AC 3228. This chapter treats of the sons of Abraham by Keturah, and also of the sons of Ishmael, whose names are given; afterwards it treats of Isaac and Rebekah, in that Esau and Jacob were born to them, and finally that Esau sold his birthright to Jacob for a pottage of lentils. Every one can see that these subjects are of such a nature as may indeed be of use for the church history of that time, but are of little value in regard to spiritual life, for the sake of which however the Word is given. What does it benefit a man to know who were the sons of Abraham by Keturah, and who were the sons of Ishmael? and that Esau, weary with hunting, craved the pottage of lentils, and that Jacob by means of it shrewdly procured the birthright for himself? And so in the following chapter, where it is said that the herdmen of Abimelech quarreled with the herdmen of Isaac concerning the wells they had dug, in about the same way as they had previously contended with the herdmen of Abraham (chapter 21). Moreover in some places there are mere lists of names, as that of the posterity of Esau (chapter 26); and the same in other chapters. In so far as these are historical matters there is so little of the Divine in them that you can in no wise say that that Word was Divinely inspired in regard to every expression, and even to every jot, that is, that it had been sent down from the Lord through heaven to the man who wrote it; for what has been sent down from the Lord is Divine in all things both in general and in particular. Thus there is nothing Divine in regard to historical things (since these are transactions of men) except from things contained deeply hidden in the historicals, all of which both in general and in particular treat of the Lord and His kingdom. The historicals of the Word are unlike all other historicals in the universe, in that they contain such things within them.

AC 3229. If the Word were the Word in regard solely to its historicals, that is; in regard to its external or literal sense, then all the historicals in it would be holy; and, what is more, many persons there mentioned would be regarded as holy, and the result would be (as has actually happened with many of them) that they would be worshiped as gods because they are treated of in the holiest of writings; for example, those who are called the patriarchs, namely, Abraham, Isaac, and Jacob, and after them the fathers of the tribes, the twelve sons of Jacob, and later David and many others; and yet all these were men, and some of them had but little regard for Divine worship; and I am able to testify that they enjoy nothing beyond the common lot of humanity, and also that in the heavens they are quite unknown. But of the Lord‘s Divine mercy more will be said elsewhere concerning them and their state in the other life. From all this it is clearly evident that the external or literal sense is the Word solely from the internal or spiritual sense within it, and from which it is.

1. And Abraham added, and took a woman, and her name was Keturah.

2. And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.

3. And Jokshan begat Sheba and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.

4. And the sons of Midian: Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the sons of Keturah.

5. And Abraham gave all that he had unto Isaac.

6. And to the sons of the concubines that Abraham had, Abraham gave gifts; and he sent them away from Isaac his son, while he was yet living, eastward to the land of the east.

7. And these are the days of the years of the lives of Abraham which he lived; a hundred years, and seventy years, and five years.

8. And Abraham expired and died in a good old age, an old man and sated, and was gathered to his peoples.

9. And Isaac and Ishmael his sons buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre;

10. The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.

11. And it came to pass after the death of Abraham that God blessed Isaac his son; and Isaac dwelt at Beer-lahai-roi.

12. And these are the births of Ishmael the son of Abraham, whom Hagar the Egyptian. Sarah’s handmaid, bare unto Abraham

13. And these are the names of the sons of Ishmael, in their names, according to their births: the firstborn of Ishmael, Nebaioth; and Kedar, and Adbeel, and Mibsam;

14. And Mishma, and Dumah, and Massa;

15. Hadar, and Tema, Jetur, Naphish, and Kedemah:

16. These are the sons of Ishmael, and these are their names, in their villages and in their castles; twelve princes of their peoples.

17. And these are the years of the life of Ishmael, a hundred years, and thirty years, and seven years; and he expired and died, and was gathered unto his peoples.

18. And they dwelt from Havilah unto Shur, that is before Egypt, as thou goest toward Assyria: he fell upon the faces of all his brethren.

19. And these are the births of Isaac, the son of Abraham: Abraham begat Isaac.

20. And Isaac was a son of forty years when he took Rebekah, the daughter of Bethuel the Aramean, of Paddan-aram, the sister of Laban the Aramean, to himself for a woman.

21. And Isaac entreated Jehovah for his woman, because she was barren, and Jehovah was entreated of him, and Rebekah his woman conceived.

22. And the sons struggled together within her; and she said, If so, why am I thus? And she went to inquire of Jehovah.

23. And Jehovah said unto her, Two nations are in thy womb, and two peoples shall be separated from thy bowels, and the one people shall prevail over the other people, and the elder shall serve the younger.

24. And her days were fulfilled to bring forth, and behold twins were in her womb.

25. And the first came forth red all over like a hairy garment, and they called his name Esau.

26. And after that came forth his brother, and his hand laid hold on Esau‘s heel, and he called his name Jacob: and Isaac was a son of sixty years when she bare them.

27. And the boys grew up: and Esau was a man skillful in hunting, a man of the field; and Jacob was a perfect man, dwelling in tents.

28. And Isaac loved Esau, because his hunting was in his mouth; and Rebekah loved Jacob.

29. And Jacob boiled pottage, and Esau came from the field, and he was weary.

30. And Esau said to Jacob, Cause me to sup I pray of the red, this red, for I am weary; therefore he called his name Edom.

31. And Jacob said, Sell me as this day thy birthright.

32. And Esau said, Behold I am going to die, and for what is this birthright to me?

33. And Jacob said, Swear to me as this day; and he sware unto him, and he sold his birthright unto Jacob.

34. And Jacob gave Esau bread and pottage of lentils; and he did eat and drink, and rose up and went away; and Esau despised the birthright.

AC 3230. In the internal sense this chapter treats, First, of the Lord’s spiritual kingdom, and its derivations (verses 1-4). That it was separated from the Lord‘s celestial kingdom (verses 5, 6). That the representative of the Lord by Abraham was ended (verses 7, 8). And that the representative of the Lord by Isaac and Ishmael began (verses 9-11).

AC 3231. Secondly, the spiritual church, which is represented by Ishmael, together with its derivations, is treated of (verses 12-18).)

AC 3232. Thirdly, the conception and birth of the Divine natural are treated of; as to good, which is meant by Esau; and as to truth, which is meant by Jacob (verses 19-25).

AC 3233. Fourthly, the priority of good and of truth in the church is treated of (verses 26-34).

AC 3234. Verse 1. And Abraham added, and took a woman, and her name was Keturah. "And Abraham added, and took a woman," signifies another state of the Lord, whom Abraham represents; Abraham and Sarah represented the Lord as to the Divine celestial; Abraham and Keturah represented the Lord as to the Divine spiritual; thus Abraham here represents the Lord as to Divine good spiritual, and his woman as to Divine truth adjoined to this good; "and her name was Keturah," signifies the essence of this Divine truth.

AC 3235. And Abraham added, and took a woman. That this signifies another state of the Lord, whom Abraham represents, and that Abraham and Sarah represented the Lord as to the Divine celestial, and Abraham and Keturah as to the Divine spiritual, is evident from the things hitherto said and shown concerning Abraham and Sarah his wife, and from those here related concerning Abraham and Keturah. But as it is said that Abraham here represents another state of the Lord, and that Abraham and Sarah represented the Lord as to the Divine celestial, but Abraham and Keturah the Lord as to the Divine spiritual, it should be known what the Divine celestial is, and what the Divine spiritual.

[2] The Divine celestial and the Divine spiritual are such in respect to those who receive the Divine of the Lord, for the Lord appears to every one according to the nature of him who receives, as may be seen from what has been said above (n. 1838, 1861), and is clearly manifest from the fact that the Lord appears in one way to the celestial, but in another to the spiritual; for to the celestial He appears as a sun, but to the spiritual as a moon (n. 1529-1531, 1838). The Lord appears to the celestial as a sun, because they are in celestial love, that is, in love to the Lord; but to the spiritual as a moon, because they are in spiritual love, that is, in charity toward the neighbor. The difference is like that between the light of the sun in the daytime and the light of the moon by night; it is also like the difference between the heat of the one and the heat of the other, from which springs vegetation. This is what is meant in the first chapter of Genesis by the words:--

[3] Speaking generally, the Lord’s kingdom is both celestial and spiritual; that is, it consists of those who are celestial, and of those who are spiritual. And it is because the Divine of the Lord appears to the celestial as celestial, and to the spiritual as spiritual, that it is here said that Abraham and Sarah represented the Lord as to the Divine celestial, and that Abraham and Keturah represented Him as to the Divine spiritual. But as scarcely any know what the celestial is and what the spiritual, or who the celestial and the spiritual are, see what has already been said and shown concerning them, namely: What the celestial is, and what the spiritual (n. 1155, 1577, 1824, 2048, 2184, 2227, 2507): Who are celestial and who are spiritual (n. 2088, 2669, 2708, 2715): That the celestial man is a likeness of the Lord and does good from love, and the spiritual man is an image of the Lord and does good from faith (n. 50-52, 1013): That the celestial perceive truth from good, and that they never reason concerning truth (n. 202, 337, 607, 895, 1121, 2715): That in the celestial man good is implanted in his will part, but in the spiritual man it is implanted in his intellectual part, and that in this part a new will is created in those who are spiritual (n. 863, 875, 895, 897, 927, 1023, 1043, 1044, 2256): That the celestial from good itself see indefinite things, but that the spiritual, because they reason whether a thing is so, cannot attain to the first boundary of the light of the celestial (n. 2718): That the spiritual are in relative obscurity (n. 1043, 2708, 2715): That the Lord came into the world in order to save the spiritual (n. 2661, 2716, 2833, 2834).

AC 3236. That Abraham here represents the Lord as to Divine good spiritual, and his woman as to Divine truth adjoined to this good, is evident from what has been said before concerning husbands and wives, namely, that the husband represents good and the wife truth, as Abraham and Sarah heretofore, (n. 1468, 1901, 2063, 2065, 2172, 2173, 2198, 2904); and as Isaac and Rebekah in the preceding chapter, (n. 3077). The reason why the husband represents good, and the wife truth, is that the church is compared to a marriage, and also is the marriage of good and truth. Good is what the husband represents, because it is in the first place; but truth is what the wife represents, because it is in the second place; therefore also in the Word the Lord is called a "bridegroom," a "man (vir)," a "husband;" and the church is called a "bride," a "woman," a "wife."

[2] What spiritual good is, and what the spiritual truth adjoined to this good, may be seen from the passages cited immediately above (n. 3235). Spiritual good in man is in general what is called the good of faith, and this is no other than charity toward the neighbor; but in order that it may be charity, it must come from the new will with which the spiritual man is gifted by the Lord. The spiritual truth adjoined to this good is what is called the truth of faith, and this is no other than that which regards charity first as the end for the sake of which it exists; and afterwards as the beginning from which it proceeds; but in order that it may be the truth of faith to the spiritual man, or faith, it must come from the new understanding with which he is gifted by the Lord; and the new understanding must have its light from the new will.

