4284. And he said, I will not let thee go, unless thou bless me. That this signifies that conjunction was to be effected, is evident from the signification of "not letting thee go," as being that the temptation would not cease (of which just above, n. 4283); and from the signification of "blessing," as being conjunction (n. 3504, 3514, 3530, 3584). From this it is manifest that by "I will not let thee go, unless thou bless me," is signified that the temptation would not cease until the conjunction was effected, that is, that conjunction was to be effected.

&4285. And he said unto him, What is thy name? And he said, Jacob. That this signifies the quality of good from truth, is evident from the signification of "name," as being quality (see n. 144, 145, 1754, 1896, 2009, 2724, 3006); and from the representation of Jacob, as being the good of truth (see above, n. 4273).

&4286. And he said, Thy name shall no more be called Jacob, but Israel. That this signifies the Divine celestial spiritual now, and that "Israel" is the celestial spiritual man which is in the natural, and thus is natural; and that the celestial spiritual man itself, which is rational is "Joseph," is evident from what follows concerning Jacob and concerning Israel, and also concerning Joseph; for it must first be told what is here meant by the celestial spiritual. It is indeed known in the church at the present day that there is a spiritual man and a natural man, or an internal man and an external man; but what the spiritual or internal man is, is not yet so well known; and still less what the celestial man is, and that it is distinct from the spiritual; and as this is not known, it cannot be known what the celestial spiritual man is, which here is "Israel," and therefore this must be briefly told. 
[2] That there are three heavens, is known, namely, an inmost heaven, a middle, and an ultimate; or what is the same, a third, a second, and a first. The inmost or third heaven is celestial; for the angels there are called celestial because they are in love to the Lord, and are therefore most fully conjoined with the Lord, and are consequently in wisdom above all the rest, are innocent, and hence are called innocences and wisdoms. These angels are distinguished into the internal and the external, the internal being more celestial than the external. The middle or second heaven is spiritual; for the angels there are called spiritual because they are in charity toward the neighbor, that is, in mutual love, which is such that the one loves the other more than himself; and because they are such they are in intelligence, and are hence called intelligences. These angels are also distinguished into the internal and the external, the internal being more spiritual than the external. The ultimate or first heaven is likewise celestial and spiritual, but not in the same degree as the prior ones; for what is natural adheres to these angels, and they are therefore called the celestial natural and the spiritual natural. These also are in mutual love, yet do not love others more than themselves, but as themselves. They are in the affection of good and knowledge of truth, and are likewise distinguished into the internal and the external. 
[3] But what the celestial spiritual is, shall also be briefly told. Those are called the celestial spiritual who were said just above to be the spiritual, and they are in the middle or second heaven; they are termed "celestial" from mutual love, and "spiritual" from the derivative intelligence. The internal angels there are those who are represented by Joseph, and are also called "Joseph" in the Word; but the external there are those who are represented by Israel, and are also called "Israel" in the Word. The former (that is, the internal angels who are called "Joseph") partake of the rational; but the external who are called "Israel," partake of the natural, for these are midway between the rational and the natural. This is the reason why it is said that Israel is the celestial spiritual man which is in the natural, and thus is natural; and that Joseph is the celestial spiritual man itself, which is rational. For in the universal sense all the good which is of love and charity is called celestial, and all the derivative truth of faith and intelligence is said to be spiritual. 
[4] These things have been stated in order that it may be known what "Israel" denotes. But in the supreme sense "Israel" signifies the Lord as to the Divine celestial spiritual, and in the internal sense signifies the Lord's spiritual kingdom in heaven and on earth. The Lord's spiritual kingdom on earth is the church which is called the Spiritual Church. And because "Israel" denotes the Lord's spiritual kingdom, "Israel" likewise denotes the spiritual man, for in every such man there is the Lord's kingdom; for a man is a heaven, and is also a church, in the least form (n. 4279). As regards Jacob, by him in the supreme sense is represented the Lord as to the natural, both celestial and spiritual; and in the internal sense the Lord's kingdom such as it is in the ultimate or first heaven, and consequently also the same in the church. Good in the natural is what is here called celestial, and truth in the same is what is called spiritual. From these things it is evident what is signified by "Israel" and by "Jacob" in the Word, and also why Jacob was named Israel. 
[5] But these things which have been said must needs appear obscure, especially for the reason that it is known to few what the spiritual man is, and to scarcely anyone what the celestial man is, consequently that there is any distinction between the spiritual and the celestial man. The reason why this has not been known, is that there is no distinct perception of the good of love and charity, and of the truth which is of faith; and these are not perceived because there is no longer any genuine charity, and where anything is not, there is no perception of it. Another reason is that man is little solicitous about the things that belong to the life after death, thus about the things of heaven, but is very much so about those which belong to the life of the body, and thus about the things that are of the world. If man were solicitous about the things that belong to the life after death, thus about the things of heaven, he would easily apprehend all the things that have been said above; for that which a man loves he easily imbibes and apprehends, but with difficulty what he does not love. 
[6] That "Jacob" signifies one thing and "Israel" another, is plainly evident from the Word; for in the historical parts, and also in the prophetical, it is now said "Jacob," and now "Israel," and sometimes both are said in the same verse; from which it is evident that there is an internal sense in the Word, and that without this sense this circumstance cannot possibly be understood. That "Jacob" is now said, and now "Israel," is evident from the following passages:
     Jacob dwelt in the land of his father's sojournings. These are the births of Jacob; Joseph was a son of seventeen years, and Israel loved Joseph more than all his sons (Gen. 37:1-3);
where Jacob is first called "Jacob" and presently "Israel;" and he is called Israel when Joseph is treated of. Again:
     Jacob saw that there was corn in Egypt, and Jacob said to his sons. And the sons of Israel came to buy in the midst of those who came (Gen. 42:1, 5).
And afterwards:
     They went up out of Egypt, and came into the land of Canaan unto Jacob their father; and when they told him all the words of Joseph, which he spoke unto them, the spirit of Jacob their father revived; and Israel said, It is much, Joseph my son is yet alive (45:25, 27-28).
Again:
     And Israel journeyed, and all that he had. God said unto Israel in the visions of the night, and He said, Jacob, Jacob, who said, Behold me. And Jacob rose up from Beersheba, and the sons of Israel carried down Jacob their father (Gen. 46:1-2, 5).
And in the same chapter:
     These are the names of the sons of Israel that came into Egypt, of Jacob and his sons (Gen. 46:8).
     Joseph brought in Jacob his father, and set him before Pharaoh. Pharaoh said unto Jacob, and Jacob said unto Pharaoh (Gen. 47:7-9).
And in the same chapter:
     And Israel dwelt in the land of Goshen; and Jacob lived in the land of Egypt seventeen years; and the days of Israel drew near to die; and he called his son Joseph (Gen. 46:27-29).
Yet again:
     And one told Jacob, and said, Behold thy son Joseph cometh unto thee; and Israel strengthened himself, and sat upon the bed. And Jacob said unto Joseph, God Shaddai appeared to me in Luz (Gen. 48:2-3).
And he is called Israel in the same chapter (verses 8, 10, 11, 13, 14, 20, 21). And lastly:
     Jacob called his sons, and said, Assemble yourselves, and hear, ye sons of Jacob, and listen unto Israel your father. And when Jacob had made an end of charging his sons (Gen. 49:1-2, 33)
From these passages it is very evident that Jacob is now called Jacob, and now Israel, and thus that Jacob means one thing, and Israel another; or that one thing is signified when it is said "Jacob," and another when "Israel," and also that this arcanum cannot possibly be understood except from the internal sense. 
[7] But what "Jacob" signifies, and what "Israel," has been told above. In general by "Jacob" in the Word is signified what is external of the church, and by "Israel" what is internal; for every church has an external and also an internal, or is internal and also external. And as that which is of the church is signified by "Jacob" and by "Israel," and as everything of the church is from the Lord, hence in the supreme sense both "Jacob" and "Israel" denote the Lord, "Jacob" as to the Divine natural, and "Israel" as to the Divine spiritual. Thus the external which is of the Lord's kingdom and of His church, is "Jacob," and the internal is "Israel"-as is further evident from the following passages, in which each is named in its own sense. In the prophecy of Jacob, then Israel:
     By the hands of the Mighty One of Jacob, from thence is the shepherd, the stone of Israel (Gen.49:24).
In Isaiah:
     Hear, O Jacob, My servant, and Israel whom I have chosen; I will pour out My spirit upon thy seed, and My blessing upon thy sons; this one shall say to Jehovah, I and this one shall call himself by the name of Jacob, and that one shall write with his hand unto Jehovah, and surname himself by the name of Israel (Isa. 44:1, 3, 5);
where "Jacob" and "Israel" manifestly denote the Lord, and the "seed and sons of Jacob and Israel," those who are in faith in Him. In the prophecy of Balaam in Moses:
     Who shall number the dust of Jacob, and the number with the fourth part of Israel? (Num. 23:10).
And again:
     There is no divination against Jacob, nor sorceries against Israel; at this time it shall be said to Jacob and to Israel, What hath God wrought! (Num. 23:23).
Again:
     How good are thy tabernacles O Jacob, thy dwelling places, O Israel (Num. 24:4-5).
And again:
     There shall arise a star out of Jacob, and a scepter out of Israel (Num. 24:17).
In Isaiah:
     My glory will I not give to another. Attend to me, O Jacob, and Israel My called. I am the same; I am the first, I also am the last (Isa. 48:11-12).
In the same:
     Jacob shall enroot those who come; and Israel shall blossom and flower; and the faces of the world shall be filled with produce (Isa. 27:6).
In Jeremiah:
     Fear not thou, O Jacob My servant, and be not terrified, O Israel; for lo I have saved thee from afar (Jer. 30:9-10).
In Micah:
     In gathering I will gather Jacob, all of thee; in assembling I will assemble the remains of Israel; I will put them together as the sheep of Bozrah (Micah 2:12).
[8] For what reason Jacob was named Israel is evident from the very words when this name was given him: "Thy name shall no more be called Jacob, but Israel; for as a prince hast thou contended with God and with men, and hast prevailed." For in the original language "Israel" means "one that contends with God as a prince," by which is signified in the internal sense that He overcame in the combats of temptations; for temptations and combats in temptations were the means by which the Lord made His Human Divine (n. 1737, 1813, and elsewhere); and temptations and victories in temptations are what make man spiritual; for which reason Jacob was for the first time named Israel after he wrestled. (That "wrestling" denotes being tempted may be seen above, n. 4274.) It is known that the Church, or the man of the Christian Church, calls himself Israel; and yet no one in the Church is Israel but he who has become a spiritual man by means of temptations. The name itself also involves the same. That it was afterwards confirmed that Jacob should be called Israel, is evident from what follows in another chapter, where are these words:
     God appeared unto Jacob again, when he came from Paddan-aram, and blessed him; and God said unto him, Thy name is Jacob; thy name shall not be called any more Jacob, but Israel shall be thy name; and He called his name Israel (Gen. 35:9-10).
The reason of this confirmation will be told hereafter.

&4287. For as a prince hast thou contended with God and with men, and hast prevailed. That this signifies continual victories in combats as to truths and goods, is evident from the signification of "contending as a prince," as being to overcome in combats, here in the combats of temptations, for these are what are treated of; and from the signification of "with God and with men" as being as to truths and goods, of which below. 
[2] As in the supreme sense the Lord is treated of, it is He who is meant in this sense by "him that contended as a prince with God and men;" for He endured all temptations by His own power, and by means of them conquered the hells; for He admitted all the hells into Himself in their order, yea, even to the angels-of which in the following pages. And He thus reduced into order all things in the heavens and in the hells, and at last glorified Himself, that is, made the Human in Himself Divine. 
[3] From this it is manifest that in the supreme sense the Lord is "Jacob" and "Israel" (as shown just above, n. 4286), not only in that He contended as a prince, that is, endured all the combats of temptations, and conquered in them, but in that He also endures them in every man. But see what has been said on these subjects many times before, namely: That the Lord beyond all endured the most grievous temptations (n. 1663, 1668, 1787, 2776, 2786, 2795, 2816): That the Lord fought from Divine love, differently from all men (n.1690, 1691, 1789, 1812, 1813, 1820): That the Lord fought against hereditary evil from the mother, so that at last He was not her son, although He had no actual evil (n. 1444, 1573, 2025, 2574, 2649, 3318): That the Lord through combats of temptations and continual victories disposed all things into a heavenly form (n. 1928): That by continual victories in the combats of temptations He united the Divine Essence to the Human (n. 1616, 1737, 1813, 1921, 2025, 2026, 2500, 2523, 2632, 2776): And that the Lord endures temptations in man, and subjugates evil and the hells (n. 987, 1661, 1692).
[4] That "to contend with God and with men" denotes to be tempted as to truths and as to goods, is a secret which does not appear from the letter. That it was not God with whom Jacob contended must be evident to everyone, and will also appear from the explication below; for it cannot be predicated of any man that he contends with God and prevails. But the internal sense teaches what is here signified by "God" and by "men"-namely, that by "God" is signified truth and by "men" good, and this for the reason that in the internal sense the name "God" signifies truth, and hence that when the subject treated of is truth, this name is used (n. 2586, 2769, 2807, 2822); and that when "man" is mentioned, good is meant. That "man" denotes good is because the Lord is the only man, and because man is called man from Him (see n. 49, 288, 565, 1894); also because from Him heaven is a man, and is called the Grand Man (n. 684, 1276, 3624-3649, 3741-3751).
[5] For this reason the Most Ancient Church also, which was in celestial good, was called "man" (n. 478); and therefore also in the Word, where good is treated of, good is signified by "man," as in Isaiah:
     I will make a man [vir homo]* more rare than gold, and man [homo] than the gold of Ophir (Isa. 13:12).
     The inhabitants of the earth shall be burned, and few shall be the man [vir homo] left (Isa. 24:6);
a "man" [vir homo] denotes spiritual good, or the good of truth; a "man" [homo], good.
In the same:
     The paths are laid waste, the wayfaring man hath ceased; he hath made vain the covenant, he hath loathed the cities, he regardeth not a man [vir homo] (Isa. 33:8).
In Jeremiah:
     I beheld the earth, and lo it was a void and emptiness, and the heavens, and they had no light; I beheld and lo there was no man, and all the birds of heaven had flown away (Jer. 4:23, 25).
In the same:
     Behold, the days come, saith Jehovah, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast (Jer. 31:27).
In Ezekiel:
     Thy merchants with the soul of man and vessels of brass they gave thy trading (Ezek. 27:13).
In the same:
     Ye My flock, the flock of My pasture, ye are man, and I am your God (Ezek. 34:31).
Again:
     The waste cities shall be filled with the flock of man (Ezek. 36:38).
In these passages "man" [homo] denotes those who are in good, thus good, because man is man from good. But the truth which is from good is called in the Word a "man" [vir homo], and also the "son of man."
* Hebrew-enosh.

&4288. These same words which have thus far been explained have regard also to the Jewish and Israelitish nation, which is named "Jacob" in the Word, as has been said and shown above (n. 4279). In that sense which is called the internal historical sense, by these words-"Let me go, for the dawn ariseth"-is signified that what is representative should depart from the posterity of Jacob, before they came into the representatives of the land of Canaan. It has been shown above what the character of that nation was, namely, that with them there was no internal worship, but only external; thus that the heavenly conjugial was separated from them, and therefore that no church could be instituted with them, but only the representative of a church (n.4281). 
[2] But be it known what a representative church is, and what the representative of a church. A representative church is when there is internal worship in external, and the representative of a church when there is no internal worship, but nevertheless there is external. In both there are nearly similar outward rituals, that is, similar statutes, similar laws, and similar precepts. But in the representative church the externals correspond with the internals, so as to make a one; whereas in the representative of a church there is no correspondence, because the externals are either devoid of internals, or are at variance with them. In a representative church celestial and spiritual love is the principal, but in the representative of a church bodily and worldly love is the principal. Celestial and spiritual love is the internal itself; but where there is no celestial and spiritual love, but only bodily and worldly love, the external is devoid of an internal. The Ancient Church, which was after the flood, was a representative church; but that which was instituted among the posterity of Jacob was only the representative of a church. 
[3] To make this evident let the distinction be illustrated by examples. In the Representative Church Divine worship took place on mountains, because mountains signified celestial love, and in the supreme sense the Lord (n. 795, 1430, 2722, 4210); and when they were holding worship on mountains, they were in their holy state, because they were at the same time in celestial love. In the Representative Church Divine worship took place also in groves, because groves signified spiritual love, and in the supreme sense the Lord as to this love (n. 2722); and when they were holding worship in groves, they were in their holy state, because at the same time in spiritual love. In the Representative Church when they were holding Divine worship, they turned their faces to the rising of the sun, because by the rising sun was also signified celestial love (n. 101, 1529, 1530, 2441, 2495, 3636, 3643). And so when they looked at the moon they were in like manner penetrated with a certain holy reverence, because the moon signified spiritual love (n. 1529-1531, 2495, 4060). It was similar when they looked at the starry heaven, because this signified the angelic heaven or the Lord's kingdom. In the Representative Church they had tents or tabernacles, and Divine worship in them, and this holy; because tents or tabernacles signified the holy of love and worship (n. 414, 1102, 2145, 2152, 3312); and so in innumerable other things. 
[4] In the representative of a church there was indeed in the beginning a like Divine worship upon mountains, and also in groves, and they also turned their faces toward the rising of the sun, and looked at the moon and the stars, and similarly held worship in tents or tabernacles. But as they were in external worship without internal, or in bodily and worldly love, and not in celestial and spiritual love, and thus worshiped the mountains and groves themselves, and the sun, moon, and stars, as also their tents or tabernacles, and thus made the rituals idolatrous which in the Ancient Church were holy, they were therefore restricted to what was common to all, namely, to the mountain where Jerusalem was, and at last where Zion was, and to the rising of the sun as seen thence and from the temple, and also to a tent in common, which was called the tent of meeting, and finally to the ark in the temple; and this to the intent that a representative of a church might exist when they were in a holy external; as otherwise they would have profaned holy things. 
[5] From this it is evident what the distinction is between a representative church and a representative of a church; in general, that they who were of the representative church communicated with the three heavens as to their interiors, to which these external things served as a plane; but they who were in the representative of a church did not communicate with the heavens as to their interiors; but still the external things in which they were kept could serve as a plane, and this miraculously of the Lord's providence, to the intent that something of communication might exist between heaven and man, by means of some semblance of a church; for without the communication of heaven with man through something of a church, the human race would perish. What the correspondence of internal things is, cannot be told in few words, but will of the Lord's Divine mercy be told in the following pages.

&4289. That by "Let me go, for the dawn ariseth," is signified that what is representative would depart from the posterity of Jacob, before they came into the representatives of the land of Canaan, is evident from the series of things in the internal historical sense, in which Jacob's posterity are treated of. Their state in respect to the things of the church is also described in the Word by evening, by night, and by morning or dawn - by the latter when they came into the land of Canaan, consequently into the representative of a church there. The case herein is that the representative of a church could not be instituted among them until they had been altogether vastated, that is, until they had no knowledge of internal things; for if they had had a knowledge of internal things they could have been affected by them, and thus would have profaned them. For holy things (that is, internal truths and goods) can be profaned by those who know and acknowledge them, and still more by those who are affected by them, but not by those who do not acknowledge them. But see what has been previously said and shown about profanation, namely: That those can profane holy things who know and acknowledge them, but not those who do not (n. 593, 1008, 1010, 1059, 3398, 3898): That those who are within the church can profane holy things, but not those who are without (n. 2051): That therefore so far as is possible those are withheld from the acknowledgment and belief of good and truth who cannot remain therein permanently (n. 3398, 3402): That these are also kept in ignorance lest they should profane (n. 301-303): What danger there is from the profanation of holy things (n. 571, 582): That worship becomes external lest what is internal should be profaned (n. 1327, 1328): And that therefore internal truths were not disclosed to the Jews (n. 3398). 
[2] It was therefore provided by the Lord that the genuine representative of a church (that is, what is internal) should depart from the posterity of Jacob before they came into the representatives of the land of Canaan, insomuch that they did not know anything at all concerning the Lord. They did indeed know that the Messiah was to come into the world, but to the end that He should exalt them to glory and eminence over all nations of the whole earth - not to save their souls to eternity. Neither did they know anything about the heavenly kingdom, nor about the life after death, and not even about charity and faith. In order that they might be reduced to this ignorance they were kept some hundreds of years in Egypt; and when they were called out thence, they did not know even the name of Jehovah (Exod. 3:12-14). Moreover, they had lost all the worship of the representative church, insomuch that after the commandments of the Decalogue had been promulgated before them from Mount Sinai, within a month they fell back to the Egyptian worship, which was that of a golden calf (Exod. 32).
[3] And because the brood that had been brought out of Egypt was of such a character, they all perished in the wilderness. For nothing more was required of them than to keep the statutes and precepts in the outward form, because this was to act as the representative of a church; but those who had grown up in Egypt could not be reduced to this; yet their children could, although with difficulty, in the beginning by miracles, and afterwards by fears and captivities, as is manifest from the books of Joshua and Judges. From this it is evident that all genuine or internal representation of the church had departed from them before they came into the land of Canaan, where the external representative of the church was begun among them in full form. For the land of Canaan was the veriest land of all where the representatives of the church could be presented, because all the places and all the boundaries of this land had been representative from ancient times (see n. 3686).

&4290. In the internal historical sense, by "he said, I will not let thee go unless thou bless me," is signified that they insisted upon being representative; for their insisting is signified by "I will not let thee go," and representing a church by being "blessed." In regard to this subject - that the posterity of Jacob insisted upon being representative of a church, and that they were chosen above all other nations - this cannot indeed be made so evident from the historicals of the Word in the sense of the letter, for the reason that the historicals of the Word in the sense of the letter enfold within them deep secrets of heaven, and therefore these so follow in the series; and also because the names themselves signify things; many names indeed in their supreme sense signify the Lord Himself, such as Abraham, Isaac, and Jacob. That these in the supreme sense signify the Lord, has been shown many times in what precedes (see n. 1965, 1989, 2011, 3245, 3305, 3439).
[2] That the posterity of Jacob were not chosen, but insisted that a church should be among them, may be seen from many passages of the Word, from its internal historical sense, and openly in the following. In Moses:
     Jehovah spoke unto Moses, Go up hence, thou and the people which thou hast made to go up out of the land of Egypt, into the land of which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it; I will not go up in the midst of thee, for thou art a stiffnecked people; lest I consume thee in the way. And when the people heard this evil word, they mourned, and put off everyone his ornament from upon him. And Moses took the tent, and pitched it for himself without the camp, in removing far from the camp. And Moses said unto Jehovah, See, Thou sayest unto me, Make this people go up, and Thou hast not made known to me whom Thou wilt send with me. Now therefore I pray If I have found grace in Thine eyes, make known to me I pray Thy way, that I may know concerning Thee, that I have found grace in Thine eyes; behold also that this nation is Thy people. He said therefore, My faces shall go until I give thee rest (Exod. 33:1-7, 12-14).
It is here said that Moses made the people go up out of the land of Egypt, and then that they put off their ornament and mourned, and that Moses pitched his tent without the camp, and that thereby Jehovah assented; thus plainly showing that they themselves insisted.
[3] In the same:
     Jehovah said unto Moses, How long will this people provoke Me, and how long will they not believe in Me, for all the signs which I have wrought in the midst of them? I will smite them with the pestilence, and will extinguish them, and will make of thee a nation greater and mightier than they. But Moses supplicated, and Jehovah being entreated said, I will be gracious according to thy word: nevertheless, I live, and the whole earth shall be filled with the glory of Jehovah; for as to all those men who have seen My glory, and My signs which I wrought in Egypt, and in the wilderness, yet have tempted Me these ten times, and have not obeyed my voice, surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked Me see it. Your bodies shall fall in this wilderness; but your little children will I bring in (Num. 14:11-12, 20-23, 29, 31).
From these words it is also manifest that Jehovah willed to extinguish them, and consequently not to set up a church among them, but that they insisted and it was therefore done - besides many other times also, when Jehovah willed to utterly destroy that nation so often rebellious, but as often suffered Himself to be entreated by their supplications. 
[4] The like is also involved in Balaam's not being permitted to curse that people (Num. 22, 23, 24); and in other places also, where it is said that Jehovah repented that He had brought in that people; also that Jehovah was entreated; and also that He so often made a new covenant with them. Such things are signified in the internal historical sense by the words "I will not let thee go, unless thou bless me." The same is also signified by Jacob's taking away the birthright from Esau, and also by his taking the blessing from him by fraud (Gen. 25 and 27).

&4291. In the internal historical sense, by he said unto him, What is thy name? And he said Jacob, is signified that they were the posterity of Jacob with their quality. This is evident from the signification of a "name," as being quality (see n. 144, 145, 1754, 1896, 2009, 2724, 3006); and from the signification of "Jacob," as being his posterity (see n. 4281).

&4292. In the internal historical sense by "he said, Thy name shall no more be called Jacob, but Israel," is signified that they could not represent as Jacob, but as from a new quality given them. This may be seen from the meaning of "Jacob" in the Word, as being his posterity (see n. 4281); and from the signification of a "name," as being quality (see just above, n. 4291). The new quality itself is "Israel" in the internal sense; for "Israel" is the celestial spiritual, thus the internal man (n. 4286). And because "Israel" is the celestial spiritual and thus the internal man, "Israel" is also the internal spiritual church; for whether you speak of the spiritual man or the spiritual church, it is the same thing; because the spiritual man is a church in particular, and a number are a church in general. If a man were not a church in particular, there would not be any church in general. A congregation in general is what in common speech is called a church, but in order that there may be any church, everyone in this congregation must be such as is the church in general, because every general involves parts similar to itself. 
[2] As regards the matter itself (that they could not represent as Jacob, but as from a new quality given them, which is "Israel") the case is this. It was specifically Jacob's posterity who represented the church, but not Isaac's specifically; for Isaac's posterity were not from Jacob only, but also from Esau. Still less was it Abraham's posterity specifically; for Abraham's posterity were not from Jacob only, but also from Esau, and likewise from Ishmael, as also from his sons by his second wife Keturah - thus from Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah, and their sons (see Gen. 25:1-4). Now as Jacob's posterity insisted on being representative (as shown just above n. 4290), they could not represent as Jacob, nor as Isaac, nor as Abraham. That they could not as Jacob was because Jacob represented the external of the church, but not its internal; and they could not as Isaac at the same time, nor as Abraham at the same time, for the reason just adduced. 
[3] There was therefore no other way by which they could represent the church than by a new name being given to Jacob, and thereby a new quality; which new quality should signify the internal spiritual man, or what is the same, the internal spiritual church. This new quality is "Israel." Every church of the Lord is internal and external, as has been repeatedly shown. The internal church is what is represented, and the external is what represents. Moreover the internal church is either spiritual or celestial. The internal spiritual church was represented by Israel, and the internal celestial church was afterwards represented by Judah. Therefore also a division was made, and the Israelites were a kingdom by themselves, and the Jews were a kingdom by themselves; but on this subject of the Lord's Divine mercy hereafter. Hence it is evident that Jacob (that is, the posterity of Jacob) could not represent a church as Jacob, for this would be to represent only the external of a church; but must also do so as Israel, because "Israel" is the internal. 
[4] That the internal is what is represented, and the external what represents, has been shown before, and may likewise be seen from man himself. Man's speech represents his thought, and his action represents his will. Speech and action are man's externals, and thought and will are his internals. Furthermore, man's face itself, by its varying looks, represents both his thought and his will. That the face by its looks represents, is known to everyone; for with the sincere their interior states may be seen from the looks of the face. In a word, all things of the body represent what is of the animus and of the mind. 
[5] The case is similar with the externals of the church, for these are like a body, and the internals are like a soul - as the altars and the sacrifices upon them, which as is known were external things; in like manner the showbreads; also the lampstand with its lights; and likewise the perpetual fire: that these represented internal things may be known to everyone; and it is the same with the rest of the rites. That these external things could not represent external but internal things, is evident from what has been adduced. Thus Jacob could not represent as Jacob, because "Jacob" is the external of the church; but Jacob could represent as Israel, because "Israel" is its internal. This is what is meant by the new quality given in order that the posterity of Jacob might represent.

&4293. In the internal historical sense, by "for as a prince hast thou contended with God and with men, and hast prevailed," is signified on account of the contumacy which was in their phantasies and cupidities, as is evident from the signification of "God" and from the signification of "men" as being truths and goods (see n. 4287). These same words have here an opposite sense, because in this sense they are said of the posterity of Jacob, among whom (as shown above) there were interiorly no truths and goods, but falsities and evils. Falsities are phantasies because they are of phantasies, and evils are cupidities because they are of cupidities. 
[2] That this nation insisted on being representative, that is, they insisted that they should be the church above all nations in the whole world, may be seen above (n. 4290). That this was also permitted on account of the contumacy that was in their phantasies and cupidities, is here meant. The nature of their phantasies and their cupidities no one can know who has not had some interaction with them in the other life; and in order that I might know it, this has been granted me, so that I have occasionally spoken with them there. More than all others they love themselves and they love the wealth of the world; and more than all others they fear the loss of this honor, and also the loss of gain; and therefore also at this day, as of old, they despise all others in comparison with themselves, and likewise seek wealth for themselves with the most intense application, and moreover are timid. As this nation had been of this character from ancient times, they could more than others be kept in a holy external without any holy internal, and thus could represent in external form the things of the church. It is these phantasies and these cupidities that have produced such contumacy. 
[3] The same also appears from many things related of them in the historicals of the Word. After being punished they could be in such external humiliation as could no other people, for they could lie prostrate on the ground for entire days and wallow in the dust, not getting up until the third day; they could wail for many days, go in sackcloth, in rent garments, with ashes or dust sprinkled upon their heads; they could fast continuously for several days, and meanwhile burst forth into bitter weeping. But these things they did solely from bodily and earthly love, and from the fear of the loss of preeminence and worldly wealth; for it was not anything internal that affected them, because they knew not at all and did not even want to know what anything internal is, such as that there is a life after death, and that there is an eternal salvation. 
[4] From this it is evident that, being of such a nature, they must needs be deprived of all holy internal, for this in no wise agrees with such a holy external, because the two things are utterly contrary to each other; and also that they could, better than others, serve as the representative of the church, that is, could represent holy things in an external form without any holy internal; and thus that by means of this nation something of communication with the heavens could be possible (see n. 4288).

&4294. Verses 29-32. And Jacob asked and said, Tell I pray thy name. And he said, Wherefore is this that thou dost ask after my name? And he blessed him there. And Jacob called the name of the place Peniel; for I have seen God faces to faces, and my soul is delivered. And the sun arose to him as he passed over Penuel, and he halted upon his thigh. Therefore the sons of Israel eat not the nerve of that which was displaced, which is upon the hollow of the thigh, even unto this day, because he touched in the hollow of Jacob's thigh the nerve of that which was displaced. "And Jacob asked and said, Tell I pray thy name," signifies the angelic heaven and its quality; "and he said, Wherefore is this that thou dost ask after my name?" signifies that heaven was not willing to reveal itself; "and he blessed him there," signifies conjunction with the Divine celestial spiritual; "and Jacob called the name of the place Peniel," signifies a state of temptations; "for I have seen God faces to faces and my soul is delivered," signifies that He endured the most grievous temptations as if they were from the Divine; "and the sun arose to him," signifies the conjunction of goods; "as he passed over Penuel," signifies a state of truth in good; "and he halted upon his thigh," signified that truths were not yet disposed into such an order that all together with good might enter into celestial spiritual good; "therefore the sons of Israel eat not the nerve of that which was displaced, which is upon the hollow of the thigh," signifies that those were not appropriated in which were falsities; "even unto this day," signifies even forever, that falsities should not be adjoined; "because he touched in the hollow of Jacob's thigh the nerve of that which was displaced," signifies the reason, because they are falsities. 
[2] In the internal historical sense, in which the posterity of Jacob is treated of, by "Jacob asked and said, Tell I pray thy name," evil spirits are signified; by "he said, Wherefore is this that thou dost ask after my name?" is signified that from evil spirits they did not acknowledge; by "he blessed him there," is signified that it was so done; by "Jacob called the name of the place Peniel," is signified the state in that they put on representations; by "for I have seen God faces to faces, and my soul is delivered," is signified that He was present representatively; by "the sun arose to him," is signified when they came into representations; by "as he passed over Penuel," is signified when they came into the land of Canaan; by "he halted upon his thigh," is signified that goods and truths were altogether destroyed with that posterity; by "therefore the sons of Israel eat not the nerve of that which was displaced, which is upon the hollow of the thigh," is signified that the posterity ought to know this; by "unto this day," is signified that they are such forever; by "because he touched in the hollow of Jacob's thigh the nerve of that which was displaced," is signified because they had a heredity which could not be eradicated by regeneration, because they would not allow this.

&4295. And Jacob asked and said, Tell I pray thy name. That this signifies the angelic heaven and its quality, may be seen from the representation of Jacob, as being the Lord as to the Divine natural (of which above); and from the signification of "God," whose name he asked, and also of "men," with whom as a prince he contended and prevailed, as being truths and goods, and thus those who are in truths and goods (see n. 4287). And because the angelic heaven is heaven from truths and goods, it is specifically this which is signified by the "God and men" with whom the Lord prevailed. Occasionally also in the Word the angels are called "gods," and this from truths and goods, as in David:
     God stood in the congregation of god, He judged in the midst of the gods. I said, Ye are gods, and all of you sons of the Most High (Ps. 82:1, 6);
where it is plainly evident that the "congregation of god," and the "gods," denote the angelic heaven. In the same:
     Who in the sky can be compared unto Jehovah? Who among the sons of the gods can be likened unto Jehovah? (Ps. 89:6).
Again:
     Confess ye to the God of gods; confess ye to the Lord of lords (Ps. 136:2-3).
From these passages, as also from the fact that no one can contend as a prince with God and prevail, and likewise from the fact that he who is called "God" was not willing to reveal his name, it is evident that it was the angelic heaven with which the Lord fought. That a deep secret lies hidden in these words is plainly evident from the words themselves: "Wherefore is this that thou dost ask after my name?" for if it had been Jehovah God, He would not have concealed his name; nor would Jacob have asked, "What is thy name?" for to ask the name implies that it is another or others than God Himself. 
[2] That the Lord in temptations at last fought with the angels themselves, nay, with the whole angelic heaven, is a secret that has not yet been disclosed. But the case with regard to this matter is that the angels are indeed in the highest wisdom and intelligence, but have all wisdom and intelligence from the Divine of the Lord. From themselves, or from what is their own, they have nothing of wisdom and intelligence. So far therefore as they are in truths and goods from the Divine of the Lord, so far they are wise and intelligent. That the angels have nothing of wisdom and intelligence from themselves, they themselves openly confess; nay, they are indignant if anyone ascribes to them anything of wisdom and intelligence, for they know and perceive that this would be to take away from the Divine that which is Divine, and to claim for themselves that which is not theirs, and thus to incur the crime of spiritual theft. The angels also say that all that is their own is evil and false, both from their heredity and from actual life when they were men in the world (n. 1880); and that the evil and falsity is not separated or wiped away from them, they being thus justified, but that it all remains with them, and that it is by the Lord that they are withheld from evil and falsity and are kept in good and truth (n. 1581). All the angels confess these things, and no one is admitted into heaven unless he knows and believes them; for otherwise they cannot be in the light of wisdom and intelligence which is from the Lord, consequently not in good and truth. From this it may also be known how it is to be understood that heaven is not pure in the eyes of God, as we read in Job 15:15.
[3] This being the case, in order that the Lord might reduce the universal heaven into heavenly order, He admitted into Himself temptations from the angels also, who, insofar as they were in what is their own, were so far not in good and truth. These temptations are the inmost of all, for they act solely into the ends, and with such subtlety as cannot possibly be noticed. But insofar as they are not in what is their own, so far they are in good and truth, and so far cannot tempt. Moreover the angels are continually being perfected by the Lord, and yet can never to eternity be so far perfected that their wisdom and intelligence can be compared to the Divine wisdom and intelligence of the Lord; for they are finite, and the Lord is infinite; and there is no comparison between what is finite and what is infinite. From all this it can now be seen what is meant by the god with whom Jacob as a prince contended; as also why he was not willing to reveal his name.

&4296. Wherefore is this that thou dost ask after my name? That this signifies that heaven was not willing to reveal itself, is evident from what has been said and shown just above (n. 4295).

&4297. And he blessed him there. That this signifies conjunction with the Divine celestial spiritual, is evident from the signification of "to bless," as being conjunction (see n. 3504, 3514, 3565, 3584). That it is conjunction with the Divine celestial spiritual, is evident from what precedes respecting Jacob, in that he was named Israel; for by Israel is represented the Lord as to the Divine celestial spiritual (n. 4286). What the celestial spiritual is, may also be seen in the same number.

&4298. And Jacob called the name of the place Peniel. That this signifies a state of temptations, is evident from the series of the things; for in old times names were given to the places where anything peculiar happened that were significative of the thing which happened there and of its state (n. 340, 2643, 3422). To this place was given a name which signified a state of temptations, for a state of temptations is here described by the wrestling and contention of Jacob. In the original language "Peniel" means "the faces of God," and "to see the faces of God" denotes to endure the most grievous temptations, as will be explained in what now follows.

&4299. For I have seen God faces to faces, and my soul is delivered. That this signifies that He endured the most grievous temptations as if they were from the Divine, is evident from the signification of "seeing God," as being an approach to Him through things interior, namely, goods and truths, hence denoting presence (see n. 4198); and from the signification of "faces," as being things interior (n. 1999, 2434, 3527, 3573, 4066), consequently the thoughts and affections, for thoughts and affections are interior things, because they are of the animus and of the mind, and manifest themselves in the face; and from the signification of "my soul is delivered," as being to endure, namely, the Divine presence. That by all these things is signified that He endured the most grievous temptations as if they were from the Divine, cannot appear except from the causes of temptations both proximate and remote. The proximate causes are the evils and falsities in the man, which lead him into temptations, consequently the evil spirits and genii who pour them in (n. 4249). Nevertheless no one can be tempted (that is, undergo any spiritual temptation) except him who has conscience; for spiritual temptation is nothing else than torment of conscience; and consequently none can be tempted except those who are in celestial and spiritual good, for these have conscience, and all others have not, and do not even know what conscience is. 
[2] Conscience is a new will and a new understanding from the Lord; thus it is the Lord's presence in a man; and this the nearer, in proportion as the man is in the affection of good or of truth. If the Lord's presence is nearer than in proportion as the man is in the affection of good or of truth, the man comes into temptation. The reason is that the evils and falsities which are in the man, tempered by the goods and truths that are in him, cannot endure a nearer presence. This may be seen from the things that take place in the other life: that evil spirits cannot possibly approach any heavenly society without beginning to feel anguish and torment; also that evil spirits cannot endure to have angels look upon them, for they are instantly tortured and fall into a swoon; and also from the fact that hell is remote from heaven, for the reason that it cannot endure heaven, that is, the Lord's presence which is in heaven. This is the reason why it is said of such in the Word:
     Then shall they begin to say to the mountains, Fall upon us; and to the hills, Hide us (Luke 23:30).
And elsewhere:
     They shall say to the mountains and to the rocks, Fall down upon us, and hide us from the face of Him that sitteth upon the throne (Rev. 6:16).
Moreover the foggy and pitch-dark sphere which exhales from the evils and falsities of those who are in hell appears like a mountain or rock, under which they are hidden (see n. 1265, 1267, 1270). 
[3] From all this it can now be known that the words, "I have seen God faces to faces, and my soul is delivered," signify the most grievous temptations as if they were from the Divine. Temptations and torments appear as if from the Divine, because, as before said, they come forth through the Lord's Divine presence; but still they are not from the Divine, or from the Lord, but from the evils and falsities which are in him who is being tempted or tormented. For from the Lord nothing proceeds but the Holy which is good and true and merciful. This Holy, which is good and true and merciful, is what those who are in evils and falsities cannot endure, because they are opposites or contraries. Evils, falsities, and unmercifulness are continually intent upon doing violence to these holy things; and insofar as they assault them, so far they are tormented; and when they assault them, and are consequently tormented, they suppose that it is the Divine which torments them. These things are what are meant by the words "as if they were from the Divine." 
[4] That no one can see Jehovah face to face, and live, was known to the ancients, and this knowledge was handed down from them to the posterity of Jacob; for which reason they rejoiced so greatly when they saw an angel and yet lived. As in the book of Judges:
     Gideon saw that he was the angel of Jehovah; and therefore Gideon said, Lord Jehovih! Forasmuch as I have seen the angel of Jehovah face to face. And Jehovah said unto him, Peace be unto thee, fear not, thou shalt not die (Judg. 6:22-23).
In the same book:
     Manoah said unto his wife, We shall surely die, because we have seen God (Judg. 13:22).
And in Moses:
     Jehovah said unto Moses, Thou canst not see My faces, for man shall not see Me, and live (Exod. 33:20).
[5] When it is said of Moses that he spoke with Jehovah face to face (Exod. 33:11), and that Jehovah knew him face to face (Deut. 34:10), the meaning is that Jehovah appeared to him in a human form adapted to his reception, which was external, namely, as an old man with a beard, sitting with him - as I have been instructed by the angels. It was from this also that the Jews had no other idea of Jehovah than as of a very old man, with a long and snowy beard, who could do greater miracles than other gods. Not that they accounted Him the most holy, for what holiness was they did not know; still less that they could by any possibility see the Holy that proceeds from Him, because they were in bodily and earthly love, without any holy internal (n. 4289, 4293).