AC 3237. And her name was Keturah. That this signifies the essence of this Divine truth, is evident from the signification of "name," as being quality; and of "calling by name," as being to know of what quality one is (n. 144, 145, 1754, 1896, 2009). But seeing that not quality, but being is predicated of the Divine, by "name" here is signified essence, and indeed the essence of the Divine truth which is signified here by "her," namely the woman. That here the "woman" is Divine truth, see (n. 3236). From this it is evident what Keturah in general involves.

AC 3238. Verses 2-4. And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And Jokshan begat Sheba and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim. And the sons of Midian: Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the sons of Keturah. "And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah," represents the general classes of the Lord‘s spiritual kingdom in the heavens and on earth; "and Jokshan begat Sheba and Dedan," signifies the derivations from the first class; "and the sons of Dedan were Asshurim, and Letushim, and Leummim," signifies the derivations from the second class; "and the sons of Midian: Ephah, and Epher, and Hanoch, and Abida, and Eldaah," signifies the derivations from the third class; "all these were the sons of Keturah," signifies as regards the doctrinal things and worships thence derived.

AC 3239. And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. That these represent the general classes of the Lord’s spiritual kingdom in the heavens and on earth, cannot so well be established from the Word, because none of these men are elsewhere mentioned, with the exception of Midian, of whom something will be said hereafter. Yet this may be seen from the fact that all persons named in the Word represent something; as is sufficiently evident from all those mentioned hitherto, from the first chapter of Genesis. That in the internal sense of the Word names, both of persons and of kingdoms, provinces, and cities, signify actual things, see (n. 768, 1224, 1264, 1876, 1888), and in many other places where this is in particular confirmed from the Word. The reason why none of these except Midian are mentioned elsewhere in the Word, is that they are of the sons of the east, who are sometimes mentioned in the Word. That in general the "sons of the east" signify those who are of the Lord‘s spiritual kingdom, see (verse 6).

[2] That these sons of Abraham by Keturah have this representation, is evident from the fact that Abraham and Keturah represent the Lord as to the Divine spiritual, namely, Abraham the Lord as to Divine good spiritual, and Keturah as to Divine truth spiritual conjoined with this good, concerning which see (n. 3235, 3236). From this it follows that their sons represent the general classes or lots of the kingdom which is from the Lord’s Divine spiritual. They are called general classes or lots because the Lord‘s kingdom is represented by land, which is distributed by lots among those to whom it is given to be possessed as an inheritance, just as the land of Canaan was allotted to the sons of Israel. There are in general twelve classes, for by "twelve" are signified all the things of charity and of the derivative faith, which are of the Lord’s kingdom, concerning which see (verse 16); but here there are six, thus one-half the number; but the half of a number involves the same as the whole, for provided a like thing is involved, multiplication and division do not vary the thing itself as to what is essential.

AC 3240. And Jokshan begat Sheba and Dedan. That this signifies the derivations from the first class, is evident from the representation of Jokshan and of his sons Sheba and Dedan, concerning whom something will be said in what follows. As here there are mere names, and the states and derivations of the Lord‘s spiritual church are signified by them, the nature of such states and derivations in general must be declared. The celestial church differs from the spiritual church in this respect: Those who are of the celestial church, and are called celestial, are in love, that is to say they are in the good and truth of love; while those who are of the spiritual church, and are called spiritual, are in faith, that is, they are in the good and truth of faith. The good which the celestial have is that of love to the Lord, and their truth is that of love to the neighbor; whereas the good which the spiritual have is that of charity toward the neighbor, and their truth is that of faith, in so far as this truth is doctrine concerning charity. This shows that the Lord’s spiritual kingdom, as well as His celestial kingdom, has good and truth, but with much difference.

[2] Be it known moreover that they who are in each kingdom are distinguished among themselves by good and truth, for the reason that there are some who are more in good and others who are more in truth. From this then come the derivations, that is, the derivations of good and the derivations of truth. In the Lord‘s spiritual kingdom the derivations of good are what are represented by the sons of Jokshan who are named in this verse; but the derivations of truth in this kingdom are what are represented by the sons of Midian who are named in the following verse. Now as there are two classes of the spiritual (those who are more in good, and those who are more in truth), they have therefore two kinds of doctrinals, namely, those of charity and those of faith; doctrinals of charity for those who are in the good of faith and are here signified by the sons of Jokshan; but doctrinals of faith for those who are in the truth of faith and are signified by the sons of Midian.

[3] Sheba and Dedan are those who constitute the first class, that is, those who in the Lord’s spiritual kingdom are in the good of faith, and who have doctrinals of charity. From this it follows that by "Sheba and Dedan" are signified the knowledges of celestial things, or what is the same, those who are in these knowledges, that is, who are in the doctrinals of charity; for doctrinals are knowledges, and the celestial of the spiritual man is that of charity. That " Sheba" and "Dedan" have this signification was shown in (n. 117, 1168, 1171, 1172); but there Sheba and Dedan are the great-grandsons of Ham, and are called sons of Raamah; but be it known that there were no such persons as Ham and Japheth and Shem, but that those who after the flood belonged to the church called "Noah" were distinguished as to goods and truths into three classes, and these were the names given to those classes (n. 736, 1062, 1065, 1140, 1141, 1162). Nevertheless there were nations that were so called, but these nations were descended from others, as it is here plainly said that Sheba and Dedan were descended from Jokshan, the son of Abraham by Keturah.

[4] That "Sheba" signifies those who are in the knowledges of celestial things, thus who are in the good of faith, is evident from the passages cited above (n. 117, 1171); and that "Dedan" has a similar signification is also evident from the passages cited (n. 1172), and further from the following. In Isaiah:--

"Spending the night in the forest," signifies being desolated as to good; for by " Arabia" are meant those who are in celestial things, that is, who are in the good of faith, and "spending the night there in the forest" is being no longer in goods, from which comes desolation, which is also described by "wandering before swords, before an outstretched sword." Celestial things, that is, the goods of faith, or what is the same, the works of charity in which they are, are signified by "bringing waters to meet him that is thirsty, and meeting with bread him that wandereth."

[5] In Jeremiah:--

Here also the desolation of the spiritual church is treated of, the different classes of which church are enumerated in order, and are signified by "Jerusalem," the "cities of Judah," "Egypt," "Tyre," " Zidon," "Dedan," "Tema," "Buz," " Zimri," "Elam," "Media"

[6] In Ezekiel:--

treating of Gog, by whom is signified external worship separate from internal, which is idolatrous (n. 1151); "Sheba and Dedan" denote the internal things of worship, namely, the goods of faith; "Tarshish" denotes a corresponding external worship; the "silver, gold, cattle, goods, spoil," which Gog, or the external of worship separate from the internal, desires to take away, are the knowledges of good and truth for which they fight, and which those defend who are signified by "Sheba and Dedan;" wherefore these are called "young lions." "Sheba" properly denotes those who are in the knowledges of good; "Dedan" those who are in the knowledges of truth from good.

AC 3241. And the sons of Dedan were Asshurim, and Letushim, and Leummim. That this signifies the derivations from the second class, is evident from the representation of Dedan, as being those who are in the good of faith, properly those who are in the truth of faith from good (n. 3240). That the derivations are from a second class is manifest. By these three sons of Dedan are especially signified the truths of faith from good; but what is signified by each can indeed be told, but cannot be confirmed by other passages from the Word, because the names are not mentioned elsewhere.

[2] In the kingdom of the Lord there are innumerable varieties as to goods and truths, and yet of these innumerable varieties one heaven is constituted; for the varieties are so many that no one society is exactly like another, that is, is never in the same good and truth (n. 684, 685, 690). The one heaven therein is constituted of the many varieties so disposed by the Lord that they agree, the agreement or harmony of the many being imparted by the Lord, by means of all referring themselves to Him (n. 551). The case herein is the same as with the organs, members, and viscera of the body, not one of which is exactly like another. They are all different and yet make a one, and this by reason of their all referring themselves to one soul, and through this to heaven, and thus to the Lord; for whatever is unconnected with the Lord is nothing. From this it is evident that the differences of truth and of good are innumerable in species; but their genera, and these the most general, which are spiritual churches, are signified by these sons and grandsons of Abraham.

[3] As they who are of the spiritual church have no perception of what is good and true, like those of the celestial church, but acknowledge as truths the things they have learned, they are on this account continually in dispute concerning them, reasoning whether a thing is true; and each person abides in that doctrine (and calls it true) which is of his own church. This is the source of so many differences. Moreover very many form their conclusions concerning things good and true from appearances and fallacies--one in one way, another in another, but none from any perception; they do not even know what perception is; and as their understanding is thus in obscurity as to the goods and truths of faith, it is not surprising that dissensions should arise concerning the most essential of all the things of faith, namely, concerning the Divine, the Human, and the Holy Proceeding of the Lord. The celestial perceive that these are not three, but One; but the spiritual abide in the idea of three, although they desire to think that they are One. Seeing then that there are dissensions concerning that which is the most essential, it is evident that the varieties and differences of doctrinal things must be in numerable. From this all may know whence come the derivations signified by those who are here named. But granting the existence of so many varieties and differences of doctrinal things (that is, of so many derivations), they nevertheless together form one church when all acknowledge charity as essential to the church; or what is the same, when they regard life is the end of doctrine; that is, when they inquire how the man of the church lives, and not so much what his sentiments are; for in the other life every one receives from the Lord a lot in accordance with his good of life, and not in accordance with his truth of doctrine separated from the good of life.

AC 3242. And the sons of Midian: Ephah, and Epher, and Hanoch, and Abida, and Eldaah. That this signifies the derivations from the third class, can be seen from the representation of Midian, as being those who are in the truth of faith; and as those who are in the truth of faith are "Midian," it follows that his "sons" are the derivations therefrom. With those who are in the truth of faith the case is this: No one is admitted into the Lord‘s kingdom unless he is in the good of faith, for the good of faith is of the life, and the life of faith remains, but not the doctrine of faith, except in so far as it makes one with the life; nevertheless they who are in the truth of faith (that is, who profess faith and call it essential, because they have so learned) and yet are in the good of life (that is, who are Christians in heart and not in profession only), are in the Lord’s spiritual kingdom. For anyone may easily be persuaded that faith is the essential when he has been so taught by his instructors and has imbibed this opinion in his childhood, and because they who are reputed most learned and the heads of the church say so, some of whom are afraid to speak of the good of life because their life condemns them; moreover the things that belong to faith flow in perceptibly, but not so those which belong to charity.