&4300. And the sun arose to him. That this signifies conjunction of goods, is evident from the signification of the "sun arising," as being the conjunction of goods. That by the "dawn coming up" is signified when conjunction is at hand, or is commencing, see n. 4283. From this it follows that the "sun arose" denotes the conjunction itself; for in the internal sense the "sun" signifies celestial love (n. 1529, 1530, 2441, 2495, 3636, 3643, 4060); consequently it signifies goods, for these are of this love. When celestial love manifests itself with a man (that is, when it is observed), the sun is said "to arise" upon him, for the goods of this love are then conjoined with him.

&4301. As he passed over Penuel. That this signifies the state of truth in good, is evident from the signification of "Penuel," as being the state of truth in good. For Jabbok was the stream first passed over by Jacob when he entered into the land of Canaan, and by this is signified the first instilling of the affections of truth, see n. 4270, 4271. It is the Penuel that he now passes over, and therefore by it is signified a state of truth that is insinuated into good. The conjunction of good is also treated of, and good is not good unless there is truth in it; for good has its quality and also its form from truth, insomuch that good cannot be called good in any man unless there is truth in it; but truth receives its essence, and consequently its life, from good; and this being the case, and the subject treated of being the conjunction of goods, the state of truth in good is also treated of. 
[2] As regards the state of truth in good, this can indeed be described, but yet it cannot be apprehended, except by those who have celestial perception. Others cannot even have an idea of the conjunction of truth with good, because with them truth is in obscurity; for they call that truth which they have learned from doctrinal things, and that good which is done according to this truth; whereas they who have perception are in celestial light as to their understanding (that is, as to their intellectual sight), and they are affected with truths which are conjoined with good, as the eye or bodily sight is affected with flowers in gardens and meadows in the time of spring; and they who are in interior perception are affected with these truths as with a fragrance that is exhaled from them. Such is the angelic state, and therefore such angels perceive all the differences and all the varieties of the instilling and conjunction of truth in good, and thus endless things more than man; for man does not even know that there is any instilling and conjunction, and that a man becomes spiritual thereby. 
[3] A few words shall be added in order to convey some notion of this matter. There are two things which constitute the internal man-the understanding and the will. To the understanding pertain truths, and to the will goods; for what a man knows and understands to be so, he calls truth; and what he does from will, thus what he wills, he calls good. These two faculties should constitute a one. This may be illustrated by comparison with the sight of the eye, and with the pleasantness and delight that are experienced by means of this sight. When the eye sees objects, it experiences a pleasantness and delight from them in accordance with their forms, colors, and their consequent beauties both in general and in their parts; in a word, in accordance with the order or dispositions into series. This pleasantness and delight are not of the eye, but of the animus and its affection; and insofar as the man is affected with them, so far he sees them and retains them in memory, while the things that the eye sees from no affection, are passed over and are not implanted in the memory, thus are not conjoined with it. 
[4] From this it is evident that the objects of the external sight are implanted in accordance with the pleasantness and delight of the affections; and that they are in this pleasantness and delight; for when a similar pleasantness or delight recurs, such objects also recur; and in like manner when similar objects recur, such pleasantness and delight also recur, with variety according to the states. It is the same with the understanding, which is the internal sight - its objects are spiritual, and are called truths; the field of these objects is the memory; the pleasantness and delight of this sight is good; and thus good is that in which truths are inseminated and implanted. From this it may in some measure appear what the instilling of truth into good is, and what the conjunction of truth in good; also, what the good is which is here treated of, and in regard to which angels perceive things so innumerable, while man perceives scarcely anything.

&4302. And he halted upon his thigh. That this signifies that truths were not yet disposed into such an order that all together with good might enter into celestial spiritual good; is evident from the signification of "halting," as being to be in good in which there are not yet genuine truths, but general ones into which genuine truths can be insinuated, and such as do not disagree with genuine truths (of which hereafter). But in the supreme sense, in which the Lord is treated of, by "halting upon the thigh" is signified that truths had not yet been disposed into such an order that all together with good might enter into celestial spiritual good. (That the "thigh" is celestial spiritual good may be seen above, n. 4277, 4278.) 
[2] As regards the order in which truths must be when they enter into good (here celestial spiritual good), neither can this be set forth to the apprehension; for it must first be known what order is, and then what is the order of truths; also what celestial spiritual good is, and then how truths enter into it by means of good. Although these things should be described, they still would not be manifest except to those who are in heavenly perception, and by no means to those who are in natural perception alone. For they who are in heavenly perception are in the light of heaven from the Lord, in which light there is intelligence and wisdom. But they who are in natural light are not in any intelligence and wisdom, except insofar as the light of heaven flows into this light, and so disposes it that the things which are of heaven may appear as in a mirror, or in a certain representative image, in the things which are of natural light; for without the influx of the light of heaven, natural light presents nothing of spiritual truth to view. 
[3] This only can be said respecting the order in which truths must be in order that they may enter into good - that all truths, like goods, both as to generals and as to particulars, and even as to the veriest singulars, in heaven are disposed into such an order that the one regards the other in such a form as do the members, organs, and viscera of the human body, or their uses, have mutual regard to one another, in general, also in particular, and likewise in the veriest singulars, and thus effect that all are a one. It is from this order in which truths and goods are disposed that heaven itself is called the Grand Man. Its life itself is from the Lord, who from Himself disposes all things in general and in particular into such order; and hence heaven is a likeness and an image of the Lord; and therefore when truths are disposed into such an order as that in which heaven is, they are then in heavenly order and can enter into good. The truths and goods with every angel are in such an order; and the truths and goods with every man who is being regenerated are also being disposed, into such an order. In a word, the order of heaven is the disposal of the truths that are of faith in the goods that are of charity toward the neighbor, and the disposal of these goods in the good that is of love to the Lord. 
[4] That "to halt" denotes to be in good in which there are not yet genuine truths, but nevertheless general truths into which genuine truth can be insinuated, and such as do not disagree with genuine truths; and thus that the "lame" are those who are in good, but not in genuine good because of their ignorance of truth (that is, in such good as are the Gentiles who live in mutual charity), may be seen from those passages in the Word where the "lame" and the "halt" are mentioned in a good sense. As in Isaiah:
     The eyes of the blind shall be opened, and the ears of the deaf shall be opened; then shall the lame man leap as a hart, and the tongue of the dumb shall sing (Isa. 35:5-6).
In Jeremiah:
     Behold, I bring them from the land of the north, and I will gather them from the sides of the earth, among them the blind and the lame one, the woman with child and her that travaileth with child together (Jer. 31:8).
In Micah:
     In that day, saith Jehovah, I will gather her that halteth, and I will assemble her that is driven, and I will make her that halteth for remains, and her that was driven a numerous nation; and Jehovah shall reign over them in the mountain of Zion, from henceforth and to eternity (Micah 4:6-7).
In Zephaniah:
     At that time I will save her that halteth, and assemble her that was driven, and I will make them a praise and a name (Zeph. 3:19).
That in these passages by the "lame" and the "halt" are not meant the lame and the halt, may be seen by everyone, for it is said of them that they "shall leap," "shall be assembled," "shall be made for remains," and "shall be saved;" but it is evident that those are signified who are in good and not so much in truths, as is the case with well-disposed Gentiles, and also with those of a similar nature within the church. 
[5] Such are also meant by the "lame" of whom the Lord speaks in Luke:
     Jesus said, When thou makest a feast, call the poor, the maimed, the lame, and the blind; then thou shalt be blessed (Luke 14:13-14).
And in the same:
     The master of the house said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the lame, and the blind (Luke 14:21).
The Ancient Church distinguished into classes the neighbor or neighbors toward whom they were to perform the works of charity; and some they called "maimed," some "lame," some "blind," and some "deaf," meaning those who were spiritually so. Some also they called the "hungry," the "thirsty," "strangers," the "naked," the "sick," the "captives" (Matt. 25:33-36); and some "widows," "orphans," the "needy," the "poor," and the "miserable;" by whom they meant no other than those who were such as to truth and good, and who were to be suitably instructed, led on their way, and thus provided for as to their souls. But as at this day charity does not make the church, but faith, what is meant in the Word by these persons is altogether unknown; and yet it is manifest to everyone that it is not meant that the maimed, the lame, and the blind are to be called to a feast, and that it was not commanded by the master of the house that such should be brought in, but that those are meant who are spiritually such; also that in every thing spoken by the Lord there is what is Divine, consequently a celestial and spiritual sense. 
[6] Similar is the meaning of the Lord's words in Mark:
     If thy foot cause thee to stumble, cut it off; it is good for thee to enter into life lame, rather than having two feet to be cast into the gehenna of fire, into fire unquenchable (Mark 9:45; Matt. 18:8);
by the "foot which must be cut off" if it caused stumbling, is meant the natural, which is constantly opposing itself to the spiritual - that it must be destroyed if it attempt to impair truths; and thus that on account of the disagreement and dissuasion of the natural man, it is better to be in simple good, although in the denial of truth. This is signified by "entering into life lame." (That the "foot" is the natural may be seen above, n. 2162, 3147, 3761, 3986, 4280.) 
[7] By the "lame" in the Word are also signified those who are in no good, and thence in no truth, as in Isaiah:
     Then shall the prey that multiplieth be divided, the lame shall plunder the prey (Isa. 33:23).
In David:
     When I am halting they are glad and gather themselves together; the lame whom I knew not gather themselves together against me (Ps. 35:15).
And because such are signified by the "lame," it was forbidden to sacrifice anything that was lame (Deut. 15:21, 22; Mal. 1:8, 13); and also that anyone of the seed of Aaron who was lame should discharge the office of the priesthood (Lev. 21:18). It is similar with the lame as with the blind, for the "blind" in a good sense signify those who are in ignorance of truth, and in the opposite sense those who are in falsities (n. 2383). 
[8] In the original language the "lame" is expressed by one word, and "he that halteth" by another, and by the "lame" in the proper sense are signified those who are in natural good into which spiritual truths cannot flow, on account of natural appearances and the fallacies of the senses; and in the opposite sense those who are in no natural good, but in evil, which altogether obstructs the influx of spiritual truth; whereas by "him that halteth," in the proper sense, are signified those who are in natural good into which general truths are admitted, but on account of their ignorance, not particular and singular truths; and in the opposite sense, those who are in evil and thus do not admit even general truths.

&4303. Therefore the sons of Israel eat not the nerve of that which was displaced, which is upon the hollow of the thigh. That this signifies that those truths were not appropriated in which were falsities, is evident from the signification of "eating," as being to be conjoined and appropriated (see n. 2187, 2343, 3168, 3513, 3596, 3832); and from the signification of a "nerve" as being truth; for truths in good are circumstanced as are nerves in the flesh, and moreover in the spiritual sense truths are nerves, and good is flesh (n. 3813). Similar things are also signified by sinews* and flesh in Ezekiel:
     Thus said the Lord Jehovih unto these bones, I will put sinews upon you, and will bring up flesh upon you, and I will put breath in you; and I beheld, and lo, there were sinews upon them, and flesh came up (Ezek. 37:5-6, 8).
Here the subject treated of is the new creation of man, that is, his regeneration. But when truths have been distorted, they then no longer become truths, but in proportion as they are distorted to what is opposite, they accede to falsities; and hence it is that by the "nerve of that which was displaced" is signified falsity. (That the hollow of the thigh is where there is the conjunction of conjugial love with natural good, consequently where there is influx of spiritual truth into natural good, may be seen above, n. 4277, 4280.) Hence it is evident that by "therefore the sons of Israel eat not the nerve of that which was displaced which is upon the hollow of the thigh," is signified that those truths were not appropriated in which were falsities. That these things are said of the sons of Israel because by "Israel" is signified the Divine celestial spiritual, may be seen above (n. 4286), and by "sons" truths (n. 489, 491, 2623); and thus the meaning is that the truths of the Divine celestial spiritual did not appropriate to themselves any falsities.
* The Latin word nervus means both a nerve and a sinew. That in Gen. 32 the great nervus ischiadicus or sciatic nerve is meant, see n. 5051. [Reviser]

&4304. Even unto this day. That this signifies even forever, that falsities should not be adjoined, is evident from the signification of "even unto this day," as being, wherever used in the Word, what is perpetual and eternal (see n. 2838). 

&4305. Because he touched in the hollow of Jacob's thigh the nerve of that which was displaced. That this signifies the reason, because there were falsities, is evident from the signification of "touching in the hollow of Jacob's thigh," as here being the reason, because there were falsities. That this is signified by "touching in the hollow of Jacob's thigh," may be seen from what has been said above (n. 4277, 4278, 4303).

&4306. That these same words which have been explained thus far, treat also of the posterity of Jacob, and that this sense is called the lower sense, and also the internal historical sense, see n. 4279, 4288. How these words are to be understood in this sense, shall now be explained.

&4307. That in the internal historical sense by "Jacob asked and said, Tell I pray thy name," are signified evil spirits, may be seen from many things in this sense, in which these words and those which follow are predicated of the posterity of Jacob; for the internal sense is determined by its application to the subject treated of. That not good spirits, but evil ones are signified by him who wrestled with Jacob, may be seen from the fact that by "wrestling" is signified temptation (n. 3927, 3928, 4274); and temptation is never caused by good spirits, but by evil, for temptation is the excitation of the evil and falsity that are in the man (n. 741, 751, 761, 1820, 4249, 4299). Good spirits and angels never excite evils and falsities, but defend man against them, and bend them to good; for good spirits are led by the Lord, and from the Lord nothing ever proceeds but holy good and holy truth. That the Lord tempts no one, is known from the doctrine received in the church, and may also be seen above (n. 1875, 2768). From this, and also from the fact that the posterity of Jacob gave way in every temptation, both in the wilderness and afterwards, it is evident that not good spirits, but evil, are signified by him who wrestled with Jacob. Moreover that nation, which is here signified by "Jacob," was not in any spiritual and heavenly love, but in bodily and worldly love (n. 4281, 4288-4290, 4293); and the presence of spirits with men is determined in accordance with their loves. Good spirits and angels are present with those who are in spiritual and heavenly love, and evil spirits with those who are solely in bodily and worldly love; and this so much that everyone may know the quality of the spirits with him by merely observing the quality of his loves, or what is the same, the quality of his ends; for everyone has for an end that which he loves. 
[2] The reason why the spirit called himself God was that Jacob believed this; like his posterity, who constantly believed that Jehovah was in their holy external, when yet Jehovah was present only representatively, as will be evident from what follows. They also believed that Jehovah led into temptations, that all evil was from Him, and that He was in anger and fury when they were punished. For this reason it was so expressed in the Word, in accordance with their belief, when yet Jehovah never leads into temptations, nor is there ever anything evil from Him, nor is He ever in anger, and still less in fury (see n. 223, 245, 592, 696, 1093, 1683, 1874, 1875, 2395, 3605, 3607, 3614). This is also the reason why he who wrestled with Jacob was not willing to reveal his name. That in the internal spiritual sense by him who wrestled with Jacob is meant the angelic heaven (n. 4295), is because the Lord, who in the supreme sense is there represented by Jacob, allowed angels also to tempt Him; and because the angels were at that time left to what is their own, as was shown in the number cited.

&4308. That in the internal historical sense, by "he said, Wherefore is this that thou dost ask after my name," is signified that they did not acknowledge that it was from evil spirits, is evident from what is said just above (n. 4307).

&4309. That in the internal historical sense, by "he blessed him there" is signified that it was so done, is evident from the signification here of "to bless," as being that they served as a representative of a church (see n. 4290); for which reason by "he blessed him there" is here signified that it was so done.

&4310. That in the internal historical sense by "Jacob called the name of the place Peniel" is signified the state in which they put on the representations, is evident from the signification of "calling a name," as being the quality (of which often before); from the signification of "place," as being state (n. 2625, 2837, 3356, 3387); and from the signification of "Peniel" as being in this sense to put on representations, for these are the subject treated of in what precedes and what follows. What "Peniel" signifies is explained by the words, "for I have seen God faces to faces, and my soul is delivered," by which is signified that the Lord was present representatively (of which in what soon follows), thus here that they put on representations. Names of places, like names of persons, as also the things themselves, do not signify the same in one sense as in another. Thus "Jacob" himself in the sense of the letter signifies Jacob himself; in the internal historical sense, his posterity (n. 4281); in the internal spiritual sense, the natural man in him who is regenerate; but in the supreme sense, "Jacob" signifies the Lord as to the Divine natural, as has been often shown. It is the same with all other names, and thus with Peniel.

&4311. That in the internal historical sense by for I have seen God faces to faces, and my soul is delivered, is signified that He was present representatively, is evident from the signification of "seeing God faces to faces," when these words are predicated of the state in which the posterity of Jacob were, as being that the Lord was present representatively; for to see God faces to faces in the external form and with the bodily sight, is not to see Him present (n. 4299). That He was not present as with those who are regenerate, and thereby are in spiritual love and faith, is manifest from what has been said of that nation (n. 4281, 4288, 4290, 4293) - that they were in external worship, and not at the same time in internal, or what is the same, in bodily and worldly, and not in spiritual and heavenly love. With such the Lord could never be present except representatively. 
[2] What it is to be present representatively, must be briefly told. A man who is in bodily and worldly love and not at the same time in spiritual and heavenly love, has none but evil spirits with him, even when he is in a holy external; for good spirits cannot possibly be present with such a person, because they at once perceive in what kind of love a man is. There is a sphere which is exhaled from his interiors, which spirits perceive as manifestly as a man perceives by his sense of smell offensive and foul vapors floating around him in the air. That nation which is here treated of, was in such a state as to good and truth, or as to love and faith. In order, however, that they might serve as the representative of a church, it was miraculously provided by the Lord that when they were in a holy external, and were at the same time surrounded by evil spirits, the holy in which they were might yet be uplifted into heaven; and this by good spirits and angels not within but without them, for within them there was nothing but emptiness or uncleanness. Communication was therefore given not with the man himself, but with the holy itself in which they were when they fulfilled the statutes and precepts given them, which were all representative of spiritual and heavenly things of the Lord's kingdom. This is signified by the Lord's being present with that nation representatively. But the Lord is present in a very different way with those within the church who are in spiritual love and thence in faith. With these there are good spirits and angels not only in their external worship, but also at the same time in their internal; and therefore with them there exists a communication of heaven with themselves; for the Lord flows into them through heaven through their internals into their externals. To these the holy of worship is profitable in the other life, but not to the former. 
[3] It is similar with priests and elders who preach holy things, and yet are in evil life and evil belief. With these there are not good, but evil spirits, even when they are in worship that appears holy in the external form. For it is the love of self and of the world, or a love for securing honors and acquiring gain and thereby fame, that fires them and presents an appearance of affection for what is holy, sometimes to such a degree that no simulation is perceived, nor is at the time believed by them to exist; when yet they are in the midst of evil spirits, who are then in a similar state, and who breathe upon them and into them. That evil spirits can be in such a state, and are so when they are in their externals, and are inflated with the love of self and of the world, has been given me to know by manifold experience, which of the Lord's Divine mercy will be described hereafter at the end of the chapters. Such preachers have no communication with heaven in themselves; and yet those have who hear and receive the words from their mouth, if they are in a pious and holy internal; for it matters not from whom the voice of good and truth flows forth, provided their life is not manifestly wicked; for this life causes a scandal. 
[4] That the nation descended from Jacob was of such a character (namely, that they were surrounded with evil spirits, and yet the Lord was present with them representatively), may be seen from many passages in the Word; for they were very far from worshiping Jehovah with the heart, and as soon as miracles were lacking, they immediately turned to other gods and became idolaters. This was a manifest proof that at heart they worshiped other gods and confessed Jehovah with the mouth only, and this merely for the reason that they might be the greatest and have preeminence over all the nations round about. That this people at heart worshiped an Egyptian idol, and only confessed Jehovah with the mouth on account of His miracles (with Aaron himself among them), is plainly evident from the golden calf which Aaron made for them, and this but a month after they had seen such great miracles on Mount Sinai, besides those which they had seen in Egypt (see Exod. 32). That Aaron also was of the same character is plainly stated at verses 2 to 5, and especially in verse 35. The same appears also from many other passages in Moses, in the book of the Judges, in the books of Samuel, and in the books of the Kings. 
[5] That they were only in external worship and not in any internal worship, is evident also from the fact that they were forbidden to come near to Mount Sinai when the Law was promulgated, and were told that if they touched the mountain, they should surely die (Exod. 19:11-13; 20:16, 19). The reason was that their internal was unclean. It is also said in Moses:
     That Jehovah dwelt with them in the midst of their uncleannesses (Lev. 16:16).
The quality of that nation is evident also from the song of Moses (Deut. 32:15-43), and from many passages in the Prophets. From all this it may be known that with that nation there was not any church, but only a representative of a church, and that the Lord was present with them only representatively. 
[6] Compare also what has previously been stated in regard to them:
That with the posterity of Jacob there was a representative of a church, but not a church (n. 4281, 4288);
That the representative of a church was not instituted with them until after they had been altogether vastated as to a holy internal, and that they would otherwise have profaned holy things (n. 3398, 4289);
That when they remained in their statutes they could represent, but not when they turned aside from them (n. 3881e);
That on this account they were kept strictly in rituals, and that they were driven thereto by external means (n. 3147, 4281);
That their worship was made external without internal in order that they might serve as a representative of a church (n. 4281);
That for this reason also the interior things of the church were not disclosed to them (n. 301-303, 2520, 3398, 3479, 3769);
That they were of such a nature that they could more than others be in a holy external without an internal (n. 4293);
That for this reason they have been preserved to this day (n. 3479);
And that their holy external does not affect them at all as to their souls (n. 3479).

&4312. That in the internal historical sense, by "the sun arose to him," is signified when they came into representations, is evident from the signification of the "sun arising" in this sense, in which the posterity of Jacob is treated of, as being when they came into representations. By the "arising of the dawn" is signified the state before they came into representatives (n. 4289). The sun is also said to "arise" with everyone who is becoming a church, thus also with everyone who is becoming representative of a church.

&4313. That in the internal historical sense by "as he passed over Penuel," is signified when they came into the land of Canaan, is evident from the fact that Penuel was the first station after Jacob had passed over the river Jabbok, and that all boundaries were significative according to distance and situation (n. 1585, 1866, 4116, 4240). Thus "Penuel," being the first boundary, signifies when they came into the land of Canaan.

&4314. That in the internal historical sense by "he halted upon his thigh" is signified that goods and truths were altogether destroyed with that posterity, is evident from the representation of Jacob, who here is "he," as being his posterity (see n. 4281); and from the signification of "halting upon the thigh" as denoting those who are in no good, and consequently in no truth (n. 4302). Here therefore by his "halting upon his thigh" is signified that goods and truths were altogether destroyed with that posterity. 
[2] The quality of that nation is also plainly evident from many things spoken by the Lord Himself in parables, which in their internal historical sense were said of that nation-as in the parable of the man that was a king, who took account with his servant in whom there was no mercy toward another (Matt. 18:23-35); in the parable of the householder who let out his vineyard to husbandmen, and went abroad, and the husbandmen seized the servants whom he sent, and beat one with rods, and killed another, and stoned another; and at last he sent his son, whom they cast out of the vineyard and killed; on hearing which parable the Scribes and Pharisees recognized it as spoken of themselves (Matt. 21:33-45; Mark 12:1-9; Luke 20:9-19); in the parable of the man who gave talents to his servants, and he who received the one talent went and hid it in the earth (Matt. 25:14-30; Luke 19:13-16); in the parable of those who came to him that was wounded by the robbers (Luke 10:30-37); in the parable of those who were invited to the great supper, and all excused themselves, of whom the Lord says, I say to you that none of those men who were bidden shall taste of my supper (Luke 14:16-24); in the parable of the rich man and Lazarus (Luke 16:19-31); in the parable of those who despise others in comparison with themselves (Luke 18:10-14); in the parable of the two sons, one of whom said, I will go into the vineyard, but went not; and Jesus said, "Verily I say unto you, that the publicans and harlots go into the kingdom of heaven before you" (Matt. 21:28-32).
[3] The quality of that nation the Lord openly declared in Matthew 23:13-39, where He says: "Ye witness against yourselves, that ye are the sons of them that killed the prophets, and ye fill up the measure of your fathers" (Matt. 23:13-33). In Mark, "Jesus said unto them, Rightly did Esaias prophesy of you, This people honoreth Me with their lips, but their heart is far from Me; in vain do they worship Me, teaching for doctrines the precepts of men, forsaking the commandments of God" (Mark 7:6-13). In John: The Jews answered Jesus that they were the seed of Abraham; but Jesus said to them, "Ye are of your father the devil, and the desires of your father ye will to do; he was a murderer from the beginning, and stood not in the truth, because the truth is not in him; when he speaketh a lie, he speaketh of his own; because he is the speaker of a lie, and the father of it" (John 8:33, 44). Because they were such, they are also called an "evil and adulterous generation" (Matt. 12:39), and the "offspring of vipers" (Matt. 3:7; 23:33; Luke 3:7); "O offspring of vipers, how can ye, being evil, speak good things?" (Matt. 12:34).
[4] That not even any natural good was left with that nation, is signified by the fig-tree spoken of in Matthew:
     Jesus seeing a fig-tree in the way, came to it, but found nothing thereon but leaves only; therefore He said unto it, Let no fruit grow on thee henceforth forever, and presently the fig-tree withered away (Matt. 21:19);
that the fig-tree denotes natural good may be seen above (n. 217). 
[5] From these passages it may be seen that goods and truths were altogether destroyed with that nation. Goods and truths are said to be destroyed when there are none interiorly. The goods and truths which appear outwardly derive their being and their living from those which are internal; and therefore such as are the internal ones, such are the external, howsoever the latter may appear to the eyes of man. There are some whom I knew in their bodily life, and who then appeared as having zeal for the Lord, for the church, for their country and the common good, and for justice and equity; and yet in the other life these same are among the infernals, and (what astonished me) among the worst there. The reason was, that their interiors had been foul and profane, and that they had counterfeited that zeal for the sake of reputation, in order to acquire honors and also to gain wealth; thus for their own sakes, and not for the sake of what they professed with the mouth. When therefore these externals are put off, which takes place when men die, the internals are laid open and appear as they had been within, and which during life they had hidden from the world. This is what is meant by the goods and truths being altogether destroyed.

&4315. That in the internal historical sense by "therefore the sons of Israel eat not the nerve of that which was displaced which is upon the hollow of the thigh," is signified that the posterity ought to know this, may be seen from the fact that this was a memorial whereby they should remember that such was their quality, thus that thereby they ought to know this.

&4316. That in the internal historical sense by "even unto this day" is signified that they are such forever, is evident from the signification of "even unto this day," which where mentioned in the Word means forever (see n. 2838). That this posterity was such from the earliest times, may be seen from the sons of Jacob themselves-from Reuben, in that he "lay with Bilhah his father's concubine" (Gen. 35:22); from Simeon and Levi, who killed Hamor and Shechem, and all the men of their city; and that the rest of his sons came upon the pierced and plundered the city (Gen. 34:1-31). Therefore Jacob, then Israel, before he died, spoke of them thus: of Reuben, "Thou shalt not excel, because thou wentest up on thy father's bed; then didst thou make thyself unworthy; he went up on my couch" (Gen. 49:3, 4); and of Simeon and Levi, "Into their secret let not my soul come, with their assembly let not my glory be united; for in their anger they slew a man, and in their set purpose they houghed an ox. Cursed be their anger, for it was vehement, and their fury, for it was grievous; I will divide them among Jacob, and scatter them among Israel" (Gen. 49:5-7). 
[2] The quality of Judah may also be seen from the fact that he took a Canaanitess for his wife (Gen. 38:1, 2), which nevertheless was contrary to what had been commanded, as may be seen from Abraham's words to his servant, whom he sent to betroth Rebekah to his son Isaac (Gen. 24:3, 6); and from many other passages in the Word. A third part of that nation was from this stock, that is, from his son Shelah who was born of the Canaanitish mother (Gen. 38:11; 46:12; see Num. 26:20; 1 Chron. 4:21, 22). The same may be further seen from the wicked deed of these and the other sons of Jacob against Joseph (Gen. 37:18-36). The quality of their posterity in Egypt is manifest from what is related of them when they were in the wilderness, where they were so often rebellious; and afterwards in the land of Canaan, where they so frequently became idolaters. Lastly, their quality in the Lord's time has been shown just above (see n. 4314); and what they are at this day is known, namely, opposed to the Lord, to the things of the church, to charity toward the neighbor, and to one another. From all this it may be seen that this nation has ever been of this nature. Let no one therefore any longer entertain the opinion that there was any church among them, or more than a representative of a church, and still less that they were chosen in preference to others.

&4317. That in the internal historical sense, by "because he touched in the hollow of Jacob's thigh the nerve of that which was displaced," is signified because they had a heredity which could not be eradicated by regeneration, because they would not allow this, is evident from the signification of the "thigh," as being conjugial love, and consequently every heavenly and spiritual love (see n. 4280); and because the "hollow of the thigh" is where there is the conjunction of conjugial love, and also of all heavenly and spiritual love, with natural good (n. 4277, 4280). Hence to "touch it," or to injure it so as to occasion halting, is to destroy the good which is of these loves, and as this happened to Jacob, it is signified that this nature passed from him to his posterity, and thus was hereditary. That the "nerve of that which was displaced" signifies falsity, may be seen above (n. 4303), here falsity from hereditary evil. It follows from this and from the series, that this heredity could not be eradicated from them by regeneration, because they would not allow this. 
[2] That they had such a heredity and that they could not be regenerated, is very evident from all that is related of them in the Word, and particularly from these passages in Moses:
     Moses called all Israel, and said unto them, Ye have seen all things that Jehovah hath done in your eyes in the land of Egypt unto Pharaoh and unto all his servants, and unto all his land; and Jehovah hath not given you a heart to know, and eyes to see, and ears to hear, even unto this day (Deut. 29:2, 4).
In the same:
     I know the figment of the people which they do at this day, before I bring them into the land which I sware (Deut. 31:21).
And again:
     I will hide My faces from them, I will see what is the last of them; for they are a generation of perversities, sons in whom is no truth. I would exterminate them, I would cause their memory to cease from man, were it not that I feared the indignation of the enemy. For they are a nation that perisheth in counsels, and there is no intelligence in them; for their vine is of the vine of Sodom, and their grapes are of the fields of Gomorrah; their grapes are hemlock, the clusters are bitter to them. Their wine is the poison of dragons, and the cruel head of asps. Is not this laid up in store with Me, sealed in My treasures? (Deut. 32:20, 26-34);
and in many other places, especially in Jeremiah.
[3] That this was signified by the "touch upon the hollow of Jacob's thigh," and his consequent lameness, is manifest in Hosea:
     The controversy of Jehovah with Judah, to visit upon Jacob, according to his ways, and according to his works He will render to him; he supplanted his brother in the womb; in his grief he contended with God, and contended toward the angel, and prevailed; he wept and entreated him (Hos. 12:3-5).
where "to contend with God," in the internal historical sense, is to be urgent that the representative of a church should be with them (see n. 4290, 4293). From this it is evident that they had such a heredity from Jacob himself, and the same might be shown from many more passages which must be passed over for the present. 
[4] As regards heredity specifically, it is believed in the church at this day that all hereditary evil is from the first parent, and that all are therefore condemned in regard thereto. But the case is not so. Hereditary evil derives its origin from everyone's parents and parents' parents, or from grandparents and ancestors successively. Every evil which they have acquired by actual life, even so that by frequent use or habit it has become like a nature, is derived into the children, and becomes hereditary to them, together with that which had been implanted in the parents from grandparents and ancestors. The hereditary evil from the father is more inward, and the hereditary evil from the mother is more outward. The former cannot be easily rooted out, but the latter can. When man is being regenerated, the hereditary evil inrooted from his nearest parents is plucked up by the roots; but with those who are not being regenerated, or who cannot be regenerated, it remains. This then is hereditary evil (see also n. 313, 494, 2122, 2910, 3518, 3701). This is also evident to everyone who reflects, and also from the fact that every family has some peculiar evil or good by which it is distinguished from other families; and that this is from parents and ancestors is known. It is similar with the Jewish nation remaining at this day, which is evidently distinct from other nations, and is known from them, not only by its peculiar genius, but also by manners, speech, and face.
[5] But what hereditary evil is, few know; it is believed to consist in doing evil; but it consists in willing and hence thinking evil; hereditary evil being in the will itself and in the thought thence derived; and being the very conatus or endeavor that is therein, and which adjoins itself even when the man is doing what is good. It is known by the delight that is felt when evil befalls another. This root lies deeply hidden, for the very inward form that receives from heaven (that is, through heaven from the Lord) what is good and true, is depraved, and so to speak, distorted; so that when good and truth flow in from the Lord, they are either reflected, or perverted, or suffocated. It is from this cause that no perception of good and truth exists at this day, but in place of it, with the regenerate, conscience, which acknowledges as good and true what is learned from parents and masters. It is from hereditary evil to love self more than others, to will evil to others if they do not honor us, to perceive delight in revenge, and also to love the world more than heaven; and from the same source come all the derivative cupidities or evil affections. Man is ignorant that such things are in hereditary evil, and still more that they are opposite to heavenly affections; and yet it is manifestly shown in the other life how much of evil from what is hereditary each one has drawn to himself by actual life, and also how far he has removed himself from heaven by evil affections from this source. 
[6] That hereditary evil could not be eradicated from the posterity of Jacob by regeneration because they would not allow it, is likewise manifest from the historicals of the Word; for they gave way in all the temptations in the wilderness as recorded by Moses: and also afterwards in the land of Canaan, whenever they did not see miracles; and yet those temptations were outward but not inward or spiritual. In respect to spiritual things they could not be tempted, because as before shown they knew no internal truths, and had no internal good; and no one can be tempted except as to what he knows and what he has. Temptations are the veriest means of regeneration. These things are signified by their not allowing regeneration. As regards their state and lot in the other life, see above (n. 939-941, 3481).

&4318. CONTINUATI0N CONCERNING THE GRAND MAN AND CONCERNING CORRESPONDENCE, HERE CONCERNING CORRESPONDENCE WITH THE SENSES IN GENERAL.                         
It is the main point of intelligence with the angels to know and perceive that all life is from the Lord, and also that the universal heaven corresponds to His Divine Human; and consequently that all angels, spirits, and men correspond to heaven; and also to know and perceive the nature of this correspondence. These are the first principles of the intelligence in which angels are more than men; and from this they know and perceive innumerable things that are in the heavens and hence also those which are in the world; for the things which come forth in the world and its nature are causes and effects from the former as beginnings; for universal nature is a theater representative of the Lord's kingdom.

&4319. It has been shown by much experience that not only a man, but a spirit, and also an angel, thinks, speaks, and does nothing from himself, but from others; nor these others from themselves, but again from others, and so on; and thus all and each from the First of life, that is, from the Lord, however completely this may appear to be as from themselves. This has often been shown to spirits who in the life of the body had believed and had confirmed themselves in the belief, that all things were in themselves, or that they think, speak, and act from themselves and their soul, in which life appears implanted. It has also been shown by living experiences (such as exist in the other life but are impossible in the world), that the evil think, will, and act from hell, and the good from heaven (that is, through heaven from the Lord), and that nevertheless both evils and goods appear as from themselves. Christians know this from the doctrine which they draw from the Word-that evils are from the devil, and goods from the Lord; but there are few who believe it. And because they do not believe it, they appropriate to themselves the evils which they think, will, and act; but the goods are not appropriated to them; for they who believe goods to be from themselves, claim and ascribe them to themselves, and thus place merit in them. They also know from the doctrine in the church, that no one can do anything good from himself, insomuch that whatever is from himself and his own is evil, however much it may appear as good; but this also few believe, although it is true. 
[2] The evil who had confirmed themselves in this opinion - that they live from themselves, and consequently that whatever they think, will, and act is from themselves-when shown that the case is exactly in accordance with the doctrine, said that they now believed. But they were told that knowing is not believing, and that believing is internal, and is impossible except in the affection of good and truth, consequently is possible to none but those who are in the good of charity toward the neighbor. Being evil, the same spirits insisted that they now believed because they saw. But examination was made by an experience familiar in the other life, namely, by their being looked into by angels; and when they were looked into, the upper part of their head appeared to be withdrawn, and the brain to be rough, hairy, and dark, which showed what is the inward quality of those who have only a faith of memory knowledge, but not a true faith; and that to know is not to believe. For the head of those who know and believe appears as human, and the brain well ordered, snow-white, and lucid; for heavenly light is received by them. But with those who only know and suppose that they thereby believe, and yet do not believe, because they live in evil, heavenly light is not received, consequently neither are the intelligence and wisdom which are in that light; and therefore when they draw near to angelic societies, that is, to heavenly light, this light is turned with them into darkness. This is the reason why their brain appeared dark.

&4320. That the life which is from the Lord alone appears with everyone as if it were in himself, is from the Lord's love or mercy toward the universal human race, in that He wills to appropriate to each one what is His own, and to give to everyone eternal happiness. It is known that love appropriates to another what is its own; for it presents itself within the other, and makes itself present in him. How much more the Divine love! That the evil also receive the life which is from the Lord, is as with objects in the world, all of which receive light from the sun, and thereby colors, but according to their forms. Objects which suffocate and pervert the light appear of a black or foul color, but yet have their blackness and foulness from the sun's light. So is it with the light or life from the Lord with the evil; but this life is not life, but is (as it is called) spiritual death.

&4321. Although these things appear paradoxical and incredible to man, they nevertheless are not to be denied, because experience itself dictates them. If all things were denied the causes of which are not known, innumerable things that come forth in nature would be denied, the causes of which are known scarcely as to a ten-thousandth part; for the secret things therein are so many and so great that those which man knows are scarcely anything in comparison with those which he does not know. What then must be the secret things that come forth in the sphere which is above nature, that is, in the spiritual world! As for example these: That there is one only life, and all live from it, and everyone differently from another: that the evil also live from the same life, and likewise the hells, and that the inflowing life acts according to its reception: that heaven has been so ordered by the Lord as to bear relation to a man, whence it is called the Grand Man; and that in consequence all the things in man correspond thereto: that man without influx therefrom into everything in him, cannot subsist even for a moment: that all in the Grand Man keep in a constant situation according to the quality and the state of the truth and good in which they are; that situation there is not situation, but state, and therefore those appear constantly at the left who are at the left, those at the right who are at the right, in front those who are in front, behind those who are behind, in the plane of the head, the breast, the back, the loins, and the feet, above the head and below the soles of the feet, directly and obliquely, and at a less or greater distance, those who are there, however and to whatever quarter the spirit may turn himself: that the Lord as a Sun appears constantly to the right, and there at a middle height, a little above the plane of the right eye; and that all things there have relation to the Lord as the Sun and center, and thus to their only One from which they come forth and subsist, and as all appear before the Lord constantly in their own situation, according to their states of good and truth, they therefore appear in the same way to everyone, for the reason that the Lord's life, and consequently the Lord, is in all who are in heaven. Not to mention innumerable other things.

&4322. Who at this day does not believe that man comes into existence naturally from the seed and the ovum? and that in the seed from the first creation there is the ability to bring itself forth into such forms, first within the ovum, next in the womb, and afterwards of itself; and that it is not the Divine which brings things forth any longer? The reason why this is so believed is that no one knows of there being any influx from heaven (that is, through heaven from the Lord); and this because they do not desire to know that there is any heaven. For in their private meetings the learned discuss openly among themselves whether there is a hell, and thus whether there is a heaven. And as they are in doubt about heaven, they cannot receive as any first principle that there is an influx through heaven from the Lord; which influx nevertheless brings forth all things that are in the three kingdoms of the earth (especially those in the animal kingdom, and in particular in man), and holds them together in form according to their uses. Hence neither can they know that there is any correspondence between heaven and man; and still less that this is of such a nature that every several thing within him, nay, the veriest singular ones, come forth from this source, and also subsist from it, for subsistence is a perpetual coming forth, and consequently preservation in connection and form is perpetual creation.

&4323. That there is a correspondence of every several thing in man with heaven, I have begun to show at the end of the preceding chapters, and this by living experience from the world of spirits and from heaven; to the end that man may know whence he comes into existence and whence he subsists, and that there is a continual influx into him therefrom. Later it will be shown in like manner from experience that man rejects this influx from heaven (that is, through heaven from the Lord), and accepts the influx from hell; but that nevertheless he is continually kept by the Lord in correspondence with heaven, in order that he may, if he chooses, be led from hell to heaven, and through heaven to the Lord.

&4324. The correspondence of the heart and lungs, and also of the brain with the Grand Man, has already been treated of at the end of the chapters. Here, in accordance with our plan, the correspondence with man's external sensories is to be treated of, namely, with the sensory of sight, or the eye; with the sensory of hearing, or the ear; with the sensories of smell, taste, and touch; but first concerning correspondence with sense in general.

&4325. Sense in general, or general sense, is distinguished into voluntary and involuntary. Voluntary sense is proper to the cerebrum, but involuntary sense is proper to the cerebellum. In men these two kinds of general sense are conjoined, but yet are distinct. The fibers which flow forth from the cerebrum present the voluntary sense in general, and the fibers which flow from the cerebellum present the involuntary sense in general. The fibers of this double origin conjoin themselves together in the two appendices which are called the medulla oblongata and the medulla spinalis, and through these pass into the body, and shape its members, viscera, and organs. The parts which encompass the body, as the muscles and skin, and also the organs of the senses, for the most part receive fibers from the cerebrum; and hence man has sense and motion in accordance with his will. But the parts within this compass or enclosure, which are called the viscera of the body, receive fibers from the cerebellum; and consequently man has no sense of these parts, nor are they under the control of his will. From this it may in some measure appear what sense is in general, or the general voluntary sense, and the general involuntary sense. Be it known further that there must be a general in order that there may be any particular, and that the particular can in no wise come into existence and subsist without the general, and in fact that it subsists in the general; and that every particular is circumstanced according to the quality and according to the state of the general; and this is the case with sense in man, and also with motion.

&4326. There was heard a sound as of muttered thunder that flowed down from on high above the occiput, and continued around the whole of that region. I wondered who they were, and was told that they were those who relate to the general involuntary sense, and was told further that they could well perceive a man's thoughts, but are not willing to expose and utter them-like the cerebellum, which perceives all that the cerebrum does, but does not publish it. When their manifest operation into all the province of the occiput had ceased, it was shown how far their operation extended. It was first determined into the whole face, then withdrew itself toward the left side of the face, and at last toward the ear on that side; by which was signified what was the nature of the operation of the general involuntary sense from the earliest times with men on this earth, and how it advanced. 
[2] Influx from the cerebellum insinuates itself especially into the face, as is evident from the fact that the animus has been inscribed on the face, and the affections appear in the face, and this for the most part without the man's will-such as fear, reverence, shame, various kind of gladness, and also of sadness, besides many other things, which are thereby made known to another in such manner that it is known from the face what affections are in the man, and what changes of animus and of mind. These things come from the cerebellum through its fibers, when there is no simulation within. It was thus shown that in the earliest times, or with the most ancient people, the general sense had possession of the whole face, and successively after those times only of the left side of it, and at last in still later times it emptied itself away from the face, so that at this day there is scarcely any general involuntary sense left in the face. The right side of the face together with the right eye corresponds to the affection of good, and the left to the affection of truth, the region where the ear is corresponding to obedience alone without affection. 
[3] For with the most ancient people, whose age was called the Golden Age, because they were in a certain state of perfection or wholeness, and lived in love to the Lord and in mutual love as angels live, all the involuntary of the cerebellum was manifest in the face, and they did not at all know how to present anything in the countenance other than exactly as heaven flowed into their involuntary conatus or endeavors and thence into the will. But with the ancients, whose age was called the Silver Age, because they were in a state of truth, and thence in charity toward the neighbor, the involuntary of the cerebellum was not manifest in the right side of the face, but only in the left. But with their posterity, whose time was called the Iron Age, because they lived not in the affection of truth, but in obedience to truth, the involuntary was no longer manifest in the face, but betook itself to the region around the left ear. I have been instructed that the fibers of the cerebellum have thus changed their efflux into the face, and that instead of them fibers from the cerebrum have been transferred thither, which now control those which are from the cerebellum, and this from an endeavor to form the expressions of the face according to the behests of man's own will, all of which is from the cerebrum. It does not appear to man that these things are so, but they are plainly manifest to the angels from the influx of heaven and from correspondence.

&4327. Such is the general involuntary sense at this day with those who are in the good and truth of faith. But with those who are in evil and thence in falsity, there is no longer any general involuntary sense which manifests itself, neither in face, speech, nor gesture; but there is a voluntary which counterfeits what is involuntary (or natural as it is called), which they have made such by frequent use or habit from infancy. The nature of this sense with such persons has been shown by an influx which was tacit and cold into the whole face, both into the right side of it and into the left, and determining itself therefrom toward the eyes, and extending itself from the left eye into the face; by which was signified that the fibers of the cerebrum have intruded themselves and control the fibers of the cerebellum, the result being that what is fictitious, pretended, counterfeit, and deceitful reigns within, while outwardly there appears what is sincere and good. Its being determined toward the left eye, and from there also into the face, signified that they have evil as their end, and use the intellectual part to obtain their end; for the left eye signifies the intellectual. 
[2] These are they who at this day constitute for the most part the general involuntary sense. In ancient times it was these who were the most celestial of all; but at this day it is these who are the most wicked of all, and this especially from the Christian world. They are very numerous, and appear beneath the occiput and at the back, where I have often seen and perceived them. For those who at this day relate to this sense are they who think deceitfully and devise evils against the neighbor, and put on a friendly countenance, nay, most friendly, with gestures of like import, and speak kindly as if endued with charity above others, and yet are the bitterest enemies, not only of him with whom they have interaction, but also of the human race. Their thoughts have been communicated to me, and they were wicked and abominable, full of cruelties and butcheries.

&4328. I have also been shown how the case is in general with the voluntary (or will part) and with the intellectual. The most ancients, who constituted the Lord's celestial church (see n. 1114-1123), had a voluntary in which was good, and an intellectual in which was the derivative truth, which two with them made a one. But the ancients, who formed the Lord's spiritual church, had the voluntary altogether destroyed, but the intellectual entire, in which the Lord by regeneration formed a new voluntary, and through this also a new intellectual (see n. 863, 875, 895, 927, 928, 1023, 1043, 1044, 1555, 2256). [2] How the case had been with the good of the celestial church was shown by a column descending from heaven, of an azure color, at the left side of which there was a lucidity like the flaming glow of the sun. By this was represented their first state; by the azure color their good voluntary; and by the flaming glow their intellectual. And afterwards the azure of the column passed into a dim flaminess by which was represented their second state, and that their two lives-of the will and the understanding-still acted as a one, but more dimly as to good from the will; for what is azure signifies good, and a flaming glow truth from good. 
[3] Presently the column became quite black; and around the column there was a lucidity which was variegated by something of shining white, presenting colors; by which was signified the state of the spiritual church. The black column signified the voluntary as being altogether destroyed, and as being nothing but evil; the lucidity variegated by something of shining white signified the intellectual in which was a new voluntary from the Lord; for the intellectual is represented in heaven by what is lucid.

&4329. There came spirits at some height who from the sound heard appeared to be many, and it was discovered from the ideas of their thought and speech as conducted to me, that they seemed to be in no distinct idea, but in a general idea of many things. From this I supposed that nothing distinct could be perceived by them, but only something general and indistinct, and thus obscure; for I was of the opinion that what is general cannot be otherwise. That their thought was general or in common (that is, that of many together), I was able to plainly observe from the things which flowed in from them into my thought. 
[2] But there was given them an intermediate spirit, through whom they spoke with me; for such a general thing could not fall into speech except through others. When I spoke with them through the intermediate, I said (as was my opinion), that generals cannot present a distinct idea of anything, but only one so obscure that it is as it were no idea. But after a quarter of an hour they showed that they had a distinct idea of generals, and of many things in the generals; and especially by this, that they accurately and distinctly observed all the variations and changes of my thoughts and affections, together with the singulars of them, so that no other spirits could do it better. From this I was able to conclude that it is one thing to be in a general idea which is obscure, as are those who have but little knowledge, and are thus in obscurity in regard to all things; and that it is another thing to be in a general idea which is clear, as are those who have been instructed in the truths and goods which are insinuated into the general in their order and series, and are so well-ordered as to be distinctly seen from the general. 
[3] These are they who in the other life constitute the general voluntary sense, and are those who by knowledges of good and truth have acquired the faculty of looking at things from the general, and thence contemplating things broadly together, and distinguishing instantly whether a thing is so. They do indeed see the things as it were in obscurity, because they see from the general the things that are therein, but as these are well ordered in the general, they are for this reason nevertheless in clearness to them. This general voluntary sense falls to none but the wise. That these spirits were of this character was also proved, for they viewed in me all things both in general and particular from which inference could be drawn, and from these they drew inferences so skillfully in regard to the interiors of my thoughts and affections that I began to be afraid to think any more; for they disclosed things which I did not know to be in me, and yet from the inferences made by them I could not but acknowledge them. Hence I perceived in myself a torpor in speaking with them, and when I took note of this torpor it appeared as if it were a hairy thing, with something in it speaking mutely; and it was said that by this was signified the general sensitive corporeal that corresponds to these spirits. On the following day I again spoke with them, and once more found that they had a general perception not obscure, but clear; and that as the generals and the states of the generals were varied, so were the particulars and their states varied, because the latter relate in order and series to the former. 
[4] It was said that general voluntary senses still more perfect exist in the interior sphere of heaven; and that when the angels are in a general or universal idea, they are at the same time in the singulars, which are set in distinct order by the Lord in the universal; also that the general and universal are not anything unless there are particulars and singulars in them from which they exist and are so called, and that they exist just insofar as these are in them; and that from this it is evident that a universal providence of the Lord, without the veriest singulars being in it, and from which it exists, is nothing at all; and that it is stupid to maintain that there exists with the Divine a universal, and then to take away the singulars from it.

&4330. As the three heavens together constitute the Grand Man, and (as before said) all the members, viscera, and organs of the body correspond to this man according to their functions and uses, there correspond to it not only those which are external and are apparent to the sight, but also those which are internal and not apparent to the sight; consequently those which are of the external man, and those which are of the internal man. The societies of spirits and angels to which the things of the external man correspond, are for the most part from this earth; but those to which the things of the internal man correspond are for the most part from elsewhere. These societies act as a one in the heavens just as with the regenerate man do the external and the internal man. And yet at the present day few from this earth come into the other life in whom the external man acts as one with the internal; for most are sensuous, insomuch that there are few who believe otherwise than that man's external is all there is of him; and that when this passes away (as when he dies) there is scarcely anything left that lives; much less do they believe that there is an internal which lives in the external, and that when the external passes away, the internal eminently lives. 
[2] It has been shown by living experience how these are opposed to the internal man. There were present very many spirits from this earth, who when they had lived in the world had been of this character, and there came into their sight spirits who relate to the internal sensuous man, and they at once began to infest them, almost as irrational persons infest those who are rational, by constantly speaking and reasoning from the fallacies of the senses, and from the illusions thence arising, and from mere hypotheses, believing nothing but what could be confirmed by external sensuous things, and moreover treating the internal man with contumely. 
[3] But those who had relation to the internal sensuous man cared nothing for such things, and wondered not only at the insanity of the former spirits, but also at their stupidity; and wonderful to say, when the external sensuous spirits drew near the internal sensuous ones, and came almost into the sphere of their thoughts, the external sensuous began to breathe with difficulty (for spirits and angels breathe equally as do men, but their breathing is relatively internal, n. 3884-3895), and thus to be almost suffocated, so that they withdrew. And the further away they retired from the internal sensuous spirits, because they breathed more easily, the more tranquil and quiet it became with them; and again the nearer they approached, the more intranquil and unquiet. [4] The cause was that when the external sensuous are in their fallacies, phantasies, and hypotheses, and thence in falsities, they have tranquillity; but when on the contrary such things are taken away from them, which comes to pass when the internal man flows in with the light of truth, they then have intranquility. For in the other life there exist spheres of the thoughts and affections, and these are mutually communicated according to presence and approach (n. 1048, 1053, 1316, 1504-1512, 1695, 2401, 2489). This conflict lasted for several hours; and it was thus shown how the men of this earth are at the present day opposed to the internal man, and that the external sensuous makes almost all with them.

&4331. Continuation concerning the Grand Man and concerning Correspondence at the end of the following chapter; and there concerning Correspondence with the senses specifically.

     Genesis 33

     THE LAST JUDGMENT

&4332. By way of preface to the preceding chapter there were unfolded the things foretold by the Lord in Matthew, chapter 24, verses 32 to 35, concerning His coming; by which is understood (as there and in other places previously shown) the last period of the former church and the first of a new church. The last period or end of the former church, and the first period or beginning of a new church, have been treated of thus far (see what precedes, chapter 31, n. 4056-4060, and chapter 32, n. 4229-4231). There are now to be unfolded the words that follow in the same chapter of the Evangelist, from verses 36 to 42, namely these:
     But of that day and hour knoweth no one, not the angels of the heavens, but My Father only. And as were the days of Noah, so shall be the coming of the Son of man. For as they were in the days before the flood, eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away, so shall also the coming of the Son of man be. Then shall two be in the field; one shall be taken, and one shall be left. Two women shall be grinding at the mill; one shall be taken, and one shall be left (Matt. 24:36-42).

&4333. What is signified by these words in the internal sense will appear from the following explication-that there is described what the state will be when the old church is being rejected and the new is being set up. That the rejection of the old church and the setting up of the new is what is meant by the "consummation of the age," and by the "coming of the Son of man," and in general by the Last Judgment, has been already repeatedly shown; and also that a Last Judgment has several times taken place on this globe: first, when the Lord's celestial church, which was the Most Ancient, perished in the antediluvians by an inundation of evils and falsities, which in the internal sense is the "flood."
[2] Second, when the spiritual church, which was after the flood, and is called the Ancient, being spread over much of the Asiatic world, ceased of itself.
[3] Third, when the representative of a church among the posterity of Jacob was destroyed, which took place when the ten tribes were carried away into perpetual captivity and dispersed among the nations; and finally when Jerusalem was destroyed, and the Jews also were dispersed. Because there was then a consummation of the age after the Lord's coming, therefore also many things said by the Lord in the Evangelists concerning the consummation of that age are also applicable to the Jewish nation, and are likewise applied to them by many at this day. Nevertheless the subject treated of in the above words is specifically and especially the consummation of the age now at hand,* namely, the end of the Christian Church, which is also treated of by John in Revelation. This will be the fourth Last Judgment on this globe. What the words involve that are contained in verses 36 to 42 adduced above, will appear from their internal sense, which is as follows.
* That is, in the year 1762.

&4334. But of that day and hour knoweth no one;
signifies the state of the church at that time as to goods and truths, that it would not appear to anyone, neither on earth nor in heaven. For by "day and hour" here is not meant day and hour, or time; but state as to good and truth. That times in the Word signify states, see n. 2625, 2788, 2837, 3254, 3356; as also do "days," n. 23, 487, 488, 493, 893, 2788, 3462, 3785; and thence also hours, but specifically state. That it is here state as to good and truth, is because the subject treated of is the church, for good and truth make the church.
     [2] Not the angels of the heavens, but My Father only;
signifies that heaven does not know the state of the church as to good and truth specifically, but the Lord alone, and also when that state of the church will come. That the Lord Himself is meant by the "Father," see n. 15, 1729, 2004, 2005, 3690; and that the Divine Good in the Lord is what is called the "Father," and the Divine Truth from the Divine Good "the Son," n. 2803, 3703, 3704, 3736; and therefore they who believe that the Father is one and the Son another, and who separate them from each other, do not understand the Scriptures.
     [3] For as they were in the days before the flood;
     signifies the state of vastation of those who are of the church, which is compared to the state of vastation of the first or Most Ancient Church; the consummation of the age or Last Judgment of which is described in the Word by the "flood." That by the "flood" is signified an inundation of evils and falsities and the consequent consummation of that age, see n. 310, 660, 662, 705, 739, 790, 805, 1120. That "days" signify states, see above.
[4] Eating and drinking, marrying and giving in marriage;
     signifies their state as to the appropriation of evil and falsity, and the consequent conjunction with these. That "to eat" denotes the appropriation of good, and "to drink" the appropriation of truth, see n. 3168, 3513e, 3596; thus in the opposite sense the appropriation of evil and falsity. That "to marry" denotes conjunction with evil, and "to give in marriage," conjunction with falsity, may be seen from what has been said and shown respecting marriage and conjugial love (n. 686, 2173, 2618, 2728, 2729, 2737-2739, 2803, 3132, 3155), namely, that in the internal sense this is the conjunction of good and truth, but here in the opposite sense the conjunction of evil and falsity. Whatever the Lord spoke, being Divine, is not the same in the internal sense as in the letter. Thus eating and drinking in the Holy Supper do not signify in the spiritual sense eating and drinking, but the appropriation of the good of the Lord's Divine love (n. 2165, 2177, 2187, 2343, 2359, 3464, 3478, 3735, 4211, 4217). And as when predicated of the church and the Lord's kingdom the conjugial is the conjunction of the good of love with the truth of faith, therefore from this conjunction the Lord's kingdom is called in the Word the heavenly marriage.
     [5] Until the day that Noah entered into the ark;
signifies the end of the former church, and the beginning of the new. For by "Noah" is signified the Ancient Church in general which succeeded the Most Ancient after the flood (n. 773, and elsewhere); and by the "ark," the church itself (n. 639). "Day," which is mentioned several times in these verses, signifies state, as shown just above.
     [6] And knew not until the flood came, and took them all away;
signifies that the men of the church will not then know that they are inundated by evils and falsities, because on account of the evils and falsities in which they are they will not know what the good of love to the Lord is, and the good of charity toward the neighbor, and also what the truth of faith, and that this is from that love and charity, and is not possible except with those who live in this love and in this charity. They will also be ignorant that the internal is what saves and condemns, but not the external separate from the internal.
     [7] So shall the coming of the Son of man be;
signifies the Divine Truth, and that they will not receive it. It has been said before (Mat. 24:27, 30), that the "coming of the Son of man" is the Divine Truth which will then be revealed (also in n. 2803, 2813, 3004-3009, and 3704).
     [8] Then shall two be in the field; one shall be taken, and one shall be left;
signifies those within the church who are in good, and those within the church who are in evil-that they who are in good will be saved, and that they who are in evil will be condemned. That a "field" denotes the church as to good, see n. 2971, 3196, 3310, 3317, 3766.
     [9] Two women shall be grinding at the mill; one shall be taken, and one shall be left;
signifies those within the church who are in truth, that is, in the affection of it from good, that they will be saved; and those within the church who are in truth, that is, in the affection of it from evil, that they will be condemned. That in the Word "to grind," and a "mill" have this signification, will be evident from what now follows. From all this it is now evident that by these words is described what the state as to good and truth will be within the church when it is being rejected, and a new church is being adopted.

&4335. That in the Word by "those who grind" are meant those within the church who are in truth from the affection of good, and in the opposite sense those within the church who are in truth from the affection of evil, may be seen from the following passages. In Isaiah:
Come down, and sit upon the dust, O virgin daughter of Babylon; sit in the earth, there is not a throne, O daughter of the Chaldeans; take a millstone and grind meal, uncover thy hair, make bare the foot, uncover the thigh, pass through the rivers (Isa. 47:1-2);
the "daughter of Babylon" denotes those whose externals appear holy and good, but their interiors are profane and evil (n. 1182, 1326); the "daughter of the Chaldeans," those whose externals appear holy and true, but their interiors are profane and false (n. 1368, 1816); "to take a millstone and grind meal" denotes to hatch doctrinal things from the truths which they pervert; for as meal is from wheat or barley, it signifies truths from good, but in the opposite sense truths which they pervert in order to mislead. In Jeremiah:
I will destroy from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of the millstones and the light of the lamp; and this whole land shall be for a waste and a desolation (Jer. 25:10-11).
[2] And in John:
Every craftsman of every craft shall not be found in Babylon any more, every voice of the millstone shall not be heard therein any more; and the light of a lamp shall not shine therein any more; and the voice of the bridegroom and of the bride shall not be heard therein any more (Rev. 18:21-23);
"the voice of a millstone being heard no more in Babylon" denotes that there will be no truth; and "the light of a lamp shining no more," that there will be no intelligence of truth. In Lamentations:
     They ravished the women in Zion, the virgins in the cities of Judah; princes were hanged up by their hand, the faces of the old men were not honored; the young men were carried away to grind, and the children fall in the wood (Lam. 5:11-14);
"the young men being carried away to grind" denotes to hatch falsities by applying truths, and thus persuading.
[3] In Moses:
Every firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, to the firstborn of the maidservant that is behind the mills (Exod. 11:5);
the "firstborn of Egypt" denotes the truths of faith separated from the good of charity, which truths become falsities (n. 3325); the "firstborn of the maidservant that is behind the mills" denotes the affection of such truth, whence come falsities. These things were represented by these historicals.
[4] In the same:
     He shall not take in pledge the mills or the millstone, for they are the soul of him that pledgeth (Deut. 24:6).
This law was enacted because by "mills" were signified doctrinal things, and by a "millstone," the truths thereof, which are what are called the "soul of him that pledgeth." It is manifest that this law would not have been given, nor would it have been said that it was his "soul," unless mills and a millstone had a spiritual signification. 
[5] That grinding derives its signification from representatives that come forth in the world of spirits, has been shown me; for I have seen there those who were as if grinding without any end of use, and merely for their own pleasure. And as in such a case truths are devoid of their own affection from good, they do indeed appear as truths in the outward form; but as there is no internal in them, they are phantasms; and if there is an evil internal, they are then employed to confirm the evil; and thus by application to evil they become falsities.
     
     GENESIS 33

     1. And Jacob lifted up his eyes, and saw, and behold Esau came, and with him four hundred men. And he divided the children over unto Leah, and over unto Rachel, and over unto the two handmaids.
     2. And he put the handmaids and their children first, and Leah and her children after, and Rachel and Joseph after.
     3. And he himself passed over before them, and bowed himself to the earth seven times, until he drew near even unto his brother.
     4. And Esau ran to meet him, and embraced him, and fell upon his neck, and kissed him; and they wept.
     5. And he lifted up his eyes, and saw the women and the children; and said, Who are these to thee? And he said, The children whom God hath graciously bestowed upon thy servant.
     6. And the handmaids drew near, they and their children, and they bowed themselves.
     7. And Leah also and her children drew near, and they bowed themselves; and afterwards Joseph and Rachel drew near, and bowed themselves.
     8. And he said, What to thee are all these camps which I met? And he said, To find grace in the eyes of my lord.
     9. And Esau said, I have much my brother, be to thee what is to thee.
     10. And Jacob said, Nay I pray, if I pray I have found grace in thine eyes, then accept my present from my hand; for because that I have seen thy faces like seeing the faces of God, and thou hast accepted me.
     11. Take I pray my blessing that is brought to thee; because God hath graciously bestowed upon me, and because I have all. And he urged him, and he took it.
     12. And he said, Let us journey, and go, and I will go close by thee.
     13. And he said unto him, My lord knoweth that the children are tender, and that the flocks and the herds are suckling with me, and if they drive them on in one day, all the flocks will die.
     14. Let my lord I pray pass over before his servant, and I will proceed slowly to the foot of the work that is before me, and to the foot of the children, until I come unto my lord unto Seir.
     15. And Esau said, Let me set I pray with thee of the people who are with me. And he said, Wherefore is this? Let me find grace in the eyes of my lord.
     16. And Esau returned in that day unto his way, unto Seir.
     17. And Jacob journeyed to Succoth, and built him a house, and made booths for his acquisition; therefore he called the name of the place Succoth.
     18. And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came thither from Paddan-aram, and encamped to the faces of the city.
     19. And he bought the portion of the field, where he had stretched his tent, from the hand of the sons of Hamor, Shechem's father, for a hundred kesitah.
     20. And he erected there an altar, and he called it El Elohe Israel.

&4336. THE CONTENTS.     
The subject here treated of in the internal sense is the conjunction of Divine good natural which is "Esau," with the good of truth which is "Jacob;" thus the submission of the latter, and its instilling into Divine good natural. The process by which this is effected is described. Lastly the acquisition of interior truths is treated of.

&4337. THE INTERNAL SENSE.
In the foregoing chapters, where "Jacob" is spoken of, the subject treated of in the internal sense was the acquisition of truth in the natural, which acquisition is made in order that this truth may be conjoined with good, for all truth is for the sake of this end. "Jacob," in the internal sense, is this truth, and "Esau" is the good with which the truth is to be conjoined. Before the conjunction is effected, truth appears to be in the first place; but after the conjunction, good is actually in the first place (see n. 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 3995). This is also what is signified by the prophecy of Isaac to Esau: "Upon thy sword shalt thou live, and thou shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shall break his yoke from off thy neck" (Gen. 27:40). And this state is what is described in the present chapter. For this reason Jacob calls Esau his "lord," and himself his "servant" (verses 5, 8, 13, 14). 
[2] Be it known that Jacob here represents the good of truth. But regarded in itself the good of truth is only truth; for so long as truth is in the memory only, it is called truth; but when in the will and thence in act, it is called the good of truth; for to do truth is nothing else. Whatever proceeds from the will is called good, for the essential of the will is love and the derivative affection; and everything that is done from love and its affection is named good. Neither can truth be conjoined with the good that flows in through the internal man and is in its origin Divine (which is here represented by Esau), until the truth is truth in will and act; that is, the good of truth. For the good that flows in through the internal man and is in its origin Divine, flows into the will, and there meets the good of truth that has been instilled through the external man.

&4338. Verses 1-3. And Jacob lifted up his eyes and saw, and behold Esau came, and with him four hundred men. And he divided the children over unto Leah, and over unto Rachel, and over unto the two handmaids. And he put the handmaids and their children first, and Leah and her children after, and Rachel and Joseph after. And he himself passed over before them, and bowed himself to the earth seven times, until he drew near even unto his brother. "And Jacob lifted up his eyes, and saw," signifies the perception and attention of the good of truth, which is "Jacob;" "and behold Esau came," signifies Divine good natural; "and with him four hundred men," signifies the state; "and he divided the children over unto Leah," signifies the arrangement of external truths under their affection; "and over unto Rachel," signifies the arrangement of interior truths under their affection; "and over unto the two handmaids," signifies under the affection of things that are of service to these affections; "and he put the handmaids and their children first, and Leah and her children after, and Rachel and Joseph after," signifies order from the generals in which were the rest; "and he himself passed over before them," signifies the universal, thus all things; "and bowed himself to the earth seven times," signifies the submission of all things; "until he drew near even unto his brother," signifies conjunction on the part of the good from truth, which is "Jacob."

&4339. And Jacob lifted up his eyes, and saw. That this signifies the perception and attention of the good of truth, which is "Jacob," is evident from the signification of "lifting up his eyes and seeing," as being perception and attention. For lifting up the eyes is an external that corresponds to elevation of the mind (which is an internal), consequently to perception; and therefore "seeing" corresponds to attention. (That Jacob here represents the good of truth may be seen just above, n. 4337.)

&4340. And behold Esau came. That this signifies Divine good natural, is evident from the representation of Esau, as being Divine good in the natural (see n. 3576).

&4341. And with him four hundred men. That this signifies its state, here the state of the conjunction of Divine good with truth in the natural, is because this conjunction is the subject treated of. "Four hundred" in the Word signifies the state and duration of temptation (n. 1847, 2959, 2966); and as all the conjunction of good with truth is effected through temptations, therefore it is a state of temptations which is here meant. (That goods are conjoined with truths through temptations, see n. 2272, 3318; and that temptations come when good begins to act the first part, n. 4248, 4249; and also that the union of the Lord's Divine essence with His Human essence was effected through temptations, n. 1737.) 
[2] The good itself which is to be conjoined with truth is not tempted, but the truth. And moreover truth is not tempted by good, but by falsities and evils, and also by fallacies and illusions and the affection of these, which adhere to truths in the natural. For when good flows in, which is effected by an internal way, or through the internal rational man, the ideas of the natural man, formed from the fallacies of the senses and the derivative illusions, cannot endure its approach, for they are in disagreement with it, and hence comes anxiety in the natural, and temptation. These are the things which are described in this chapter in the internal sense by Jacob's coming into fear and thence into anxiety, and consequently into a state of submission and humiliation, when Esau came with four hundred men; for their conjunction is not effected in any other way. From this it may be seen that by the "four hundred men" is signified a state of temptations; by "four hundred," this state itself, and by "men," the rational truths which are conjoined with good when it flows into the natural. (That by "men" are signified intellectual and rational things, may be seen n. 265, 749, 1007, 3134.)
[3] But these things are such as fall into obscurity with man, for the reason that when he is living in the body, the distinction between the rational and the natural does not appear-not at all to those who are not regenerate, and very little even to those who are regenerate. For they do not reflect upon it, nor indeed do they care about it, for the knowledges of the interior things of man have been almost obliterated, and yet in old time these made the all of intelligence with men within the church. These things may however in some degree appear from what has been shown before concerning the rational and its influx into the natural, namely, that the natural is regenerated through the rational (n. 3286, 3288), and that the rational receives truths before the natural (n. 3368, 3671). These truths, which inflow with good from the rational into the natural, are what in the internal sense are signified by the "four hundred men" who came with Esau.

&4342. And he divided the children over unto Leah. That this signifies the arrangement of external truths under their affection, is evident from the signification of "dividing over unto," as being arrangement; from the signification of "children" or "sons," as being truths (see n. 489, 491, 533, 1147, 2623, 3373); and from the representation of Leah, as being the affection of exterior truth (see n. 3793, 3819). Hence the "children" or "sons" here denote truths of exterior affection, consequently external truths. Those truths are said to be external which are called sensuous truths, that is, those which flow in immediately from the world through the senses of the body. But interior truths (which are signified by the children of Rachel) are those which are interiorly in the natural, and are more nearly under the view of the rational, and to which fallacies and their illusions do not so strongly adhere as they do to sensuous truths. For the more interiorly truths go, the more are they purified from worldly and earthly things.

&4343. And over unto Rachel. That this signifies the arrangement of interior truths under their affection, is evident from the representation of Rachel, as being the affection of interior truth (see n. 3758, 3782, 3793, 3819). Hence her "children" or "sons" here denote interior truths. (Concerning interior truths see what was said just above, n. 4342.)

&4344. And over unto the two handmaids. That this signifies under the affection of things that are of service to these affections, is evident from the signification of "handmaids," as being the affections of memory-knowledges and of knowledges (n. 1895, 2567, 3835, 3849), and as being means that are of service for the conjunction of the external and the internal man (see n. 3913, 3917); and from the representation of Zilpah and Bilhah, who here are the "handmaids," as being exterior affections that are of service as means (n. 3849, 3931).

&4345. And he put the handmaids and their children first, and Leah and her children after, and Rachel and Joseph after. That this signifies order from more general things in which were all the rest, may be seen from what has been said just above respecting the signification of the "handmaids," of "Leah," of "Rachel," and of their "children"-namely, that the "handmaids" denote the affections of memory-knowledges and of knowledges; "Leah," the affection of exterior truth; and "Rachel," the affection of interior truth. The affections of memory-knowledges and of knowledges are the most external, for memory-knowledges and knowledges themselves are things from which and in which are truths. The affection of external truth follows from this, and is more interior, and the affection of interior truth is still more interior. The more exterior they are, the more general also they are; and the more interior, the less general, and relatively are called particulars and singulars.
[2] With regard to generals, these are called generals because they consist of particulars, consequently because they contain particulars within them. Generals without particulars are not generals, but are so called from particulars. The case herein is like that of a whole and its parts. A whole cannot be called a whole unless there are parts, for the whole consists of parts. For in the nature of things there is nothing which does not come forth and subsist from other things, and because it comes forth and subsists from other things it is called a general, and the things of which it consists and from which it subsists are said to be particulars. External things are what consist of internal things, and therefore external things are relatively general. It is so with man and his faculties; the more exterior these are, the more general they are; for they consist of things more interior, and these of inmost things in order. 
[3] The body itself, and the things of the body, such as those called the external senses and the actions, are relatively the most general. The natural mind and the things of this mind are less general, because more interior, and relatively are called particulars. But the rational mind and the things of this mind are still more interior, and relatively are singulars. All this is manifest to the life when man puts off the body and becomes a spirit; for it is then manifest to him that his bodily things had been no other than the most general of the things of his spirit, and that the bodily things had come forth and subsisted from those of his spirit; thus that the things of the spirit had been relatively particulars. And when the same spirit becomes an angel (that is, when he is uplifted into heaven), it is manifest to him that the same things which he had previously seen and felt in general, and thus in obscurity, he now sees and feels in particular and in clearness; for he now sees and feels innumerable things which he had previously seen and felt as one.
[4] This is also evident from man himself during his life in the world-the things which he sees and feels in infancy are most general; but those which he sees and feels in childhood and youth are the particulars of these generals; and those which he sees and feels in adult age are the singulars of these particulars. For as a man advances in age, he instills particulars into the generals of infancy, and afterwards singulars into the particulars. For he advances successively toward things more interior, and infills the generals with particulars, and the particulars with singulars. From this it may now be seen what is meant by "order from the generals in which were all the rest," which is signified by his placing the handmaids and their children first, and Leah and her children after, and Rachel and her children after.
[5] When a man is being regenerated, or what is the same, when the truths in him are being conjoined with good, the case is similar, and this is the subject here treated of. Then general affections with their truths (which here are the "handmaids" and their "children"), are first instilled into good; then those less general (that is, those which are relatively particulars), which here are "Leah" and her "children;" and finally those still less general (that is, those which are relatively singulars), which here are "Rachel" and "Joseph." For man then passes in like manner as it were through ages, first being in his infancy, and then in childhood and youth, and finally in adult age.

&4346. And he himself passed over before them. That this signifies the universal, thus all things, is evident from the representation of Jacob, who here is "himself," as being the good of truth, that is, truth in will and act (see n. 4337). The good of truth is the universal of all things; for the generals, particulars, and singulars spoken of just above, belong to it, because they are in it.

&4347. And bowed himself to the earth seven times. That this signifies the submission of all things, is evident from the signification of "bowing one's self to the earth," as being an effect of humiliation (n. 2153), consequently submission. The highest degree of submission is signified by "seven times," and the submission of all things by "Jacob's bowing himself;" for Jacob represents the universal of all things (as stated just above, n. 4346).
[2] As regards humiliation and submission, few know why this must be in presence of the Divine when man is in worship; and consequently they do not know what it effects. They who are not in the knowledge of interior things cannot believe otherwise than that the Divine wills the humiliation and submission of man, as a man does who is in the lust of glory; and consequently that the Divine wills glory therefrom, and is affected with the glory which man ascribes to Him. But the case is altogether different. The Divine is not in any affection of glory, for what glory has the Divine from man? But He wills humiliation and submission, not for His own, but for man's sake. For when man is in humiliation he feels aversion for the evil and falsity in him (n. 2327, 2423, 3994), and thus removes them, and on their removal the Divine can flow in with good and truth. Everyone may be aware of this in himself. He who is of elated mind is in the love of self, and not only sets himself above others, but also cares nothing for the Divine, and consequently rejects the influx of good, and thence its conjunction with truths. This is the genuine reason for man's humiliation before the Divine. 
[3] It is therefore manifest that good cannot be conjoined with truths, thus that man cannot be regenerated, unless he humbles and submits himself. Humiliation and submission are predicated of truths because truths flow in through the external man, but good through the internal; and the things that inflow through the external man are attended with fallacies and the consequent falsities with their affections; whereas this is not the case with the things that inflow through the internal man, because it is the Divine that flows in through this, and comes to meet truths, in order that they may be conjoined. From this it is now manifest what is meant by the submission of all things, which is signified by Jacob's "bowing himself to the earth seven times, until he drew near even unto his brother."

&4348. Until he drew near even unto his brother. That this signifies conjunction on the part of the good from truth which is "Jacob," is evident from the signification of "drawing near," as being to conjoin himself; from the representation of Esau, who here is the "brother," as being Divine good in the natural (see above, n. 4337); and from the representation of Jacob, as being the good of truth (see again n. 4337). How these things are circumstanced has been explained just above (n. 4347).

&4349. Verse 4. And Esau ran to meet him, and embraced him, and fell upon his neck, and kissed him; and they wept. "And Esau ran to meet him," signifies the influx of Divine good natural, "and embraced him," signifies the first conjunction of love; "and fell upon his neck," signifies the second conjunction of all things in that universal; "and kissed him," signifies interior conjunction from love; "and they wept," signifies the effect.

&4350. And Esau ran to meet him. That this signifies the influx of Divine good natural, is evident from the signification of "running to meet," as being influx; and from the representation of Esau, as being Divine good natural (see n. 4337, 4340). That "to run to meet" here denotes influx, is because Divine good flows in through the internal man, and comes to meet the truth which is being instilled through the external man, in order that they may be conjoined. The same is also manifest from what follows; for it follows that he embraced him, fell upon his neck, and kissed him; by which as will be seen is signified conjunction by love.

&4351. And embraced him. That this signifies the first conjunction of love, is evident from the signification of "to embrace," as being affection (see n. 3807). And as affection is of love, and love looks to conjunction, it is therefore the conjunction of love which is here signified. That it is the first conjunction of love, is because there follows that he fell upon his neck, and then that he kissed him, which signify closer and more interior conjunctions from love. That embracing is an effect which flows from the conjunction of love, is manifest without further explication, and consequently that in the internal sense it denotes this conjunction; for the things of the internal sense are presented in the Word by those which are external.