[2] They therefore who are in the truth of faith and yet in the good of life, are they who are called Midian;" and the truths according to which they live are the "sons of Midian;" and as those who are in the truth of faith conjoined with its good are "Midian," so also in the opposite sense are those who are in falsity from not having the good of life, as can be seen from the following passages. In Isaiah:--

where the Lord‘s spiritual kingdom is treated of. The "dromedaries of Midian and Ephah" denote doctrinal things; doctrinal things of good are "gold;" those of truth are " frankincense;" both are the "praises of Jehovah;" hence also it is manifest what "Ephah" signifies. By the "Midianites" who drew Joseph out of the pit, and sold him to the Ishmaelites, and into Egypt to Potiphar, (Genesis 37:28, 36), are signified those who are in the truth of simple good.

[3] That by "Midian" are also signified those who are in falsity because they have not the goods of life, can be seen from what is said concerning Midian in Moses:--

In a good sense "Moab" denotes those who are in natural good and suffer themselves to be easily led astray; but in the opposite sense, those who adulterate goods (n. 2468). In a good sense "Midian" denotes those who are in the truth of simple good, as before said, and who thus allow themselves to be easily persuaded; in the opposite sense, as here, those who falsify truths. The falsifications are signified by "the rewards of divination in their hand;" and the deeds from these falsities, by their sending to Balaam in hostility to the sons of Israel, who denote the goods and derivative truths of faith.

[4] The like was signified by the whoredoms of the sons of Israel with the women of the Midianites, resulting in a plague, which was stayed by Phinehas thrusting his spear through the Midianitish woman and the man of Israel in the brothel (Num. 25:6-8); for by whoredoms were represented the falsifications of truth (n. 2466, 2729). And because falsifications of truth are what in the internal sense are signified by whoredoms, therefore by command twelve thousand of the sons of Israel smote the Midianites, slew their kings, and every male, and the women whom they had led captive that had known a man, and divided the spoil among themselves (Num. 25:16, 17; 31:1-54). The reason why there were twelve thousand, was that "twelve" signified all things of faith (n. 577, 2089, 2129, 2130), by which falsities are destroyed; the "kings" whom they killed are falsities, and so is "every male;" the "women that had known a man" are the affections of falsity; the "spoil" (as gold, silver, cattle) are the truths that were falsified; from all which it is evident that each and all of the things there mentioned are representative of the punishment and destruction of what is false by means of truths.

[5] It is similar in regard to what is said of the Midianites in the book of Judges, namely, that the sons of Israel, because they did evil in the eyes of Jehovah, were given into the hand of Midian seven years; and that the sons of Israel, by reason of Midian, made for themselves caves in the mountains, and also dens, and fortified places; and when Israel had sown, that Midian and Amalek and the sons of the east came up and ravaged the produce of their land; and afterwards that they were delivered by Gideon with three hundred men who lapped water with the tongue like a dog, and that those were sent home who bowed upon the knees and drank, besides other particulars (chapters 6, 7, 8). Here also the things mentioned each and all are representative of the falsification of truth, and of punishment on this account, even to their being destroyed by such things as are signified by lapping water with the tongue like a dog; but what each particular signifies in the internal sense it would be too tedious to unfold here; yet of the Lord’s Divine mercy it shall be told in its place. In Habakkuk:--

where the advent of the Lord is treated of. The "tents of Cushan" denote a religiosity from evil; the "curtains of the land of Midian,‘ one from falsity.

AC 3243. All these were the sons of Keturah. That this signifies as regards the doctrinal things and worships thence derived, is evident from the signification of "sons," as being truths and doctrinal things (n. 489, 491, 533, 1147, 2623); and from the representation of Keturah, as being Divine truth spiritual conjoined with Divine good spiritual (n. 3236, 3237); thus those things which are of the Lord’s spiritual kingdom; and because the worship of this kingdom is according to doctrinal things, it follows that the "sons of Keturah" denote these things, and also the derivative worships.

AC 3244. Verses 5, 6. And Abraham gave all that he had unto Isaac. And to the sons of the concubines that Abraham had Abraham gave gifts; and he sent them away from Isaac his son, while he was yet living, eastward to the land of the east. "And Abraham gave all that he had unto Isaac," signifies in the supreme sense all Divine things in the Divine rational; in the relative sense the celestial things of love in the Lord‘s celestial kingdom; "and to the sons of the concubines that Abraham had, Abraham gave gifts," signifies those who are spiritual adopted by the Lord’s Divine Human, that they have allotted places in His spiritual kingdom; "and he sent them away from Isaac his son," signifies the distinction and separation of those who are spiritual from those who are celestial; "while he was yet living," signifies to whom he could give life; "eastward to the land of the east," signifies to the good of faith.

AC 3245. And Abraham gave all that he had unto Isaac. That this signifies in the supreme sense all Divine things in the Divine rational, and in the relative sense the celestial things of love in the Lord‘s celestial kingdom, is evident from the representation of Abraham, as being the Lord as to the Divine Itself; and from the representation of Isaac, as being the Lord as to the Divine rational; and because in the internal sense the Lord is both "Abraham" and "Isaac," and the Lord made His rational Divine from His own Divine; hence it is that the words "Abraham gave all that he had unto Isaac" signify all Divine things in the Divine rational. The things which precede and those which follow have regard to this fact--that in the Lord’s rational all things were made Divine. For in the internal sense, where Abraham, Isaac, and Jacob are treated of, the subject is the Lord‘s Human, and how it was made Divine.

[2] There are two things which properly constitute the Human, namely, the rational and the natural; the Lord’s rational was represented by Isaac, and His natural by Jacob; the Lord made them both Divine; how He made the rational Divine is contained in what was said of Isaac, but how He made the natural Divine is contained in what is said of Jacob in what follows. But this natural could not be made Divine until the rational had been made Divine, for by means of the rational the natural was made so; hence therefore it is that by the words before us are signified all Divine things in the Divine rational.

[3] Moreover all and each of the things which in the internal sense treat of the Lord, treat also of His kingdom and church, for the reason that the Divine of the Lord makes His kingdom. Therefore where the Lord is treated of, His kingdom is treated of also (n. 1965); but the internal sense concerning the Lord is the supreme sense, while the internal sense concerning His kingdom is the relative sense. The relative sense of these words--that Abraham gave all to Isaac--is that the celestial things of love are given to the Lord‘s celestial kingdom. For in the relative sense by "Isaac" is signified the celestial kingdom, inasmuch as by the rest of Abraham’s sons, those he had by Keturah, is signified the Lord‘s spiritual kingdom, as shown above; and the same is signified by Ishmael, concerning whom hereafter.

AC 3246. And to the sons of the concubines that Abraham had, Abraham gave gifts. That this signifies the spiritual adopted by the Lord’s Divine Human, that they have allotted places in His spiritual kingdom, is evident from the signification of the "sons of the concubines," as denoting those who are spiritual; from the representation here of Abraham, as being the Lord‘s Divine Human; so that by the words "which Abraham had," is signified that the spiritual were adopted by the Lord’s Divine Human; and from the signification of the "gifts" which Abraham gave them, as being allotted places in the Lord‘s spiritual kingdom.

[2] From what has already been shown in several places (n. 3235) concerning those who constitute the Lord’s spiritual kingdom and are called the spiritual, it can be seen that they are not sons born of the marriage itself of good and truth, but of a certain covenant not so conjugial; they are indeed from the same father, but not from the same mother; that is, they are from the same Divine good, but not from the same Divine truth For as the celestial are from the very marriage of good and truth, they have good and thence truth; wherefore they never inquire what is true, but perceive it from good; and they discourse not about truth beyond affirming that it is so--according to what the Lord teaches in Matthew:--

whereas the spiritual, because they are from a covenant not so conjugial, do not know from any perception what truth is, but call that true which they have been told to be so by parents and masters and therefore in them there is not the marriage of good and truth; but still the truth which they thus believe is adopted by the Lord for truth when they are in the good of life (n. 1832). Therefore it is that those who are spiritual are here called the "sons of the concubines," and by these are meant all the sons of Keturah hitherto enumerated, and also the sons of Hagar, who will be named immediately below, from the twelfth to the eighteenth verse.

[3] In former times, in order that both the celestial and the spiritual might be represented in marriages, it was permissible for a man to have a concubine in addition to a wife; such concubine being given to the husband by the wife, and she was then called his "woman," or was said to be "given to him for a woman," as when Hagar the Egyptian was given to Abraham by Sarah (Gen. 16:3); when Bilhah the handmaid was given by Rachel to Jacob (Gen. 30:4), and the handmaid Zilpah to Jacob by Leah (Gen. 30:9). They are there called "women," but elsewhere they are called "concubines," as Hagar the Egyptian in this verse, and Bilhah in (Genesis 35:22), also Keturah herself in (1 Chronicles 1:32).

[4] That those ancients had concubines besides a wife, as was the case not only with Abraham and Jacob, but also with their descendants, as Gideon (Judges 8:31), Saul (2 Sam. 3:7), David (2 Sam. 5:13; 15:16), and Solomon (1 Kings 11:3), was of permission, for the sake of the representation, namely, of the celestial church by a wife, and of the spiritual church by a concubine: this was of permission because they were such that they had no conjugial love, neither was marriage to them marriage, but only a carnal coupling for the sake of procreating offspring. To such there might be permissions without injury to conjugial love and consequently to its covenant; but never to those who are in good and truth, and who are or can become internal men; for as soon as man is in good and truth, and in thing internal, such things cease. For this reason it is not allowable for Christians, as it was for the Jews, to take to themselves a concubine together with a wife, for this is adultery. That the spiritual were adopted by the Lord‘s Divine Human, may be seen from what has been stated and shown before on the same subject (n. 2661, 2716, 2833, 2834).

AC 3247. And he sent them away from Isaac his son. That this signifies the distinction and separation of those who are spiritual from those who are celestial, is evident from what has just been said, namely, that the sons of Abraham by Keturah and by Hagar the Egyptian who are called the "sons of the concubines," represent the spiritual; and that Isaac, in the relative sense, represents the celestial (n. 3245); and that these two classes were separated.

AC 3248. While he was yet living. That this signifies to whom he could give life, is evident from the signification of "while he was yet living," or "while he yet might live," as being to give life; for by Abraham is here represented the Lord as to the Divine Human. That the spiritual have life from the Lord’s Divine Human may be seen above (n. 2661, 2716, 2833, 2834). When their life is from this source the Lord is said to "live" with them, even in common speech. Hence it is that in the internal sense by "while Abraham was yet living" is signified giving life. Life is given to those who are spiritual by means of the good of faith, which is meant by the words which now follow.

AC 3249. Eastward to the land of the east. That this signifies to the good of faith, is evident from the signification of the east" and the "land of the east," which will be treated of in what follows. The good of faith which is signified by the land of the east," is no other than that which in the Word is called charity toward the neighbor; and charity toward the neighbor is nothing else than a life according to the Lord‘s commandments. That this is signified by the "land of the east" may be seen above (n. 1250); therefore they who were in the knowledges of the good of faith were called "sons of the east." The land of the sons of the east was Aram of Syria. Aram or Syria represents the knowledges of good, (n. 1232, 1234); and Aram Naharaim, or Syria of the rivers, represents the knowledges of truth, (n. 3051). And as by the "Syrians" or "sons of the east" were signified those who were in the knowledges of good and truth, they were preeminently called the "wise," as in the first book of Kings, where it is said of Solomon:--

and as in Matthew, where it is said of those who came to Jesus when He was born:--

For in Syria were the last remains of the Ancient Church, and therefore in that land there still remained the knowledges of good and truth, as can also be seen from Balaam, who not only adored Jehovah, but also prophesied concerning the Lord, and called Him the "Star out of Jacob, and the Scepter out of Israel" (Num. 24:17). That Balaam was of the sons of the east in Syria is manifest, for he says this of himself when he utters the declaration:--

That it was Aram or Syria where the sons of the east dwelt, is evident from the fact that when Jacob went into Syria he is said to have gone "to the land of the sons of the east" (Gen. 29:1).

AC 3250. Verses 7-10. And these are the days of the years of the lives of Abraham, which he lived; a hundred years, and seventy years, and five years. And Abraham expired and died in a good old age, an old man and sated, and was gathered to his peoples. And Isaac and Ishmael his sons buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre; the field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife. "And these are the days of the years of the lives of Abraham, which he lived," signifies the state representative by Abraham of the Lord as to the Divine Itself; "a hundred years, and seventy years, and five years," signifies the things that belong to this state; "and Abraham expired and died," signifies the end of the representation by Abraham; "in a good old age, an old man and sated," signifies something new in the representation; "and was gathered to his peoples," signifies that these things were concerning Abraham; "and Isaac and Ishmael his sons buried him," signifies that the representative of the Lord was now taken up by Isaac and Ishmael; "in the cave of Machpelah," signifies resurrection as to truth; "in the field of Ephron the son of Zohar the Hittite, which is before Mamre," signifies as to good; it also signifies the spiritual, as above, who receive truth and good from the Lord’s Divine Human, and are saved; "the field which Abraham purchased of the sons of Heth," signifies the Lord‘s spiritual kingdom thence derived; "there was Abraham buried, and Sarah his wife," signifies resuscitation.

AC 3251. And these are the days of the years of the lives of Abraham, which he lived. That this signifies a state representative by Abraham of the Lord as to the Divine Itself, is evident from the signification of "days" and "years," as being states (n. 23, 487, 488, 493, 893, 2788); and from the signification here of "lives," as also being states (n. 2904), here, states that were represented by Abraham; for all his life, as it is described in the Word, and the end of which is now treated of, was representative. That Abraham represented the Lord as to the Divine Itself, has been shown in the explications. In order that he might represent, he was called by the name Abraham, the letter h being inserted, which was taken from the name "Jehovah" (n. 2010). Abraham represented both the Divine Itself, which is called the "Father," and the Divine Human, which is called the " Son," thus he represented the Lord as to both the Divine Itself and the Divine Human, but that Divine Human which is from eternity, from which came forth and to which He reduced or brought the Human that was born in time, when He glorified it. This is the representation of the Lord by Abraham.

AC 3252. A hundred years, and seventy years, and five years. That this signifies the things that belong to this state, is evident from the fact that all numbers in the Word signify things (n. 482, 487, 575, 647, 648, 1963, 1988, 2075, 2252); and therefore so does this number, which signifies the things that are of the state now treated of. While the mind dwells solely on what is historical, it appears as if numbers, such as these of the years of the age of Abraham, do not involve any interior sense yet that they do involve such a sense is evident from all that has been shown above concerning numbers, and can be seen from the fact that in number simply as number there is nothing holy, and yet the least of all the things in the Word is holy.

AC 3253. And Abraham expired and died. That this signifies the end of the representation by Abraham, is evident from the signification of "expiring and dying," as being to cease or come to an end (n. 494); here, the end of the representation. For nothing of Abraham’s life which is described in the Word has reference to Abraham, except merely in the historical sense; but everything has reference to the Lord and His kingdom; and therefore when it is said of Abraham that he "expired and died," it cannot signify in the Word (that is, in its genuine sense) anything else than that the state representative of the Lord by Abraham came to an end.

AC 3254. In a good old age, an old man and sated. That this signifies something new in the representation, is evident from the signification in the internal sense of "old age," as being to put off what is old and put on what is new (n. 1854, 2198, 3016). The reason why what is new, or a new state, is signified in the internal sense by "old age," is that with the angels, for whom is the internal sense of the Word, there is no idea of time, thus no idea of such things as belong to time, as the ages of man--infancy, childhood, youth, adult age, and old age. But instead of all these they have an idea of states, thus instead of the time of infancy they have an idea of the state of innocence; instead of the time of childhood and youth they have an idea of the state of the affection of good and truth; instead of adult age they have an idea of the state of intelligence; and instead of old age an idea of the state of wisdom (n. 3183); and as at this time of life man passes from the things of time to those that are of a life without time, and thus puts on a new state, by "old age" is signified what is new, and in this case a new representative, because it is in relation to this with Abraham that "old age" is predicated, and also that he was "an old man and sated," as can be seen from what has just been said.

AC 3255. And was gathered to his peoples. That this signifies that these things were concerning Abraham, is evident from the signification of being "gathered to his peoples," as being to be no longer the subject; for to be gathered to his peoples is to go away from those among whom he has been hitherto, and pass to his own; thus in the present case to be no longer a representative. It was customary with the ancients when anyone died, to say that he was gathered to his fathers or to his peoples, and they understood by this form of expression that he actually went to his parents, relations, and kinsfolk in the other life. They derived this form of speech from the most ancient people, who were celestial men, for while living on earth these were at the same time with the angels in heaven, and thus knew how the case is, namely, that all who are in the same good meet and are together in the other life, and likewise all who are in the same truth. Of the former they said that they were "gathered to their fathers," but of the latter that they were "gathered to their peoples;" for with them "fathers" signified goods (n. 2803), and "peoples" signified truths (n. 1259, 1260). As the people of the Most Ancient Church were all in similar good, they dwell together in heaven (n. 1115); and the case is the same with many of the people of the Ancient Church, who were in similar truth (n. 1125, 1127).

[2] Moreover while a man lives in the body he is always as to his soul in some society of spirits in the other life (n. 1277, 2379); the man who is evil is in a society of infernal spirits; and the man who is good is in a society of angels. Thus every one is in a society of such spirits as he is in agreement with, either as to good and truth, or as to evil and falsity; and into this same society the man comes when he dies (n. 687). This is what among the ancients was signified by being "gathered to their fathers," or "to their peoples," as is here said of Abraham when he expired, and of Ishmael in this same chapter (Gen. 25:17); of Isaac (Gen. 35:29); of Jacob (Gen. 49:29, 33); of Aaron (Num 20:24, 26); of Moses (Num. 27:13; 31:2; Deut. 32:50); and of the first generation that entered into the land of Canaan (Judges 2:10). But in the internal sense of the Word, when anyone‘s life is treated of representatively, by being "gathered to his peoples" is signified that he is no longer the subject, as before said.

AC 3256. And Isaac and Ishmael his sons buried him. That this signifies that the representation of the Lord is now taken up by Isaac and Ishmael, can be seen from the signification of "burying." Being "buried" denotes to be resuscitated and to rise again, (n. 2916). As the representation of the Lord by Abraham is here treated of, as regards this state having come to an end, and that now the representation by Isaac and Ishmael begins, therefore by "burying" in this case is signified the resuscitation of this state; for the significations are determined in accordance with their application to the things of which they are predicated. The case with the representatives in the Word is that they are continuous, although they appear as if interrupted by the deaths of those who represent; their deaths however do not signify any interruption, but a continuation; and therefore their burials signify that the representative is resuscitated and continued in some one else.

AC 3257. In the cave of Machpelah. That this signifies resurrection as to truth, and that in the field of Ephron the son of Zohar the Hittite, which is before Mamre, signifies resurrection as to good; and that these words also signify the spiritual, who receive truth and good from the Lord’s Divine Human and are saved, as stated above; and also that the field which Abraham purchased of the sons of Heth, signifies the Lord‘s spiritual kingdom thence derived; and that there was Abraham buried, and Sarah his wife, signifies resuscitation, can be seen from what has been before stated and shown concerning the signification of all these expressions, in chapter 23. (n. 2913, 2928, 2968-2971, 2975, 2980); and from the signification of "being buried" (n. 2916, 2917).

AC 3258. Verse 11. And it came to pass after the death of Abraham that God blessed Isaac his son; and Isaac dwelt at Beer-lahai-roi. "And it came to pass after the death of Abraham," signifies after the state and time of the representation of the Lord by Abraham; "that God blessed Isaac his son," signifies the beginning of the representation of the Lord by Isaac; "and Isaac dwelt at Beer-lahai-roi," signifies the Lord’s Divine rational in Divine light.

AC 3259. And it came to pass after the death of Abraham. That this signifies after the state and time of the representation of the Lord by Abraham, is evident from the signification of "dying," as being, when the representative life of anyone is treated of, the end of the representation (n. 3253); hence, in this case, "after the death of Abraham" signifies after the state and time of the representation of the Lord by Abraham.

AC 3260. That God blessed Isaac his son. That this signifies the beginning of the representation by Isaac, may be seen from the signification of the expression, "God blessed." Among the ancients, when a work was to be commenced, it was customary to say, "May God bless it;" and by this was signified the same as is meant by the expression of the wish, "May it be prosperous and happy;" and thus in a more remote sense, by, "May God bless," as well as by, "May it be prosperous and happy," there is signified a beginning, here the beginning of the representation by Isaac, because this follows immediately after the end of the representation by Abraham, which is signified by his death.

AC 3261. And Isaac dwelt at Beer-lahai-roi. That this signifies the Lord‘s Divine rational in Divine light, is evident from the signification of "dwelling," as being to live (n. 1293); and from the signification of "Beer-lahai-roi," as being Divine good rational born from Divine truth itself (n. 3194). Thus the proximate sense is that the Divine rational lived or was in the Divine good which was born from Divine truth itself; but it was not in it; and therefore it is not said "in Beer-lahai-roi," but "at (cum) Beer-lahai-roi," that is, when interpreted, "At the fountain of him that liveth and seeth me," which denotes with that Divine good. For Isaac dwelt in the land of the south, as stated in the foregoing chapter (Genesis 24:62), where we read "and Isaac came from coming to Beer-lahai-roi, and he dwelt in the land of the south;" and as by the "land of the south" in that place there is signified Divine light therefrom (n. 3195), therefore here also nothing else than this is signified.