&4352. And fell upon his neck. That this signifies a second conjunction of all things which are in that universal, is evident from the signification of "to fall upon the neck," as being closer conjunction, for it is a closer embrace. Moreover, by the "neck" is signified in the internal sense the influx and communication of the interiors with the exteriors, and the consequent conjunction (see n. 3542, 3603). That this denotes a conjunction of all things or with all things in that universal, is because Jacob, who is here meant by "his," denotes the universal of all things in respect to truths (n. 4346). 
[2] The conjunction of good with truths in the natural is here described, with which the case is this: Good flows in through the internal man into the external, and there conjoins itself with the truths that have been instilled through the external man. For the good that flows in through the internal is of love, because there is not any spiritual and celestial good that is not of love, from this it is, and from this it is called good in man. The love itself which is in good and with good is that which conjoins. Unless love were within and present, there could not possibly be any conjunction; for love is nothing else than spiritual conjunction, because this is effected by it. The love is from no other source than the Lord, for He is the fountain and origin of all celestial and spiritual love, consequently of all the good thence derived. This love is twofold-celestial and spiritual. Celestial love is love to the Lord, and spiritual love is love toward the neighbor, which is called charity. It is these loves from which is all celestial and spiritual good, and which conjoin themselves with the truths which are called the truths of faith; for the truths of faith regarded without love are only words without life; but through love, and thus through conjunction with the good of love, they receive life. It may be seen from this, that there is never anything of faith except with those who are in the good of love, and that the faith is according to the love. 
[3] And as there is never anything of faith except with those who are in the good of love, therefore neither is there any confidence or trust. With all those who are not in love and charity, the trust or confidence which is called the trust or confidence of faith, is either spurious, or such as is also possible with diabolical spirits when they are in a state of fear or of anguish, or in a state of persuasion from the love of self and of the world. But because at this day men have made faith saving without the goods of charity, and yet see from afar that the truths of faith cannot save, because these exist also with the wicked, therefore they acknowledge confidence and trust, and call this faith, not knowing what it is, and that it is possible even with the wicked, and that there is no spiritual confidence except that which flows in through the good of love and charity-not at the time when the man is in fear and anguish, or in persuasion from the love of self and of the world, but when he is in a state of freedom; and not with any but those in whom good has been conjoined with truths, and inrooted by the previous course of life; thus not in sickness, misfortunes, perils of life, or when death is at hand. If this confidence or trust which appears in a state of compulsion would save a man, all mortals would be saved; for to this kind of confidence everyone is easily reduced, and there are none to whom the Lord, who wills the salvation of all, would not impart it. But as regards the confidence or trust which is called faith-what this is, what is its nature and with whom it is found, will of the Lord's Divine mercy be told elsewhere.

&4353. And kissed him. That this signifies interior conjunction from love, is evident from the signification of "kissing," as being conjunction from love (see n. 3573, 3574, 4215), here interior conjunction. In this verse the conjunction of the Divine good of the natural which is "Esau," with the truth there which is "Jacob," is treated of in general; but in what follows this conjunction is described specifically. As regards the conjunction itself, it is this which effects man's regeneration; for man is regenerated by the fact that the truths in him are being conjoined with good, that is, that the things which belong to faith are being conjoined with those which belong to charity. The process is fully described in these and the following verses. The Lord is indeed the subject treated of how He made His natural Divine, consequently how He united Divine good to the truth in His natural. But as man's regeneration is an image of the Lord's glorification (n. 3138, 3212, 3296, 3490), this regeneration is also treated of at the same time in the internal sense. And as regeneration can fall into man's idea, but not so fully the Lord's glorification, the latter may be illustrated by the former.
[2] It is manifest from what has been explained that the conjunction of good with truths (by which regeneration is effected) progresses more and more interiorly; that is, truths are successively conjoined more interiorly with good. For the end of regeneration is that the internal man may be conjoined with the external, thus the spiritual with the natural through the rational. Without the conjunction of both of these there is no regeneration. Nor can this conjunction be effected until good has first been conjoined with truths in the natural; for the natural must be the plane, and the things that are in the natural must correspond. This is the reason why when the natural is being regenerated, the conjunction of good with truths becomes successively more interior. For the spiritual conjoins itself first with the things which are inmost in the natural, and then by means of these with those which are more exterior. Nor can man's internal conjoin itself with his external, unless the truth in the external becomes the good of truth, that is, truth in will and act (n. 4337); for then for the first time they can be conjoined, inasmuch as the Lord flows in with man through his internal man, and in fact through the good therein. This good can be conjoined with good in the external man, but not good with truth immediately. 
[3] From this it may be seen that the truth in man must first become truth in will and act (that is, the good of truth), before the conjunction of the rational with the natural, or the internal man with the external, can take place. But how truth becomes the good of truth, must be evident to everyone who pays attention. All Divine truth regards these two precepts-to love God above all things, and the neighbor as one's self. It is these precepts from which and for the sake of which truths are, and to which truths tend, more nearly and more remotely. Therefore when truths are put into act, they are instilled successively into their beginning and their end, namely, into charity toward the neighbor, and into love to the Lord; and thereby truth becomes good, which is called the good of truth; and when this takes place, it can then be conjoined with the internal man, which conjunction becomes successively more interior, in proportion as more interior truths are implanted in this good. Act precedes, man's willing follows; for that which a man does from the understanding, he at last does from the will, and finally puts it on as a habit; and it is then instilled in his rational or internal man. And when it has been instilled in this, the man no longer does good from truth, but from good; for he then begins to perceive therein somewhat of blessedness, and as it were somewhat of heaven. This remains with him after death, and by means of it he is uplifted into heaven by the Lord.

&4354. And they wept. That this signifies the effect, is evident from the signification of "weeping," as being the effect of grief, and also the effect of joy (see n. 3801); here, the effect of joy from the conjunction of good with truths through love.

&4355. Verses 5-7. And he lifted up his eyes, and saw the women and the children; and said, Who are these to thee? And he said, The children whom God hath graciously bestowed upon thy servant. And the handmaids drew near, they and their children, and they bowed themselves. And Leah also and her children drew near, and they bowed themselves; and afterwards Joseph and Rachel drew near, and they bowed themselves. "And he lifted up his eyes," signifies perception; "and saw the women and the children," signifies of the affections of truth and of the truths belonging thereto; "and said, Who are these to thee?" signifies acknowledgment; "and he said, The children whom God hath graciously bestowed upon thy servant," signifies truths from the Divine Providence; "and the handmaids drew near, they and their children, and they bowed themselves," signifies sensuous memory-knowledges and their truths, and their submission; "and Leah also and her children drew near, and they bowed themselves," signifies the affection of the truth of faith as to exterior things, and their truths, and their submissive introduction; "and afterwards Joseph and Rachel drew near, and they bowed themselves," signifies the affections of the truth of faith as to interior things, and their submissive introduction.

&4356. And he lifted up his eyes. That this signifies perception, is evident from the signification of "lifting up the eyes," as being perception (see n. 4083, 4339).

&4357. And saw the women and the children. That this signifies of the affections of truth, and of the truths belonging thereto, is evident from the signification of the "women," here the handmaids, and of Leah and Rachel, as being the affections of truth (see n. 3758, 3782, 3793, 3819, 4344); and from the signification of "children" or "sons," as being truths (n. 489, 491, 533, 1147, 2623, 3373), here the truths that belong to the affections.

&4358. And said, Who are these to thee? That this signifies acknowledgment, may be seen from the fact that interrogations in the sense of the letter are not interrogations in the supreme sense; for the Lord, who is treated of in this sense, has no need to interrogate man, because He knows all things both in general and in particular. Hence this interrogation, "Who are these to thee?" signifies acknowledgment. For by Esau is represented the Lord as to Divine good natural; and Divine good immediately acknowledges the truths that it conjoins with itself. And moreover all good does this, for good cannot have being without what it calls truths, nor can truths without that which they call good. They conjoin themselves of themselves; but such as the good is, such are the truths it conjoins with itself. It is good that acknowledges them, and couples itself as a husband with a wife; for the conjunction of good with truths is marriage in the spiritual sense (see n. 2508, 2618). (That good acknowledges its own truth, and truth its own good, and that they are conjoined see n. 3101, 3102, 3161, 3179, 3180.)

&4359. And he said, The children whom God hath graciously bestowed upon thy servant. That this signifies truths from the Divine Providence, is evident from the signification of "children" or "sons," as being truths (see just above, n. 4357); and from the signification of the words, "whom God hath graciously bestowed," as being from the Divine Providence; for whatever God bestows is of His Providence.

&4360. And the handmaids drew near, they and their children, and they bowed themselves. That this signifies sensuous knowledges and their truths, and their submission, is evident from the signification of "handmaids," as being the affections of memory-knowledges and of the knowledges which are of the external man (see above n. 4344), consequently sensuous memory-knowledges (of which below); from the signification of "children" or "sons," as being truths (see n. 4357); and from the signification of "bowing one's self," as being submission. The sensuous memory-knowledges signified by the "handmaids" are the memory-knowledges of the external things of the world, and therefore are the most general of all knowledges (n. 4345), and are those which enter immediately through the external senses, and are perceived by the sense itself. In these are all little children; and moreover they serve as planes to the knowledges of spiritual things, for spiritual things are founded upon natural, and are represented in them. As truths are conjoined with good according to order, beginning with the more general (as shown above, n. 4345), therefore it is here mentioned that the handmaids and their children bowed themselves, that is, submitted, first.

&4361. And Leah also and her children drew near, and they bowed themselves. That this signifies the affection of the truth of faith as to exterior things, and their truths, and their submissive introduction, is evident from the representation of Leah, as being the affection of exterior truth (see n. 3793, 3819), and therefore the affection of the truth of faith as to exterior things; from the signification of "children" or "sons," as being truths (see just above); and from the signification of "bowing one's self," as being submission; that is, submissive introduction into the Divine good natural which is represented by Esau.

&4362. And afterwards Joseph and Rachel drew near and they bowed themselves. That this signifies the affections of the truth of faith as to interior things, and their submissive introduction, is evident from the representation of Joseph, as being the celestial spiritual (see n. 4286); from the representation of Rachel, as being the affection of interior truth (n. 3758, 3782, 3793, 3819); and from the signification of "bowing one's self," as being submissive introduction (see just above, n. 4361). How these things are circumstanced has been explained above at verse 2.

&4363. Verses 8-11. And he said, What to thee are all these camps which I met? And he said, To find grace in the eyes of my lord. And Esau said, I have much, my brother, be to thee what is to thee. And Jacob said, Nay I pray, if I pray I have found grace in thine eyes, then accept my present from my hand; for because that I have seen thy faces like seeing the faces of God, and thou hast accepted me. Take I pray my blessing that is brought to thee, because God hath graciously bestowed upon me, and because I have all. And he urged him, and he took it. "And he said, What to thee are all these camps which I met?" signifies the special things which are thence derived; "and he said, To find grace in the eyes of my lord," signifies grateful initiation; "and Esau said, I have much, my brother, be to thee what is to thee," signifies tacit acceptance, in order that he might thus instill the affection of the good from truth; "and Jacob said, Nay I pray," signifies the first beginning of affection; "if I pray I have found grace in thine eyes, then accept my present from my hand," signifies the reciprocal of affection in order that it might be instilled; "for because that I have seen thy faces like seeing the faces of God, and thou hast accepted me," signifies the affection itself in the perception with which it was reciprocally instilled; "take I pray my blessing that is brought to thee," signifies the Divine things that were to be adjoined to Divine good natural; "because God hath graciously bestowed upon me," signifies from Providence; "and because I have all," signifies His spiritual riches; "and he urged him, and he took it," signifies that from the good of truth this affection was instilled by means of affection inspired by Divine good.

&4364. And he said, What to thee are all these camps which I met? That this signifies the special things which are thence derived, is evident from the signification here of "camps," as being special things; for they are those enumerated in the foregoing chapter (verses 14, 15), namely, two hundred she-goats, and twenty he-goats, two hundred ewes and twenty rams, thirty milch camels and their colts, forty heifers and ten bullocks, twenty she-asses and ten foals; by which were meant goods and truths with their things of service, by means of which initiation might be effected (see n. 4263, 4264), consequently special things. The special things here referred to are nothing else than such as confirm truths as being true, and goods as being good. They are accessory to the man's thoughts and affections, that is, to the things which he knows and loves, and on account of which he favors and affirms a thing to be so. The presents which in the church of olden time were given to kings and priests likewise involved such things. It is well known that another is brought over to one's opinion, or to what we say is good and true, both by reasons and by affections; and it is these very confirmatory things that are meant by "special things," and are here signified by "camps;" for which reason it is said that these camps were "to find grace in the eyes of my lord;" and afterwards, "if I pray I have found grace in thine eyes, then accept my present from my hand." 
[2] The case is the same in spiritual things, or in matters of faith, when these are being conjoined with the good of charity. Man believes that goods and truths flow in immediately from heaven, thus without mediums within him; but he is much mistaken. The Lord leads everyone by means of his affections, and thus bends him by a tacit providence, for He leads him through freedom (n. 1937, 1947). That all freedom is of affection or love, may be seen above (n. 2870, 2873); and hence all the conjunction of good with truth is effected in freedom, but not in compulsion (n. 2875-2878, 2881, 3145, 3146, 3158, 4031). When therefore man has been led in freedom to good, truths are then accepted and implanted, and he begins to be affected by them, and is thus introduced little by little into heavenly freedom. When one who has been regenerated (that is, who loves his neighbor, and still more who loves the Lord) reflects upon his past life, he will find that he has been led by many things of his thought and by many of his affection.
[3] What is here specifically meant by the special things which are thence derived, may be seen more clearly from examples. Let the truth which is to be instilled into good be this-that man has life after death. This truth is not accepted unless it is confirmed by special things, as by these-that a man can think not only of the things he sees and feels, but also of those which he does not see and feel; that he can also be affected by them; that he can be conjoined with them by affection, consequently with heaven, nay with the Lord Himself; and that he who can be conjoined with the Divine, can never die. These and many more such things are the special things which first occur, before this truth is being instilled into good, that is, before it is fully believed. This truth does indeed first submit itself, but still the special things cause it to be accepted. 
[4] Take as another example the truth that man is a spirit, and that he is clothed with a body while he lives in the world. This also is a truth which is to be instilled into good; for unless it has been so instilled, the man cares nothing for heaven, for he then thinks of himself as he does of the brute animals. But this truth cannot be instilled except by means of special things, as by these-that the body which he carries about serves for uses in this world, namely, that he may see the things that are in the world with material eyes, and may act by material muscles, thereby having powers that are adapted to the heavy things in the world; and that nevertheless there is something more interior which thinks and wills of which the body is the instrumental or material organ; and that a man's spirit is himself, or the man himself, who acts and feels through these organic forms; and that he can confirm this by many of his own experiences if he is once in the belief that the case is so. All these are special things, which are set forth in advance, and which cause the truth itself that is in question to be instilled into good; and they are derived from it. It is these and similar things that are here signified by the "camps."

&4365. And he said, To find grace in the eyes of my lord. That this signifies grateful initiation, may be seen without explication; for "to find grace" denotes that they may be accepted, and things which are accepted are gratefully initiated, that is, are instilled.

&4366. And Esau said, I have much, my brother, be to thee what is to thee. That this signifies tacit acceptance, in order that he might thus instill the affection of the good from truth, may be seen from this refusal, in that it involves assent; for he nevertheless accepted. In anyone's refusing and at the same time accepting, the end sometimes is that affection may be instilled; and moreover this is thereby increased, and thus passes from thinking well into willing well. In spiritual life man is led by the Lord by things nearly like those by which a man leads others in civil life, in which it is usual to refuse to accept, to the end that the giver may act from affection; thus not from thinking only, but also from willing. For if the favor should not be accepted, the end in view would be lost; and therefore the end urges the giver to think of it still more intently, and thus to will it from the heart. 
[2] The reason why this kind of thing does not appear in spiritual life as in civil life, is that there are few in whom good is being conjoined with truths, that is, who are being regenerated; and moreover the few who are being regenerated do not reflect upon such things; nor can they do so, for they do not know what spiritual good is, because they do not know what charity is and what in the genuine sense the neighbor is. And as they do not know these things, neither can they have an interior idea of the truth that belongs to faith. And moreover they separate spiritual life from civil life so widely, that they would not dare to draw any idea of the one from the other. That the two correspond, and that spiritual life is represented in civil life, they know not at all, and some do not even allow any comparison; when yet the case really is that no idea can be had of spiritual life except from the things that are in civil life; and therefore if the latter is set aside, the former falls to the ground, until at last it is no longer believed in-as may be plainly evident from the fact that it is no longer believed that spirits and angels associate and converse together as men do, and reason in like manner as men do about what is honorable and becoming, just and fair, and good and true, and this much more perfectly; still less that they see, hear, and explore one another, join together in societies, dwell together, and many other like things.

&4367. And Jacob said, Nay I pray. That this signifies the first beginning of affection, may be seen from what was said just above, namely, that refusing to accept a present instills affection, which is here manifested by his saying, "Nay I pray." From this it is evident that these words denote the first beginning of affection.

&4368. If I pray I have found grace in thine eyes, then accept my present from my hand. That this signifies the reciprocal of affection in order that it might be instilled is evident from what precedes and what follows. For the subject treated of is the conjunction of good with truths in the natural, consequently the instilling of affection from good into truth. That the refusal of the present sent by Jacob was for this purpose-that affection might be instilled into truth, was shown above (n. 4366); and therefore by the words immediately preceding, "Nay I pray," is signified the first beginning of affection (n. 4367). Hence by these words, "If I have found grace in thine eyes, then accept my present from my hand," is signified the reciprocal of affection in order that it might be instilled; for he says this from good will, that is, from affection. Hence in what follows it is said that he "urged him."
[2] By the reciprocal of affection, which is instilled by the good which is Esau into the truth which is Jacob, there is meant the affection of truth. For there are two affections which are heavenly-the affection of good, and the affection of truth (occasionally treated of already). The affection of truth originates solely from good. The affection itself comes from this source; for truth has no life from itself, but receives life from good; and therefore when a man is affected by truth, this is not from truth, but from the good that flows into the truth, and produces the affection itself. This is what is here meant by the "reciprocal of affection in order that it might be instilled." It is known that there are many within the church who are affected by the Word of the Lord, and who bestow much pains on the reading of it; but still there are few who have as their end that they may be instructed in the truth, for most remain in their own dogma, the confirmation of which from the Word is their sole aim. These seem to be in the affection of truth, but are not; for those alone are in the affection of truth who love to be instructed about truths, that is, to know what the truth is, and to search the Scriptures for this end. No one is in this affection except the man who is in good, that is, who is in charity toward the neighbor, and still more he who is in love to the Lord. With these good itself flows into truth, and produces the affection, for the Lord is present in this good. This may be illustrated by the following examples.
[3] They who are in the good of genuine charity, and read the words which the Lord spoke to Peter:
     I say unto thee that thou art Peter, and upon this rock I will build My church, and the gates of hell shall not prevail against it; and I will give unto thee the keys of the kingdom of the heavens, and whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matt. 16:15-19);
these (namely those who are in the affection of truth from the good of genuine charity) love to be taught what is meant by these words; and when they hear that by the rock there upon which the church will be built (and consequently by Peter) is signified the faith of charity, and that it is in this way that the keys for opening and shutting heaven are given to this faith (see the preface to Genesis 22), they then rejoice and are affected by this truth, because in this way the Lord alone, the source of faith, has this power. But they who are not in the affection of truth from the good of genuine charity, but in the affection of truth from some other good, and especially if from the love of self and of the world, are not affected with this truth, but are made sad, and are also made angry, because they desire to claim this power for the priesthood. They are made angry because they are thus deprived of dominion; and they are made sad because they are deprived of respect. 
[4] Take also as an example those who are in the affection of truth from the good of genuine charity: if these hear that charity makes the church, but not faith separated from charity, they receive this truth with joy; whereas they who are in the affection of truth from the love of self and of the world do not receive it. Moreover when those who are in the affection of truth from the good of genuine charity hear that love toward the neighbor does not begin from self, but from the Lord, they rejoice; whereas they who are in the affection of truth from the love of self and of the world, do not receive this truth, but sharply maintain that this love begins from themselves. Thus they do not know what it is to love the neighbor as one's self. They who are in the affection of truth from the good of genuine charity rejoice when they hear that heavenly blessedness consists in doing good to others from good will, and not for the sake of any selfish end; whereas they who are in the affection of truth from the love of self and of the world, do not desire this, nor even apprehend it.
[5] When they who are in the affection of truth from the good of genuine charity are instructed that the works of the external man are nothing unless they proceed from the internal man, and thus from good willing, they receive this with joy; whereas they who are in the affection of truth from the love of self and of the world laud the works of the external man, but care nothing for the good willing of the internal man, and in fact do not know that the good willing of the internal man remains after death, and that the works of the external man separate from it are dead, and perish. And the case is the same with everything else. From these examples it is evident that the truths of faith can never be conjoined with anyone unless he is in the good of genuine charity; thus with nothing but good; and also that every genuine affection of truth is from this good. Everyone can see this confirmed from his daily experience, namely, that they who are in evil do not believe, but that they believe who are in good. From this it is plainly evident that the truth of faith is conjoined with good, and never with evil.

&4369. For because that I have seen thy faces like seeing the faces of God, and thou hast accepted me. That this signifies the affection in the perception with which it was reciprocally instilled, is evident from the signification of "seeing faces like the faces of God," as being affection in perception; for by the "faces" are signified the interiors (n. 358, 1999, 2434, 3527, 3573, 4066), and by the "faces of God," all good (n. 222, 223); and when this flows in it gives affection in perception; and from the signification of "accepting me," as being affection instilled. That the signification is affection instilled is evident from what has been said just above about the instilling of affection; thus from the series.

&4370. Take I pray my blessing that is brought to thee. That this signifies the Divine things that were to be adjoined to Divine good natural, is evident from the signification here of the "blessing," as being the things that were mentioned in the foregoing chapter (Gen. 32:14, 15); by which were signified Divine goods and truths with their things of service for effecting initiation (see n. 4263, 4264), and that were to be adjoined to Divine good natural (n. 4364).

&4371. Because God hath graciously bestowed upon me. That this signifies from Providence, is evident from the signification here of these words, as being Providence (see above, n. 4359).

&4372. And because I have all. That this signifies His spiritual riches, is evident from the signification of "his having all," as being here the Lord's spiritual riches; for what he had was flocks and herds, by which as before shown are signified goods and truths, and these are what are called spiritual riches. Spiritual riches are predicated of truth, and their uses of good.

&4373. And he urged him, and he took it. That this signifies that from the good of truth this affection was instilled by means of affection inspired by Divine good, may be seen from all that has been thus far unfolded (from n. 4364). The affection itself of truth inspired in the good by the Divine good is attested by his urging him (see above, n. 4366). As further regards the affection of truth which is treated of in these verses, be it known that this appears to be from truth, and thus in truth, and yet it is not from truth, but from good; for truth has nothing of life in it except that which is from good. Its appearing as if it were from truth, is comparatively circumstanced as is the life that is in the body, and yet is not of the body, but of the soul. Nor is it of the soul, but through the soul from the first of life (that is, from the Lord), although it appears as if it were of the body. It is also circumstanced as is an image in a mirror, which appears in the mirror, when yet it is of the inflowing form. 
[2] To those who keep the mind in the mere historicals, it does not indeed appear that the internal sense of these and the foregoing words is of such a nature, for they think of Esau and Jacob, and of the gift that was sent forward; not knowing that by Esau is represented Divine good in the natural, and by Jacob the truth which is to be conjoined with the Divine good there; and that by their friendly conference is here signified affection inspired into truth by good. And yet when these things are being read by man the angels understand these historicals in no other way; for the angels have no other idea than a spiritual one, and with them the historical sense is turned into this idea. In this way do angelic thoughts correspond with human thoughts. It is such perpetual correspondences that make the Word holy and Divine; for thus by ascent the literal sense becomes spiritual, and this even to the Lord, where it is Divine. This is inspiration.

&4374. Verses 12-16. And he said, Let us journey, and go, and I will go close by thee. And he said unto him, My lord knoweth that the children are tender, and that the flocks and the herds are suckling with me, and if they drive them on in one day, all the flocks will die. Let my lord I pray pass over before his servant, and I will proceed slowly to the foot of the work that is before me, and to the foot of the children, until I come unto my lord unto Seir. And Esau said, Let me set I pray with thee of the people that are with me. And he said, Wherefore is this? Let me find grace in the eyes of my lord. And Esau returned in that day unto his way, unto Seir. "And he said, Let us journey, and go," signifies what is successive; "and I will go close by thee," signifies that they are to be conjoined; "and he said unto him, My lord knoweth that the children are tender," signifies truths which have not yet acquired Divine life; "and that the flocks and the herds are suckling with me," signifies goods both interior and natural which have not as yet acquired Divine life; "and if they drive them on in one day, all the flocks will die," signifies delay and what is successive, and that otherwise they would not live, thus that they are to be prepared for conjunction; "Let my lord I pray pass over before his servant," signifies a more general presence; "and I will proceed slowly," signifies a successive state of preparation; "to the foot of the work that is before me," signifies according to generals; "and to the foot of the children," signifies according to the truths therein; "until I come unto my lord unto Seir," signifies until they could be conjoined; "Seir" denotes the conjunction in the natural of spiritual things with celestial; "and Esau said, Let me set I pray with thee of the people that are with me," signifies that some things from the truth of good should be conjoined; "and he said, Wherefore is this? Let me find grace in the eyes of my lord;" signifies enlightenment from presence more interiorly; "and Esau returned in that day unto his way, unto Seir," signifies the state then of Divine good natural to which the goods of truth were adjoined; "way" denotes the good of truth relatively.

&4375. And he said, Let us journey, and go. That this signifies what is successive (namely, of the conjunction of good with truth), is evident from the signification of "to journey," and "to go," which plainly involve progression to further things; for progression and what is successive are contained in the internal sense of the things which now follow.

&4376. And I will go close by thee. That this signifies that they are to be conjoined, is evident from the signification of "going close by thee," as being adjunction, here therefore that they are to be conjoined (namely, good with truths).

&4377. And he said unto him, My lord knoweth that the children are tender. That this signifies truths which have not yet acquired Divine life, is evident from the signification of "children" or "sons," as being truths (see n. 489, 491, 533, 1147, 2623, 3373); and from the signification of "tender," as being things recent, thus things that have acquired some life, but not yet genuine; here, not yet Divine, because the subject treated of is the Lord's glorification as to the Divine natural. These things may be illustrated by the things that take place with a man who is being regenerated, for man's regeneration is an image of the Lord's glorification. A man who is being regenerated, like the man who is born, passes through the ages - infancy, childhood, youth or early manhood, and adult age; for a man who is being regenerated is born anew. When he is an infant, the truths in him have indeed life, but not yet spiritual life. It is only general truths without particulars and singulars with which good is then conjoined; consequently there is only exterior conjunction, not interior. Interior conjunction is effected successively, as the man advances into the following ages. It is the state of this infancy which is signified by the children being tender, and also by the words which now follow: "and the flocks and the herds are suckling with me, and if they drive them on in one day, all the flocks will die."

&4378. And that the flocks and the herds are suckling with me. That this signifies goods both interior and natural, which as yet have not acquired Divine life, is evident from the signification of "flocks," as being interior goods (n. 2566, 3783); and from the signification of "herds," as being exterior or natural goods (n. 2566, and further, n. 2180, 2781); and from the signification of "suckling," as being also recent goods, here spiritual goods that are being born in the natural. For in the state of infancy (in relation to the regeneration of man) spiritual things are in potency within; for spiritual life develops successively from one age to another, as from an egg. The age of infancy is as an egg to the age of childhood, and the age of childhood is as an egg to the age of youth and early manhood, and this as an egg to adult age; so that man is as it were being born continually. From this it is evident what is meant by goods both interior and natural which as yet have not acquired Divine life, and which are here signified by the flocks and the herds that are suckling. (See also what was said just above concerning the state of infancy, n. 4377.)

&4379. And if they drive them on in one day, all the flocks will die. That this signifies delay and what is successive, and that otherwise they would not live, thus that they are to be prepared for conjunction, may be seen from the series itself. For in the things that precede, the subject treated of has been the conjunction of good with truths in general, but here it is concerning the same specifically. The very process of the instilling of truth into good is here described in the internal sense. What its nature is, may indeed in some measure appear from the explication in general, but not as to its arcana, which are innumerable. These arcana are manifest only to those who are in the light of heaven, and in some rude image to those who are in the light of the world, when into this light is admitted the light of heaven. This may be sufficiently evident from the fact that when a man is being born again he passes through the ages of life as does one who is born [naturally] and that the state which precedes is always as an egg relatively to the following one; thus that he is continually being conceived and born; and this not only when living in the world, but also to eternity when he comes into the other life; and yet he can never be perfected further than to be as an egg relatively to the things that still remain, which are without limit. From all this it is evident how innumerable are the things which take place in connection with man's regeneration, yet of which scarcely any are known to man; thus how great are the things here contained in the internal sense, in which the subject treated of is the state and manner of the successive instilling of good into truths.

&4380. Let my lord I pray pass over before his servant. That this signifies a more general presence, is evident from the signification of "passing on before" anyone, as here (where the conjunction of good with truths is treated of) being a more general presence. For in regeneration (which is effected by means of the conjunction of good with truths) it is good which acts, and truth which suffers itself to be acted upon; and when good has applied itself to truths and has conjoined itself with them a little, then truth appears to react. Yet it is not truth, but the good that is conjoined or adjoined to it, which reacts through the truth. This adjunction is what is meant by a more general presence. It is said "the conjunction of good with truths," but there is meant the man in whom are good and truth; for these cannot be predicated without a subject, which is man. In heaven they think and speak in this way by means of abstract things, for the reason that they do not attribute good and truth to themselves, but to the Lord; and because good and truth from the Lord fill the whole heaven. To speak in this way was also familiar to the ancients.

&4381. And I will proceed slowly. That this signifies a successive state of preparation, may be seen from the signification here of "proceeding slowly" (where the subject treated of is the instilling of good into truth, and its reception by truth), as being what is successive of preparation.

&4382. To the foot of the work that is before me. That this signifies according to generals, may be seen from the things that precede. By the "foot of the work" is meant the things said above, namely, that the children are tender, and that the flocks and the herds are suckling with me, and if they drive them on in one day, all the flocks will die. That by these words is signified according to generals, is evident from the things there said. "The foot of the work," and then "the foot of the children," are spoken of because by "foot" is signified the natural (see n. 2162, 3147, 3761, 3986, 4280); and the natural is here treated of.

&4383. And to the foot of the children. That this signifies according to the truths therein, is evident from the signification of "children" or "sons," as being truths (concerning which several times above). The truths therein are the truths in the generals, for the generals are those things which above (n. 4378) were compared to an egg; because in generals there are contained particulars, and in these singulars (n. 4325e, 4329, 4345). In the first state, namely in that of infancy, there are particulars and in these singulars in potency; but they afterwards become productive, and put themselves forth in act, and so on successively. They who are being regenerated are led in this way by the Lord, for they are imbued with generals within which are those things which follow, which also come forth successively, and this in an order and series incomprehensible; for all things both in general and in particular are foreseen by the Lord, even what they will be to eternity. For this reason no other general truths are conjoined with good in the man who is being regenerated, than such as can have particular truths fitted into them, and within these singular ones.
[2] But still these particulars, nay, the singulars of the particulars, are nothing but generals relatively to those which exist beyond them; for there are indefinite things yet in every single entity. The angels (who notwithstanding that relatively to man they are in wisdom so great that there are unutterable things which they know and perceive) also confess that they know only the relatively most general things, and that those which they do not know are indefinite-they dare not say infinite, because there is no relation and no ratio between the finite and the infinite! From this we can also infer of what nature is the Word, which being Divine, from its first origin contains within itself infinite things; and consequently unutterable things that belong to angelic wisdom; and finally only such things as are adapted to human comprehension.

&4384. Until I come unto my lord unto Seir. That this signifies until they could be conjoined (namely, the truth which is Jacob with the good which is Esau), may be seen from the signification of "Seir," as being the conjunction in the natural of spiritual things with celestial things, that is, of the truth which is of faith with the good which is of charity. The good with which truth is conjoined in the natural, and in the supreme sense the Lord's Divine natural as to good conjoined with the truth therein, is what is properly signified by "Seir" in the following passages in the Word. In the prophecy of Moses regarding the sons of Israel:
     Jehovah came from Sinai, and arose from Seir unto them; He shone forth from Mount Paran, and He came from the ten thousands of holiness (Deut. 33:2).
In the prophecy of Balaam:
     I see Him, but not now; I behold Him, but not nigh; there shall arise a star out of Jacob, and a scepter shall rise out of Israel; and Edom shall be an inheritance, and Seir shall be an inheritance, of his enemies, and Israel shall perform strength (Num. 24:17-18).
In the song of Deborah and Barak:
     O Jehovah, when Thou wentest forth out of Seir, when Thou departedst out of the field of Edom, the earth trembled, the mountains flowed down, this Sinai before Jehovah the God of Israel (Judges 5:4-5).
In Isaiah:
     He crieth to me out of Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, The morning cometh, and also the night (Isa. 21:11-12).
Besides these passages in regard to Seir, see also those cited above (n. 4240).

&4385. And Esau said, Let me set I pray with thee of the people that are with me. That this signifies that some things from the truth of good should be conjoined, is evident from the signification of "to set with thee," as being to conjoin; and from the signification of "the people that are with me," as being some things from the truth of good. That "people" denote truths, see above (n. 1259, 1260, 2928, 3295, 3581); hence "the people that are with me" denote the truths of good. What the truths of good are, has already been stated several times. They are those truths which proceed from good, and which the good that flows in through the internal man into the external has with it. That these truths were signified by the "four hundred men" whom Esau had with him, may be seen above (n. 4341); here therefore are meant some of these truths, for it is said, "of the people that are with me."

&4386. And he said, Wherefore is this? Let me find grace in the eyes of my lord. That this signifies enlightenment from presence more interiorly, may be seen from all that this formula of submission involves; for by it nearest presence is refused, but a remote presence is assented to; which is the same as presence more interiorly, from which comes enlightenment.

&4387. And Esau returned in that day unto his way, unto Seir. That this signifies the state then of the Divine good natural to which the goods of truth were adjoined, is evident from the signification of "day," as being state (see n. 23, 487, 488, 493, 893, 2788, 3462), whence his returning in that day denotes the state which it then put on; from the representation of Esau, as being Divine good natural (see n. 4340); from the signification of "way," as being truth in the will and act (n. 4337, 4353); and from the signification of " Seir," as being the conjunction of truth with good (see above, n. 4384); from all which, brought together into one sense, it is evident that by these words is signified the state then of Divine good natural to which the goods of truth were adjoined. 
[2] That these things are signified by these words is by no means apparent from their historical sense, but nevertheless these are the things involved in the spiritual or internal sense. For heaven, which is in man, that is, the angels who are with him, care nothing whatever for worldly historicals, neither do they know what Esau was, nor Seir, and neither do they think of the day which Esau returned, nor of the way to Seir; but from the spiritual things which correspond to them they receive ideas, and instantly draw from them such a sense; for this is effected by the correspondences, which are circumstanced almost as when anyone is speaking in a foreign tongue, and his hearer instantly understands the meaning as if from his own; nor is he hindered by the words having a foreign sound and articulation. So is it with the internal sense of the Word, which coincides altogether with the universal language in which the angels are, or with the spiritual speech of their thought. Their speech is spiritual, because their thought is from the light of heaven, which is from the Lord.

&4388. Verses 17-20. And Jacob journeyed to Succoth, and built him a house, and made booths for his acquisition; therefore he called the name of the place Succoth. And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came thither from Paddan-aram, and encamped to the faces of the city. And he bought the portion of the field, where he had stretched his tent, from the hand of the sons of Hamor, Shechem's father, for a hundred kesitah. And he erected there an altar, and he called it El Elohe Israel. "And Jacob journeyed to Succoth," signifies the state of the life of good from truth at that time; "and built him a house," signifies the increase of good from truth in that state; "and made booths for his acquisition," signifies likewise of those things which are in general, an increase in good from truth then; "therefore he called the name of the place Succoth," signifies the quality of this state; "and Jacob came to Shalem, a city of Shechem," signifies the interior truths of faith which are of tranquillity; "which is in the land of Canaan," signifies in the Lord's kingdom; "when he came thither from Paddan-aram" signifies after the former state; "and encamped to the faces of the city," signifies application; "and he bought the portion of the field," signifies the appropriation of good from that truth; "where he had stretched his tent," signifies what is holy; "from the hand of the sons of Hamor, Shechem's father," signifies the origin of that truth from a Divine stock from another source; "for a hundred kesitah," signifies what is full; "and he erected there an altar," signifies interior worship; "and he called it El Elohe Israel," signifies that it was from the Divine Spiritual.

&4389. And Jacob journeyed to Succoth. That this signifies the state of the life of good from truth at that time, is evident from the representation of Jacob, as being the good of truth (of which above); here the good from truth then from the things adjoined to it from the good which is "Esau," which things have been treated of; from the signification of "journeying," as being the order and practices of life (see n. 1293), thus the state of the life; and from the signification of "Succoth," as being the quality of this state (concerning which in what follows, n. 4391, 4392).

&4390. And built him a house. That this signifies the increase of good from truth in that state, is evident from the signification of "building a house," as being to instruct the external man in intelligence and wisdom (see n. 1488). And as intelligence belongs to truth, and wisdom to good, by "building a house" is here signified the increase of good from truth. (That a "house" denotes good may be seen above, n. 2233, 2234, 3128, 3142, 3652, 3720.) What the good of truth is, has been already stated (n. 4337, 4353), namely, that it is truth in will and act. This truth is what is called good, and the conscience which is from this good is called a conscience of truth. This good which is from truth increases in proportion as the man exercises charity from willing well, thus in proportion and in such a manner as he loves the neighbor.
[2] The reason why good and truth are mentioned so frequently in the explications, is that all things in heaven, and consequently all in the Lord's church, bear relation to good and truth. Speaking generally these two include all things that belong to doctrine and to life; truths, all things that belong to doctrine; and goods, all things that belong to life. Moreover, it is a universal fact that the human mind has no other objects than those which are of truth and good; its understanding, those which are of truth; and its will, those which are of good. Hence it is evident that truth and good are terms of the widest signification, and that their derivations are unutterable in number. This is the reason why truth and good are so often mentioned.

&4391. And made booths for his acquisition.* That this signifies likewise in general an increase in good and truth then, is evident from the signification of "acquisition," as being goods and truths in general; and from the signification of "making booths" or tents, as being like that of building a house, namely, to receive an increase of good from truth, with the difference that "building a house" is less general, thus is more interior; and "making booths" or tents is more general, thus more external. The former was for themselves (that is, for Jacob, his women and children), the latter was for the servants, the flocks, and the herds. "Booths" or "tents" in the Word properly signify the holy of truth, and are distinguished from tabernacles, which are also called, "tents," by the fact that the latter signify the holy of good (n. 414, 1102, 2145, 2152, 4128). In the original language the former are called "Succoth," but the latter "Ohalim." The holy of truth is the good which is from truth.
[2] That this is the signification of the booths or tents which are called "Succoth," is evident also from the following passages in the Word. In David:
     Jehovah God rode upon a cherub and did fly, and was carried upon the wings of the wind; He made darkness His hiding place, and His surroundings His tent [succoth], darkness of waters, clouds of the heavens (Ps. 18:11-12).
And again:
     He bowed the heavens when He came down, and thick darkness was under His feet; and He rode upon a cherub and did fly, and was carried upon the wings of the wind; and He put darkness round about Him for tents (succoth), bindings of the waters, clouds of the heavens (2 Sam. 22:10-12);
where the subject treated of is Divine revelation or the Word. To "bow the heavens when He came down" denotes to hide the interiors of the Word; "thick darkness under His feet" denotes that the things which appear to man are relatively darkness (such is the literal sense of the Word.) To "ride upon a cherub" denotes that it was so provided; to "put darkness round about Him for tents," or "His surroundings for His tent," denotes the holy of truth in its hiding place, namely, within the literal sense; the "bindings of the waters" and "clouds of the heavens," denote the Word in the letter. (That the "clouds of the heavens" denote the Word in the letter, may be seen above, preface to Gen. 18, and n. 4060.)
[3] The like is signified by these words in Isaiah:
     Jehovah will create over every dwelling place of Mount Zion, and over her convocations, a cloud by day, and a smoke and the shining of a flame of fire by night; for over all the glory there shall be a covering. And there shall be a tent [succah] for a shade by day, and for refuge and hiding against flood and rain (Isa. 4:5-6);
a "cloud" here also denotes the literal sense of the Word; and "glory," the internal sense; as also in Matthew 24:30; Mark 13:26; Luke 21:27; a "tent" here also denotes the holy of truth. Interior truths are said to be in "hiding," for the reason that if they had been revealed, they would in that case have been profaned (see n. 3398, 3399, 4289); which is also set forth by these words in David:
     Thou hidest them in the hiding place of Thy faces from the ensnaring counsels of a man; Thou hidest them in a tent [succah] by reason of the strife of tongues (Ps. 31:21).
[4] That a "tent" denotes the holy of truth is evident also in Amos:
     In that day will I set up the tent [succah] of David that is fallen, and close up the breaches, and I will set up the ruins, and I will build according to the days of eternity (Ps. 9:11);
to "set up the tent of David that is fallen," denotes to restore the holy of truth after it has perished; "David" denotes the Lord relatively to Divine truth (n. 1888), for a "king" denotes Divine truth (n. 2015, 2069, 3009). As a "tent" signified the holy of truth, and "dwelling in tents," the derivative worship, therefore the feast of tents, which is called the "feast of tabernacles," was instituted in the Jewish and Israelitish Church (Lev. 23:34, 42, 43; Deut. 16:13, 16); where also this feast is called the "feast of Succoth," or "of tents."
* Latin, acquisitio. The Hebrew mikneh means what is acquired, but is always used of cattle, in which the riches of nomads consist.