AC 3262. Verse 12. And these are the births of Ishmael the son of Abraham, whom Hagar the Egyptian, Sarah’s handmaid, bare unto Abraham. "And these are the births of Ishmael the son of Abraham," signifies the derivations of the spiritual church represented by Ishmael; "whom Hagar the Egyptian, Sarah‘s handmaid, bare unto Abraham," signifies the birth of the spiritual man from Divine influx into the affection of memory-knowledges.

AC 3263. And these are the births of Ishmael the son of Abraham. That this signifies the derivations of the spiritual church represented by Ishmael, is evident from the signification of "births," as being the derivations of faith, thus of the church (n. 1145, 1255, 1330); from the representation of Ishmael, as being those who are rational and who are of the Lord’s spiritual church (n. 2078, 2691, 2699); and from the signification of the "sons of Abraham," as being those who are in truth from the Lord; for by "sons" are signified truths (n. 489, 491, 533, 1147, 2623), and by Abraham is represented the Lord as to the Divine Human also (n. 3251), from whom the spiritual have truth and good (n. 2661, 2716, 2833, 2834).

[2] As regards the Lord‘s spiritual church, be it known that it exists throughout the universal world; for it is not confined to those who have the Word and thence know the Lord and some truths of faith; but it exists also with those who have not the Word and therefore are altogether ignorant of the Lord and consequently know no truths of faith (for all the truths of faith regard the Lord); the is to say, this church exists among the Gentiles who are remote from the church; for there are many among them who from rational light know that there is one God; that He has created all things and preserves all things; and also that from Him is all good, consequently all truth; and that likeness to Him makes man blessed; and moreover they live according to their religion, in love to that God and in love toward the neighbor; and from the affection of good they do works of charity, and from the affection of truth they worship the Supreme Being. The Gentiles who are of this character are they who belong to the Lord’s spiritual church; and although while in this world they do not know the Lord, yet within themselves they have the worship and tacit acknowledgment of Him when they are in good, for in all good the Lord is present; and therefore in the other life they easily acknowledge Him, and receive the truths of faith in Him more readily than Christians do who are not in good in this way, as may be seen from what has been disclosed from experience concerning the state and lot in the other life of the nations and peoples out of the church (n. 2589-2604). The natural light which these have has in it what is spiritual, for without that which is spiritual from the Lord, such things cannot possibly be acknowledged.

[3] From this it may now be seen what "Ishmael" signifies, and thereby who in the representative sense are the "Ishmaelites," namely those who are of the Lord‘s spiritual church, who as to life are in simple good, and therefore as to doctrine are in natural truth. Such also are signified by the "Ishmaelites" in the following passage concerning Joseph:--

where the Ishmaelites represent those who are in simple good, such as is that in which are the well-disposed Gentiles; "camels bearing wax, resin, and stacte," denote the interior goods of such people. The like is signified by the " Ishmaelites" in (Gen. 37:28; 39:1); and also in the book of Judges, where it is said that Gideon made a request:--

"golden earrings" signify the things of simple good (n. 3103).

AC 3264. Whom Hagar the Egyptian, Sarah’s handmaid, bare unto Abraham. That this signifies the birth of the spiritual man from Divine influx into the affection of memory-knowledges, is evident from the signification of "bearing," as being to come into existence (n. 2621, 2629); from the representation of "Hagar the Egyptian," as being the life of the exterior man (n. 1896, 1909); and from the signification of "handmaid," as being the affection of memory-knowledges and of knowledges that is of the exterior man (n. 1895, 2691). It is said "Sarah‘s handmaid," because by Sarah is represented the Lord’s Divine truth, to which the affection of memory-knowledges and of the knowledges of truth is subordinate. As by Ishmael is represented the spiritual man, it is evident that by these words, "whom Hagar the Egyptian, Sarah‘s handmaid, bare unto Abraham," is signified the birth of the spiritual man from Divine influx into the affection of memory-knowledges.

[2] That man’s rational is born in this manner, see (n. 1895, 1896, 1902, 1910, 2094, 2557, 3030, 3074); consequently the spiritual is thus born, for this is not possible except in the rational, wherefore the spiritual man and the rational man are almost the same, those who are spiritual differing among themselves merely according to the quality of the reason and the consequent quality of life that prevails among them. That their birth or regeneration is from Divine influx into the affection of knowledges may also be seen above (n. 1555, 1904, 2046, 2063, 2189, 2657, 2675, 2691, 2697, 2979). See also what has been stated and shown above concerning Ishmael; namely, that by him was represented the Lord‘s first rational, which was not yet Divine (n. 1893); that afterwards the truly rational or spiritual were represented (n. 2078, 2691), and thereby the Lord’s spiritual church (n. 2699).

AC 3265. Verses 13-16. And these are the names of the sons of Ishmael, in their names, according to their births the firstborn of Ishmael, Nebaioth; and Kedar, and Adbeel, and Mibsam; and Mishma, and Dumah, and Massa; Hadar, and Tema, Jetur, Naphish, and Kedemah. These are the sons of Ishmael, and these are their names, in their villages and in their castles; twelve princes of their peoples. "And these are the names of the sons of Ishmael," signifies the qualities of their doctrinal things; "in their names, according to their births," signifies interior qualities according to the derivations of faith; "the firstborn of Ishmael, Nebaioth; and Kedar, and Adbeel, and Mibsam; and Mishma, and Dumah, and Massa; Hadar, and Tema, Jetur, Naphish, and Kedemah," signifies all things of the spiritual church, especially among the Gentiles; "these are the sons of Ishmael, and these are their names," signifies doctrinal things and their quality; "in their villages," signifies the external things of the church; " and in their castles," signifies the internal things; "twelve princes of their peoples," signifies all the primary things of this Spiritual Church.

AC 3266. And these are the names of the sons of Ishmael. That this signifies the qualities of their doctrinal things, namely, of those who are spiritual, is evident from the signification of "name," as being quality (n. 144, 145, 1754, 1896, 2009, 2724, 3006); from the signification of "sons," as being truths, and also doctrinal things (n. 489, 491, 533, 1147, 2623); and from the representation of Ishmael, as being those who are spiritual (n. 3263).

AC 3267. In their names, according to their births. That this signifies interior qualities according to the derivations of faith, is evident from the signification of "name," as being quality, or from the signification of "names," as being qualities (n. 3266), in this case interior qualities, because it is said, "these are the names of the sons of Ishmael, in their names," where "names" in the first place denote general qualities, and in the second place the qualities which are within the former, or which are interior in respect to those general qualities; and also because these qualities are according to the derivations of faith which are signified by "according to their births." "Births" signify the derivations of faith, thus of the church, (n. 1145, 1255, 1330, 3263).

[2] With the Lord‘s spiritual church the case is this: It is scattered throughout the whole world, and everywhere varies as to articles of belief, or the truths of faith; and these varieties are the derivations which are signified by the "births," and which come forth both at one and the same time and also one after another. It is the very same with the Lord’s spiritual kingdom in the heavens, in which there is variety as to the things of faith, and this to such a degree that there is not one society, nor even one person in a society, that in the things of the truth of faith has an idea altogether in agreement with the ideas of others (n. 3241) hut nevertheless the Lord‘s spiritual kingdom in the heavens is a one the reason of which is that with all there charity is the principal thing, for charity makes the spiritual church, and not faith, unless you call charity faith.

[3] He who is in charity loves his neighbor, and when the neighbor differs from him in matters of belief, he excuses it provided that his neighbor lives in good and truth. He also does not condemn the well-disposed Gentiles, although they are ignorant of the Lord, and do not know anything of the faith. For he who is in charity, that is, who lives in good, receives from the Lord truths of such a quality as agree with his good, and Gentiles receive such truths as in the other life may be bent into truths of faith (n. 2599-2603). But he who is not in charity, that is, who does not live in good, can never receive any truth; he may indeed know truth, but it is not implanted in his life; thus he may indeed have it in his mouth, but not in his heart. For truth cannot be conjoined with evil, and therefore those who know the truths which are called the articles of belief, and do not live in charity or in good, although they are in the church because born in it, are yet not of the church, for there is nothing of the church in them, that is nothing of good with which truth may be conjoined.

AC 3268. The firstborn of Ishmael, Nebaioth; and Kedar, and Adbeel, and Mibsam; and Mishma, and Dumah, and Massa; Hadar, and Tema, Jetur, Naphish, and Kedemah. That these signify all things that belong to the spiritual church, especially among the Gentiles, is evident from the representation of those who are here named, some of whom are mentioned elsewhere in the Word, particularly in the prophetical books-as Nebaioth, Kedar, Dumah, and Tema-and who there signify such things as belong to the spiritual church, especially among the Gentiles moreover the same is manifest from their being twelve, for "twelve" signifies all things of faith, thus of the church, as will be shown hereafter; and for this reason it is said in the sixteenth verse that they were "twelve princes of their peoples."

[2] That by Nebaioth and Kedar are represented the things that belong to the spiritual church, especially among the Gentiles, namely its goods and derivative truths, is evident in Isaiah:--

which in the supreme sense is said of the Lord, and in the relative sense of His kingdom. The "flocks of Kedar" denote spiritual good. A "flock" is spiritual good, (n. 343, 415, 2566). The "rams of Nebaioth" denote spiritual truth. A "ram" is spiritual, (n. 2833).

[3] That "Kedar" is Arabia is manifest from the following passages, and that Arabia was called "Kedar" from the son of Israel, is evident from the fact that in both verses lands or nations are enumerated all of which are named from the sons and grandsons of Abraham-as Midian, Ephah, and Sheba (verses 2-4); and here likewise Kedar and Nebaioth.

[4] In Ezekiel:

treating of Tyre, that is, of those who are in the knowledges of good and truth. "Tyre" has this signification, (n. 1201). "Arabia" denotes spiritual good; the "princes of Kedar," spiritual truths; "lambs, rams, and he-goats" denote spiritual goods and truths.