&4392. Therefore he called the name of the place Succoth. That this signifies the quality of this state, is evident from the signification of "calling a name," as being the quality (n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3421); and from the signification of "place," as being state (n. 2625, 2837, 3356, 3387, 4321). The quality of this state is what "Succoth" involves, namely, the quality of the state of the holy in truth from good at that time. For "Succoth" means "tents," and "tents" signify the holy of truth (as shown just above, n. 4391). "Succoth" signifies the like also in David:
     I will divide Shechem, and mete out the valley of Succoth; Gilead is Mine, and Manasseh is Mine; Ephraim also is the strength of My head, Judah is My lawgiver (Ps. 60:6-7; 108:7-8).

&4393. And Jacob came to Shalem, a city of Shechem. That this signifies the interior truths of faith which are of tranquillity, is evident from the signification of "Shalem," as being the tranquillity of peace (see below); and from the signification of a "city of Shechem," as being interior truths of faith (concerning which in the following chapter, where Shechem and his city are treated of). (That a "city" denotes truth in faith, may be seen n. 402, 2268, 2449, 2451, 2712, 2943, 3216.) That "Shalem" signifies the tranquillity of peace, may be seen in David:
     In Judah is God known, His name is great in Israel; in Shalem also is His tent, and His dwelling place in Zion; there brake He the live coals of the bow, the shield, and the sword, and the war (Ps. 76:1-3);
where it is evident that "Shalem" denotes the tranquillity of peace, for it is said that "He there brake the live coals of the bow, the shield, and the sword, and the war;" and also from its signification in the original language, for "Shalem" means tranquillity and perfection. (What the tranquillity of peace is, may be seen, n. 1726, 3696.) In this peace there are interior truths; that is, those who are in interior truths in faith and in life. But so long as men are in exterior truths, and especially when they are coming from exterior into interior truths, the state is then untranquil, for then there are temptation combats. The same is also here represented by Jacob, in that after he had been in fear and anxiety on account of Esau, he had now arrived at a state of tranquillity.

&4394. Which is in the land of Canaan. That this signifies in the Lord's kingdom, is evident from the signification of the "land of Canaan," as being the Lord's kingdom (see n. 1413, 1437, 1607, 3038, 3481, 3705). When a man is in interior truths in faith and in life, he is in the Lord's kingdom, and in a state of tranquillity, and then looks at exterior things as one who looks from a high hill upon a tempestuous sea.

&4395. When he came thither from Paddan-aram. That this signifies after the former state, is evident from the signification of "when he came thither," as being after; and from the signification of "Paddan-aram" as being the knowledges of good and truth (see n. 3664, 4107, 4112), but exterior knowledges, which serve to introduce genuine goods and truths; for Laban was there, by whom is represented the affection of such good (see n. 3619, 3665, 3778, 3974, 3982, 3986e, 4063, 4189, 4206). It is therefore said, "when he came thither from Paddan-aram," because there was a coming from external truths and goods to interior ones; thus from the former state to this one.

&4396. And encamped to the faces of the city. That this signifies application (namely, to the goods of that truth), is evident from the signification of "encamping," as properly being an arranging according to order (see n. 4236), but here application; for "to encamp" here signifies fixing a settlement with his herds and flocks, which also were above called a "camp" (n. 4364); and from the signification of "to the faces of the city," as being to the goods of that truth, for the "face" signifies the interiors (n. 358, 1999, 2434, 3527, 3573, 4066), consequently the affections of good and truth, which shine forth from the face. (That a "city" denotes truth, see n. 402, 2268, 2449, 2451, 2712, 2943, 3216.)

&4397. And he bought the portion of the field. That this signifies the appropriation of good from that truth, is evident from the signification of "buying," as being to appropriate to one's self; and from the signification of the "portion of the field," as being the good which is from that truth. (That a "field" denotes the church as to good, thus good, see n. 2971, 3196, 3317, 3500, 3508, 3766.)

&4398. Where he had stretched his tent. That this signifies what is holy, is evident from the signification of a "tent," as being what is holy (see n. 414, 1102, 2145, 2152, 3210).

&4399. From the hand of the sons of Hamor, Shechem's father. That this signifies the origin of that truth from a Divine stock from another source, will appear from what is to be said in the following chapter, where Hamor and Shechem are treated of.

&4400. For a hundred kesitah. That this signifies what is full, is evident from the signification of a "hundred," as being a full state (see n. 2636),
consequently what is full. But properly by a "hundred" is here signified much, for the subject treated of is the appropriation of good from interior truths, which are signified by the "sons of Hamor the father of Shechem" (n. 4399). By the "kesitah," which were coins, in the internal sense are signified such truths. This word is also derived from a word which means "truth" (Ps. 60:6). The conjunction of good with these truths will be spoken of below (n. 4402).

&4401. And he erected there an altar. That this signifies interior worship, is evident from the signification of "erecting an altar," as being worship. For an altar was the principal representative of the Lord (see n. 921, 2777, 2811), and hence also the principal thing in worship. By worship is here meant interior worship from the Divine Spiritual, which subject now follows.

&4402. And he called it El Elohe Israel. That this signifies from the Divine Spiritual (namely, interior worship), is evident from the signification of "El Elohe" (explained in what follows); and from the signification of "Israel," as being the spiritual (see n. 4286, 4292). As regards what has been said from verse 17 of this chapter thus far, the case is this: In this chapter in the supreme sense the subject treated of is the Lord, how He made His natural Divine. But as the things which exist in the supreme sense concerning the Lord surpass the ideas of man's thought (for they are Divine), I may illustrate them by such things as fall more nearly into the ideas, namely, by the manner in which the Lord regenerates man's natural; for in the internal sense the regeneration of man as to his natural is also here treated of, because the regeneration of man is an image of the glorification of the Lord (n. 3138, 3212, 3296, 3490). For the Lord glorified Himself, that is, made Himself Divine, according to Divine order; and according to such order He also regenerates man, that is, makes him celestial and spiritual. Here it is explained how He makes man spiritual, for "Israel" signifies the spiritual man.
[2] The spiritual man is not the interior rational man, but the interior natural. The interior rational man is what is called the celestial man. What the difference is between the spiritual and the celestial man has already been frequently stated. A man is made spiritual by having the truths in him conjoined with good, that is, the things of faith conjoined with those of charity, and this in his natural. Exterior truths are there first conjoined with good, and afterwards interior truths. The conjunction of exterior truths in the natural was treated of in this chapter from verses 1 to 17; and the conjunction of interior truths with good, from verse 17 to the end. Interior truths are not conjoined with good in any other way than by enlightenment flowing in through the internal man into the external man. From this enlightenment Divine truths are manifest only in a general manner, comparatively as innumerable objects are seen by the eye as one obscure thing without distinction. This enlightenment from which truths are manifest only in a general manner, was signified by Esau's words to Jacob, "Let me set I pray with thee of the people that are with me;" and by Jacob's answer, "Wherefore is this? Let me find grace in thine eyes" (as explained above, n. 4385-4386).
[3] That the spiritual man is relatively in obscurity see n. 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3241, 3246, 3833. It is this spiritual man who is represented by Israel (n. 4286). The spiritual man is so called from the fact that the light of heaven, in which is intelligence and wisdom, flows into those things in man which are of the light of the world, and causes the things which are of the light of heaven to be represented in those which are of the light of the world, and thereby to correspond. For regarded in itself the spiritual is the Divine light itself which is from the Lord, consequently it is the intelligence of truth and the wisdom thence derived. But with the spiritual man this light falls into the things which are of faith in him, and which he believes to be true; whereas with the celestial man it falls into the good of love. But although these things are clear to those who are in the light of heaven, they are nevertheless obscure to those who are in the light of the world, thus to most people at this day, and possibly so obscure as to be scarcely intelligible; and yet as they are treated of in the internal sense, and are of such a nature, the opening of them is not to be dispensed with; the time is coming when there will be enlightenment.
[4] The reason why the altar was called El Elohe Israel, and by it was signified interior worship from the Divine Spiritual, is that in the supreme sense "El Elohe" is the same as the Divine Spiritual, and so also is "Israel." (That "Israel" denotes the Lord as to the Divine Spiritual, and in the representative sense the Lord's spiritual church, or what is the same, the man who is spiritual, may be seen above, n. 4286, 4292.) In the original tongue "El Elohe" means "God God," and strictly according to the words, "God of gods." In the Word, Jehovah or the Lord is in many places called "El," in the singular, also "Eloah;" and He is likewise called "Elohim," in the plural; sometimes both in one verse, or in one series. He who is not acquainted with the internal sense of the Word cannot know why this is so. That "El" involves one thing, and "Eloah" another, and "Elohim" another, everyone may judge from the fact that the Word is Divine, that is, derives its origin from the Divine, and that it is thereby inspired as to all the words, nay, as to the least point of all.
[5] What "El" involves when mentioned, and what "Elohim," may be seen from what has been occasionally shown above, namely, that "El Elohim" or "God" is mentioned when truth is treated of (see n. 709, 2586, 2769, 2807, 2822, 3921e, 4287). Hence it is that by "El" and "Elohim" in the supreme sense is signified the Divine Spiritual, for this is the same as the Divine truth, but with the difference that by "El" is signified truth in the will and act, which is the same as the good of truth (n. 4337, 4353, 4390). The expression "Elohim" is used in the plural, because by truth Divine are meant all truths which are from the Lord. Hence also angels are sometimes called in the Word "Elohim" or "gods" (n. 4295), as will also appear from the passages adduced from the Word below. Now as in the supreme sense "El" and "Elohim" signify the Lord as to truth, they also signify Him as to power; for truth is that of which power is predicated, because good acts by truth when it exerts power (n. 3091, 4015). Therefore wherever power from truth is treated of in the Word, the Lord is called "El" and "Elohim," that is, "God." Hence also it is that in the original language "El" also signifies one who is powerful.
[6] That "El" and "Elohim," or "God," are mentioned in the Word where the Divine Spiritual is treated of, or what is the same, the Divine truth, and hence the Divine power, may be still more evident from the following passages. In Moses:
     God said unto Israel in the visions of the night, I am the God of gods [El Elohe] of thy father; fear not to go down into Egypt, for I will there make of thee a great nation (Gen. 46:2-3);
as these words were spoken to Israel, whom He would make a great nation, and thus the subject treated of is truth and its power, it is here said "El Elohe," which in the proximate sense signifies "God of gods." That in the proximate sense "Elohim" denotes "gods," because predicated of truths and the derived power, is also evident in the same:
     Jacob built there an altar, and called the place El-Beth-El, because there the Elohim were revealed unto him, when he fled before his brother (Gen. 35:7).
And also elsewhere:
     Jehovah your God, He is God of gods and Lord of lords, the great God [El], powerful and formidable (Deut. 10:17);
where "God of gods" is expressed by "Elohe Elohim," and afterwards "God" by "El," to whom greatness and power are ascribed.
[7] In David:
     Jehovah is a great God [El], and a great King above all gods [Elohim]. In His hand are the searchings out of the earth; and the strengths of the mountains are His (Ps. 95:3-4);
here "God" or "El" is used because the subject treated of is the Divine truth and the derivative power; and also "gods," because the subject treated of is also the truths thence derived; for in the internal sense a "king" signifies truth (n. 1672, 2015, 2069, 3009, 3670). Hence it is evident what a "great king above all gods" involves. The "searchings out of the earth" also denote the truths of the church, which are called the "strengths of the mountains" from the power from this good. In the same:
     Who in heaven shall compare himself to Jehovah? Who among the sons of the gods [Elim] shall be likened to Jehovah ? God [El] mighty in the secret of the holy ones. O Jehovah God Zebaoth, who is as Thou the strong Jah? (Ps.89:6-8).
Here the "sons of the gods" or "of Elim," denote truths Divine, of which it is evident that power is predicated; for it is said a "God [El] mighty, Jehovah God of Armies, who is strong as Thou?" 
[8] So in another place in David:
     Give unto Jehovah, O ye sons of the gods, give unto Jehovah glory and strength (Ps. 29:1);
In Moses:
     They fell upon their faces, and said, God of gods [El Elohe] of the spirits of all flesh (Num. 14:22).
In David:
     I said, ye are gods [Elohim] and ye are all sons of the Most High (Ps. 82:6; John 10:34);
where they are called "gods" from truths, for "sons" are truths (see n. 489, 491, 533, 1147, 2628, 3373, 3704).
Again:
     Confess ye to the God of gods [Elohe Elohim]; confess ye to the Lord of lords (Ps. 136:2-3).
In Daniel:
     The king will act according to his own pleasure, and will puff himself up, and will exalt himself above every god [El], and above the God of gods [El Elohim] will speak wondrous things (Dan. 11:36);
from this it is evident that in the proximate sense "El Elohe" is "God of gods," and that in the internal sense "gods" are predicated of the truths which are from the Lord.
[9] It is said "El," or "God," in the singular, where the subject treated of is the power which is from the Divine truth, or what is the same, from the Lord's Divine Spiritual, as may be seen from the following passages.
In Moses:
     Let my hand be as God [El] to do evil to thee (Gen. 31:29).
And again:
     Neither is there a hand for God [El] (Deut. 28:32).
And in Micah:
     Neither is there a hand for God (Micah 2:1).
"A hand for God" denotes that there may be power. (That "hand" denotes power may be seen above, n. 878, 3387; and that "hand" is predicated of truth, n. 3091.) In David:
     I will set his hand also in the sea, and his right hand in the rivers; He shall call Me, Thou my Father, my God [El], the rock of my salvation (Ps. 89:25-26);
speaking of power from truths. Again:
     The wicked saith in his heart, God [El] hath forgotten, He hath hidden His faces, He will never see: arise, Jehovah God [El], lift up Thy hand wherefore doth the wicked despise God [Elohim]? (Ps. 10:11-13);
denoting the same.
[10] Again:
     Jehovah is my rock, and my fortress, and my deliverer; my God [El], my rock (Ps. 18:2);
where power is treated of. In Isaiah:
     The residue shall return, the residue of Jacob, to the powerful God [El](Isa. 10:21).
Again:
     Unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name shall be called, Wonderful, Counselor, God (El), Mighty, Father of Eternity, Prince of Peace (Isa. 9:6).
Again:
     Behold the God [El] of my salvation, I will trust, and not be afraid; for He is my strength (Isa. 12:2).
Again:
     I am God [El] yea, from this day, I am He, and there is none that can rescue out of My hand, I am doing, and who shall withdraw it? (Isa. 43:12-13);
said of power. In Jeremiah:
     God [El] the great, the powerful, whose name is Jehovah of Armies (Jer.  32:18).
In the second book of Samuel:
     With my God [El] I will leap over a wall. God [El], His way is perfect, the discourse of Jehovah is pure. Who is God [El] save Jehovah? Who is a rock save our God [Elohim] ? God [El] is the strength of my refuge (2 Sam. 22:30-33).
[11] In Moses:
     God [El] is not a man that He should lie, or the son of man that He should repent; hath He said, and shall He not do ? or hath He spoken, and shall He not establish? He brought them forth out of Egypt, He hath as it were the strengths of a unicorn; in that time it shall be said to Jacob and Israel, What hath God [El] wrought? (Num. 23:19, 22-23);
where in the internal sense power and truth are treated of. And again:
     God [El] who brought him forth out of Egypt; He hath as it were the strengths of a unicorn; He shall consume the nations His enemies, and shall break their bones, and shall crush his darts (Num. 24:8).
That "horns" and "strengths of a unicorn" signify the power of truth from good, see n. 2832. Not to mention many other passages. As most things in the Word have also an opposite sense, so also have "god" and "gods," which names are used when falsity and power from falsity are treated of; as in Ezekiel:
     The gods [Elim] of the strong shall speak to him in the midst of hell (Ezek. 32:21).
In Isaiah:
     Ye have been in heat in the gods [Elim] under every green tree (Isa. 57:5);
where the term "gods" is used from falsities. In like manner in other places.

&4403. CONTINUATION CONCERNING THE GRAND MAN AND CONCERNING CORRESPONDENCE, HERE CONCERNING CORRESPONDENCE WITH THE EYE AND WITH LIGHT.                         
Of what quality spirits were, and to what province of the body they belonged, it has also been given me to observe and know from their position and place with me, and also from the plane in which they were, and from their distance therein. Those who were seen near me were for the most part subjects of entire societies; for societies send spirits from themselves to others, and through these spirits they perceive the thoughts and affections, and thus effect communication. But concerning these so-called Subjects that is, emissary spirits-something shall of the Lord's Divine mercy be said in particular. The following facts have been observed in connection with these emissary spirits. Those who appear above the head, and near it, are those who teach, and who also easily suffer themselves to be taught. Those who are under the back of the head are those who act silently and prudently. Those who are near the back act similarly, with a difference. Those who are at the chest or breast are those who are in charity. Those who are at the loins are those who are in conjugial love. Those who are at the feet are those who are natural, and those who are at the soles of the feet are the more gross of this kind. But those who are at the face vary in genius, according to their correspondence with the sensories of this part, those for instance who are at the nostrils are those who excel in perception, those who are at the ears are those who obey, and those who are at the eyes are those who are intelligent and wise, and so on.

&4404. The external senses, which are five, namely, touch, taste, smell, hearing, and sight, have each of them a correspondence with the internal senses. But at this day correspondences are known to scarcely anyone because it is not known that there are any correspondences, and still less that there is a correspondence of spiritual things with natural, or what is the same, of the things of the internal man with those of the external. As regards the correspondence of the senses, speaking generally the sense of touch corresponds to the affection of good, the sense of taste to the affection of knowing, the sense of smell to the affection of perceiving, the sense of hearing to the affection of learning, and also to obedience, and the sense of sight to the affection of understanding and of being wise.

&4405. The reason why the sense of sight corresponds to the affection of understanding and being wise, is that the sight of the body corresponds precisely to the sight of its spirit, thus to the understanding. For there are two lights, one which is of the world from the sun, the other which is of heaven from the Lord. In the light of the world there is no intelligence, but there is intelligence in the light of heaven. Hence insofar as those things with man which are of the light of the world are illumined by those which are of the light of heaven, thus insofar as these two classes of things correspond to each other, so far the man understands and is wise.

&4406. As the sight of the eye corresponds to the understanding, for this reason sight is attributed to the understanding also, and is called intellectual sight. Moreover the things which a man observes are called the objects of this sight; and also in ordinary discourse we say that things are "seen" when they are understood; and light and enlightenment, and the consequent clearness, are also predicated of the understanding; and on the other hand, so are shades and darkness, and the consequent obscurity. It is on account of the correspondence that these and the like things have come into common speech among men; for man's spirit is in the light of heaven, and his body is in the light of the world, and the spirit is that which lives in the body, and also is that which thinks. Hence many things that are interior have fallen in this way into words.

&4407. The eye is the noblest organ of the face, and communicates more immediately with the understanding than do the rest of man's organs of sense. It is also modified by a more subtle atmosphere than the ear, and therefore the sight penetrates to the internal sensory, which is in the brain, by a shorter and more interior way than does the speech which is perceived by the ear. Hence also it is that certain animals, being devoid of understanding, have as it were two subsidiary brains within the orbits of their eyes, for their intellectual depends on their sight. But with man this is not the case, for he enjoys the use of an ample brain, in order that his intellectual may not depend on the sight, but the sight on the intellectual. That the sight of man depends on the intellectual is very evident from the fact that his natural affections portray themselves representatively in the face, but his more interior affections, which pertain to the thought, appear in the eyes, from a certain flame of life and a consequent vibration of light, which flashes out in accordance with the affection in which is the thought; and this a man knows and observes, without being taught by any science, for the reason that his spirit is in society with spirits and angels in the other life, who know this from a plain and clear perception. (That every man as to his spirit is in society with spirits and angels, may be seen above, n. 1277, 2379, 3644, 3645.)

&4408. That there is a correspondence of the sight of the eye with intellectual sight, plainly appears to those who reflect; for the objects of the world, all of which derive something from the light of the sun, enter through the eye, and bestow themselves in the memory, and this evidently under a like visual figure, for whatever is produced therefrom is seen inwardly. This is the source of man's imagination, the ideas of which are called by philosophers material ideas. When these objects appear still more interiorly they present thought, and this also under some visual figure, but more pure, the ideas of which are called immaterial, and also intellectual. That there is an interior light, in which there is life, and consequently intelligence and wisdom, and that this light illumines the interior sight, and meets the things which have entered in through the external sight, is very evident; and also that the interior light operates according to the disposition of the things present there from the light of the world. The things that enter through the hearing are also inwardly turned into forms like those of the visual images that come from the light of the world.

&4409. As the sight of the eye corresponds to intellectual sight, it also corresponds to truths, for all things that are of the understanding bear relation to truth, and likewise to good, in this way-that a man may not only know what is good, but also be affected by it. Moreover all things of the external sight also bear relation to truth and to good, because they bear relation to the symmetries of objects, consequently to their beauties and the derivative charms. A clearsighted observer can see that each and all things in nature bear relation to truth and to good, and thereby he can also know that universal nature is a theater representative of the Lord's kingdom.

&4410. It has become evident to me from much experience that the sight of the left eye corresponds to truths which are of the understanding, and the right eye to affections of truth, which are also of the understanding; and consequently that the left eye corresponds to the truths of faith, and the right eye to the goods of faith. The reason why there is such a correspondence is that in the light which is from the Lord there is not only light, but also heat, the light itself being the truth which proceeds from the Lord, and the heat being the good. It is from this, and also from the influx into the two hemispheres of the brain, that there exists such a correspondence; for those who are in good are on the Lord's right hand, and those who are in truth are on His left hand.

&4411. Each and all things that are in the eye have their correspondences in the heavens, such as the three humors, the aqueous, the vitreous, and the crystalline; and not the humors only, but also the coats, and indeed every part. The more interior things of the eye have correspondences more beautiful and more pleasant, but in a different manner in each heaven. When the light which proceeds from the Lord flows into the inmost or third heaven, it is there received as the good which is called charity; and when it flows into the middle or second heaven, both mediately and immediately, it is received as the truth which is from charity; but when this truth flows into the lowest or first heaven, mediately and immediately, it is received substantially, and appears there as a paradise, and in some places as a city in which are palaces. Thus do the correspondences succeed one another even to the external sight of the angels. It is similar with man, in his ultimate which is the eye this truth is presented materially by the sight, the objects of which are those of the visible world. The man who is in love and charity, and consequently in faith, has his interiors of this quality, for he corresponds to the three heavens, and is a little heaven in effigy.

&4412. There was a certain person whom I had known in the bodily life, but whom I had not known in respect to his animus and interior affections. He spoke with me several times in the other life, but for a while at a distance. He usually showed himself by means of pleasant representatives, for he could present things which excited delight, such as colors of every kind and beautiful colored forms, could exhibit infants beautifully decorated like angels, and very many similar things that were pleasant and delightful. He operated by a gentle and soft influx into the coat of the left eye. By such means he instilled himself into the affections of others, with the end to please and delight their life. I was told by the angels that they who belong to the coats of the eye are of such a character, and that they communicate with the paradisal heavens, where truths and goods are represented in a substantial form, as stated above (n. 4411).

&4413. That the light of heaven has within it intelligence and wisdom, and that it is the intelligence of truth and the wisdom of good from the Lord that appear as light before the eyes of the angels, it has been given me to know by a living experience. I was taken up into a light that sparkled like the light radiating from diamonds; and while I was kept in it, I seemed to myself to be withdrawn from bodily ideas and to be brought into spiritual ideas, thus into those things which belong to the intelligence of truth and of good. The ideas of thought which originated from the light of the world then appeared to be remote from me, and as it were not belonging to me, although they were present obscurely; and by this it was given me to know that insofar as anyone comes into the light of heaven, so far he comes into intelligence. It is for this reason that the more intelligent the angels are, the greater and the brighter is the light in which they are.

&4414. The differences of light in the heavens are as many as are the angelic societies which constitute heaven, nay, they are as many as are the angels in each society. The reason is that heaven is ordered in accordance with all the differences of good and truth, thus in accordance with all states of intelligence and wisdom, and consequently in accordance with the various receptions of the light which is from the Lord. The result is that nowhere in the universal heaven is the light exactly the same as it is anywhere else in heaven, but on the contrary it differs according to the various ways in which it is tempered with a flaming or with a bright white quality, and also according to the various degrees of its intensity; for intelligence and wisdom are nothing but an eminent modification of the heavenly light which is from the Lord.

&4415. Souls newly arrived, or novitiate spirits-that is, those who have been in the other life but a few days since the death of the body-are very much surprised to find that there is light in the other life, for they carry with them the ignorance that supposes light to be exclusively from the sun and material flame. Still less do they know that there is any light which illumines the understanding, for in the bodily life they have not observed this, and even still less that this light confers the capacity to think, and by its influx into forms which are from the light of the world presents all things that are of the understanding. If these spirits have been good they are taken up into heavenly societies to be instructed, and are passed from one society to another, in order that they may perceive by living experience that there is light in the other life, and this more intense than is ever found in the world; and that they may at the same time take notice that insofar as they are in the light there, so far they are in intelligence. Some who were taken up into the spheres of heavenly light spoke with me from thence, and confessed that they had never believed in any such thing, and that the light of the world is relatively darkness. From that light they also looked through my eyes into the light of the world, and perceived it as nothing but a dark cloud, and in pity said that such is the light in which are men. From what has been said it may also be seen why the angels of heaven are called in the Word "angels of light;" and also that the Lord is the Light, and consequently is the life for men (John 1:1, 9; 8:12).

&4416. The quality of spirits in the other life is evident from the light in which they are, for as before said the light in which they see corresponds to the light by which they perceive. They who have known truths and have also confirmed them with themselves, and yet have lived a life of evil, appear in a snowy light, but cold, like the light of winter; and when they approach those who are in the light of heaven, their light is then completely darkened, and becomes pitch-dark; and when they remove themselves from the light of heaven, there succeeds a yellow light as from sulphur, in which they appear like specters, and their truths like phantasms. For their truths had been those of persuasive faith, which is of such a nature that they had believed because believing led to honor, gain, and reputation, and it was all the same to them what the truth was, provided it was received. 
[2] But they who are in evil and thence in falsities, appear in a light like that of a charcoal fire. This light becomes quite dusky in the light of heaven; but the very lights from which they see are varied in accordance with the falsity and evil in which they are. This showed very plainly why those who lead a life of evil can never have faith in Divine truths from a sincere heart; for they are in that smoky light which, when heavenly light falls upon it, becomes dark to them, so that they see neither with their eyes nor with their mind; and besides they then fall into agonies, and some into a kind of swoon. Hence it is that the evil cannot possibly receive truth, but only the good. 
[3] The man who leads a life of evil cannot believe that he is in such a light, because he cannot see the light in which his spirit is, but only that in which is the sight of his eyes and from this his natural mind. But if he could see the light of his spirit, and could make proof of what it would become if the light of truth and good from heaven were to flow into it, he would then very well know how far he is from receiving the things which are of this light, that is, those which are of faith, and how much further he is from becoming imbued with those which are of charity, thus how far distant he is from heaven.

&4417. I was once conversing with spirits concerning life - that no one has any life from himself, but from the Lord, although he may seem to live from himself (compare n. 4320). First of all we spoke of what life is, namely, that it is to understand and to will; and as all understanding bears relation to truth, and all willing to good (n. 4409), that the intelligence of truth and the will of good are life. But some reasoning spirits made reply (for there are spirits who are to be called reasoners, because they reason about everything as to whether it is so, and such are for the most part in obscurity in regard to all truth), and said that those who are in no intelligence of truth and will of good nevertheless live, and in fact they preeminently believe that they live. But it was given to answer them that the life of the evil does indeed appear to them like life, but nevertheless it is the life which is called spiritual death, as they might know from the consideration that as to understand truth and to will good are life from the Divine, it follows that to understand falsity and to will evil cannot be life, because evils and falsities are contrary to life itself. 
[2] To convince them they were shown the quality of their life, which when seen appeared like the light from a coal fire mingled with smoke. When they are in this light, they cannot but suppose that the life of their thought and of their will is the only life there is, and this the more from the fact that the light of the intelligence of truth, which is that of life itself, cannot appear to them at all, for the moment they come into this light their own light becomes dark, so that they can see nothing at all, thus neither can they perceive anything. They were further shown what was then the state of their life, by the withdrawal of the delight they had from what is false, which in the other life is effected by separating the associate spirits. On this being done they appeared with ghastly faces, like those of the dead, so that they might have been called images of death. But as regards the life of animals, of the Lord's Divine mercy this subject shall receive particular treatment.

&4418. They who are in the hells are said to be in darkness, but this is because they are in falsities; for as light corresponds to truth, so darkness corresponds to falsities. As already said, they are in a light like that from a charcoal fire and of a sulphurous yellow, and this light is what is meant by "darkness;" for according to their light, and consequently according to their sight from it, is their understanding, because the two things correspond to each other. It is called darkness also because these lights become darkness in the presence of heavenly light.

&4419. There was a spirit present with me whose extensive knowledge during his earthly life had occasioned him to believe that he was wiser than anyone else, which had resulted in his contracting the evil that wherever he was he wanted to direct everything. He was sent to me by a certain society to serve them as a subject, that is, for communication (n. 4403); and also that they might get rid of him, because he was troublesome through his wanting to direct them from his own intelligence. While he was with me it was given me to speak to him about intelligence from self, which I said so greatly prevails in the Christian world that it is believed that all intelligence is from this source, and therefore none is from God; although when people are speaking from their doctrinal beliefs they say that everything true and good is from heaven, thus from the Divine, consequently all intelligence, for this is of truth and good. But as the spirit would not attend to these things, I said that he would do well to withdraw, because the sphere of his intelligence infested me; but being in the persuasion that he was preeminently intelligent, he would not do so.
[2] He was then shown by angels what is the nature of intelligence from self, and what the nature of intelligence from the Divine, and this by means of lights, for in the other life such things are presented to view in a wonderful manner by means of variegations of light. Intelligence from self was shown by a light which appeared as a fatuous light, surrounded by a dark border, and extending but a little distance from its focus; and it was further shown that this light is at once extinguished when it is looked at by an angelic society, exactly as is a fatuous light in the light or daytime of the sun. He was then shown what is the quality of intelligence from the Divine, and this also by means of a light which was brighter and more full of light than the noonday light of the sun, and which also extended itself to every distance and terminated as does the light of the sun in the universe; and it was said that intelligence and wisdom enter from all sides into the sphere of this light, and cause truth and good to be perceived by an almost unlimited mental view; but this in accordance with the quality of the truth from good.

&4420. From all this it is evident that the things in man which are of the light of the world correspond to those which are of the light of heaven; consequently that the sight of the external man, which is of the eye, corresponds to the sight of the internal man, which is of the understanding; and also that in the other life the quality of the intelligence shows itself by means of lights.

&4421. A continuation concerning correspondence with the eye and with light will be found at the end of the following chapter.

&4422. Genesis 34

     THE LAST JUDGMENT

Prefatory to this chapter the Lord's words in Matthew 24, verse 42 to the end, remain to be unfolded. These words are the last in that chapter which treat of the consummation of the age, or the advent of the Lord, and which in the letter are these: Watch therefore, for ye know not what hour your Lord cometh. But know this, that if the master of the house had known in what watch the thief would come, he would assuredly have watched, and would not have suffered his house to be broken through. Therefore be ye also ready, for in an hour that ye think not the Son of man will come. Who therefore is the faithful and prudent servant, whom his lord hath set over his domestics, to give them their food in due season? Blessed is that servant whom his lord when he cometh shall find so doing. Verily I say unto you, that he will set him over all his goods. But if that evil servant shall say in his heart, My lord delayeth to come; and shall begin to beat his fellow servants, and to eat and drink with the drunken; the lord of that servant shall come in a day when he looketh not for him, and in an hour when he knoweth not, and shall cut him asunder, and appoint his portion with the hypocrites; there shall be wailing and gnashing of teeth. What these words involve may be seen from the series of things, for the subject treated of in this whole chapter of the evangelist is the last period of the church, which in the internal sense is the consummation of the age and the advent of the Lord. That this is the case is evident from the explication of all the contents of the chapter, as may be seen in the prefaces to the immediately preceding chapters of Genesis (namely, 26, n. 3353-3356; 27, n. 3486-3489; 28, n. 3650-3655; 29, n. 3751- 3757; 30, n. 3897-3901; 31, n. 4056-4060; 32, n. 4229-4231; 33, n. 4332-4335).
[2] What these contents are in a series has also been there stated, namely, that when the Christian Church that was set up after the Lord's coming began to vastate itself, that is, to recede from good, then: (1) They began not to know what good and truth are, but disputed about them. (2) They despised them. (3) Next they did not at heart acknowledge them. (4) Afterwards they profaned them. (5) And as the truth of faith and the good of charity were still to remain with some, who are called the "elect," the state of faith at that time is described. (6) And then the state of charity. (7) Lastly, the beginning of a new church is treated of; and, (8) The state as to good and truth within the so-called church, when that church is being rejected and a new church is being adopted. From this series it may appear what is involved in the words that have been transcribed above, and are the last of the chapter, namely, that they are words of exhortation to those in the church, that they should be in the good of faith, and that if not they must perish.

&4423. Scarcely anyone knows how the case is with the rejection of an old church and the adoption of a new church. He who does not know man's interiors and their states, and consequently man's states after death, cannot but infer that those who are of the old church, and in whom good and truth have been laid waste, that is, are no longer at heart acknowledged, are to perish, either as the antediluvians perished by the flood, or as did the Jews by expulsion from their land, or in some other way. But when the church has been laid waste, that is, when it is no longer in any good of faith, it perishes chiefly in respect to the states of its interiors, thus in respect to its states in the other life. Heaven then removes itself away from them-and consequently the Lord-and transfers itself to others, who are adopted in their stead; for without a church somewhere on the earth there is no communication of heaven with man; for the church is like the heart and lungs of the Grand Man on the earth (see n. 468, 637, 931, 2054, 2853).
[2] They who are then of the old church, and thus are removed from heaven, are in a kind of inundation as to their interiors, and in fact in an inundation over the head. This inundation the man himself does not observe while he lives in the body, but he comes into it after death. In the other life this inundation plainly appears like a thick cloud by which they are encompassed and separated from heaven. The state of those who are in this thick cloud is that they cannot possibly see what the truth of faith is, and still less what is its good; for the light of heaven, in which is intelligence and wisdom, cannot penetrate into this cloud. This is the state of a vastated church.

&4424. What the Lord's words quoted above involve in the internal sense may be seen without explication; for the Lord spoke them not so much by representatives and significatives, as by comparatives. There shall be stated merely what is signified by the words of the last verse, namely: "He shall cut him asunder, and appoint his portion with the hypocrites; there shall be wailing and gnashing of teeth."
     He shall cut him asunder; 
signifies separation and removal from goods and truths; for they who are in knowledges of good and truth, as are those who are within the church and yet in a life of evil, are said to be "cut asunder" when they are removed from these knowledges. For the knowledges of good and truth are separated from them in the other life, and they are kept in evils, and therefore also in falsities; which is done in order to prevent them from communicating with heaven by the knowledges of truth, and with hell by evils and the derivative falsities, and thus hanging between the two; and also to prevent them from profaning goods and truths, which is done when these are commingled with falsities and evils. The same is also signified by the Lord's words to him who hid the talent in the earth: "Take therefore the talent from him; and give it unto him that hath ten talents; for unto everyone that hath shall be given, and from him that hath not, even that which he hath shall be taken away" (Matt. 25:28, 29); also by what the Lord says in another place in Matthew 13:12; and in Mark 4:25; and in Luke 8:18.
[2] And appoint his portion with the hypocrites;
signifies his lot (which is his "portion") with those who outwardly appear to be in truth as to doctrine and in good as to life, but inwardly believe nothing of truth and will nothing of good, who are the "hypocrites." In this manner they are "cut asunder." Therefore when their externals are taken away from them, as takes place with all in the other life, they appear such as they are as to their internals, namely, devoid of faith and charity, of which they nevertheless have made a show in order to win others and acquire honors, gain, and reputation. Those within a vastated church are almost all of this character, for they have externals, but no internals. This is the origin of that inundation of their interiors which has been already spoken of (n. 4423).
[3] There shall be wailing and gnashing of teeth; 
signifies their state in the other life, "wailing," their state as to evils, and "gnashing of teeth," their state as to falsities. For in the Word the "teeth" signify the lowest natural things, in the genuine sense the truths of these natural things, and in the opposite sense their falsities. The teeth moreover correspond to these things, and therefore the "gnashing of teeth" is the collision of falsities with truths. They who are in mere natural things, and who are in these from the fallacies of the senses, and who believe nothing but what they see thereby, are said to be in the "gnashing of teeth," and also in the other life appear to themselves to be so when they draw conclusions from their fallacies concerning the truths of faith. In a church vastated as to good and truth such persons abound. The like is signified elsewhere also by the "gnashing of teeth," as in Matthew:
     The sons of the kingdom shall be cast forth into the outer darkness, there shall be wailing and gnashing of teeth (Matt. 8:12);
the "sons of the kingdom" are those who are in a vastated church; the "darkness" is falsities (n. 4418), for they are in darkness when they are in the thick cloud mentioned above; the "gnashing of teeth" is the collision of falsities therein with truths. In like manner elsewhere, as in Matt. 13:42, 50; 22:13; 25:30; and Luke 13:28.
     
     GENESIS 34

     1. And Dinah the daughter of Leah, whom she bare unto Jacob, went out to see the daughters of the land.
     2. And Shechem the son of Hamor the Hivite, the prince of the land, saw her, and took her, and lay with her, and forced her.
     3. And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spoke upon the heart of the damsel.
     4. And Shechem said unto Hamor his father, saying, Get me this girl for a woman.
     5. And Jacob heard that he had defiled Dinah his daughter; and his sons were with his acquisition in the field; and Jacob was silent until they came.
     6. And Hamor the father of Shechem went out unto Jacob to speak with him.
     7. And the sons of Jacob came from the field as they heard it, and the men were grieved, and they were very angry, because he had wrought folly in Israel, in lying with Jacob's daughter, and so it ought not to be done.
     8. And Hamor spoke with them, saying, Shechem my son, his soul longs for your daughter, give her I pray to him for a woman.
     9. And share kinships with us; give your daughters to us, and take our daughters to you.
     10. And ye shall dwell with us, and the land shall be before you, dwell ye, and range through it trading, and get you possession therein.
     11. And Shechem said unto her father and unto her brothers, Let me find grace in your eyes, and what ye say unto me I will give.
     12. Multiply upon me exceedingly dowry and gift, and I will give as ye say unto me; and give me the damsel for a woman.
     13. And the sons of Jacob answered Shechem and Hamor his father in fraud, and spoke, because he had defiled Dinah their sister.
     14. And they said unto them, We cannot do this word, to give our sister to a man that hath a foreskin, because this would be a reproach unto us.
     15. Nevertheless in this will we consent to you, if ye be as we to circumcise for you every male.
     16. We will both give our daughters to you, and will take your daughters to us, and we will dwell with you, and we will be for one people.
     17. And if ye will not listen unto us to circumcise, we will even take our daughter and go.
     18. And their words were good in the eyes of Hamor, and in the eyes of Shechem Hamor's son.
     19. And the lad delayed not to do the word, because he was well pleased in Jacob's daughter; and he was honored above all the house of his father.
     20. And Hamor and Shechem his son came unto the gate of their city, and spoke unto the men of their city, saying, 
     21. These men are peaceable with us, and let them dwell in the land, and range through it trading, and behold the land is broad in spaces before them; let us take their daughters to us for women, and let us give our daughters to them.
     22. Nevertheless in this will the men consent to us to dwell with us, to be for one people, in every male being circumcised to us, even as they are circumcised.
     23. Their acquisition, and their purchase, and all their beast, will they not be ours? Only let us consent to them, and they will dwell with us.
     24. And they listened to Hamor and to Shechem his son, all that went out of the gate of his city; and they circumcised every male, all that went out of the gate of his city.
     25. And it came to pass on the third day, when they were in pain, that the two sons of Jacob, Simeon and Levi, brothers of Dinah, took each his sword, and came upon the city boldly, and slew every male.
     26. And they slew Hamor and Shechem his son at the edge of the sword, and took Dinah out of Shechem's house, and went forth.
     27. The sons of Jacob came upon those who were pierced, and plundered the city, because they had defiled their sister.
     28. Their flocks and their herds and their asses, and whatever was in the city, and whatever was in the field, they took;
     29. And all their wealth, and all their babe, and their women, they took captive and made a prey of, and all that was in the house.
     30. And Jacob said to Simeon and to Levi, Ye have troubled me, to make me to stink to the inhabitant of the land, to the Canaanite and the Perizzite; and I am mortals [few] of number, and they will be gathered together upon me, and will smite me, and I shall be destroyed, I and my house.
     31. And they said, Shall he make our sister as a harlot?

&4425. THE CONTENTS.     
The subject here treated of in the internal sense is the posterity of Jacob - that they extinguished all the truth of doctrine which was of the Ancient Church. Hamor and Shechem, together with the people of their city, represent this truth. For the representative of a church among the posterity of Jacob consisted solely in externals without internals, whereas the representative church among the ancients consisted in externals with internals.

&4426. THE INTERNAL SENSE.     
Verses 1-4. And Dinah the daughter of Leah, whom she bare unto Jacob, went out to see the daughters of the land. And Shechem the son of Hamor the Hivite, the prince of the land, saw her and took her, and lay with her, and forced her. And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spoke upon the heart of the damsel. And Shechem said unto Hamor his father, saying, Get me this girl for a woman. "And Dinah went out," signifies the affection of all things of faith, and the church thence derived; "the daughter of Leah, whom she bare unto Jacob," signifies in externals; "to see the daughters of the land," signifies to become acquainted with the affections of truth and the churches thence derived; "and Shechem saw her," signifies truth; "the son of Hamor the Hivite," signifies from the ancients; "the prince of the land," signifies what is primary among the churches; "and he took her, and lay with her, and forced her," signifies that in no other way could this truth be conjoined with the affection of the truth signified by the sons of Jacob her brothers; "and his soul clave unto Dinah the daughter of Jacob," signifies an inclination to conjunction; "and he loved the damsel, and spoke upon her heart," signifies love; "and Shechem said unto Hamor his father," signifies thought from the truth that was among the ancients; "saying, Get me this girl for a woman," signifies that it desired to be conjoined with the affection of that truth.

&4427. And Dinah went out. That this signifies the affection of all things of faith and the church thence derived, is evident from the representation of Dinah, as being the affection of all truths and the church thence derived (see n. 3963, 3964); for the twelve sons of Jacob represented all things of faith, thus all things of the church (n. 2129, 2130, 3858, 3926, 3939), and therefore Dinah, who was born after the ten sons of Jacob by Leah and the handmaids, signifies the affection of them, and therefore the church. For the church is from the affection of truth, insomuch that whether you say the affection of truth, or the church, it is the same thing, because it is from the affection of truth that a man is the church.

&4428. The daughter of Leah, whom she bare unto Jacob. That this signifies in externals, is evident from the representation of Leah, as being the affection of external truth (see n. 3793, 3819); and from the representation of Jacob, as being in the supreme sense the Lord as to the Divine truth of the natural (see n. 3305, 3509, 3525, 3546, 3576, 4234, 4273, 4337), and in the relative sense the external church, or what is the same, the external of the church (n. 3305, 4286). Hence it is evident that "the daughter of Leah whom she bare unto Jacob," signifies the affection of truth in externals.

&4429. To see the daughters of the land. That this signifies to become acquainted with the affections of truth and the churches thence derived, is evident from the signification of "to see" as being to become acquainted with (of which several times before); from the signification of "daughters," as being affections and the churches thence derived (see n. 2362, 3024, 3963); and from the signification of "the land," here the land of Canaan, as being the region where the church is, and hence also the church itself (n. 662, 1066, 1067, 1262, 1733, 1850, 2117, 2118, 2928, 3355, 3705, 3686). 
[2] The signification of the things contained in this verse may be seen from what follows, for the subject treated of is the representative of a church that was to be instituted among the descendants of Jacob. That this representative could not be instituted among them until they had been completely vastated in respect to interior truths - that is, until they no longer knew them - may be seen above (n. 4289). These interior truths are all those represented and signified by the rituals that were commanded them; for all the rituals represented and signified something in the Lord's kingdom in the heavens, and consequently something in the Lord's kingdom on earth, that is, in the church; and the things that were signified and represented are the interior truths here meant. That each and all of the things commanded the descendants of Jacob when the representative of a church was being instituted among them (as described in the books of Moses, especially in Exodus and Leviticus) were representative and significative of the celestial and spiritual things of the Lord's kingdom, has been everywhere shown in the explications. All these things were unknown to the descendants of Jacob, because these were of such a nature that if they had known them they would have profaned them (n. 301-303, 2520, 3398, 3479, 3769, 4281, 4293); and therefore they did not come into these representatives until they had been completely vastated in respect to their interiors; and therefore the truths in question and the extinguishing of them by the Israelites are described in this chapter.
[3] The representatives that were commanded to the descendants of Jacob were not new, but for the most part were such as had previously been in use among the ancients; but the ancients did not worship the externals, as did the descendants of Jacob (that is, the Jews and Israelites), but they worshiped the internal things, and by means of these they acknowledged the Lord Himself. There were still remains in the land of Canaan of the church of ancient time, especially among those called Hittites and Hivites, and this is the reason why by these nations are represented the truths that had been of the church. From what has been said it may in some measure appear what is signified by Dinah, Jacob's daughter by Leah, going out to see the daughters of the land; for by Dinah is represented the external church, such as was instituted among the descendants of Jacob, and by the daughters of the land are signified the churches among the ancients. That in the internal sense of the Word "daughters" everywhere signify churches, has been shown above (n. 2362, 3024); and that the "land" signifies the region and nation where the church is, and thus the church (n. 662,1066, 1067, 1733, 1850, 2117, 2118, 2928, 3355, 3686, 3705).

&4430. And Shechem saw her. That this signifies truth, is evident from the representation of Shechem as being truth, here the truth of the church from ancient time. That this is represented by Shechem is because there still were remains of the church with that nation to which Shechem belonged. That this was one of the well-disposed nations is manifest from the sincerity with which Hamor and Shechem spoke to Jacob and his sons (verses 8-12), and from the condescension that Shechem might take Dinah for a wife (verses 18-24); for which reason the truth of the church was represented by them. And besides, the city Shechem was Abram's first station when he came from Syria into the land of Canaan (Gen. 12:6); and was now also Jacob's first station in coming from Syria, in which he spread his tent, made booths, and erected an altar (Gen. 33:17-20). That by the journeys or sojournings of Abraham and Jacob were represented progressions into the truths of faith and goods of love which in the supreme sense relate to the Lord and in the relative sense to the man who is being regenerated by the Lord, has been repeatedly shown. Hence by the "city Shechem" was signified the first of light (n. 1440, 1441), consequently interior truth, for this is the first of light. 
[2] But in this chapter in the internal sense the descendants of Jacob are treated of - how they extinguished in themselves this first of light, or interior truth. In this sense, which is the internal historical sense, the sons of Jacob signify all his descendants; for in the internal sense of the Word the things of the Lord's kingdom are exclusively treated of, thus the things of His church. The sons of Jacob themselves did not constitute any church, but their descendants, and this only after they had gone out of Egypt, and in actuality only after they came into the land of Canaan.
[3] Moreover as regards this city named from Shechem, it was anciently called "Shalem," as is evident in the foregoing chapter:
     Jacob came to Shalem, a city of Shechem, which is in the land of Canaan (Gen. 33:18);
that by "Shalem" is signified tranquillity, and by the "city of Shechem" the interior truths of faith, and that when a man comes to these truths he comes into a tranquil state, may be seen above (n. 4393). But the same city was afterwards called "Shechem," as may be seen in Joshua:
     The bones of Joseph, which the sons of Israel caused to go up out of Egypt, buried they in Shechem, in the portion of the field which Jacob bought of the sons of Hamor the father of Shechem for a hundred kesitah (Josh. 24:32).
And in the book of Judges:
     Gaal the son of Ebed said to the citizens of Shechem, Who is Abimelech, and who is Shechem, that we should serve him? Is not he the son of Jerubbaal, and Zebul is his officer? Serve ye the men of Hamor the father of Shechem, and why should we serve this man? (Judg. 9:28).
[4] The same city was afterwards called "Sychar," as is evident in John:
     Jesus came to a city of Samaria called Sychar, near to the field which Jacob gave to his son Joseph; and Jacob's spring was there (John 4:5-6).
That by this city is signified interior truth, is evident from these passages, and also from others where it is named, as in Hosea:
     Gilead is a city of them that work iniquity, it has been befouled with blood; and as troops wait for a man, a companionship of priests, on the way to Shechem they kill, because they have wrought wickedness; in the house of Israel I have seen a foul thing (Hos. 6:8-10);
where "on the way to Shechem they kill" signifies that they extinguish truths even to those which are interior, thus all external truths. The extinction of interior truth is also signified by Abimelech's destroying that city and sowing it with salt (Judges 9:45).

&4431. The son of Hamor the Hivite. That this signifies from the ancients, is evident from the signification of a "son," who here is Shechem, as being interior truth, of which just above (that a "son" denotes truth see n. 489, 491, 533, 1147, 2623, 3373, 4257); and from the representation of Hamor, as being the father of this truth, thus meaning from the ancients; for the truth that was interior in the representatives and rituals emanated from the church of ancient time. For this reason Hamor is also named "the Hivite," for the Hivite nation was that by which such truth among the ancients was signified, because the Hivites had been in such truth from ancient time, and hence it is that Hamor is here called "the Hivite." For by all the nations in the land of Canaan some good or truth of the church of ancient time was signified, because the Most Ancient Church, which was celestial, was there (n. 4116). But afterwards these nations, like all the other nations among whom the church had been, turned aside to things idolatrous, and therefore by the same nations idolatries also are signified. Yet because the Hivites had from ancient time signified interior truth, and because they were one of the better disposed nations, with whom iniquity was not so far consummated (that is, the truth of the church was not so far extinguished as with others), the Gibeonite Hivites were of the Lord's providence preserved, by means of a covenant made with them by Joshua and the princes (Josh. 9:15). That they were Hivites may be seen in Joshua 9:7; 11:19. From all that has been said it is now evident whence it is that interior truth from the ancients is signified by "Shechem the son of Hamor the Hivite."

&4432. The prince of the land. That this signifies what is primary among the churches, is evident from the signification of a "prince," as being what is primary (see n. 1482, 2089); and from the signification of "the land," as being the church (see n. 662, 1066, 1067, 1262, 1733, 1850, 2117, 2118, 2928, 3355, 3686, 3705).

&4433. And he took her, and lay with her, and forced her. That this signifies that in no other way could this truth be conjoined with the affection of the truth signified by the sons of Jacob her brothers, is evident from the signification of "taking her, lying with her, and forcing her," as being to be conjoined, but not in a lawful way, as is done by betrothal. That by these words is signified that in no other way could it be conjoined, cannot be seen unless it is known how the case is. The interior truth from the ancients which is signified by "Shechem the son of Hamor the Hivite" is that truth which had been the internal of the church among the ancients, thus which was the internal in their statutes, judgments, and laws: in a word, in their rituals and the like. These truths were their doctrinal things according to which they lived, and indeed doctrinal things of charity; for in the ancient time those who were of the genuine church had no other doctrinal things. Relatively to doctrine the same may be called interior truths of faith, but goods relatively to life. If any church were to be instituted with the nation sprung from Jacob, it was necessary that they should be initiated into these truths and goods; for unless there are internal things within external ones, that is, unless men think of internal things when they are in external ones, and unless they are at the same time affected by the internal things, or at least unless they are affected by external things for the sake of internal things, there is not anything of the church. For internal things make the church, because in these is the Lord; for in these are the spiritual and celestial things which are from Him. 
[2] But the nation sprung from Jacob, that is, the Israelitish and Jewish nation, could not be initiated into these internal things in the lawful way which is effected by betrothal, for the reason that their external worship did not correspond. For from their fathers, Abraham, Isaac, and Jacob, they received the worship instituted by Eber, which was different in its externals from the worship of the Ancient Church, as may be seen above (n. 1238, 1241, 1343, 2180). And because their worship was different, the interior truths that existed among the ancients could not be conjoined with it in the lawful manner, by betrothal, but in the way here described. From this it may be understood what is meant by saying that "in no other way could this truth be conjoined with the affection of the truth signified by the sons of Jacob, Dinah's brothers." 
[3] But although the conjunction could be effected in this manner, according to a law also known to the ancients (see Exod. 22:15; Deut. 22:28, 29), still that nation was of such a character that they would by no means suffer any conjunction of the interior truth that was from the ancients with the externals of worship that existed among the descendants of Jacob (see n. 4281, 4290, 4293, 4307, 4314, 4316, 4317). For this reason there could not be any church instituted with that nation, but instead of it only the representative of a church (see n. 4281, 4288, 4307). That this nation was of such a character that not only was it impossible for them to receive interior truths, but that they also completely extinguished them in themselves, is here represented by the sons of Jacob answering Shechem and Hamor in fraud (verse 13); and then by Simeon and Levi smiting the city with the edge of the sword, and killing Shechem and Hamor (verses 25, 26); and by the rest of the sons coming upon those who were pierced, and pillaging the city, and carrying away the flocks, the herds, and whatever was in the city, in the field, and in the house (verses 27-29). From this it is evident what is signified by the prophecy of Jacob, then Israel:
     Simeon and Levi are brethren, instruments of violence are their swords; let not my soul come into their secret, let not my glory be united in their congregation; because in their anger they slew a man, and in their pleasure they unstrung an ox; cursed be their anger because it was vehement, and their fury because it was grievous; I will divide them in Jacob, and scatter them in Israel (Gen. 49:5-7).

&4434. And his soul clave unto Dinah. That this signifies an inclination to conjunction, is evident from the signification of "his soul cleaving," as being an inclination. That it is to conjunction is evident, because in the internal sense the things which belong to conjugial love involve spiritual conjunction, which is that of truth with good, and of good with truth. The reason why in the internal sense the things which belong to conjugial love involve this conjunction, is that conjugial love derives its origin from the marriage of truth and good, and of good and truth (n. 2618, 2727-2729, 2737, 2803, 3132). Hence also the adulterations of good are meant in the Word by "adulteries," and the falsifications of truth by "whoredoms" (n. 2466, 2729, 2750, 3399). From all this it may be seen that by all that is related of Shechem and of Dinah in this chapter nothing else is meant in the internal sense than the conjunction of the truth represented by Shechem with the affection of truth represented by Dinah; thus that by the words "his soul clave unto Dinah" is signified an inclination to conjunction.
[2] As in the whole of this chapter conjugial love toward Dinah is treated of, and how Shechem sought her for a woman, and as by the things of conjugial love there is signified spiritual conjunction, I may confirm from the Word that marriages and what belongs to them involve nothing else. In John:
     Let us be glad and exult, and let us give the glory unto Him, because the wedding of the Lamb is come, and His wife hath made herself ready, as have they who are called unto the wedding supper of the Lamb (Rev. 19:7, 9).
In the same:
     I saw the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. One of the seven angels spoke with me, saying, Come, I will show thee the bride, the Lamb's wife; and he carried me away in the spirit upon a mountain great and high, and showed me the great city, the holy Jerusalem, coming down out of heaven from God (Rev. 21:2, 9-10);
that by what relates to betrothal and marriage naught else is here signified than the Lord's conjunction with the church, and this by means of truth and good, is very evident, for the "holy city" and the "New Jerusalem" are nothing else than the church. (That a "city" is the truth of the church may be seen above, n. 402, 2268, 2449, 2451, 2712, 2943, 3216; and that "Jerusalem" is the spiritual church, n. 402, 2117, 3654.)
[3] In Malachi:
Judah hath dealt treacherously, and an abomination has been committed in Israel and in Jerusalem, for Judah hath profaned the holiness of Jehovah, because he hath loved and hath betrothed to him the daughter of a strange god. Jehovah hath borne witness between thee and the wife of thy youth, against whom thou hast dealt treacherously (Mal. 2:11, 14);
where "to love and betroth the daughter of a strange god" is to conjoin one's self with falsity instead of truth, which is the "wife of youth."
[4] Ezekiel:
     Thou hast taken thy sons and thy daughters whom thou hast borne unto Me, and hast sacrificed to devour them. Was there little of thy whoredoms? Thou art the daughter of thy mother, who loathes her husband and her sons; and thou art the sister of thy sisters who loathed their husbands and their sons (Ezek. 16:20, 45);
here the abominations of Jerusalem are treated of, which because they were from evils and falsities, are described in this chapter by such things as are contrary to marriages, namely, by adulteries and whoredoms. The "husbands whom they loathed" are goods; the "sons" are truths; and the "daughters" are the affections of these.
[5] In Isaiah:
     Sing, O barren one, that didst not bear, resound with singing and shout for joy that didst not travail, because more are the sons of the desolate than the sons of the married one. The reproach of thy widowhood shalt thou remember no more, because thy makers are thy husbands, Jehovah Zebaoth is His name, and thy Redeemer the Holy One of Israel, the God of the whole earth is He called; for as a woman forsaken and afflicted in spirit hath Jehovah called thee, and as a woman of youth when she is divorced, hath said thy God. All thy sons are taught of Jehovah, and much is the peace of thy sons (Isa. 54:1, 5-6, 13);
as by marriage is signified the conjunction of truth and good and of good and truth, it is evident what is signified by "husband and wife," by "sons and daughters," by "widows," by the "divorced," and by "bearing," "travailing," "being desolate," and "being barren;" for these things belong to marriage. What these signify in the spiritual sense has been frequently shown in the explications.
[6] In the same:
     For Zion's sake I will not be silent, and for Jerusalem's sake I will not rest; it shall no longer be said to thee, Forsaken one; but thy land shall be called The married one, for Jehovah shall be well pleased in thee, and thy land shall be married; because a young man shall marry a virgin, thy sons shall marry thee, and there shall be joy of the bridegroom over the bride, thy God shall rejoice over thee (Isa. 62:1, 4-5);
 he who knows not the internal sense of the Word may suppose that such things in the Word are only comparisons, like many expressions in common speech, and that this is the reason why the church is compared to a daughter, to a virgin, and a wife; thus the things of faith and charity to those of marriage. But in the Word all things are representative of spiritual and celestial things, and are real correspondences; for the Word has come down from heaven, and because it has come down thence it is in its origin the Divine celestial and spiritual to which those things which belong to the sense of the letter correspond. Hence it is that the things of the heavenly marriage, which is the conjunction of good and truth, fall into such as correspond, thus into those which belong to marriages on earth.
[7] Hence also it is that the Lord likened the kingdom of the heavens (that is, His kingdom in heaven, and His kingdom on earth which is the church) to a "man, a king, who made a wedding for his son, and invited many to it" (Matt. 22:2-14); and also to "ten virgins who took their lamps and went forth to meet the bridegroom" (Matt. 25:1-13). And the Lord likewise called those who are of the church "sons of the wedding":
     Jesus said, Can the sons of the wedding mourn, so long as the bridegroom is with them? But the days will come when the bridegroom shall be taken away from them, and then will they fast (Matt. 9:15).
[8] Hence also the affection of good and the affection of truth are called "the joy and gladness of the bridegroom and the bride," because heavenly joy is from and in these affections. As in Isaiah:
     Thy sons shall marry thee, and there shall be the joy of the bridegroom over the bride, Jehovah thy God shall rejoice over thee (Isa. 62:5).
In Jeremiah:
     The voice of joy and the voice of gladness, and the voice of the bridegroom and the voice of the bride, the voice of them that say, Confess ye to Jehovah, because good is Jehovah (Jer. 33:11).
In the same:
     I will cause to cease from the cities of Judah and from the streets of Jerusalem the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, because the land shall go forth into a waste (Jer. 7:34; 16:9; 25:10).
And in John:
     The light of a lamp shall not shine in Babylon anymore, and the voice of the bridegroom and of the bride shall not be heard in her anymore (Rev. 18:23).
[9] As through love truly conjugial marriages on earth correspond to the heavenly marriage, which is that of good and truth, therefore the laws delivered in the Word concerning betrothals and marriages wholly correspond to the spiritual laws of the heavenly marriage, as that they were to espouse only one wife (Mark 10:2-8; Luke 16:18); for such is the case in the heavenly marriage, namely, that good cannot be conjoined except with its own truth, and truth with its own good. If good were conjoined with any other truth than its own, it would not subsist at all, but would be rent asunder and so would perish. In the spiritual church the wife represents good and the man represents truth, but in the celestial church the husband represents good and the wife truth; and-what is a mystery-they not only represent, but also in all their activities correspond to them.
[10] Moreover, the laws delivered in the Old Testament about marriages have in like manner a correspondence with the laws of the heavenly marriage, such as those in Exod. 21:7-11; 22:15, 16; 34:16; Num. 36:6; Deut. 7:3, 4; 22:28, 29, and also the laws about the forbidden degrees (Lev. 18:6-20); as regards each of which, of the Lord's Divine mercy elsewhere. That the degrees and laws of marriages have their origin in the laws of truth and good, which are those of the heavenly marriage, and bear relation to them, is manifest in Ezekiel:
     The priests the Levites shall not take for their wives a widow nor her that is divorced, but virgins of the seed of the house of Israel and a widow that has been the widow of a priest shall they take (Ezek. 44:22);
the subject here treated of is the holy city New Jerusalem and the heavenly Canaan, and it is evident that these are the Lord's kingdom and His church. Consequently by "the Levites" are not signified Levites, nor by a "widow and her that is divorced" are there signified a widow and one who has been divorced, but the things to which these correspond.

&4435. And he loved the damsel, and spoke upon her heart. That this signified love, is evident without explication.

&4436. And Shechem said unto Hamor his father. That this signifies thought from the truth that was among the ancients, is evident from the signification in the historicals of the Word of "to say," as being perception and the consequent thought (see n. 3395); and from the representation of Shechem the son of Hamor, as being the truth among the ancients (n. 4430, 4431). Hence it is evident that "Shechem said unto Hamor his father," denotes thought from the truth that was among the ancients.

&4437. Saying, Get me this girl for a woman. That this signifies that it desired to be conjoined with the affection of that truth, is evident from the signification of a "girl," here Dinah, as being the affection of the truth signified by the sons of Jacob her brothers (see n. 4427, 4433); and from the signification of "getting for a woman," as being to be conjoined (concerning which see just above, n. 4434).

&4438. Verses 5-7. And Jacob heard that he had defiled Dinah his daughter; and his sons were with his acquisition in the field; and Jacob was silent until they came. And Hamor the father of Shechem went out unto Jacob to speak with him. And the sons of Jacob came from the field as they heard it, and the men were grieved, and they were very angry, because he had wrought folly in Israel, in lying with Jacob's daughter, and so it ought not to be done. "And Jacob heard that he had defiled Dinah his daughter," signifies a conjunction not legitimate ("Jacob" here is the external Ancient Church); "and his sons were with his acquisition in the field," signifies his descendants - that they were in their religiosity; "and Jacob was silent until they came," signifies a consultation from the truths of faith that belonged to him and his descendants; "and Hamor the father of Shechem went out unto Jacob to speak with him," signifies a consultation about the truth of that church; "and the sons of Jacob came from the field," signifies that they consulted from their religiosity; "and the men were grieved, and they were very angry," signifies that they were in evil against the truth of the Church among the Ancients; "because he had wrought folly in Israel, in lying with Jacob's daughter, and so it ought not to be done," signifies a conjunction that was unlawful in their eyes, because contrary to the truth which they had.

&4439. And Jacob heard that he had defiled Dinah his daughter. That this signifies a conjunction not legitimate, namely, with the affection of the truth that belonged to the external church here represented by Jacob, is evident from the signification of "to defile," as being a conjunction not legitimate, for by marriages is signified a conjunction that is legitimate (see n. 4434), hence by their "defilement" is signified conjunction not legitimate (n. 4433); from the representation of Dinah, as being the affection of all things of faith, and the church thence derived (n. 4427); and from the representation of Jacob, who here is the external Ancient Church. That by "Jacob" is here signified the external Ancient Church is because this church was to be instituted among his descendants, and would have been instituted if his descendants had received the interior truths that existed among the ancients. That this church is here represented by Jacob is evident also from the connection in this chapter, for he was not in the plot with his sons to smite the city and kill Hamor and Shechem; and therefore he said to Simeon and Levi, "Ye have troubled me to make me stink to the inhabitant of the land" (verse 30); and in his prophetic utterance before his death, "Let not my soul come into their secret, in their congregation let not my glory be united; because in their anger they slew a man, and in their pleasure they unstrung an ox" (Gen. 49:6). Moreover in very many passages in the Word the external Ancient Church is represented by Jacob (n. 422, 4286). The reason why Jacob represents this church is that in the supreme sense he represents the Lord's Divine natural, to which the external church corresponds. But by his "sons" are signified his descendants, who extinguished in themselves the truth that existed among the ancients, and thus destroyed that which was of the church, the result being that only its representative remained with them (see n. 4281, 4288, 4289, 4303).

&4440. And his sons were with his acquisition in the field. That this signifies his descendants-that they were in their own religiosity, is evident from the signification of his "sons," as being his descendants; from the signification of "acquisition," as being external truths (see n. 1435, 4391); and from the signification of a "field," as being the church (n. 2971, 3766). Hence by "his sons were with his acquisition in the field" is signified that they were in their own religiosity; for such a kind of church as existed among the descendants of Jacob should be called a "religiosity," because it was external worship without internal.

&4441. And Jacob was silent until they came. That this signifies a consultation from the truths of faith that belonged to him and his descendants, is evident from the signification of "to be silent," as being to silently think and take counsel; and from the signification of "until they (that is, the sons) came," as being to do this from the truths of faith that belonged to him and his descendants (that "sons" are truths see n. 489, 491, 533, 1147, 2623, 3373, 4257). As the consultation was made with the sons, thus with the truths signified by the sons of Jacob, it follows that it was from the truths that belonged to Jacob and his descendants.

&4442. And Hamor the father of Shechem went out unto Jacob to speak with him. That this signifies a consultation about the truth of that church, is evident from the representation of Hamor the father of Shechem, as being the truth of the ancients (see n. 4430, 4431); from the representation of Jacob, as being the external Ancient Church (n. 4439); and from the signification of "speaking with him," as being to consult. Hence by these words is signified a consultation about the truth of that church.
[2] He who does not know that names in the Word signify things, will wonder that by the words "Hamor the father of Shechem went out unto Jacob to speak with him," is signified a consultation of the truth of the church that existed among the ancients with the truth that was in accordance with the Ancient Church that was to be set up anew among the descendants of Jacob; but this will excite no surprise in anyone who knows that such is the nature of the internal sense of the Word, nor in those who have learned from the books of the ancients their manner of writing; for it was customary with them to set forth things as speaking together, such as wisdom, intelligence, knowledges, and the like; and also to give them names by which such things were signified. The gods and demigods of the ancients were nothing else, and so were the personages whom they devised in order to present their subjects in a historical form. 
[3] The sages of old took this custom from the Ancient Church, which was spread over much of the Asiatic world (n. 1238, 2385); for the people of the Ancient Church set forth sacred things by means of representatives and significatives. The Ancient Church, however, received this from the mouth of the Most Ancient people, who were before the flood (n. 920, 1409, 1977, 2896, 2897); and these from heaven, for they had communication with heaven (n. 784, 1114-1125); and the first heaven, which is the last of the three, is in such representatives and significatives. This is the reason why the Word was written in such a style. But the Word has this peculiar feature, not possessed by the writings of the ancients, that each of the subjects in a continuous series represents the celestial and spiritual things of the Lord's kingdom, and in the supreme sense the Lord Himself; even the historicals themselves being of the same character; and-what is more-they are real correspondences, and these continuous through the three heavens from the Lord.

&4443. And the sons of Jacob came from the field. That this signifies that they consulted from their religiosity, is evident from the signification of the "sons of Jacob," as being the nation derived from them, among whom there was instituted the representative of a church; and from the signification of a "field," as being a religiosity (see n. 4440). That "to come from the field" denotes consultation from the religiosity, follows from the series, as also from the fact that it is their religiosity of which "coming" is predicated.

&4444. As they heard it, and the men were grieved, and they were very angry. That this signifies that they were in evil against the truth of the Church among the Ancients, is evident from the signification of being "grieved and very angry," as being to be in evil. That this was against the truth of the Church among the Ancients, follows, because it was against Shechem the son of Hamor, by whom is signified the truth among the ancients, as before said (n. 4430, 4431). That they were in evil is evident from what follows, in that they spoke with fraud (verse 13), and then, after Shechem and Hamor had complied with their demands, they slew them (verses 26-29). Thus by being "grieved and very angry" is here signified that they were in evil. It appears as if these words signify zeal because he lay with their sister, according to the words which presently follow: "Because he had wrought folly in Israel in lying with Jacob's daughter, and so it ought not to be done;" and at the end of the chapter: "They said, Shall he make our sister as a harlot?" (verse 31); but it was not zeal, for zeal is impossible with anyone who is in evil, being possible only with him who is in good, because zeal has good within it (n. 4164).
[2] It is true that the religiosity which existed with their posterity had good within it, for each and all things of it represented the celestial and spiritual things of the Lord's kingdom; but as regards those who were in that religiosity it had no good within it, for they were in mere externals without internals, as shown above. The case herein is the same as it is with the religiosity of that nation as now prevalent among them: they acknowledge Moses and the prophets, thus the Word, which in itself is holy, but as regards them it is not holy, for in everything therein they regard themselves, and thus make the Word worldly, nay, earthly, for that there is anything heavenly in it they do not know and neither do they care. They who are in such: a state cannot be in good when in their religiosity, but in evil, for nothing heavenly flows in, because they extinguish it in themselves.
[3] Moreover, it was according to a law known in the Ancient Church that he who forced a virgin should give a dowry and take her for his wife, as thus stated in Moses:
     If a man persuade a virgin who is not betrothed, and lie with her, he shall endow her with a dowry to be his wife. If refusing her father refuse to give her unto him, he shall pay silver, as much as is the dowry of virgins (Exod. 22:15-16).
And elsewhere:
     If a man find a damsel who is a virgin, who has not been betrothed, and lay hold on her, and lie with her, and they be caught, the man who lay with her shall give the damsel's father fifty pieces of silver, and she shall be his wife, because he forced her, and he may not put her away all his days (Deut. 22:28-29).
That this same law was known to the ancients is very evident from the words of Shechem to the damsel's father and brothers: "Shechem said unto her father and unto her brethren, Let me find grace in your eyes, and what ye say unto me I will give. Multiply upon me exceedingly dowry and gift, and I will give according as ye shall say unto me, and give me the damsel for a woman" (verses 11, 12). And as Shechem desired to fulfill this law, and Dinah's brothers gave their consent provided that be would become as they were by circumcising every male, according to the words which follow: "Nevertheless in this will we consent unto you, if ye will be as we are, that every male with you be circumcised, we will both give our daughters to you, and will take your daughters to us, and we will dwell with you, and we will be one people" (verses 15, 16), it is evident that Dinah's brothers did not act from the law (thus not from good), but contrary to the law, and consequently from evil.
[4] It was indeed according to their law that they should not enter into marriages with the nations, as stated in Moses: "Lest thou take of their daughters for thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods" (Exod. 34:16); and again: "Thou shalt not contract kinship with the nations, thy daughter thou shalt not give unto his son, and his daughter thou shalt not take unto thy son, because he will turn aside thy son from following Me, that they may serve other gods" (Deut. 7:3-4); but this law was given in regard to idolatrous nations, lest by marriages with them the sons of Israel should turn aside from truly representative worship to idolatrous worship; for when they became idolaters they could no longer represent the celestial and spiritual things of the Lord's kingdom, but the opposites, which are infernal, for they then called forth from hell a certain devil whom they worshiped, and to whom they applied the Divine representatives, and therefore it is said, "Lest they go a whoring after their gods." This law was given for the additional reason that by the "nations" were signified the evils and falsities with which the goods and truths represented by the sons of Israel were not to be commingled, consequently not diabolical and infernal things with heavenly and spiritual things (see n. 3024e).
[5] But they were never forbidden to intermarry with the nations who accepted their worship, and who after being circumcised acknowledged Jehovah. These they called "sojourners sojourning with them," who are thus spoken of in Moses:
     If a sojourner shall sojourn with thee, and be willing to keep the passover to Jehovah, let all his males be circumcised, and then let him come near and keep it, and he shall be as an inhabitant of the land; there shall be one law for the inhabitant and for the sojourner that sojourneth in the midst of you (Exod. 12:48-49).
And again:
     When a sojourner shall sojourn with you, he shall keep the passover unto Jehovah; according to the statute of the passover, and according to the statutes thereof, so shall he do; one statute shall there be for you, both for the sojourner and for the native of the land (Num. 9:14).
The reason why they were called "sojourners sojourning in the midst of them" and "with them" was that "to sojourn" signified to be instructed; and therefore a "sojourner" signified those who suffered themselves to be instructed in the statutes and doctrinal things. (That "to sojourn" and a "sojourner" have this signification may be seen above, n. 1463, 2025, 3672.) In the same:
     If a sojourner shall sojourn with you who shall have made a fire-offering of an odor of rest unto Jehovah, as ye do, so he shall do: as to the assembly, there is one statute for you and for the sojourner that sojourneth, a statute of eternity for your generations; as ye are, so is the sojourner before Jehovah; one law and one judgment shall be for you and for the sojourner that sojourneth with you (Num. 15:14-16).
     As the native of you shall be the sojourner that sojourneth with you (Lev. 19:34). 
One judgment shall there be for you, such as is for the sojourner, such shall be for the native (Lev. 24:22).
[6] That this statute was known not only to Jacob and his sons, but also to Shechem and Hamor, is evident from their words; for the statutes, judgments, and laws that were given to the Israelitish and Jewish nation were not new, but such as had previously existed in the Ancient Church and in the second Ancient Church which was called Hebrew from Eber, as has been shown. That consequently this law was known is evident from the words, "The sons of Jacob said to Hamor and Shechem, We cannot do this word, to give our sister to a man who has a foreskin, for this is a reproach to us; nevertheless in this will we consent to you, if ye will be as we, to circumcise for you every male, we will both give our daughters to you, and will take your daughters to us, and we will dwell with you and will be for one people" (verses 14-16); and the same is evident from the words of Hamor and Shechem, in that they not only consented, but also caused themselves and every male of their city to be circumcised (verses 18-24).
[7] Hence it is evident that Shechem became a sojourner such as is spoken of in the law, and thus could take the daughter of Jacob for a woman; so that to kill them was a wicked deed, as Jacob also testified before his death (Gen. 49:5-7). That not only Judah, but also Moses, and also the kings of the Jews and of the Israelites, and also many of the people, took wives from the nations, is evident from the historicals of the Word; and that these wives received their statutes, judgments, and laws, and were acknowledged as sojourners, is not to be doubted.

&4445. Because he had wrought folly in Israel, in lying with Jacob's daughter, and so it ought not to be done. That this signifies a conjunction that in their eyes was unlawful, because contrary to the truth which they had, is evident from the signification of "committing folly in lying with Jacob's daughter," as being unlawful conjunction. (That to lie with her and thus defile her, denotes conjunction not legitimate, may be seen above, n. 4439.) It is said "in Israel," because by "Israel" is signified the internal of the church; and it is next said "Jacob's daughter," because by "Jacob" is signified the external of the church. (That "Israel" is the internal of the church and "Jacob" the external, may be seen above, n. 4286, 4292, 4439.) That although lawful, the conjunction appeared in their eyes unlawful, may be seen from what has been said and shown just above (n. 4444), and in other places.

&4446. Verses 8-12. And Hamor spoke with them, saying, Shechem my son, his soul longs for your daughter; give her I pray to him for a woman. And share kinships with us; give your daughters to us, and take our daughters to you. And ye shall dwell with us, and the land shall be before you, dwell ye, and range through it trading, and get you possession therein. And Shechem said unto her father and unto her brothers, Let me find grace in your eyes, and what ye say unto me I will give. Multiply upon me exceedingly dowry and gift, and I will give as ye say unto me; and give me the damsel for a woman. "And Hamor spoke with them, saying," signifies the good of the Church among the Ancients; "Shechem my son," signifies the truth thence derived; "his soul longs for your daughter, give her I pray to him for a woman," signifies a desire for conjunction with this new church which appears in outward form like the Ancient Church; "and share kinships with us, give your daughters to us, and take our daughters to you," signifies a union of goods and truths; "and ye shall dwell with us," signifies life; "and the land shall be before you, dwell ye," signifies the church which would be one; "and range through it trading, and get you possession therein," signifies doctrinal tenets from what is general that would agree together; "and Shechem said unto her father and unto her brothers," signifies a consultation of the truth from the ancient Divine stock with the good and truth of this religiosity; "let me find grace in your eyes, and what ye say unto me I will give," signifies if they had a like mind on their side to what he had on his; "multiply upon me exceedingly dowry and gift, and I will give as ye say unto me," signifies that he will accept the things that are with them, and will make them his own; "and give me the damsel for a woman," signifies provided there is conjunction.

&4447. And Hamor spoke with them, saying. That this signifies the good of the Church among the Ancients, is evident from the representation of Hamor, as being what is from the ancients (see n. 4431), that is, the good of the church which was among them. For the good of the church is father, and the derivative truth ("Shechem") is son; and therefore by "father" in the Word is signified good, and by "son" truth. It is here said "the good of the Church among the Ancients," but not "the good of the Ancient Church," for the reason that by the "Church among the Ancients" is meant the church that was derived from the Most Ancient Church which existed before the flood, and by the "Ancient Church" is meant the church that existed after the flood. These two churches have sometimes been treated of in the preceding pages, and it has been shown that the Most Ancient Church which was before the flood was celestial, but the Ancient Church which was after the flood was spiritual, and the difference between them has often been treated of. 
[2] The remains of the Most Ancient Church which was celestial still existed in the land of Canaan, especially among those called Hittites and Hivites. The reason why these remains did not exist anywhere else was that the Most Ancient Church called "Man" or "Adam" (n. 478, 479) was in the land of Canaan, and therefore the "garden of Eden," by which was signified the intelligence and wisdom of the men of that church (n. 100, 1588), and by the trees in it their perception, (n. 103, 2163, 2722, 2972), was in that land. And because intelligence and wisdom were signified by this "garden" or paradise, the church itself was meant by it; and because the church was meant, so also was heaven; and because heaven, so also in the supreme sense, was the Lord; and therefore in this sense the "land of Canaan" itself signifies the Lord, in the relative sense heaven and also the church, and in the individual sense the man of the church (n. 1413, 1437, 1607, 3038, 3481, 3705); and therefore also the term "land" or "earth" when mentioned alone in the Word has a like signification (n. 566, 662, 1066, 1067, 1413, 1607, 3355); the "new heaven and new earth" being a new church in respect to its internal and its external (n. 1733, 1850, 2117, 2118, 3355). That the Most Ancient Church was in the land of Canaan may be seen in n. 567; and the result of this was that the places there became representative, and for this reason Abram was commanded to go there, and the land was given to his descendants the sons of Jacob in order that the representatives of the places in accordance with which the Word was to be written, might be retained. (See n. 3686; and that for the same reason all the places there, as well as the mountains and rivers, and all the borders round about, became representative, n. 1585, 1866, 4240.)
[3] All this shows what is here meant by the "Church among the Ancients," namely, remains from the Most Ancient Church. And as these remains existed among the Hittites and Hivites, therefore Abraham, Isaac, and Jacob, together with their wives, obtained a place of burial with the Hittites in their land (Gen. 23:1-20; 49:29-32; 50:13); and Joseph with the Hivites (Josh. 24:32). Hamor the father of Shechem represented the remains of this Church, and therefore by him is signified the good of the Church among the Ancients, and consequently the origin of interior truth from a Divine stock (n. 4399). (What the distinction is between the Most Ancient Church which was before the flood, and the Ancient Church which was after the flood, may be seen above, n. 597, 607, 608, 640, 641, 765, 784, 895, 920, 1114-1128, 1238, 1327, 2896, 2897.)