[5] In Jeremiah:--

where the subject is the vastation of the spiritual church, meant by "Kedar and the sons of the east." "Tents and flocks" denote the goods of this church; "curtains and vessels," its truths; the holy things of worship are what are signified by "tents and flocks," and by "curtains and vessels;" and all the holy things of worship relate to good and truth

[6] But those who are not in truth, because not in good, are those who are represented by the "Arabians and Kedarites in the wilderness," as in Isaiah:--

In the same:--

In Jeremiah:--

In David:--

[7] In Isaiah:--

To" lodge in the forest of Arabia" denotes vastation as to truth; "the travelling companies of Dedanites" denote those who are in knowledges (n. 3240, 3241); "the inhabitants of the land of Tema" denote those who are in simple good, such as is that of the well-disposed Gentiles. It is evident that these were called "Tema" from Ishmael’s son. "Kedar" denotes those who are in simple truth; of whom it is said that they shall "wander from before swords, and from before the grievousness of war," by which is signified that they will not endure temptation combats, because they are no longer in good.

[8] In Jeremiah:--

the "isles of Kittim" denote those who are more remote from worship, that is, Gentiles who are in simple good, and thereby in natural truth (n. 1156, 1158); that "Kedar" also denotes the same is manifest.

[9] In the same:--

where also the vastation of the spiritual church is treated of, and Tema and Arabia are named along with several others, from which it is manifest that by "Tema," as by "Arabia," those are signified who are of the spiritual church; but to Arabia are attributed kings and cities, while princes and villages are ascribed to Kedar.

[10] Besides these, Dumah also is mentioned in (Isaiah 21:11). The reason why by these nations are signified the things that belong to the spiritual church, is that the Ancient Church, which was spiritual, was also among them (n. 1238, 2385); their doctrinals and rituals differed, and yet they were one church because they did not make faith, but charity, essential. In course of time however, as charity ceased, even that which there was of the church with them was lost; yet there still remained a representative of the church by them, with variety according to what there had been of the church with them. Hence it is that wherever they are named in the Word, they themselves are not signified, but only that of the church in general which had been there.

AC 3269. These are the sons of Ishmael, and these are their names. That this signifies doctrinal things and their quality, is evident from the signification of "sons," as being truths, and also doctrinal things; and of "name," as being quality (n. 3266).

AC 3270. In their villages. That this signifies the external things of the church, is evident from the signification of villages," as being those things which are the externals of faith, thus of the church; the external things of the church are rituals, the internal things are doctrinal things, provided that these are not merely of memory-knowledge, but also of life. External things were represented by villages because these were outside of the cities; but internal things by the cities themselves. "Cities" are doctrinal things, (n. 402, 2268, 2449, 2712, 2943, 3216).

AC 3271. And in their castles. That this signifies internal things, is evident from the signification of "castles," as being the internal things of faith; here, of the church, because they are especially predicated of the Gentiles, who had no truth of faith, but only rational and natural truth. These truths are called "castles" when the truths of faith are called "cities." In the original tongue the words that signify villages and castles also signify courts and palaces; and "courts" are similarly the external things of the church, and "palaces" the internal.

AC 3272. Twelve princes of their peoples. That this signifies all the primary things of this spiritual church, is evident from the signification of "twelve," as being all things of faith or of the church (n. 577, 2089, 2129, 2130); from the signification of "princes," as being things primary (n. 1482, 2089); and from the signification of "peoples," as being those who are in truths (n. 1259, 1260), thus those who are of the spiritual church, for these are said to be in truths. That all numbers in the Word signify actual things, may be clearly seen from the number "twelve," which so often occurs. This number, wherever it occurs in the Word, signifies all; as for instance the "twelve tribes" in the Old Testament, and the "twelve apostles" in the New, signify all things of faith, and thus all things of the church. So here "twelve princes" signify all the primary things of this church, and these are represented by so many sons of Ishmael.

[2] That "twelve" has this signification may be seen from the passages adduced in the sections above cited, as also from the following passages in the Word. In John:--

and so on; where by "twelve thousand sealed out of every tribe" nothing else is signified than that all who are in faith, that is, who are in the good of faith, are saved. Again:--

the "woman" denotes the church (n. 252, 253); the "sun," celestial love; and the "moon," spiritual love (n. 30-38, 1529, 1530, 2441, 2495); the "twelve stars" denote all things of faith. "Stars" are the knowledges of good and truth which are of faith, (n. 2495, 2849).

[3] Again:--

here by the "holy city" nothing else is signified than the Lord‘s spiritual kingdom; and by "gates," "wall," "foundations" are signified the things of charity and faith; and by "twelve," so often mentioned, are signified all of these things; that neither twelve tribes nor twelve apostles are signified, must be evident to every one. Again:--

the "twelve fruits" are all things of charity.

[4] In Matthew:--

here apostles are not meant by "apostles," nor thrones by "thrones," nor tribes by "tribes," but all things that are of faith (n. 2129). Moreover in the Word of the Old Testament, where "twelve tribes" are mentioned, it is all things of the church that are signified; and the case is the same with the "twelve stones according to the names of the twelve tribes of Israel" in the Urim and Thummim (Exod. 28:21); and with the "twelve loaves" of the show bread set in order upon the table (Lev. 24:5, 6); and so in other instances. That all things of faith are contained also in the very names of the twelve sons of Jacob or Israel, will be seen, of the Lord’s Divine mercy in what follows in chapters 29 and 30.

AC 3273. Verses 17, 18. And these are the years of the life of Ishmael, a hundred years, and thirty years, and seven years; and he expired and died, and was gathered unto his peoples. And they dwelt from Havilah unto Shur, that is before Egypt, us thou goest toward Assyria, he fell upon the faces of all his brethren. "And these are the years of the life of Ishmael," signifies a state representative by Ishmael of the Lord‘s spiritual kingdom; "a hundred years, and thirty years, and seven years," signifies the things of this state; "and he expired and died," signifies the end of the representation by Ishmael; "and was gathered unto his peoples," signifies that these things are concerning Ishmael; "and they dwelt from Havilah unto Shur, that is before Egypt, as thou goest toward Assyria," signifies the extension of intelligence; "he fell upon the faces of all his brethren," signifies contentions concerning truth, but that he was superior.

AC 3274. And these are the years of the life of Ishmael. That this signifies a state representative by Ishmael of the Lord’s spiritual kingdom, is evident from the signification of "years" and of "lives," as here being representative states (n. 3251); and from the representation of Ishmael, as being the Lord‘s spiritual kingdom (n. 2699, 3263, 3268).

AC 3275. A hundred years, and thirty years, and seven years. That this signifies the things of this state, is evident from what was said above (n. 3252) concerning the age of Abraham.

AC 3276. And he expired and died. That this signifies the end of the representation by Ishmael, is evident also from what was said above (n. 3253), where the same words occur, with the same internal sense. In like manner, that he was gathered unto his peoples, signifies that these things are concerning Ishmael, may also be seen above (n. 3255).)

AC 3277. And they dwelt from Havilah unto Shur, that is before Egypt, as thou goest toward Assyria. This signifies the extension of intelligence; and he fell upon the faces of all his brethren, signifies contentions respecting truth, but that he was superior; as is evident from what is said above (n. 115, 1951), where these expressions are explained.

AC 3278. Verses 19, 20. And these are the births of Isaac, the son of Abraham: Abraham begat Isaac. And Isaac was a son of forty years when he took Rebekah, the daughter of Bethuel the Aramean, of Paddan-aram, the sister of Laban the Aramean, to himself for a woman. "And these are the births of Isaac, the son of Abraham," signifies the Lord’s Divine rational from which is the Divine natural; " Abraham begat Isaac," signifies the Divine rational from the Divine Itself; "and Isaac was a son of forty years," signifies from His own power by temptation combats "when he took Rebekah," signifies the conjunction of Divine truth; "the daughter of Bethuel the Aramean, of Paddan-aram, the sister of Laban the Aramean, to himself for a woman," signifies the quality and state.

AC 3279. And these are the births of Isaac, the son of Abraham. That this signifies the Lord‘s Divine rational, from which is the Divine natural, is evident from the signification of "births " as being derivations (n. 1145, 1255, 1330), namely, derivations of faith when faith is treated of, and derivations of the church when the church is treated of, just as above the derivations of the spiritual church were signified by the "births" of Ishmael (n. 3263). But here, since the "births" are predicated of the Lord, it is Divine births that are meant, namely, that from the Divine Itself is born the Divine rational, which is signified by Isaac being begotten by Abraham; and that from the Divine rational is the Divine natural, which is signified by Esau and Jacob being from Isaac; for by Esau and Jacob the Lord’s Divine natural is represented-by Esau as to good, and by Jacob as to truth-as will be shown in what now follows. This is what is here signified by the "births."

AC 3280. Abraham begat Isaac. That this signifies the Divine rational from the Divine Itself, is evident from the representation of Abraham, as being the Divine Itself; and from the representation of Isaac, as being the Divine rational, as already frequently explained.

AC 3281. And Isaac was a son of forty years. That this signifies from His own power by temptation combats, is evident from the representation of Isaac, as being the Divine rational, as already frequently explained; from the signification of "forty," as being temptations (n. 730, 862); and from the signification of "years," as being states (n. 23, 487, 488, 493, 893, 2788). Hence the internal sense of these words is that the Lord made His rational Divine also as to truth, by temptation combats, thus by His own power. That the Lord by His own power through temptations admitted into Himself made all the human in Himself Divine, was shown above, (n. 1616, 1663, 1668, 1690, 1787, 2083, 2523, 2632, 2776, 3030, 3043, 3141).

AC 3282. When he took Rebekah. That this signifies the conjunction of Divine truth, is evident from the representation of Rebekah, as being Divine truth adjoined to Divine good in the rational, the birth of which from the natural man was treated of in the preceding chapter.

AC 3283. The daughter of Bethuel the Aramean, of Paddan-aram, the sister of Laban the Aramean, to himself for a woman. That this signifies the quality and state, is evident from the representation of Bethuel and Laban, and from the signification of "Aram" and "Paddan-aram," as being those things which involve the origin as to quality and state of the Divine truth represented by Rebekah; but what is represented by each, namely, by Bethuel and by Laban, and what is signified by "Aram" or Syria, was explained in the preceding chapter. The reason why these things are again said, is that in the following sections the Lord‘s natural is treated of. The Lord’s natural could not be made Divine until truth had been adjoined to His rational, and until this had been made Divine; for the influx into the natural must needs be from the Divine good of the rational through the Divine truth therein; seeing that all the life of the natural man, as regards knowing and acting intelligently, is therefrom; for the rational is that which ordinates all things in the natural, and according to the orderly arrangement of things therein has them conveniently in view; the rational being like a higher sight, which when it looks into the memory-knowledges of the natural man, looks upon a field as it were beneath itself. The light of this sight is the light of truth, but the origin of the light is from good in the rational. But more on this subject hereafter.

AC 3284. Verses 21-23. And Isaac entreated Jehovah for his woman, because she was barren, and Jehovah was entreated of him, and Rebekah his woman conceived. And the sons struggled together within her; and she said, If so, why am I thus? And she went to inquire of Jehovah. And Jehovah said unto her, Two nations are in thy womb, and two peoples shall be separated from thy bowels, and the one people shall prevail over the other people, and the elder shall serve the younger. "And Isaac entreated Jehovah," signifies the communication of the Divine which was the Son with the Divine which was the Father; "for his woman, because she was barren," signifies that the Divine natural was not yet; "and Jehovah was entreated of him," signifies the effect; "and Rebekah his woman conceived," signifies that it was from Divine truth as a mother "and the sons struggled together within her," signifies combat as to which; "and she said, If so, why am I thus?" signifies straitness; "and she went to inquire of Jehovah," signifies a state of communication; "and Jehovah said unto her," signifies perception from the Divine; "two nations are in thy womb," signifies the natural as to interior and exterior good, that there is conception; "and two peoples shall be separated from thy bowels," signifies that truth is thence derived; "and the one people shall prevail over the other people," signifies that at first truth will be superior to the good of truth; "and the elder shall serve the younger," signifies that for a time the good of truth will be inferior.

AC 3285. And Isaac entreated Jehovah. That this signifies the communication of the Divine which is the Son with the Divine which is the Father, is evident from the signification of "entreating," as being to communicate; for entreaty or prayer is nothing but communication; and from the representation of Isaac, as being the Divine rational; the Divine which is the Son is Isaac, that is, the rational when truth is conjoined with it; but the Divine which is the Father here is "Jehovah." This communication was in the Lord, for the Father was in the Son, and the Son in the Father (John 14:10, 11).

AC 3286. For his woman, because she was barren. That this signifies that the Divine natural was not yet, is evident from the signification of a "woman," as being Divine truth conjoined with the good of the rational, which truth was in the preceding chapter shown to be represented by Rebekah; and from the signification of "barren," as being that the Divine natural was not yet. For the case herein is this: The Divine natural had its origin from the Divine good of the rational as a father, and from the Divine truth therein as a mother; and when the Divine natural is not yet, then the truth of the rational is said to be "barren," here a "barren woman."

[2] As regards man, the case is that when he is being regenerated, good is insinuated by the Lord into his rational (that is, good will to the neighbor), to which will or good is adjoined truth from the natural man; but when this has been done, the natural is not yet regenerate, as may be known from the fact that the internal or rational man often fights with the external or natural man; and so long as there is combat the natural is not regenerate; and when this is not regenerate, the rational is barren as to truth. Such is the case in general; and in like manner in every particular in which the rational dissents from the natural, the rational is said in that particular to be barren as to truth.

[3] The work of regeneration is chiefly concerned in bringing about the correspondence of the natural man to the rational man, not only in general, but also in particular; and the natural man is reduced to correspondence by the Lord through the rational, in that good is insinuated into the rational, and in this good as in ground truths are implanted, and then by means of rational truths the natural is reduced to obedience; and when it obeys, then it corresponds and in so far as it corresponds, so far is the man regenerate.

AC 3287. And Jehovah was entreated of him. That this signifies the effect, is evident without explication, because when Jehovah has been entreated, the prayer then comes to pass, or is effected.

AC 3288. And Rebekah his woman conceived. That this signifies from Divine truth as from a mother, is evident from the representation of Rebekah, as being the Divine truth of the rational, treated of in the preceding chapter; and from the signification of "conceiving," as being the first beginning of the Divine natural as from a mother; for, as just said, the Divine natural had its origin from the Divine good of the rational as a father, and from the Divine truth of the rational as a mother. That this is the case is known to scarcely anyone, and this ignorance is the greater because few are aware that the rational is distinct from the natural; for only those know this who are truly rational, and they alone are truly rational who have been regenerated by the Lord; whereas they who have not been regenerated do not comprehend this, for to them the rational is the same as the natural.

AC 3289. And the sons struggled together within her. That this signifies combat as to which, is evident from the signification of "struggling," as being combat; and from the signification here of "sons," as being the natural as to good and as to truth; for that Esau and Jacob, who were the sons, represent the Lord‘s Divine natural, Esau the Divine natural as to good, and Jacob as to truth, will become evident from what follows. This struggling or combat is treated of in this chapter, being concerning the priority, as to whether good or truth is prior, or what is the same, whether charity which is of good, or truth which is of faith, is prior. From the earliest times there has been much contention in the spiritual church concerning this question; and because this priority is treated of in what follows, it is said that the "sons struggled within her," and by this is signified combat as to which.

AC 3290. And she said, If so, why am I thus? That this signifies straitness, is evident from the sense of these words, in that they are words of straitness, and indeed straitness on account of the struggle, that is, the combat between the brothers; "if so," signifies if they combated about this matter; "why thus," signifies that there ought not to be combat on this account; "I," or, "why am I," signifies that if they combated about this matter they would not receive influx from rational truth; and thereby would come straitness.

AC 3291. And she went to inquire of Jehovah. That this signifies a state of communication, is evident from the signification of "inquiring," as being when said of the Lord a communication; for it was Jehovah in Himself who was inquired of; in the historical sense however this communication is expressed by "praying" (n. 3285); and the state of communication by inquiring."

AC 3292. And Jehovah said unto her. That this signifies perception from the Divine, is thence evident; and also from the signification of "saying," as being to perceive (n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2506, 2515, 2552); thus " Jehovah saying," signifies to perceive from the Divine.

AC 3293. Two nations are in thy womb. That this signifies the natural as to interior and exterior good, that there is conception, is evident from the signification of "nations," as being goods, especially the goods of the church (n. 1159, 1258, 1260, 1416, 1849); and that here the goods which are in the natural are signified, is evident from the fact that Esau and Jacob, who were then in the womb, represent the Lord’s Divine natural, as will become very evident from what follows, where they are treated of. The natural, like the rational, consists of good and truth; the good in the natural is all that which is of natural affection, and is called delight; but the truth is all that which is of the memory, and is called memory-knowledge. These two must be in the natural for there to be any natural. By itself, memory-knowledge abstractedly from any delight which is of affection, is not anything; for the natural has its life from the delight within it; and from this derives its ability to know anything; whereas delight, which is the good of the natural, is something without memory-knowledge; but only such a vitality as infants have. In order therefore for the natural to be human it must consist of both, the one being perfected by the other; but it has its real life from good.

[2] As regards this good which is here treated of, it is twofold, interior and exterior; the interior good communicates with the interior man, that is, with the rational; while the exterior good communicates with the external man, that is, with the things of the body, and makes the life in the external senses, and also in the actions. Without this twofold communication, man cannot live either as to the reason or as to the body. It is the interior communication which abides with man after death, and then makes his natural life, for a spirit also has natural life, inasmuch as his spiritual life is terminated in the natural as in an ultimate plane; for immediately after death a man is not able to think spiritually, except from the things that belong to his natural. The exterior communication however is that which a man has while he lives in the body, but this ceases by the death of the body. All this shows what is signified by "two nations in the womb," namely the natural as to interior and exterior good. "In the womb," in the internal sense, signifies conception, therefore it is here said "that there is conception."

AC 3294. And two peoples shall be separated from thy bowels. That this signifies that truth is thence derived, is evident from the signification of "people," as being truth (n. 1259, 1260); and from the signification of being "separated from the bowels," as being to originate thence. In the Word, where birth is treated of, when it is from the mother it is expressed as "coming forth from the womb" or "belly;" but when from the father, as being "separated from the bowels." For the womb and the loins are predicated of the things of love, that is, of good; but when the expression "separated from the bowels" is used, the origin of truth is signified; therefore here, when good is treated of, it is said that "two nations are from thy womb;" and when truth is treated of, that "two peoples shall be separated from thy bowels," whereby is signified, in the internal sense, the origin of truth from good. "Two peoples" are spoken of, because as good is interior and exterior (n. 3293), so also is truth. Interior truth in the natural is that which is conjoined with the interior good of the natural; but exterior truth is that which is conjoined with the exterior good of the natural; the interior truth is called natural truth, but the exterior truth is called sensuous. But how the case is with these kinds of truths, will of the Lord‘s Divine mercy appear from what follows, where Jacob is treated of; for by Jacob is represented this truth as to both kinds.

AC 3295. And the one people shall prevail over the other people. That this signifies that at first truth shall be superior to the good of truth, is evident from the signification of "people," as being truth (n. 3294); and from the signification of "prevailing over," as being superior. The "people" referred to in the first place signifies truth, but the "people" referred to in the second place, the good of truth; the good of truth being that good which comes forth from truth, and which in its first coming forth is truth, but is called good because it appears as good. Hence it is that by "people’ is also signified this good, which in its first coming forth is called the good of truth. In order to have some idea of this good, we must know that before a man has been regenerated he does good from truth; but after he has been regenerated he does good from good; or more clearly, before a man has been regenerated he does good from the understanding; but after he his been regenerated, from the will. The good therefore that is from the understanding is not in itself good, but truth, whereas the good which is from the will is good. For example: one who does not honor his parents, but from the commandment of the decalogue learns to honor them, when first he honors them, does it from the commandment; and as this honor is from the commandment it is not in itself good, because it is not from love, but is either from obedience to the law, or from fear of the law. Nevertheless it is called the good of truth, but in its first coming forth it is truth; for at that time the man does not do good, but truth; whereas when the man honors his parents from love, then it is good. The same is true in all other cases.

AC 3296. And the elder shall serve the younger. That this signifies that for a time the good of truth should be inferior, is evident from the signification of the "elder," as being good; from the signification of "serving," as being inferior; and from the signification of the "younger," as being truth. How the case herein is may be seen from what follows, where it is described under the representation of Esau and Jacob; for as before said by Esau is represented good, and by Jacob, truth. That there was struggling or combat concerning priority and dominion, is described in the internal sense by Jacob‘s taking away from Esau the birthright, and also his blessing; yet that this was done only for a time is manifest from Isaac’s prophecy concerning Esau And upon thy sword shalt thou live, and 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).

[2] These things have an internal sense, and what they signify cannot be known without the internal sense (namely, what is signified by two nations being in the womb, and by two peoples being separated from the bowels, and by one people prevailing over the other, and the elder serving the younger), is evident; and that they signify what has been said, is evident from what follows, where much will be said on this subject. Moreover it can with difficulty be believed that these expressions involve such things unless it is known how the case is with good and truth, and concerning the birth of the one from the other, and the change of state in man when he is being regenerated. In the internal sense indeed the Lord is treated of, and here how He made His natural Divine; nevertheless in the representative sense the regeneration of man is also treated of; for man‘s regeneration is an image of the Lord’s glorification (n. 3043, 3138, 3212); that is, in regeneration as in a certain image it appears how the Lord glorified His Human, or what is the same, made it Divine. For as the Lord altogether changed His human state into the Divine, so also in man, when He regenerates him, the Lord utterly changes the man‘s state, for He makes his old man new.