&4448. Shechem my son. That this signifies the truth thence derived, is evident from the representation of Shechem, as being interior truth (see n. 4430), thus the truth thence derived, namely, from the good which is "Hamor" (n. 4447); for all the truth of the church is from its good, and from no other source does this truth ever come forth. This truth, here represented by Shechem, is called interior truth, and in its essence is nothing else than the good of charity. For the Most Ancient Church, being celestial, was in the good of love to the Lord, and thence in the perception of all truth, because the men of that church were almost like angels, and had communication with them, from which came their perception, and therefore they never reasoned about any truth of faith, but said "It is so," because they perceived it from heaven, insomuch that they were not willing even to mention faith, but in its stead charity (see n. 202, 337, 2715, 2718, 3246), and this is the reason why by "interior truth" is here meant the good of charity. That there were remains of the church in question with Hamor the Hivite and his son Shechem, was shown just above (n. 4447).
[2] The case was different with the Ancient Church which was spiritual, for this church was not in love to the Lord, as was the Most Ancient Church, but was in charity toward the neighbor; and they could not attain to charity except through the truth of faith, of which they had no perception, like the most ancient people, and therefore they then began to make an investigation about truth to see whether it is so. (As to the difference between the celestial who had perception, and the spiritual who have it not, see n. 2088, 2669, 2708, 2715, 3235, 3240, 3246, 3887.)

&4449. His soul longs for your daughter, give her I pray to him for a woman. That by this is signified a desire for conjunction with this new church which appears in outward form like the Ancient Church, is evident from the signification of the "soul longing for," as being a desire; from the representation of Dinah who here is the "daughter," as being the affection of truth, and consequently the church, for the church is the church from the affection of truth, and this is here meant by the "new church;" and from the signification of "giving her for a woman," as being conjunction (see n. 4434).
[2] As regards the fact that the new church set up among the descendants of Jacob appeared in the outward form like the Ancient Church, be it known that the statutes, judgments, and laws commanded to the Israelitish and Jewish nation through Moses, were not foreign to the statutes, judgments, and laws that existed in the Ancient Church, such as those relating to betrothals and marriages, to servants, to the animals that were good for eating and those which were not, to cleansings, festivals, the tabernacles, the perpetual fire, and many other things; and also those concerning altars, burnt- offerings, sacrifices, and libations, which were received in the second Ancient Church which was from Eber. That these were known before they were commanded that nation, is very evident from the historicals of the Word, as for example the altars, burnt-offerings, and sacrifices.
[3] It is said of Balaam that he ordered seven altars to be built, and burnt-offerings and sacrifices of bullocks and rams to be offered upon them (Num. 23:1, 2, 14, 15, 29). And it is also related of the nations in many places that their altars were destroyed; and also of the prophets of Baal whom Elijah slew, that these offered sacrifices. From all this it is evident that the sacrifices commanded to the people of Jacob were not new, and so neither were the rest of their statutes, judgments, and laws. But because these things had become idolatrous among the nations, especially in that by such things they worshiped some profane god, and thus turned to what is infernal the representatives of Divine things, not to mention their addition of other representatives, therefore in order that the representative worship of the Ancient Church might be restored, the same things were recalled. Hence it is evident that this new church, instituted among the descendants of Jacob, appeared in the outward form like the Ancient Church.

&4450. And share kinships with us, give your daughters to us, and take our daughters to you. That this signifies a union of goods and truths, is evident from the signification of "sharing kinships," as being union (see n. 4434); and from the signification of "daughters," as being affections, thus goods (n. 489-491, 2362, 3963). That the union is with truths, is signified by "giving us, and taking to you;" for by "Shechem" and by the "sons of Jacob" are signified truths, as before shown. Hence it is evident that by these words is signified the union of goods and truths, that is, that this new church would by this union be like the Ancient Church, not only in the external, but also in the internal form.

&4451. And ye shall dwell with us. That this signifies life, is evident from the signification of "dwelling," as being to live (see n. 1293, 3384, 3613). Thus "to dwell with us" is to live together, and to make one church.

&4452. And the land shall be before you, dwell ye. That this signifies the church which would be one, is evident from the signification of "land," as being the church (see n. 566, 662, 1066, 1067, 1413, 1607, 3355, 4447); and from the signification of "dwelling with us," as being to live together (see just above, n. 4451); thus that the church would be one.

&4453. And range through it trading, and get you possession therein. That this signifies doctrinal tenets from what is general that would agree together, is evident from the signification of "trading," as being to acquire knowledges for one's self, and also to communicate them (see n. 2967), hence "to range through the land trading" denotes to enter into the knowledges of good and truth signified by Shechem the son of Hamor and his city; and from the signification of "getting possession therein," as being to make one, thus to agree together, for they who possess a land together, make one and agree. That "to trade" denotes to acquire knowledges, and also to communicate them, is because in heaven, where the Word is perceived according to its internal sense, there is no trading, for in heaven there is no gold, silver, or anything else such as are traded with in this world; and therefore when we read in the Word of "trading," this is understood in a spiritual sense, and there is perceived something that corresponds to trading, which-to speak generally-is the acquisition and communication of knowledges, and specifically, is that [which is indicated by the object] named. Thus, if "gold" is named, the good of love and wisdom is understood (n. 113, 1551, 1552); if "silver," the truth which is of intelligence and faith (n. 1551, 2048, 2954); if "sheep," "rams," "kids," or "lambs," in which they traded in ancient times, such things are understood as these animals signify, and so on.
[2] As in Ezekiel:
     Say unto Tyre, O thou that dwellest at the entrances of the sea, the trader of the peoples unto many isles, Tarshish was thy merchant by reason of the multitude of all kinds of riches; in silver, in iron, in tin and lead they furnished thy fairs. Javan, Tubal, and Meshech, these were thy traders in the soul of man, and in vessels of brass they furnished thy commerce. The sons of Dedan were thy traders, many isles were the merchandise of thine hand. Syria was thy merchant in the multitude of thy works. Judah and the land of Israel, these were thy traders in wheat, minnith, and pannag, and in honey and oil and balm they furnished thy commerce. Damascus was thy merchant in the multitude of thy works, by reason of the multitude of all riches, in wine of Heshbon and wool of Zachar. Dan and Javan furnished yarn in thy fairs. Dedan was thy trader in garments of freedom for the chariot. The Arabian and all the princes of Kedar, these were the merchants of thy hand, in lambs and rams and he-goats, in these were they thy merchants. The traders of Shebah and Raamah, these were thy traders in the chief of all spice and by every precious stone and gold they furnished thy tradings. Haran and Canneh and Eden, the traders of Sheba, Asshur, Chilmad was thy trader. These were thy traders with perfections, with balls of blue, and broidered work; and with treasures of precious garments bound with cords and in cedar they were in thy merchandise; whence thou hast been filled and become honored exceedingly in the heart of the seas (Ezek. 27:3, 12-13, 15-19, 21-25).
[3] From this and many other passages in the Word it appears that "tradings," "commerce," "merchandise," and "wares," are nothing else than things which relate to the knowledges of good and truth. For what has the prophetic Word to do with the tradings of Tyre unless things spiritual and celestial are signified by them? And because this is so, it must be very evident not only that by the wares are other things signified, but also that by the nation there named are signified those possessed of these other things; and that except from the internal sense it cannot be known what all these signify, as for instance what is signified by "Tarshish," "Javan," "Tubal," "Meshech," the "sons of Dedan," "Syria," "Judah," "Israel," "Dan," "Javan," "Dedan," the "Arabian," "Sheba," "Raamah," "Haran," "Canneh," "Eden," "Assyria," "Chilmad;" and also what is signified by their wares, such as "silver," "iron," "tin," "lead," "vessels of brass," "wheat," "minnith," "pannag," "honey," "oil," "balm," "wine of Heshbon," "wool of Zachar," "yarn," "garments of freedom for the chariot," "lambs," "rams," "he-goats," "spice," "precious stone," "gold," "balls of blue," "broidered work," "cords bound," and "cedar." These and the like things signify the goods and truths of the church and the Lord's kingdom, and also the knowledges of these goods and truths. It is for this reason that Tyre is here treated of, because by "Tyre" are signified knowledges (n. 1201). And because such wares, that is, goods and truths, are in the Lord's church and kingdom, the land of Canaan (which signifies the Lord's church and kingdom) bore from the most ancient time a name that is derived from "wares" or "merchandise," for such is the meaning of the name "Canaan" in the original language. From all that has been said it is now evident what is signified by "ranging through the land trading."

&4454. And Shechem said unto her father and unto her brothers. That this signifies a consultation of the truth from the ancient Divine stock with the good and truth of this religiosity, is evident from the signification of "saying," as here being to consult; from the representation of Shechem, as being truth from the ancient Divine stock (see above, n. 4447); from the signification of "father," who here is Jacob, as being the good of truth (n. 4273, 4337); and from the signification of "brothers," who here are the sons of Jacob, as being truths, of which above. That "Shechem" is truth from the ancient Divine stock is evident from what was adduced above (see n. 4447); for Hamor the Hivite, together with his nation and family, were remains in the land of Canaan of the Most Ancient Church, which was celestial. More than all the churches in the whole world was this church from the Divine, for it was in the good of love to the Lord. Their voluntary and their intellectual made a one, thus one mind, for which reason they had from good a perception of truth, for the Lord flowed in by an internal way into the good of their will, and through this into the good of their understanding, or into their truth; and this is the reason why this church was preeminently called "Man" (n. 477-479), and also a "likeness of God" (n. 51, 473, 1013). Hence it is evident why Hamor and Shechem are said to be from the ancient Divine stock (see also n. 4399). That the Most Ancient Church which was called "Man," or by the Hebrew word "Adam," was in the land of Canaan (as stated above, n. 4447), is very evident from their descendants called "Nephilim" (Gen. 6:4), who were said in Num. 13:33 to have been in the land of Canaan (see n. 581). But at that time all that land was called the "land of Canaan" which extended from the river of Egypt to the Euphrates (Gen. 15:18).

&4455. Let me find grace in your eyes, and what ye say unto me I will give. That this signifies if they had a like mind on their side to what he had on his, is evident from the signification of "finding grace in one's eyes," as being a phrase that implies inclination (see n. 3980), here an inclination to this-that he would give whatever they said unto him. That by these words is signified that on his side there would be a mind to it if there were a like mind on theirs, is evident from the series in the internal sense, for in this sense "to give what they say" denotes to make a one with them in respect to truth and good.

&4456. Multiply upon me exceedingly dowry and gifts and I will give as ye say unto me. That this signifies that he will accept the things that are with them, and will make them his own, that is, he would accept the external things of the church which belong to them and make them his own together with the internal things which belong to him, and thus they would constitute one church together, is evident from the signification of "giving as ye say," as being to make a one with them in respect to truth and good (see just above, n. 4455). The very dowry and gift that he said they should multiply upon him, signify agreement into one; for the dowry given to the virgin who was to be betrothed was a token of mutual consent. He tells them to multiply dowry and gift upon him exceedingly (thus beyond the statute, which was fifty pieces of silver) for the reason that he lay with her before he had accepted their religiosity, and therefore it was for Jacob to consent or refuse, according to the law known to the ancients and stated in Exodus 22:16; and especially because there was a desire for the conjunction of interior truth which is "Shechem," with the affection of exterior truth which is "Dinah." The reason why the dowry was a token of consent, and thus a confirmation of initiation, is that to pay or give silver was a sign that the thing was one's own, and thus that the virgin was his; and to accept it was the reciprocity, thus denoting that the bride was the bridegroom's, and the bridegroom the bride's.

&4457. And give me the damsel for a woman. That this signifies provided there is conjunction, is evident from the signification of "giving for a woman," as being conjunction (see n. 4434), here only provided there is conjunction, because as yet no bargain had been made.

&4458. Verses 13-17. And the sons of Jacob answered Shechem and Hamor his father in fraud, and spoke, because he had defiled Dinah their sister; and they said unto them, We cannot do this word, to give our sister to a man that hath a foreskin, because this would be a reproach unto us. Nevertheless in this we will consent to you, if ye be as we, to circumcise for you every male. We will both give our daughters to you, and will take your daughters to us; and we will dwell with you, and we will be for one people. And if ye will not listen unto us to circumcise, we will even take our daughter and go.
"And the sons of Jacob answered Shechem and Hamor his father in fraud," signifies an evil opinion and intention concerning the truth and good of the Church among the Ancients; "and spoke, because he had defiled Dinah their sister," signifies that the initiation to conjunction, which could not be different, should be made by accession; "and they said unto them, We cannot do this word," signifies that they disapproved; "to give our sister to a man that hath a foreskin," signifies unless they made the truth and good of the church to consist in representatives, and would recede from the things which these signify; "because this would be a reproach unto us," signifies that this would be contrary to them; "nevertheless in this will we consent to you, if ye be as we," signifies accession to their religiosity; "to circumcise for you every male," signifies an external representative only, and that so they would be pure to them; "we will both give our daughters to you, and will take your daughters to us," signifies conjunction in this manner; "and we will dwell with you," signifies in respect to life; "and we will be for one people," signifies in respect to doctrine; "and if ye will not listen unto us to circumcise," signifies unless they would recede from their truths and accede to external representatives; "We will even take our daughter and go," signifies that there would be no conjunction.

&4459. And the sons of Jacob answered Shechem and Hamor his father in fraud. That this signifies an evil opinion and intention concerning the truth and good of the Church among the Ancients, is evident from the representation of Shechem, as being the truth among the ancients, or what is the same, truth from the ancient Divine stock (see n. 4399, 4454); from the representation of Hamor, as being the good from which came this truth (n. 4399, 4431, 4447, 4454); and from the signification of "fraud,"' as being an evil opinion and intention, for in a general sense "fraud" implies evil against another, and against what he speaks and what he does, because he who is in fraud thinks and intends that which is contrary to another, as is also evident from the effect described in this chapter. Hence it is evident that by the "sons of Jacob answered Shechem and Hamor his father in fraud," is signified an evil opinion and intention concerning the truth and good of the Church among the Ancients. 
[2] The sons or descendants of Jacob could have no other than an evil opinion and intention concerning the truth and good of the internal man, because they were in externals without internals (see n. 4281, 4293, 4307, 4429, 4433); and they also made internal things of no account, and therefore utterly despised them. Such also is that nation at this day, and such are all who are in external things alone. They who are in external things alone do not even know what it is to be in internal things, for they do not know what that which is internal is. If anyone in their presence mentions what is internal they either affirm it to be so because they know it from doctrine (yet making this affirmation in fraud), or else they deny it with both heart and lips, for they go no further than the sensuous things of the external man. Consequently they do not believe in any life after death, nor that any resurrection is possible unless they are to rise with their bodies, and therefore they are permitted to have such an opinion of the resurrection, because otherwise they would have none at all, for they vest all life in the body, not knowing that the life of the body is from the life of the spirit which lives after death. They who are in externals alone can have no other belief; for with them external things extinguish all thought about internal things, and consequently all faith in them.
[3] At the present day this kind of ignorance reigns supreme, and therefore it is necessary to state what it is to be in external things apart from internal things. All those who are devoid of conscience are in external things alone, for the internal man manifests itself by conscience; and all those have no conscience who think and do what is true and good not for the sake of what is true and good, but for the sake of self by reason of their own honor and gain, and also merely on account of the fear of the law and of fear for their life, for if their reputation, honor, gain, or life were not endangered, they would rush without conscience into all kinds of wickedness. In the other life this is very evident from those who have been of this character in the life of the body, for there, where the interiors are open, they are in the perpetual endeavor to destroy others, and therefore they are in hell, where they are kept bound in a spiritual manner. 
[4] That it may be further known what it is to be in external things, and what to be in internal things, and that they who are in external things alone cannot conceive what internal things are, and therefore cannot be affected by them (for no one is affected by things of which he has no conception), let us take as an example that in heaven to be least is to be greatest, and that to be humble is to be exalted; and also that to be poor and needy is to be rich and in abundance. They who are in external things alone cannot apprehend these things, for they think that the least cannot possibly be the greatest, nor the humble be exalted, the poor rich, or the needy in abundance, although in heaven this is precisely how the matter stands. And because they cannot apprehend these things they cannot be affected by them, and when from the bodily and worldly things in which they are, they reflect upon them, they feel an aversion for them. That such things exist in heaven they know not at all, and so long as they are in external things alone they do not desire to know them, nay, they cannot know them. Nevertheless in heaven the man who knows, acknowledges, and believes from the heart-that is, from affection-that he has no power from himself, but that all the power he has is from the Lord, is said to be the least, and yet is the greatest, because he has power from the Lord. The case is the same with the man who is humble, in that he is exalted; for he who is humble, acknowledging and believing from affection that he has no power of himself, no intelligence and wisdom of himself, and no good and truth of himself, is preeminently endowed by the Lord with power, with the intelligence of truth, and with the wisdom of good. It is the same with the poor and needy in respect to their being rich and in abundance; for he is said to be poor and needy who believes from his heart and from affection that he possesses nothing of himself, that he knows nothing and is wise in nothing of himself, and has no power of himself. In heaven such a man is rich and has abundance, for the Lord gives him all wealth, insomuch that he is wiser than all others and richer than all others, and dwells in the most magnificent palaces (n. 1116, 1626, 1627), and in the stores of all the riches of heaven. 
[5] Take also as an example that one who is in external things alone cannot possibly comprehend that heavenly joy is to love his neighbor more than himself and the Lord above all things, and that happiness is according to the quantity and quality of this love; for the man who is in external things alone loves himself more than his neighbor; and if he loves others it is because they favor him, so that he loves them for the sake of himself, thus himself in them, and them in himself. A man of this character cannot know what it is to love others more than himself, and indeed he neither will nor can know it, and therefore when he is told that heaven consists in such love (n. 548) he feels an aversion for it. Hence it is that they who during their bodily life have been of this character cannot approach any heavenly society, for when they do so, in their aversion they cast themselves headlong into hell. 
[6] As there are few at this day who know what it is to be in external things, and what to be in internal things, and as most people believe that they who are in internal things cannot be in external things, and the converse, I may for the sake of illustration adduce one more example. Take the nourishment of the body and the nourishment of the soul: one who is in merely external pleasures, makes much of himself, indulges his stomach, loves to live sumptuously, and makes the height of pleasure to consist in eatables and drinkables. One who is in internal things also finds pleasure in these things, but his ruling affection is to nourish his body with food pleasurably for the sake of its health, to the end that he may have a sound mind in a sound body, thus chiefly for the sake of the health of the mind, to which the health of the body serves as a means. One who is a spiritual man does not rest here, but regards the health of the mind or soul as a means for the acquisition of intelligence and wisdom - not for the sake of reputation, honors, and gain, but for the sake of the life after death. One who is spiritual in a more interior degree regards intelligence and wisdom as a mediate end having for its object that he may serve as a useful member in the Lord's kingdom; and one who is a celestial man, that he may serve the Lord. To such a one bodily food is a means for the enjoyment of spiritual food, and spiritual food is a means for the enjoyment of celestial food; and as they ought to serve in this manner, these foods also correspond, and are therefore called foods. Hence it is evident what it is to be in external things alone, and what it is to be in internal things. The Jewish and Israelitish nation, treated of in the internal historical sense of this chapter, is (with the exception of those who die in infancy) for the most part of the character that has been indicated, for being in avarice they, more than all others, are in external things. They who love gains and profits merely for the sake of the gold and silver, in the possession of which consists the sole delight of their life, are in outermost or lowest things, for the objects of their love are merely earthly; whereas they who love gold and silver for the sake of some use, lift themselves above earthly things according to the use. The very use that a man loves determines his life and distinguishes it from others; an evil use makes the man infernal, and a good use makes him heavenly-not indeed the use itself, but the love of the use, for everyone's life is in his love.

&4460. And spoke, because he had defiled Dinah their sister. That this signifies that the initiation to conjunction, which could not be different, should be made by accession, may be seen from the explication of the words "he took her and lay with her and forced her," by which is signified that in no other way could this truth be conjoined with the affection of the truth signified by the sons of Jacob her brothers (n. 4433). That he had "defiled" her here involves the like signification.

&4461. And they said unto them, We cannot do this word. That this signifies that they disapproved, is evident without explication.

&4462. To give our sister to a man that hath a foreskin. That this signifies unless they made the truth and good of the church to consist in representatives, and would recede from the things which these signify, is evident from the signification of the "foreskin," as being an external representative-a sign that they were of the church; and therefore it was usual to speak of circumcision and the foreskin when a distinction was to be made between those who were of the church and those who were not. For "circumcision" signifies recession from filthy loves, namely, from the love of self and of the world, and accession to heavenly loves, which are love to the Lord and love toward the neighbor, thus accession to the church. Hence it is that by these words is signified accession to their religiosity, and consequently that like them they should make the truth and good of the church consist in representatives by receding from the internal things which are signified, for otherwise they would not be like them, according to the words that follow: "In this will we consent to you, if ye be as we." (That circumcision is a sign of purification from filthy loves, see n. 2039, 2632; and that they who are in these loves were called "uncircumcised," n. 2049, 3412, 3413.) 
[2] Scarcely anyone at this day knows what is the specific signification of circumcision, and therefore this must be told. The genitals in both sexes signify the things which belong to the conjunction of good and truth; nor do they merely signify these things, but also actually correspond to them. It has been shown at the end of the chapters that all man's organs and members have a correspondence with spiritual things in heaven, and consequently so have the organs and members allotted to generation. These correspond to the marriage of good and truth; and from this marriage descends conjugial love (see n. 2618, 2727-2729, 2803, 3132, 4434). As the foreskin covers the genital, in the Most Ancient Church it corresponded to the obscuration of good and truth, but in the Ancient Church to their defilement. For with the man of the Most Ancient Church, who was an internal man, good and truth could be obscured but not defiled; whereas with the man of the Ancient Church, being a comparatively external man, good and truth could be defiled, because it is external things - that is, external loves - which defile. For this reason they who were of the Most Ancient Church knew nothing of circumcision, but only they who were of the Ancient Church. 
[3] From this church circumcision spread to many nations; and it was not enjoined upon Abraham and his descendants as anything new, but merely as a discontinued rite that was to be restored; and it became to his posterity a sign that they were of the church. But that nation neither knew nor desired to know what this rite signified, for they made their religiosity consist in mere representatives, which are external matters, and therefore they included all the uncircumcised in one general condemnation, although circumcision was only a sign representative of purification from the love of self and of the world. Those who are purified from this love are the spiritually circumcised, and are said to be "circumcised in heart," as in Moses:
     Jehovah thy God will circumcise thy heart, and the heart of thy seed, to love Jehovah thy God in all thy heart, and in all thy soul (Deut. 30:6).
In the same:
     Ye shall circumcise the foreskin of your heart, and shall no longer harden your neck (Deut. 10:16).
And in Jeremiah:
     Break up your fallow ground, and take away the foreskin of your heart (Jer. 4:3-4).
[4] But they who are in the loves of self and of the world are called "the uncircumcised," in spite of the fact that they had been circumcised; as in Jeremiah:
     Behold the days come in which I will visit upon everyone that is circumcised in the foreskin, upon Egypt, and upon Judah, and upon Edom, and upon the sons of Ammon, and upon Moab, and upon all that are cut off at the corner, that dwell in the wilderness; for all the nations are uncircumcised, and all the house of Israel are uncircumcised in heart (Jer. 9:25-26);
this passage shows that many other nations were circumcised, for it is said, "I will visit upon everyone that is circumcised in the foreskin," so that as already stated this was not a new rite, or restricted to the descendants of Jacob as a mark of distinction. The Philistines were not circumcised, and therefore it is they who are usually meant by "the uncircumcised" (1 Sam. 14:6; 17:26, 36; 31:4; 2 Sam. 1:20, and in other places).

&4463. Because this would be a reproach unto us. That this signifies that this would be contrary to them, is evident from the signification of a "reproach," as being that which is contrary to their religiosity, and therefore contrary to them.

&4464. Nevertheless in this will we consent to you, if ye be as we. That this signifies accession to their religiosity, is evident from the signification of "consenting," as being accession; and from the signification of "to be as they," as being that they should be in external things only and not in internal things, for then they would be like them (see just above, n. 4459, where it is shown what it is to be in external things alone, and what it is to be in internal things). It is necessary to state here why man ought to be in internal things. Everyone who reflects is able to know that it is by means of internal things that man has communication with heaven, for the whole heaven is in internal things, and unless a man is in heaven in respect to his thoughts and affections, that is, in respect to the things of his understanding and of his will, he cannot go to heaven after death, because he has no communication with it. This communication is acquired by a man during his bodily life by means of truths that belong to his understanding and goods that belong to his will, and unless he acquires it then he cannot do so afterwards, because after death his mind cannot be opened toward interior things unless it has been opened during the life of the body. 
[2] A man is not aware that he is encompassed with a certain spiritual sphere that is in accordance with the life of his affections, and that to the angels this sphere is more perceptible than is the sphere of an odor to the finest sense on earth. If a man's life has been passed in mere external things, that is to say in the pleasures that come from hatred against his neighbor, from the consequent revenge and cruelty, from adulteries, from the exaltation of self and the attendant contempt for others, from clandestine robberies, from avarice, from deceit, from luxury, and from other like evils, then the spiritual sphere which encompasses him is as foul as is in this world the sphere of the odor from carcasses, dung, stinking garbage, and the like. The man who has lived such a life carries with him after death this foul sphere, and as he is wholly in it he must needs be in hell, the place of spheres of this character. (Concerning the spheres in the other life, and whence they are, see n. 1048, 1053, 1316, 1504-1519, 1695, 2401, 2489.)
[3] But those who are in internal things, that is to say those who have felt delight in benevolence and charity toward the neighbor, and above all those who have felt blessedness in love to the Lord, are encompassed with a grateful and pleasant sphere which is the heavenly sphere itself, and therefore they are in heaven. All the spheres which are perceived in the other life originate from the loves and the derivative affections in which the men have been, consequently from their life, for the loves and derivative affections make the life itself; and as the spheres in question originate from the loves and their derivative affections, they originate from the intentions and ends for the sake of which the man so wills and acts, for everyone has for his end that which he loves, and therefore a man's ends determine his life and constitute its quality, and this is the main source of his sphere. This sphere is most exquisitely perceived in heaven, because the universal heaven is in the sphere of ends. We can now see of what quality is the man who is in internal things, and also of what quality is he who is in external things, and also the reason why it is necessary to be in internal things and not in external things only. 
[4] But these are matters of perfect indifference to the man who is in external things only, no matter how clever he may be as regards the things of civil life, or what may be the reputation for learning he has acquired on account of what he knows, for he is the kind of man who believes in nothing that he cannot see with his eyes and feel with his touch, consequently not in heaven or hell; and if he were told that he will enter the other life immediately after death, and will then see, hear, speak, and enjoy the sense of touch more perfectly than in the body, he would reject the statement as a paradox or fancy, although such is actually the case; and it would be the same if he were told that the soul or spirit which lives after death is the man himself, and not so the body which he carries about in the world.
[5] It follows from this that they who are in external things alone care nothing for what is said of internal things, although it is these which make men blessed and happy in the kingdom into which they are about to come, and in which they will live to eternity. Most Christians are in such unbelief, as I am permitted to know from those who have come from the Christian world into the other life, and with whom I have spoken; for in the other life they cannot conceal what they have thought, because the thoughts there show themselves openly; nor can they conceal what they have had as their ends, that is, what they have loved, because this manifests itself by their sphere.

&4465. To circumcise for you every male. That this signifies an external representative only, and that so they would be pure to them, is evident from the signification of "circumcising every male," as being an external representative, a sign that they were of the church, here that they were of their religiosity (see n. 4462). That so they would be pure in their eyes, follows, because the posterity of Jacob made purity and holiness to consist in external things and not in internal things.

&4466. We will both give our daughters to you, and will take your daughters to us. That this signifies conjunction in this manner, is evident from what has been said above concerning marriage (n. 4434), namely, that marriage in the spiritual sense is the conjunction of good and truth; for "to give our daughters to you, and to take your daughters to us," is to intermarry.

&4467. And we will dwell with you. That this signifies conjunction in respect to life, is evident from the signification of "dwelling with you," as being to live together (see n. 1293, 3384, 3613, 4451).

&4468. And we will be for one people. That this signifies conjunction in respect to doctrine also, is evident from the signification of "people," as being the truth of the church, consequently doctrine (see n. 1259, 1260, 3295, 3581). Thus "to be for one people," denotes conjunction by doctrine. There are two things which conjoin together the men of the church, namely, life and doctrine. When the life conjoins them, the doctrine does not separate them; but if the doctrine alone conjoins them, as is the case at this day within the church, they then separate from one another and make as many churches as there are doctrines; although the doctrine is for the sake of the life, and the life is from the doctrine. That the men of the church separate from one another if the doctrine alone conjoins them, is evident from the fact that a man who is of one doctrine will condemn him who is of another doctrine, sometimes to hell. But that the doctrine does not separate the men of the church if the life conjoins them, is evident from the fact that a man who is in goodness of life does not condemn another who is of a different opinion, but leaves the matter to his faith and conscience, and this even as regards those who are outside the church; for he says in his heart that ignorance cannot condemn any who live in innocence and mutual love, as do little children, who also are in ignorance when they die.

&4469. And if ye will not listen to us to circumcise. That this signifies unless they would recede from their truths, and accede to external representatives, is evident from what has been above unfolded (n. 4462). What is said in these verses by the sons of Jacob enfolds within it a contrary sense to that which was in the mind of Hamor and Shechem, and consequently also that which is contrary in the internal sense, as is evident from the explications. The reason is that as is stated in verse 13, they spoke in fraud, and one who so speaks thinks differently from him with whom he is speaking.

&4470. We will even take our daughter and go. That this signifies that there would be no conjunction, is evident from the signification of marriage, as being the conjunction of good and truth (see above, n. 4466). Hence "to take the daughter and go," is not to give her in marriage, thus that there would be no conjunction. The sons of Jacob here speak as Jacob their father; for they do not say, "we will take our sister," but "our daughter," the reason of which appears from the internal sense, namely, that it was the father's part to refuse or comply, according to the law, Exod. 22:15, 16. But as the posterity of Jacob and their religiosity are here treated of, it is the sons who represent this, and who therefore here answer in their father's stead. Jacob himself could not answer, because he here represents the Ancient Church (see n. 4439).

&4471. Verses 18-24. And their words were good in the eyes of Hamor, and in the eyes of Shechem Hamor's son. And the lad delayed not to do the word, because he was well pleased in Jacob's daughter; and he was honored above all the house of his father. And Hamor and Shechem his son came unto the gate of their city, and spoke unto the men of their city, saying, These men are peaceable with us, and let them dwell in the land, and range through it trading, and behold the land is broad in spaces before them; let us take their daughters to us for women, and let us give our daughters to them. Nevertheless in this will the men consent to us to dwell with us, to be for one people, in every male being circumcised to us, even as they are circumcised. Their acquisition, and their purchase, and all their beast, will they not be ours? Only let us consent to them, and they will dwell with us. And they listened to Hamor and to Shechem his son, all that went out of the gate of his city; and they circumcised every male, all that went out of the gate of his city. "And their words were good in the eyes of Hamor," signifies condescension in respect to the life; "and in the eyes of Shechem Hamor's son," signifies in respect to the doctrine; "and the lad delayed not to do the word," signifies a longing to accept; "because he was well pleased in Jacob's daughter," signifies in relation to the religiosity of that church; "and he was honored above all the house of his father," signifies what is primary of the truths of the Church among the Ancients; "and Hamor and Shechem his son came unto the gate of their city," signifies the goods and truths that were in the doctrine of those who belonged to the Church among the Ancients; "and spoke unto the men of their city, saying," signifies persuasion; "these men are peaceable with us," signifies agreement; "and let them dwell in the land," signifies in respect to life; "and range through it trading," signifies in respect to doctrine; "and behold the land is broad in spaces before them," signifies the extension; "let us take their daughters to us for women, and let us give our daughters to them," signifies conjunction; "nevertheless in this will the men consent to us to dwell with us," signifies that they would agree in respect to life; "to be for one people," signifies in respect to doctrine; "in every male being circumcised to us even as they are circumcised," signifies provided they would be initiated thereby into their representatives and significatives in respect to external things alone; "their acquisition, and their purchase," signifies their truths; "and all their beast," signifies their goods; "will they not be ours?" signifies that these were alike and of one form; "only let us consent to them, and they will dwell with us," signifies if we condescend; "and they listened to Hamor and to Shechem his son," signifies consent; "all that went out of the gate of his city," signifies that they would recede from the doctrine of the Church among the Ancients; "and they circumcised every male, all that went out of the gate of his city," signifies accession to external things.

&4472. And their words were good in the eyes of Hamor. That this signifies condescension in respect to the life, is evident from the signification of "the words were good," as being condescension; and from the representation of Hamor, as being the good of the Church among the Ancients (see n. 4447), here the life, for life is of good, as doctrine is of truth, which is "Shechem," as immediately follows. The reason why life and not good is here represented by Hamor, is that he was condescending to the external things of the sons of Jacob.

&4473. And in the eyes of Shechem Hamor's son. That this signifies in respect to the doctrine, is evident from the representation of Shechem, as being the truth of the church that was among the ancients, which is from the good which is "Hamor" (n. 4454). But here "Shechem" is doctrine, for the reason mentioned just above (n. 4472).

&4474. And the lad delayed not to do the word. That this signifies a longing to accept, is evident from the signification of "not delaying to do that which is said," as being a longing to condescend to it, thus to accept it.

&4475. Because he was well pleased in Jacob's daughter. That this signifies in relation to the religiosity of that church, is evident from the representation of Dinah, who here is "Jacob's daughter," as being the affection of the truth of the Ancient Church, for this church is represented by Jacob (n. 4439). There was a longing to be conjoined with the affection of the truth of this church (or what is the same, with this church), but as among the descendants of Jacob this church (here represented by his sons who spoke instead of their father, n. 4470) had become merely external, and Hamor and Shechem consented to accept these externals, therefore by the "daughter of Jacob" is now signified the religiosity of this church.

&4476. And he was honored above all the house of his father. That this signifies what is primary of the truths of the Church among the  is evident from the signification of "honored above all," as being what is primary. He that is "honored above all" is nearly the same as a "prince," which term denotes what is primary (see n. 1482, 2089). But he is said to be "honored above all the house of his father," and not a "prince," because Hamor and Shechem were of the remains of the Most Ancient Church (n. 4447, 4454); and in that church he was said to be "honored," who in the Ancient Church was called a "prince." That what is primary of the truths of the Church among the Ancients is signified, is because this is said of Shechem, by whom is represented the truth of the Church among the Ancients, as may be seen above (n. 4454).

&4477. And Hamor and Shechem his son came unto the gate of their city. That this signifies the goods and truths that were in the doctrine of those who belonged to the Church among the Ancients, is evident from the representation of Hamor, as being the good of the Church among the Ancients (n. 4447); from the representation of Shechem, as being the truth thence derived (n. 4454); and from the signification of the "gate of a city," as being the doctrine of truth (n. 2943).

&4478. And spoke unto the men of their city, saying. That this signifies persuasion, is evident from the signification of "to speak," as being to will and also to flow in (see n. 2951, 3037), here to persuade, because he who wills is in persuasion, and he who flows in therefrom, communicates persuasion. The "men of the city" are they who are in truths of doctrine, here who are in similar truths to those represented by Shechem. For in ancient times a city was nothing else than one family of a nation, and the dwelling together of those who were of one family was called a "city." And as in the internal sense it is not the family that is understood, but the quality of the family in respect to life and doctrine, by "city" is signified the truth of doctrine, and by its "inhabitants" the good of doctrine (see n. 402, 2268, 2449, 2451, 2712, 2943, 3216). But when the inhabitants of a city are called the "men" of the city, it is not the good of doctrine but its truths which are then signified, for in the Word "men" [viri] denote truths (n. 3134).

&4479. These men are peaceable with us. That this signifies agreement, here as to doctrinal things, is evident from the signification of "men," as being truths (see n. 3134) and therefore also doctrinal things, for the truths of the church when collected into one and acknowledged, are called doctrinal things; and from the signification of "peaceable," as being that they agree, for in the spiritual sense those are called "peaceable" who are in agreement as to the doctrinal things and dogmas of the church.

&4480. And let them dwell in the land. That this signifies in respect to life, is evident from the signification of "to dwell," as being life (see above n. 4467). By the "land" here as elsewhere is signified the church (n. 662, 1066, 1067, 1262, 1733, 1850, 2117, 2118, 2928, 3355, 4447), thus "to dwell in the land" signifies similarity of life according to the things of the church. Whatever is written in the Word is in itself and in its essence spiritual; it is known that the Word is spiritual, but its spiritual does not appear in the letter, for in the letter it is worldly, especially in the historical parts; but when the Word is being read by man, what is worldly in it becomes spiritual in the spiritual world, that is, with the angels, for they cannot think otherwise than spiritually on every subject; and such is the case with the expression "to dwell in the land." To think spiritually is to think of the things of the Lord's kingdom, thus of the things of the church.

&4481. And range through it trading. That this signifies in respect to doctrine, is evident from the signification of "to range through the land trading," as being to enter into the knowledges of good and truth (n. 4453), thus into doctrine, for this contains and teaches these knowledges.

&4482. And behold the land is broad in spaces before them. That this signifies the extension, namely, of the truth of doctrine, is evident from the signification of "land" as being the church (see just above, n. 4480); and from the signification of "broad in spaces," as being extension in respect to truths, thus in respect to the things of doctrine. In the Word, description according to measures does not signify measures in the internal sense, but qualities of state; for measures imply spaces, and in the other life there are no spaces or times, but states corresponding thereto (see n. 2625, 2837, 3356, 3387, 3404, 4321), and therefore the lengths, breadths, and heights of measured space signify such things as belong to state. That "length" signifies holiness, "height" good, and "breadth" truth, may be seen above (n. 650, 1613, 3433, 3434), and therefore by a "land broad in spaces" is signified the extension of the truth of doctrine in the church.
[2] This signification of the expression "a land broad in spaces" must excite wonder in one who is not aware that there is something spiritual in the Word other than what appears in the literal sense, but that nevertheless such is the case may be seen from the passages in the Word where "breadth" is mentioned; as in Isaiah:
     Assyria shall go through Judah; he shall inundate and pass through; he shall reach even to the neck, and the extensions of his wings shall be the fullness of the breadth of the land (Isa. 8:8).
In David:
     O Jehovah Thou hast not shut me up into the hand of the enemy, Thou hast made my feet to stand in breadth (Ps. 31:8).
In the same:
     Out of straitness I called upon Jah; He answered me in breadth (Ps. 118:5).
In Habakkuk:
     I raise up the Chaldeans, a bitter and swift nation that walks in the breadths of the land (Hab. 1:6);
where by "breadths" nothing else is signified than the truth of the church.
[3] The reason why "breadth" has this signification is that in the spiritual world, or in heaven, the Lord is the center of all things, for He is the sun there. They who are in a state of good are interior in proportion to the quality and quantity of the good in which they are, and therefore "height" is predicated of good. They who are in a like degree of good are also in a like degree of truth, and therefore are as it were at a like distance, or, so to speak, in the same circumference, and hence "breadth" is predicated of truths; and therefore when a man is reading the Word this is what the angels who are with him understand by "breadth." In those historicals of the Word where the ark, the altar, the temple, and the spaces outside the cities are treated of, by the dimensions of these in respect to lengths, breadths, and heights, are perceived the states of good and truth. The case is similar where the new earth, the new Jerusalem, and the new temple are treated of in Ezekiel (40 to 47), by which are signified heaven and a new church, as may be seen from every particular. So also in John, where it is said of the new Jerusalem that it will be foursquare, and its length as great as its breadth (Rev. 21:16).
[4] Things which in the spiritual world are interior are described in the Word by things that are higher, and things which are exterior by things that are lower (n. 2148); for while a man is in this world he cannot apprehend interior and exterior things in any other way, because he is in space and time, and the things of space and time have entered the ideas of his thought, and have tinctured most of these; from which it is evident that terms relating to measure, which are limitations of space, such as heights, lengths, and breadths, are in the spiritual sense those which determine the states of the affections of good and the affections of truth.