AC 3297. Verses 24-26. And her days were fulfilled to bring forth, and behold twins were in her womb. And the first came forth red all over like a hairy garment, and they called his name Esau. And after that came forth his brother, and his hand laid hold on Esau’s heel, and he called his name Jacob: and Isaac was a son of sixty years when she bare them. "And her days were fulfilled to bring forth," signifies the first state of the effect; "and behold twins were in her womb," signifies that both were conceived together; "and the first came forth red all over like a hairy garment," signifies the natural good of the life of truth; "and they called his name Esau," signifies its quality; "and after that came forth his brother," signifies truth; "and his hand laid hold on Esau‘s heel," signifies the lowest of the good of the natural, to which it adhered with some power; "and he called his name Jacob," signifies the doctrine of truth of the natural; "and Isaac was a son of sixty years when she bare them," signifies the state of the Divine rational at that time.

AC 3298. And her days were fulfilled to bring forth. That this signifies the first state of the effect, is evident from the signification of "days," as being states (n. 23, 487, 488, 493, 893, 2788); that these were "fulfilled to bring forth signifies the first state of the effect; for in the spiritual sense to "bring forth" has respect to good and truth, and in this sense means to come into existence (n. 2621, 2629). With good and truth the case is the same as with offspring, in that they are conceived, are in the womb, are born, and afterwards grow to maturity. After conception the efficient (that is, the conceived seed) begins to produce the effect, which takes place in the womb; when these states have been fulfilled, and the time for bringing forth is near, then the effect commences, and is called the first of the effect, for then the offspring begins to act as of itself, and to exert itself to attain that very state which is called the state of the effect.

AC 3299. And behold twins were in her womb. That this signifies that both were conceived together, is evident from the signification of "twins," as being both, namely good, which is represented by Esau, and truth, which is represented by Jacob; and from the signification of "in the womb," as being conception (n. 3293). As to both the good and the truth of the natural being conceived together, the case is this: Whatever is born derives its being from a father and its manifestation from a mother; it must have both in order to become something. The natural as to good is conceived from the good of the rational as a father, and as to truth is conceived from the truth of the rational as a mother (n. 3286, 3288). It is good which gives life, but through truth. Both these are called soul, but still good is principally the soul, while truth clothes it as with a kind of tender vessel or body, so that the good is in the truth. This is what is signified by "twins being in her womb."

AC 3300. And the first came forth red all over like a hairy garment (tunica). That this signifies the natural good of the life of truth, is evident from the signification of "coming forth," as being to be born; from the signification of "red," as being the good of life, as will be shown presently; and from the signification of a "hairy garment," as being the truth of the natural, which also will be shown presently. This being the "first" signifies that as to essence good is prior, as before said (n. 3299); and it is said "like a hairy garment" in order to signify that good is clothed with truth, as with a tender vessel or body, as also before said (n. 3299). In the internal sense of the Word a "garment (tunica)" signifies merely that which invests something else, wherefore also truths are compared to garments (n. 1073, 2576).

[2] That "red," or "ruddy," signifies the good of life, is because all good is of love, and love itself is celestial and spiritual fire, and is also compared to fire and likewise is called "fire" (n. 933-936). So also is love compared to blood, and is called "blood" (n. 1001); and because they are both red, the good which is of love is signified by "red" or "ruddy," as may also be seen from the following passages in the Word. In the prophecy of Jacob, then Israel:--

where Judah is treated of, by whom is there signified the Lord, as must be evident to every one. "Raiment" and "vesture" in this passage signify the Lord’s Divine natural; "wine" and "the blood of grapes" signify the Divine good and Divine truth of the natural. Of the former it is said that "his eyes are redder than wine;" of the latter that "his teeth are whiter than milk;" it is the conjunction of good and truth in the natural which is thus described.

[3] In Isaiah:--

here "Edom" denotes the Divine good of the lord‘s Divine natural, as will appear from what follows; "red in Thine apparel" denotes the good of truth; "garments like him that treadeth in the wine-vat," the truth of good. In Jeremiah:--

By the "Nazirites" was represented the Lord as to the Divine Human, especially as to the Divine natural; thus the good therein by their being "more ruddy in bone than rubies."

[4] As "red" signified good, especially the good of the natural, therefore in the Jewish Church, in which each and all things were representative of the Lord, and thence of His kingdom (consequently of good and truth, because the Lord’s kingdom is from these), it was commanded that the covering of the tent should be of the skins of red rams (Exod. 25:5; 26:14; 35:7, 23; 36:19); and also that the water of expiation should be made of the ashes of a red heifer burned (Num. 19:2, 9). Unless the color red had signified something celestial in the Lord‘s kingdom, it would never have been commanded that the rams should be red, and the heifer red. That holy things were thereby represented, every one acknowledges who holds the Word to be holy. Inasmuch as the color red had such a signification, the coverings of the tent were interwoven and coupled together with threads of scarlet, crimson, and blue (Exod. 35:6).

[5] As almost all things have also an opposite sense, as has before been frequently stated, "red" in like manner then signifies the evil which is of the love of self; and this because the cupidities of the love of self are compared to fire and are called "fire" (n. 934, 1297, 1527, 1528, 1861, 2446); and in like manner they are compared to blood and are called "blood" (n. 374, 954, 1005). Hence in the opposite sense "red" has this signification; as in Isaiah:--

In Nahum:--

In John:--

Again:--

AC 3301. That a "hairy garment (tunica)" signifies the truth of the natural, is evident from the signification of a "garment (tunica)" as being that which invests something else, and here therefore it signifies truth, because this invests good; for truth is as a vesture (n. 1073, 2576); or what is nearly the same, truth is a vessel receiving good (n. 1469, 1496, 1832, 1900, 2063, 2261, 2269); and also from the signification of "hairy," as being the natural in respect to truth. "Hair," or the "hair of the head," is frequently mentioned in the Word, and there signifies the natural; the reason is that hair is an excrescence in the outermost parts of man, just as is the natural also relatively to his rational and to the interior things thereof. It appears to man, while he lives in the body, that the natural is his all, but this is so far from being true that the natural is rather an excrescence from his internals, as hair is from the things of the body. The two also proceed from the internals in almost the same way. Hence it is that men who in the life of the body have been merely natural, in the other life; when presented to view in accordance with that state, appear as if covered with hair over almost the whole face. Moreover man’s natural is represented by the hair of the head; when it is from good, it is represented by becoming and carefully arranged hair; but when not from good, by unbecoming and disheveled hair.

[2] It is from this representative that in the Word "hair" signifies the natural, especially as to truth; as in Zechariah:--

"Prophets" denote those who teach truths, here those who teach falsities (n. 2534); "vision" denotes truths, here falsities; a "hairy tunic" denotes the natural as to truth; and because there was no truth, but rather falsity, it is said, "to deceive." Prophets were clothed with such raiment in order to represent that truth, because it is external. Therefore also Elijah the Tishbite from such clothing is called a "hairy man" (2 Kings 1:8); and John, who was the last of the prophets, had "raiment of camel‘s hair" (Matt. 3:4). "Camels" are memory-knowledges in the natural man, (n. 3048, 3071, 3143, 3145); and also memory-knowledges are the truths of the natural, (n. 3293).

[3] That the "hair of the head" signified the natural as to truth is plainly evident from the Nazirites, to whom it was commanded that during all the days of their Naziriteship no razor should pass upon their head, until the days were fulfilled during which they separated themselves to Jehovah, and then they should let down the locks of their head, and that then they should shave the head of their Naziriteship at the door of the tent of meeting, and should put the hair upon the fire which was under the eucharistic sacrifice (Num. 6:5, 18). The Nazirites represented the Lord as to the Divine Human; and thence the man of the celestial church, who is a likeness of the Lord (n. 51); and the natural of this man is represented by the hair; and therefore, when the Nazirites were sanctified they were to put off their old or former natural man, into which they were born, and were to put on a new man; which was signified by the command that when the days had been fulfilled during which they were to separate themselves to Jehovah, they were to let down the locks of their head, and put them upon the fire under the sacrifice. For the state of the celestial man is such that he is in good, and from good knows all truths, and never thinks and speaks from truths about good, still less does he think and speak about good from memory-knowledges (n. 202, 337, 2715, 2718, 3246). Moreover celestial men are such that before they put off that state they are in’ a natural so strong as to truth that they are able to battle with the hells; for it is truth that fights, and never good, as the hells cannot make even a distant approach to good. Such is the case with truth and good, (n. 1950, 1951).

[4] From this it is evident whence Samson had strength from his hair; concerning whom it is said:--

and afterwards it is related that he told Delilah that if he should be shaven, his strength would depart from him, and be would. be rendered weak; and after he had been shaven his strength departed, and the Philistines seized him; and afterwards, when the hair of his head began to grow again after he was shaven, his strength returned, so that he pulled down the pillars of the house (Judges 16). Who does not see that in these things there is a heavenly arcanum, which no one knows unless he has been instructed concerning representatives; namely, that the Nazirite represents the celestial man, and that so long as he had hair he represented the natural of this man, which as before said is in truth thus powerful and strong. And as at that time all representatives that were commanded by the Lord had such force and effect, this was the source of Samson‘s strength. But Samson was not a sanctified Nazirite like those described above, namely, as having put on a state of good instead of truth. The effect of his strength by reason of his hair was principally from his representing the Lord, who from the natural man as to truth fought with the hells and subdued them, and this before He put on the Divine good and truth even as to the natural man.

[5] From this also it is evident why it was commanded that the high-priest, upon whose head was poured the oil of anointing, and whose hand was consecrated to put on the garments, should not shave his head, nor rend his clothes (Lev. 21:10); and similarly that the priests the Levites (where the new temple is treated of) were not to shave their heads, nor let down their hair (Ezek. 44:20); namely, that they might represent the Lord’s Divine natural as to the truth which is from good, and which is called the truth of good. That "hair," or a "head of hair," signifies the natural as to truth, is evident also from the prophecies of the Word, as in Ezekiel:--

where Jerusalem is treated of, which here signifies the Ancient Church, which in process of time had become perverted. The "breasts become firm" denote natural good; the "hair that was grown," natural truth.

[6] In Daniel:--

And in John:--

"hair white like pure wool" denotes the Divine natural as to truth. In the Word, and in the rituals of the Jewish Church, truth itself was represented by white, which being from good, is called "pure wool" The reason why the representation of truth is by white, and the representation of good by red, is that truth is of light, and good is of the fire from which the light proceeds.

[7] Like other expressions in the Word, "hair" has also an opposite sense, and signifies the natural as to truth perverted, as in Isaiah:--