&4483. Let us take their daughters to us for women, and let us give our daughters to them. That this signifies conjunction, is evident from the explication given above (n. 4466), where similar words occur.

&4484. Nevertheless in this will the men consent to us to dwell with us. That this signifies that they would agree in respect to the life, is evident from the signification of "consenting," as being to agree; and from the signification of "dwelling," as being life (see above, n. 4451, 4452).

&4485. To be for one people. That this signifies in respect to the doctrine, is evident from the signification of "people," as being doctrine (see also above, n. 4468).

&4486. In every male being circumcised to us even as they are circumcised. That this signifies provided they would be initiated thereby into their representatives and significatives in respect to externals alone, is evident from the signification of "to be circumcised," as being an external representative, a sign that they were of the church, here of the religiosity in which were the descendants of Jacob (see n. 4462). And because these men accepted their religiosity, which consisted in externals alone (n. 4281, 4293, 4307), it is therefore said, "even as they are circumcised." Hence it is evident that the words above quoted signify initiation by the means in question into the Jewish representatives and significatives in respect to externals alone. What these words further enfold within them will appear from what follows.

&4487. Their acquisition, and their purchase. That this signifies their truths, is evident from the signification of "acquisition" and of "purchase," as being truths, but these terms are distinguished from each other in this way: "acquisition," when it means small cattle, denotes the good of truth, for this is the signification of "small cattle," and the good of truth is truth in will and act (n. 4337, 4353, 4390); whereas "purchase," elsewhere called "purchase of silver," denotes truth. The former, or good of truth, is called celestial truth; but the latter is called spiritual truth (n. 2048). The former, or celestial truth, is the truth which has become of the life; but the latter, or spiritual truth, is the truth which is of doctrine.

&4488. And all their beast. That this signifies their goods, is evident from the signification of "beast," as being goods (n. 45, 46, 142, 143, 246, 714, 715, 1823, 2179, 2180, 2781, 3218, 3519).

&4489. Will they not be ours? That this signifies that these were alike and of one form, is evident from the series, which is to the effect that the goods and truths of the Most Ancient Church still in part remaining among Hamor and Shechem and their families, would agree with the goods and truths of the Ancient Church among the descendants of Jacob; for the rituals instituted among the descendants of Jacob were merely external things that represented and signified the internal things of the Most Ancient Church. Hence by "will they not be ours," or belong to them, is signified that they were alike and of one form. 
[2] To illustrate this by an example. The altar on which they sacrificed was the chief representative of the Lord (n. 921, 2777, 2811); and therefore it was a fundamental of worship in the Ancient Church called "Hebrew;" consequently all things in general and in particular of which the altar was constructed were representative-its dimensions, height, breadth, and length, its stones, its network of brass, its horns, also the fire that was to be kept perpetually burning on it, besides the sacrifices and burnt-offerings. What these represented were the truths and goods which are of the Lord and from the Lord, and these were the internal things of worship, which being represented in that external, were alike and of one form with the truths and goods of the Most Ancient Church. The dimensions, namely, the height, breadth, and length, signified in general good, truth, and the holy thence derived (see n. 650, 1613, 3433, 3434, 4482); the stones specifically signified lower truths (n. 1298, 3720); the brass of which the network around the altar was made signified natural good (n. 425, 1551); the horns signified the power of truth from good (n. 2832); the fire upon the altar signified love (n. 934); the sacrifices and burnt-offerings signified celestial and spiritual things according to their various species (n. 922, 1823, 2180, 2805, 2807, 2830, 3519). Hence it is evident that internal things were contained within these external ones, and that in respect to the internal things the two churches were alike; and the case is the same in regard to all the other rituals.
[3] But the men of the Most Ancient Church cared not for these external things, because they were internal men, and the Lord flowed in with them by an internal way, and taught them what is good. The varieties and differences of good were to them truths, and hence they knew what each and all things in the world represented in the Lord's kingdom; for the whole world, or universal nature, is a theater representative of the Lord's kingdom (n. 2758, 3483). But the men of the Ancient Church were not internal but external men; and therefore the Lord could not flow in with them by an internal, but by an external way, to teach them what is good, and this first by such things as were representative and significative (whence arose the representative church), and afterwards by the doctrinal things of good and truth which were represented and signified (whence arose the Christian Church). In respect to its internal form the Christian Church is essentially the same as the representative church; but the representatives and significatives of this church were abrogated after the Lord came into the world, because all and each of them represented Him and consequently the things of His kingdom, for these are from Him, and are so to speak Himself. 
[4] But the difference between the Most Ancient Church and the Christian Church is like that between the light of the sun by day, and the light of the moon and stars by night; for to see goods by the internal or prior way is like seeing in the day by the light of the sun; but to see by the external or posterior way is like seeing in the night by the light of the moon or the stars. Nearly the same was the difference between the Most Ancient Church and the Ancient Church, except that the men of the Christian Church were able to be in fuller light if they would have acknowledged internal things, or would have believed and done the truths and goods which the Lord taught. The good itself is the same in both, but the difference consists in seeing it in clearness or in obscurity. They who see it in clearness, see innumerable arcana, almost as do the angels in heaven, and are also affected by what they see; but they who see it in obscurity, see scarcely anything free from doubt, and the things they see are mingled with the shades of night (that is, with falsities) and cannot inwardly affect anyone. Now as the good is the same in both churches, consequently also the truth, by the words, "will they not be ours" is signified that the goods and truths were alike and of one form; for as before said Hamor and Shechem were of the remains of the Most Ancient Church, and the posterity of Jacob was of the Ancient Church that was called "Hebrew," but only in its externals. But that Hamor and Shechem his son committed an enormous sin in receiving circumcision will be seen in what follows (n. 4493).

&4490. Only let us consent to them, and they will dwell with us. That this signifies if we condescend, and that so they would consociate their life; is evident from the signification of "consenting," as being to condescend; and from the signification of "dwelling with us," as being to live together or consociate their life (see n. 4467).

&4491. And they listened to Hamor and to Shechem his son. That this signifies consent, is evident without explication.

&4492. All that went out of the gate of his city. That this signifies that they would recede from the doctrine of the Church among the Ancients, is evident from the signification of "going out," as here being to recede; and from the signification of the "gate of a city," as being doctrine (see n. 2943, 4477), here the doctrine of the Church among the Ancients, because it was the gate of "his city," that is, of Shechem, for by Shechem is represented the truth of the Church among the Ancients (n. 4454). As before said, by the Church among the Ancients is meant that which was from the Most Ancient Church. How the case herein is will appear from what now follows.

&4493. And they circumcised every male, all that went out of the gate of his city. That this signifies accession to external things, is evident from the signification of "circumcising every male," as being to be initiated thereby into the representatives and significatives of the descendants of Jacob in respect to the external alone (see n. 4486); and from the signification of "going out of the gate of the city," as being to recede from the doctrine of the Church among the Ancients, concerning which just above (n. 4492). And because recession from their own doctrine and accession to externals are both signified, it is therefore twice said, "all that went out of the gate of his city." But it is not at the same time said also, as elsewhere, "they that go into it," because by "going in" is signified accession to doctrine, and recession from externals, whereas here the contrary is signified. 
[2] It is necessary to say how the case herein is. The men of the Most Ancient Church, of the remains of which were Hamor and Shechem with their families, were of a totally different genius and native quality from the men of the Ancient Church; for the men of the Most Ancient Church had a will in which there was soundness, but not so the men of the Ancient Church. Therefore with the men of the Most Ancient Church the Lord could inflow through the will, thus by an internal way; but not so with the men of the Ancient Church, in whom the will had been destroyed; but with these He inflowed into the understanding, thus not by an internal way, but by an external way, as before said (n. 4489). To inflow through the will is to inflow through the good of love, for all good is of the will part; but to inflow through the understanding is to inflow through the truth of faith, for all truth is of the intellectual part. When the Lord regenerated the men of the Ancient Church He formed a new will in their intellectual part. 
(That goods and truths were implanted in the will part of the men of the Most Ancient Church, may be seen, n. 895, 927: But in the intellectual part of the men of the Ancient Church, n. 863, 875, 895, 927, 2124, 2256, 4328: That a new will is formed in the intellectual part, n. 928, 1023, 1043, 1044, 4328: That there is a parallelism between the Lord and the good that is with man, but not between the Lord and the truth with man, n. 1831, 1832, 2718, 3514: That hence the men of the Ancient Church were in comparative obscurity, n. 2708, 2715, 2935, 2937, 3246, 3833.) From all this it is evident that the men of the Most Ancient Church were of a totally different genius and native quality from the men of the Ancient Church. 
[3] It was for this reason that the men of the Most Ancient Church were internal men and had no externals of worship, and that the men of the Ancient Church were external men and had externals of worship; for the former saw external things through internal ones as in the light of the sun by day, and the latter saw internal things through external ones as in the light of the moon and stars by night. Therefore also in heaven the Lord appears to the former as a sun, but to the latter as a moon (n. 1521, 1529-1531, 2441, 2495, 4060). In these explications the former are they who are called "celestial," but the latter "spiritual."
[4] To illustrate the difference let us take an example: If a man of the Most Ancient Church had read the historic or prophetic Word, he would have seen its internal sense without any previous instruction or explication, and this so fully that the celestial and spiritual things of this sense would have at once occurred to him, and scarcely anything in the sense of the letter; thus the internal sense would have been in clearness to him, but the sense of the letter in obscurity. He would be like one who hears another speaking and gets the meaning without attending to the words. But if a man of the Ancient Church had read the Word he could not have seen its internal sense without previous instruction or explication; thus the internal sense would have been in obscurity to him, but the sense of the letter in clearness. He would be like one who hears another speaking and is intent upon the words while not attending to the meaning, which is thus lost to him. But when a man of the Jewish Church reads the Word, he apprehends nothing beyond the sense of the letter, he is not aware that there is any internal sense, and also denies it; and at the present day the case is the same with a man of the Christian Church. 
[5] All this shows what was the difference between those represented by Hamor and Shechem (who being of the remains of the Most Ancient Church were in internals and not in externals), and those signified by the sons of Jacob (who were in externals and not in internals); and it shows further that Hamor and Shechem could not accede to externals and accept those among the sons of Jacob without their internals being closed; thus causing their eternal destruction.
[6] This is the secret reason why Hamor and Shechem with their families were slain, which otherwise would not have been permitted. But this does not exculpate the sons of Jacob from having committed an enormous crime. They knew nothing of this secret reason, and it was not the end they had in view. Everyone is judged according to his end or intention, and that their intention was fraudulent is plainly stated in the thirteenth verse; and when any such crime is permitted by the Lord, it is evil men and their infernal instigators who are the authors of it. Nevertheless all the evil which the evil intend and do to the good is turned by the Lord into good, as in the present instance, in that Hamor and Shechem with their families were saved.

&4494. Verses 25-29. And it came to pass on the third day, when they were in pain, that the two sons of Jacob, Simeon and Levi, brothers of Dinah, took each his sword, and came upon the city boldly, and slew every male. And they slew Hamor and Shechem his son at the edge of the sword, and took Dinah out of Shechem's house, and went forth. The sons of Jacob came upon those who were pierced, and plundered the city, because they had defiled their sister. Their flocks, and their herds, and their asses, and whatever was in the city, and whatever was in the field, they took; and all their wealth, and all their babe, and their women, they took captive and made a prey of, and all that was in the house. "And it came to pass on the third day," signifies what is continuous even to the end; "when they were in pain," signifies cupidities; "that the two sons of Jacob, Simeon and Levi," signifies faith and love; "brothers of Dinah," signifies the truths and goods of that church; "took each his sword," signifies falsity and evil; "and came upon the city boldly, and slew every male," signifies that they extirpated the truths of doctrine of the Church among the Ancients; "and they slew Hamor and Shechem his son at the edge of the sword," signifies the church itself; "and took Dinah out of Shechem's house, and went forth," signifies that they took away the affection of truth; "the sons of Jacob came upon those who were pierced, and plundered the city," signifies that all that posterity destroyed the doctrine; "because they had defiled their sister," signifies that they had befouled the truth of faith; "their flocks and their herds," signifies that they destroyed rational and natural good; "and their asses," signifies the truths thence derived; "and whatever was in the city, and whatever was in the field, they took," signifies all the truth and good of the church; "and all their wealth," signifies all the matters of knowledge they had acquired; "and all their babe," signifies all the innocence; "and their women," signifies the charity; "they took captive and made a prey of," signifies that they stripped them and perverted them; "and all that was in the house," signifies everything of the church.

&4495. And it came to pass on the third day. That this signifies what is continuous even to the end, is evident from the signification of the "third day," as being what is complete from beginning to end (see n. 2788), thus also what is continuous. That this is the signification of the "third day," can scarcely be believed by those who regard the historicals of the Word as mere worldly histories, holy merely because they are in the sacred volume. But that not only the historicals of the Word themselves enfold within them spiritual and heavenly things which are not apparent in the letter, but that so also do all the words, and even all the numbers, has been shown in the preceding explications; that such is really the case will of the Lord's Divine mercy become still more evident in the prophetic parts, which do not keep the mind so closely engaged with the succession of statements in the sense of the letter as do the historical parts. But that the number "three," also the number "seven," and the number "twelve," enfold deep secrets within them, must be evident to everyone who examines the Word in regard to its interiors; and if these numbers are so full of significance, it follows that there must be something deeply hidden in all the other numbers that occur in the Word, for the Word is holy throughout.
[2] Sometimes when speaking with angels, as it were written numbers appeared before my eyes like those seen on paper in bright day, and I perceived that the very things they were speaking of fell into such numbers; and from this experience I learned that every number mentioned in the Word holds within it some mystery, as is very evident from the following passages:
     He measured the wall of the Holy Jerusalem a hundred and forty-four cubits, which is the measure of a man, that is, of an angel (Rev. 21:17).
     He that hath intelligence let him compute the number of the beast, for it is the number of a man, and his number is six hundred and sixty six (Rev. 13:18).
That the number first mentioned-"144"-results from the multiplication of twelve into itself, and that the number "666" is a product of three and six, is manifest, but what holy thing they enfold within them may appear from the holiness of the number "twelve" (see n. 577, 2089, 2129, 2130, 3272, 3858, 3913), and of the number "three" (n. 720, 901, 1825, 2788, 4010).
[3] This latter number-"three"-being significative of what is complete even to the end, thus of one period, great or small, was received in the representative church, and was employed whenever such a thing was signified; and also in the Word (in which all things have a signification both in general and in particular) as may be seen from the following instances:
     That they should go three days' journey and should sacrifice (Exod. 3:18; 5:3).
     That they should be ready against the third day, because on the third day Jehovah would come down upon Mount Sinai (Exod. 19:11, 15-16, 18).
     That nothing should be left of the flesh of the sacrifice until the third day (Lev. 7:16-18; 19:6-7).
     That the water of separation should be sprinkled upon the unclean on the third day and on the seventh day (Num. 19:11-22).
     That they who touched one slain in war should be purified on the third day and on the seventh day (Num. 31:19-25). 
That Joshua commanded the people to pass over Jordan within three days (Josh. 1:11; 3:2).
     That Jehovah called Samuel three times, and Samuel ran to Eli three times, and Eli understood the third time that Jehovah had called Samuel (1 Sam. 3:1-8).
     That Jonathan said to David that he should hide himself in the field unto the third day at even, and that Jonathan sent to him on the third morrow, and revealed the disposition of his father; and that Jonathan then shot three arrows at the side of the stone; and that after this David bowed himself three times to the earth before Jonathan (1 Sam. 20:5, 12, 19,20, 35,36, 41).
     That three things were offered to David to chose from: that there should come seven years of famine, that he should flee three months before his enemies, or that there should be three days' pestilence in the land (2 Sam. 24:11-13).
     That Rehoboam said to the congregation of Israel who sought to be relieved from the yoke of his father, that they should go away three days, and come again; and that they came to Rehoboam the third day, as the King bade, saying, Come to me again the third day (1 Kings 12:5, 12).
     That Elijah stretched himself upon the widow's son three times (1 Kings 17:21).
     That Elijah told the people to pour water upon the burnt-offering and the wood the third time, and they did it the third time (1 Kings 18:34).
     That Jonah was in the belly of the whale three days and three nights (Jonah 1:17; Matt. 12:40).
     That the Lord spoke of a man who planted a vineyard and sent his servants three times, and afterwards his son (Mark 12:2, 4-6; Luke 20:12-13).
     That He said of Peter that he should deny Him thrice (Matt. 26:34; John 13:38).
     That He said to Peter three times, Lovest thou Me? (John 21:15-17).
From these and many other places in the Word it may be seen that there was some mystery in the number "three," and that therefore this number was received among the significatives in the ancient churches. That it signifies an entire period of the church and of the things in the church, whether great or small, is manifest; and that it consequently signifies what is complete and also continuous to the end, is very plain in Hosea:
     Jehovah will vivify us after two days; on the third day He will raise us up, and we shall live before Him (Hos. 6:2).

&4496. When they were in pain. That this signifies cupidities is evident from the signification of the "pain" after circumcision, as being cupidity. The reason why this pain signifies cupidity is that circumcision signifies purification from the love of self and of the world (n. 2039, 2044, 2049, 2632, 3412, 3413, 4462), and all the cupidity of the flesh is from these loves, and is therefore signified by this "pain," because when a man is being purified from these loves, as is the case when he is being regenerated, he is in pain and anxiety, and it is the cupidities then being removed which are in pain and anguish. When any mystery is being represented by a ritual, each particular of the rite, until it is completed, enfolds something of the mystery. Such is the case with the lancets or knives with which the circumcision was performed, in that they were of stone (n. 2039, 2046, 2799); with the blood shed at the time; with the manner of the operation, and consequently with the state. This may be seen further from the processes of cleansings, inaugurations, and sanctifications, and all the other ceremonies. In the present instance by the "pain" after circumcision is signified the cupidity of Hamor, Shechem, and the men of the city, in their having a desire for the externals in which were the descendants of Jacob (see above, n. 4493).

&4497. That the two sons of Jacob, Simeon and Levi. That this signifies faith and love, is evident from the representation of Simeon, as being faith in the will (see n. 3869-3872), and from the representation of Levi, as being spiritual love or charity (n. 3875, 3877). This is the signification in the genuine sense of "Simeon and Levi" and of the tribes called after them, but in the opposite sense they signify what is false and evil, for falsity is opposite to the truth of faith, and evil to the good of charity. Such is the representation of Simeon and Levi with respect to the Jewish nation, which had extinguished in itself everything of faith and charity (which were the internals of worship), as may better appear from what follows, where it is said of them that they killed Hamor, Shechem, and the men of the city; and that the sons of Jacob came upon those who were pierced, and made a prey of all things. The reason why it was Simeon and Levi who did this, was to represent the fact that the truth of faith and the good of charity had become falsity and evil; for when in the church truth becomes falsity and good becomes evil it is all over with the church.

&4498. Brothers of Dinah. That this signifies the truths and goods of that church, is evident from the signification of "brothers," as being truths and goods, or faith and charity (see n. 367, 3303, 3803, 3815, 4121, 4191, 4267); and from the representation of Dinah, as being the affection of truth, and consequently the church (n. 3963, 3964, 4427).

&4499. Took each his sword. That this signifies falsity and evil, is evident from the signification of a "sword," as being truth combating, and hence the defence of truth; and in the opposite sense, falsity combating, and hence the vastation of truth (see n. 2799). That "sword" here signifies evil also, is because Levi also was involved, by whom charity, thus good, was represented; and when this becomes evil it combats by falsity from evil, and what it then does is evil.

&4500. And came upon the city boldly, and slew every male. That this signifies that they extirpated the truths of doctrine of the Church among the Ancients, is evident from the signification of a "city," as being the doctrine of the church (n. 402, 2449, 2943, 3216, 4478), here of the Church among the Ancients, because this church is represented by Hamor and Shechem, whose city it was; from the signification of "boldly," as being with assurance, here the assurance of what is false and evil; and from the signification of a "male," as being truth (n. 749, 2046, 4005). Hence it is evident that by "they came upon the city boldly and slew every male" is signified that from the assurance of falsity and evil they extirpated the truths of doctrine of the Church among the Ancients. It was the Church among the Ancients (that came from the Most Ancient Church) which would have been set up with the posterity of Jacob, because the Ancient Church had begun to perish; but it is here described in the internal sense that they extinguished in themselves all the truth of faith and good of charity, thus all the internal of worship, and that therefore no church could be instituted with that posterity; from which it came to pass that because they stubbornly insisted, the mere representative of a church was instituted with them (see n. 4281, 4288-4290, 4293, 4307, 4314, 4316-4317, 4429, 4433, 4444).

&4501. And they slew Hamor and Shechem his son at the edge of the sword. That this signifies that they extirpated the church itself, is evident from the representation of Hamor, as being the Church among the Ancients as to good (see n. 4447); from the representation of Shechem, as being the Church among the Ancients as to truth (n. 4454, 4472, 4473); and from the signification of the "edge of the sword," as being falsity and evil combating (n. 4499), thus the means by which they extinguished the church in themselves.

&4502. And took Dinah out of Shechem's house, and went forth. That this signifies that they took away the affection of truth, is evident from the representation of Dinah, as being the affection of truth (see above, n. 4498). It is according to the proximate internal sense that they took away the affection of truth from those who were of the remains of the Most Ancient Church, because it is said that they "took her out of Shechem's house," "Shechem's house" signifying the good of the truth of that church. But as the subject treated of is the extirpation of truth and good among the descendants of Jacob who are here signified by his sons, and as all things are to be taken in application to the subject treated of, therefore by "Shechem's house" is here signified simply the good of truth such as had existed with the man of the Most Ancient Church; and what is signified is that this was extinguished in the nation sprung from Jacob; for in the internal sense of the Word the signification of the names and words is determined by the subject to which they are applied; yet here there is at the same time signified the breaking down of the good and truth with Hamor and Shechem and his family, because they acceded to externals, as shown above (n. 4493).
[2] That what has thus far been unfolded about Simeon and Levi is really so, may be seen from the prophetic utterances of Jacob just before his death:
     Simeon and Levi are brethren, instruments of violence are their swords; let not my soul come into their secret, in their congregation let not my glory be united, for in their anger they slew a man, and in their pleasure they unstrung an ox; cursed be their anger, for it was vehement, and their fury, for it was grievous; I will divide them in Jacob, and scatter them in Israel (Gen. 49:5-7);
by "Simeon and Levi" are signified the truth of faith which with the descendants of Jacob was turned into falsity, and the good of charity which was turned into evil (as shown above, n. 4499, 4500). They are called "brethren" because good is the brother of truth, or charity is the brother of faith (n. 4498). "Instruments of violence are their swords" signifies that falsities and evils inflicted violence on truths and goods (n. 4499). "Let not my soul come into their secret, in their congregation let not my glory be united" signifies disjunction as to life and doctrine, for in the Word "soul" is predicated of life (n. 1000, 1040, 1742, 3299), and "glory" of doctrine. "For in their anger they slew a man, and in their pleasure they unstrung an ox" signifies that in evil of set purpose they extinguished the truth of the church and the good of the church (for a "man" is the truth of the church, n. 3134, and an "ox" is its good, n. 2180, 2566, 2781). "Cursed be their anger, for it was vehement, and their fury, for it was grievous" signifies the penalty for turning away from truth and good (for "to curse" is to turn one's self away, and also to be punished therefor, n. 245, 379, 1423, 3530, 3584; "anger" is a turning away from truth, and "fury," from good, n. 357, 3614). "I will divide them in Jacob, and scatter them in Israel" signifies that goods and truths will no longer be in the external and the internal of their church ("to divide" and "to scatter" denote to separate and to extirpate from them, n. 4424; "Jacob" is the external of the church, and "Israel" the internal, n. 4286).
[3] These things were said of Simeon and Levi in that prophecy because by them is signified the truth and good of the church in general; but when these have become null and void, and still more when falsities and evils succeed in their place, the church is then extinct. That such is the meaning of these prophetic words is evident from the fact that the tribe of Simeon and the tribe of Levi were not cursed above the other tribes; for the tribe of Levi was taken for the priesthood, and the tribe of Simeon was among the other tribes of Israel as one of them.

&4503. The sons of Jacob came upon those who were pierced, and plundered the city. That this signifies that all that posterity destroyed the doctrine, is evident from the signification of the "sons of Jacob," as being the posterity from Jacob (of which above); from the signification of "to plunder" as being to destroy; and from the signification of a "city," as being the doctrine of the church (see above, n. 4500). That after Simeon and Levi had slain every male in the city, and also Hamor and Shechem, they went forth, and that the sons of Jacob then came upon those who were pierced and plundered the city, is a mystery not manifest except from the internal sense.
[2] This mystery is that after the truth and good of the church represented by Simeon and Levi had been extinguished, and falsity and evil had taken their place, there were then superadded those falsities and evils which are signified in the opposite sense by the rest of the sons of Jacob. (That each son of Jacob represented some general principle of faith and charity was shown above, n. 2129, 3858, 3913, 3926, 3939, 4060; what was represented by Reuben, n. 3861, 3866, 3870; what by Judah, n. 3881; what by Dan, n. 3921-3923; what by Naphtali, n. 3927, 3928; what by Gad, n. 3934, 3935; what by Asher, n. 3938, 3939; what by Issachar, n. 3956, 3957; and what by Zebulun, n. 3960, 3961.) These generals of faith and charity represented by them become falsities and evils of that kind when once the truth and good of the church have been extinguished, and then these falsities and evils are superadded; for falsities and evils continually grow in the church that has once been perverted and extinguished, and it is these which are signified by the sons of Jacob coming upon those who were pierced and plundering the city, after Simeon and Levi had slain every male in the city, and Hamor and Shechem also, and had taken away Dinah, and had gone forth.
[3] That by "those who are pierced" are signified in the Word truths and goods extinguished is evident from the following passages. In Isaiah:
     Thou art cast forth out of thy sepulchre like an abominable shoot, the raiment of the slain that are pierced with the sword, that go down to the stones of the pit, as a carcass trodden under foot (Isa. 14:19);
said of Babylon; "those pierced with the sword" denote those who have profaned the truths of the church. Again:
     So that their pierced shall be cast forth, and the stink of their carcasses shall come up (Isa. 34:3);
treating of the falsities and evils that infest the church, which are meant by the "pierced."
[4] In Ezekiel:
     The violent of the nations shall draw their sword against the beauty of thy wisdom, and they shall profane thy comeliness; they shall let thee down into the pit, and thou shall die the deaths of those who are pierced in the midst of the seas (Ezek. 28:7-8);
said of the prince of Tyre, by whom are signified the primary things of the knowledges of truth and good; "dying the deaths of those who are pierced in the midst of the seas," denotes those who hatch falsities by means of memory-knowledges, and thereby defile the truths of the church.
[5] Again:
     These also shall go down with them into hell, unto those who are pierced with the sword; when thou shalt be made to go down with the trees of Eden into the earth of lower things, thou shalt lie in the midst of the uncircumcised, with them that are pierced with the sword (Ezek. 31:17-18).    
Again:
     Go down and lie with the uncircumcised; they shall fall in the midst of those who are pierced with the sword; the chief of the mighty ones shall speak to him in the midst of hell (Ezek. 32:19-21);
said of Pharaoh and Egypt; "those pierced with the sword" denote those who become insane through knowledges, by which they extinguish in themselves the faith of the truth of the church.
[6] In David:
     I am accounted among those who go down into the pit; I have become as a man that has no strength, neglected among the dead, like the pierced that lie in the grave, whom Thou hast remembered no more, and who have been cut off by Thy hand (Ps. 88:4-5);
"those who are pierced in hell," "in the pit," and "in the grave," denote those who have destroyed truths and goods in themselves by falsities and evils. It is obvious that they are not in hell merely because they had been pierced with the sword.
[7] In Isaiah:
     A city of tumults, a city that exulteth, they are not pierced with the sword, and are not slain in war; all who have been found in thee were bound together, they fled from afar (Isa. 22:2-3);
said of fallacies from sensuous things through which the truths of the church cannot be seen, and concerning which they are therefore in negative doubt, and are said to be "pierced, but not with the sword."
[8] In Ezekiel:
     I bring a sword upon thee, and I destroy your high places, and your altars shall be destroyed, and your statues shall be broken, and I will cause your pierced ones to lie before your idols; when the pierced ones shall fall in the midst of you, you shall know that I am Jehovah; then ye shall acknowledge, when the pierced ones shall be in the midst of their idols, round about their altar (Ezek. 6:3-4, 7, 13);
where the "pierced ones" denote those who are in falsities of doctrine.
[9] Again:
     Defile the house, and fill the courts with the pierced ones; they went forth and smote in the city (Ezek. 9:7);
a prophetic vision; "to defile the house and fill the courts with the pierced ones," denotes to profane goods and truths. Again:
     Ye have multiplied your pierced ones in this city, and ye have filled the streets thereof with the pierced one; wherefore said the Lord Jehovih, Your pierced ones whom ye have put in the midst of it, they are the flesh, and that is the pot, and He shall bring you forth out of the midst of it (Ezek. 11:6-7).
[10] As by "the pierced" are signified those who have extinguished the truths of the church in themselves by falsities and evils, therefore also in the representative church they who touched one who was pierced were unclean, of whom we read in Moses:
     Whosoever has touched upon the surface of the field one that is pierced with a sword, or the dead, or a bone of a man, or a grave, shall be unclean seven days (Num. 19:16, 18).
And therefore inquiry was made, and expiation was made by means of a calf, as again in Moses:
     If one pierced be found lying in the field, and it be not known who has smitten him, then the elders of the city and the judges shall come forth, and they shall measure toward the cities which are round about him that is pierced; and it shall be, at the city which is nearest unto him that is pierced the elders of that city shall take a she-calf of an ox, by which labor hath not been done, and which hath not drawn in the yoke, and they shall bring her down unto a river or a valley, and shall behead the calf there, and wash their hands over the beheaded calf, and shall say, Our hands have not shed blood, and our eyes have not seen it; expiate Thy people Israel, O Jehovah, and give not innocent blood in the midst of Thy people; and the blood shall be expiated for them (Deut. 21:1-8).
[11] That these laws were given because by the "pierced" is signified the perversion, destruction, and profanation of the truth of the church by falsity and evil, is manifest from every particular in the internal sense. It is said "a pierced one lying in the field," because by a "field" is signified the church (see n. 2971, 3310, 3766). A "she-calf" by which labor has not been done signifies that innocence of the external man which is in ignorance. Unless these things were made known by the internal sense, the enjoining of such an expiatory process would excite universal surprise.

&4504. Because they had defiled their sister. That this signifies that they had befouled the truth of faith, is evident from the signification of "defiling," as being to befoul; and from the signification of a "sister," as being truth (see n. 1495, 2508, 2524, 2556, 3386), here the truth of faith, because by Dinah, who is here the sister, is signified the affection of all things of faith (n. 4427). The reason why Shechem's defiling of their sister signifies that they befouled the truth of faith, is that the affection of all truth, thus the church itself, is represented by her (n. 3963, 3964); and as she was not given by her brothers to Shechem for a woman, but remained with them defiled, therefore the opposite was afterwards represented by her as by her brothers, namely, the affection of all falsities, thus the church corrupted; so that the words "they had defiled their sister" signify that they had befouled the truth of faith.

&4505. Their flocks and their herds. That this signifies that they destroyed rational and natural good, is evident from the signification of "flocks," as being rational good; and from the signification of "herds," as being natural good (see n. 2566).

&4506. And their asses. That this signifies the truths thence derived, namely, from natural and rational good, is evident from the signification of "asses," also of the "sons of a she-ass," and also of "mules," as being the truths of the natural and of the rational (see n. 2781).

&4507. And whatever was in the city, and whatever was in the field, they took. That this signifies all the truth and good of the church, is evident from the signification of a "city," as being doctrine, thus the truth of the church (see n. 402, 2268, 2449, 2712, 2943, 3216, 4492, 4493); and from the signification of a "field," as being the church as to good, thus the good of the church (n. 2971, 3310, 3766, 4440, 4443); so that "whatever was in the city, and whatever was in the field" denotes all the truth and good of the church.

&4508. And all their wealth. That this signifies all the matters of knowledge they had acquired, is evident from the signification of "wealth," as being matters of knowledge, as is evident from many passages in the Word; for spiritual wealth, thus wealth understood in a spiritual sense, is nothing else. Insofar as spiritual wealth consists in what is known, it consists in matters of knowledge; and in the Lord's kingdom (and therefore in the church) these constitute the wealth, as of the Lord's Divine mercy will be confirmed from the Word elsewhere.

&4509. And all their babe. That this signifies all the innocence, is evident from the signification of a "babe," as being innocence (see n. 430, 2126, 3183).

&4510. And their women. That this signifies the charity, is evident from the signification of "females," of "women," and of "wives," as being affections of truth and affections of good - affections of truth when the consort is mentioned and he is called "husband;" and affections of good when the consort is not mentioned and the expression "man" [vir] is used (n. 915, 1468, 2517, 3236). In the present instance "women" denote the affections of good, because they were the women of the men of the city, by whom truths are signified (n. 4478); and the city is everywhere called the city of Shechem, by whom was represented the truth of the Church among the Ancients (n. 4454). The affection of spiritual good is the same thing as charity, and therefore by "women" is here signified charity.

&4511. They took captive and made a prey of. That this signifies that they stripped them and perverted them, is evident from the series of things in the internal sense.

&4512. And all that was in the house. That this signifies everything of the church, is evident from the signification of a "house," as being the church as to good (see n. 1795, 3720), thus everything of the church; and because of this signification the "house" is mentioned last.

&4513. Verses 30, 31. And Jacob said to Simeon and to Levi, Ye have troubled me, to make me to stink to the inhabitant of the land, to the Canaanite and the Perizzite; and I am mortals [few] of number, and they will be gathered together upon me, and will smite me, and I shall be destroyed, I and my house. And they said, Shall he make our sister as a harlot? "And Jacob said," signifies the external Ancient Church; "to Simeon and to Levi," signifies the representative of spiritual and celestial things; "Ye have troubled me, to make me to stink to the inhabitant of the land," signifies that those who were of the Ancient Church would abhor them; "to the Canaanite and the Perizzite," signifies who were in good and truth; "and I am mortals [few] of number," signifies that it would be easy; "and they will be gathered together upon me, and will smite me, and I shall be destroyed," signifies that thus the Ancient Church would perish; "I and my house," signifies as to truth and good; "and they said," signifies reply; "Shall he make our sister as a harlot?" signifies that they had no affection.

&4514. And Jacob said. That this signifies the external Ancient Church, is evident from the representation of Jacob, as being the Ancient Church (see n. 4439). And as the Ancient Church, like every church, is external and internal, by Jacob in the Word is represented the external church, and by Israel the internal.

&4515. To Simeon and to Levi. That this signifies the representative of spiritual and celestial things, is evident from the representation of Simeon, as being faith, but in the opposite sense falsity; and from the representation of Levi, as being love, but in the opposite sense evil (see n. 4497, 4502, 4503); here therefore they denote the representative of spiritual and celestial things, for the reason that the things of faith are called spiritual things, and those of love celestial things. It is said that Simeon and Levi signify the "representative" of these things, because to represent them is not to be them; for representations regard not the person, but the thing (n. 665, 1097); so that it was immaterial what kind of person represented (n. 3670). That the representative of a church could have been instituted among the descendants of Jacob, no matter what the quality, provided they had strictly observed the statutes in the outward form, may be seen above (n. 3147, 4208, 4281, 4292, 4307, 4444). Hence it is that by "Simeon and Levi" is here signified the representative of spiritual and celestial things.

&4516. Ye have troubled me, to make me to stink to the inhabitant of the land. That this signifies that they who were of the Ancient Church would abhor them, is evident from the signification of "troubling me, to make me to stink," as being to cause them to feel abhorrence; and from the signification of "the inhabitant of the land," as here being those who were of the Ancient Church, for by the "land" is signified the church (see n. 566, 662, 1066, 1067, 1262, 1733, 1850, 2117, 2118, 2928, 3355, 4447), thus by the "inhabitant of the land," those who were of the church, here of the Ancient Church, because this still remained among some nations in the land of Canaan. The representative of a church was not instituted among the people sprung from Jacob until after this Ancient Church had altogether perished, which is also signified by the fact that the descendants of Jacob were not admitted into the land of Canaan until the iniquity of the inhabitants of the land had been consummated, as is said in Genesis 15:16; for no new church is set up until the former one has been vastated.

&4517. To the Canaanite and the Perizzite. That this signifies who are in good and truth, is evident from the signification of the "Canaanite," as here being those who were in the good of the church, and of the "Perizzite," as being those who were in the truth of the church. The reason why "the Canaanite and the Perizzite" have this signification is that the Ancient Church was still among them there, as stated just above (n. 4516). For in the land of Canaan there existed people of the Most Ancient Church (see n. 4447, 4454), and also people of the Ancient Church, especially from that Ancient Church called "Hebrew," for which reason the inhabitants of the land of Canaan were in general called "Hebrews" (Gen. 40:15), and also had altars, and sacrificed, and therefore after they had become idolaters the destruction of their altars was so frequently enjoined. So long therefore as the church or anything of the church remained among them, the good of the church was signified by the "Canaanite," and the truth of the church by the "Perizzite." But when everything of the church with them, had been consummated, evil was signified by the "Canaanite," and falsity by the "Perizzite" (n. 1573, 1574).

&4518. And I am mortals [few] of number. That this signifies that it would be easy, is evident from the meaning of the expression "mortals few of number," as being a few; but when in accordance with the series in the internal sense quality is understood instead of quantity, what is easy is signified. For when, as we now read, "many are gathered together upon" a few, these are easily destroyed.

&4519. And they will be gathered together upon me, and will smite me, and I shall be destroyed. That this signifies that thus the Ancient Church would perish, is evident from the signification of "being gathered together," "being smitten," and "being destroyed," as being to perish. The reason why the Ancient Church is meant, is that Jacob says this of himself and his house. (That Jacob here is the Ancient Church, see above, n. 4514.)

&4520. I and my house. That this signifies as to truth and good, is evident from the representation of Jacob, who here is "I," as being the church, specifically the church as to truth, may be inferred from what has been shown in regard to the representation of Jacob (n. 3305, 3509, 3525, 3546, 3576, 3599, 3775, 4234, 4337), namely, that he represents the Lord as to Divine truth natural. Now with regard to representations, the man who in the supreme sense represents the Lord as to the Divine truth of the natural, also represents the Lord's kingdom as to Divine truth therein, and consequently the church as to truth, for these correspond to each other, because all the truth that is in His kingdom and church is the Lord's. And that the church as to good is signified by "my house," is evident from the signification of a "house," as being the church as to good (n.  3720).

&4521. And they said. That this signifies reply, is evident without explication.

&4522. Shall he make our sister as a harlot? That this signifies that they had no affection, is evident from the representation of Dinah, after she was defiled, or had become a harlot, as being the affection of falsities and thus the church corrupted (as shown above, n. 4504), which consequently had no longer any affection of truth, as also is there shown.

&4523. CONTINUATION CONCERNING THE CORRESPONDENCE OF THE EYE AND OF LIGHT WITH THE GRAND MAN.
Everyone who has any knowledge of air and sound may know that the ear is formed in precise adaptation to the nature of their modifications, thus that in respect to its bodily and material form, the ear corresponds to them; and he who has acquired any knowledge of the ether and light, knows that in respect to its bodily and material form, the eye has been formed so as to correspond to the modifications of these; and that this is so much the case that whatever secret thing has been stored up in the nature of air and of sound is inscribed on the organism of the ear, and whatever secret thing has been stored u